Jain Mat Vruksha

This document is a digitized version of the Jain text "Jain Mat Vruksha" (Jain Dharma Tree), authored by Atmaramji Maharaj (also known as Vijayananda Suri). The publisher is the Atmanand Jain Sabha, Punjab, and it was printed in 1900 (Samvat 1956).

The initial pages (1-4) are preliminary, including a fair use declaration by "The Free Indological Collection" (TFIC) for educational and research purposes, and copyright information. Page 5 acknowledges the author's effort in creating the original "Jain Mat Vruksha," noting issues with its previous printing (red ink making text unclear, missing letters, and difficult layout) that hindered its utility. The current edition has been reformatted for readability. Page 6 provides a correction sheet ("Shuddhipatra") listing errors and their corrections.

The main text begins on page 7. Here's a summary of the content:

Core Concepts of Jainism and Chronology:

• Cosmic Time and Tirthankaras: The text explains the Jain concept of cosmic time, divided into ascending (Utsarpini) and descending (Avsarpini) cycles, each with six stages. It states that in the third stage of each cycle, 24 Tirthankaras (spiritual teachers) appear. The current Avsarpini has completed a significant portion of its cycle.
• The First Tirthankara, Rishabhadeva: The book begins its historical narrative with Rishabhadeva (Adi-Natha), the first Tirthankara. It details how he was born to Queen Marudeva and King Nabhi. Before Rishabhadeva, humans lived in forests and consumed forest fruits, lacking knowledge of worldly affairs. Rishabhadeva, due to his past karmas, possessed innate knowledge (Mati, Shruti, Avadhi) and taught the populace about statecraft, arts, sciences, astrology, and medicine. This led to his epithets like Brahma, Ishwara, Adishwar, Prajapati, and Jagat Srasta (Creator of the World). He passed on his kingdom to his eldest son, Bharat, after whom Bharatkhand (India) is named, and then took diksha (ascetic vows).
• Origins of Different Philosophical Schools:
  • Kapil Muni and Sankhya: Rishabhadeva's disciple, Marichi, deviated from Jain principles and adopted the guise of a wandering ascetic. His disciple, Kapil Muni, taught his disciple, Asuri, the principles of 25 tattvas (elements). Asuri authored the "Shashti Tantra" book, and his followers, including Krishna, developed the Sankhya school. The text notes that Sankhya is considered atheistic (Nirishwari). Patanjali is mentioned as a follower of the Sankhya school, from whom Yoga is derived.
  • Origin of the Vedas and Brahmins: Rishabhadeva's son, Bharat, became a Chakravarti (universal emperor). Following Rishabhadeva's teachings, Bharat composed four "Vedas" for the spiritual guidance of householders (Shravakas). These were named "Sansar-darshan Ved," "Sthapan-paramarshal Ved," "Tatlava-bodh Ved," and "Vidya-prabodh Ved." The text explains that the frequent utterance of the word "Mahan" in these texts led to the designation of "Mahan" and later "Brahman" for those who followed them and practiced celibacy. The text associates the origin of "Agni Sukha" (fire worship) and the practice of applying "Tripundra" (forehead mark) from Rishabhadeva's funeral ashes with divine intervention and Brahmanical practices. It also suggests that Brahmins were called "Yachak" (beggars) due to their fervent requests to deities for Rishabhadeva's relics.
• The 24 Tirthankaras and their Legacy: The book then systematically lists the remaining 23 Tirthankaras (from Ajitanatha to Mahavir Swami), along with the number of their Ganadharas (chief disciples) and Gachhas (sects or monastic lineages). It references "Avashyak Sutra" and other Jain scriptures for details.
• The Decline and Re-emergence of Jain Dharma: The text highlights periods where Jain Dharma declined in India, leading to the creation of new religious interpretations and rituals by those who claimed to be Brahmins. It describes how, after the Nirvana of Pushpadanta (Suvidhinatha), Jain Dharma faced interruptions. During these gaps, "Brahmana-abhas" (false Brahmins) created various scriptures and rituals, worshipping deities like Indra, Varuna, Agni, etc., and establishing their own authority.
• The Conflict between Jainism and Vedic/Brahmanical Traditions:
  • Rishabhadeva's Teachings vs. Vedic Rituals: The text contrasts Rishabhadeva's teachings with later interpretations of Vedic rituals, particularly those involving animal sacrifice.
  • The Story of Marut and Ravana: A detailed narrative is presented about King Marut performing animal sacrifice based on the advice of "Brahmana-abhas." Narada Muni intervenes and explains the true Vedic "Yajna" (sacrifice) as an inner spiritual practice involving self-discipline, knowledge, and non-violence, contrasting it with the outward, violent rituals. Ravana then confronts Marut, persuading him to abandon the violent Yajna.
  • The Story of Narada, Vasu, and Parvat: A significant portion of the text is dedicated to the story of Narada, Vasu (son of King Abhi Chandra), and Parvat (son of a Brahmin teacher). It illustrates the conflict arising from differing interpretations of Vedic texts ("Aja Yastavyam"). Parvat misinterprets the word "Aja" to mean goat sacrifice, while Narada, guided by his teacher, understands it as three-year-old grain. This leads to a dispute, a promise of self-punishment (tongue-cutting) by whoever is proven wrong, and a complex situation involving Vasu, who is forced to compromise his truthfulness to save Parvat. This episode highlights the dangers of misinterpreting scriptures and the importance of adherence to truth.
  • The Origin of Buddhism: The text attributes the origin of Buddhist philosophy to Buddhakirti, a disciple of Piphalada, who interpreted scripture to justify meat consumption and denied the significance of sin and merit.
• The Succession of Jain Monastic Lineages (Pattavalis): A substantial part of the book lists the lineages of Jain acharyas (monastic leaders) and their respective Gachhas. This includes detailed genealogies of various schools like Shvetambara, Digambara, Kharatara Gachha, Tapa Gachha, etc., tracing their origins from the time of Mahavir Swami and listing notable acharyas and their contributions, such as the composition of scriptures and the establishment of new sects.
• The Historical Influence of Kings and Empires: The text includes lists of Jain kings and rulers who patronized Jainism in various regions, particularly in Gujarat. It also chronicles periods of foreign rule (Muslim dynasties) and their impact.
• The Author's Lineage and Reform: The text concludes by tracing the lineage of its author, Atmaramji Maharaj (Vijayananda Suri), and mentions his commitment to Jain Dharma. It highlights his renunciation of the "Dhunda" sect (a reformist or heterodox Jain movement) and his re-affirmation of the Sanatan Jain Dharma, re-establishing correct practices and winning over many followers.

In essence, "Jain Mat Vruksha" serves as a historical and theological chronicle of Jainism, tracing its origins from the first Tirthankara, detailing the establishment of its principles, outlining the lineage of its spiritual leaders, explaining the evolution of Jain philosophy and its interactions with other Indian religions, and documenting the historical progression of Jainism through various eras and rulers. It also acts as a reformist text, clarifying and defending the authentic Jain path against perceived deviations.