Jain Parampara Aur Yapaniya Sangh Part 02

Here's a comprehensive summary of the provided Jain text, "Jain Parampara aur Yapaniya Sangh Part 02" by Ratanchand Jain, focusing on the key arguments and information presented:

Book Title: Jain Parampara aur Yapaniya Sangh Part 02 Author: Prof. (Dr.) Ratanchand Jain Publisher: Sarvoday Jain Vidyapith Agra Catalog Link: https://jainqq.org/explore/004043/1

Core Argument and Scope:

This second volume of the book delves into the history, literature, principles, and conduct of various Jain sects, with a particular focus on establishing the antiquity of the Digambara tradition and refuting claims that certain key Digambara texts and figures originated from or belonged to other sects like the Yāpanīya or Śvetāmbara traditions. The author, Prof. Ratanchand Jain, aims to demonstrate the historical and doctrinal purity of the Digambara lineage.

Key Historical and Doctrinal Points Discussed:

1. Antiquity of the Digambara Tradition:

   • The text asserts the Digambara tradition existed in the Dvāpara Yuga (approx. 9 lakh years ago), citing the Mahabharata.
   • The Vishnu Purana suggests its existence in the first Manuvanvantara (approx. 2.5 crore years ago).
   • Discussions of Nirgranthas in Buddhist Pitaka literature and unearthed nude Jin statues (from Harappa and Lohani Pura, Patna) provide evidence of the Digambara Sangha's existence around 5000 years ago and 300 BCE, respectively.
   • Ashoka's pillar inscription mentioning "Nirgrantha" also points to the tradition's presence in the 3rd century BCE.

2. Origins of Other Sects:

   • Śvetāmbara Sangha: Emerged from a division of the Nirgrantha Sangha after the Nirvana of Jambu Swami (465 BCE).
   • Ardhaphalaka Sangha: Came into existence in the 4th century BCE due to a 12-year famine, later merging into the Śvetāmbara and Digambara traditions.
   • Yāpanīya Sangha: Originated from the Śvetāmbara Sangha in the early 5th century CE and became extinct in the 15th century CE. The text highlights its Southern Indian origins and its eventual assimilation into other traditions.

3. Refutation of Śvetāmbara and Modern Claims:

   • The book systematically refutes the claims made by some Śvetāmbara monks and scholars who argue:
     • That the Digambara tradition was not originally taught by the Tirthankaras but was established by a person named Śivabhūti in 82 CE due to internal conflict.
     • That Acharya Kundakunda, living in the 5th century CE, founded the Digambara tradition.
     • That Acharya Kundakunda was first initiated into the Yāpanīya Sangha and later separated from it.
     • That Acharya Kundakunda was initially a Bhaṭṭāraka of the Bhaṭṭāraka tradition and later revived the true Digambara practices.
     • That Lord Mahavir preached both clothed and unclothed paths, and the Sangha was known by names like Uttar Bhartiya Sachēlāchēl-Nirgrantha Sangha. From this, Śvetāmbara and Yāpanīya Sanghas arose in the 5th century CE, all accepting clothed liberation, woman liberation, etc.
   • The author presents extensive evidence from various scriptures (Vaidic, Sanskrit, Buddhist literature), inscriptions, and archaeological findings to counter these claims and establish the antiquity and authenticity of the Digambara tradition.

4. Authenticity of Digambara Texts:

   • Texts like Kaṣāyapāhuḍa, Ṣaṭkhaṇḍāgama, Bhagavatī-Ārādhanā, Mūlācāra, Tattvārthasūtra, and Tiloyapaṇṇatti are identified as definitively Digambara texts because they prohibit certain Śvetāmbara and Yāpanīya beliefs such as clothed liberation, woman liberation, liberation for householders, and liberation for those following other traditions.

5. Debunking the Bhaṭṭāraka Tradition and Kundakunda's Time:

   • A significant portion of the volume focuses on refuting the theory that Acharya Kundakunda was a Bhaṭṭāraka or initiated into the Yāpanīya Sangha.
   • The author meticulously analyzes various Pāṭṭāvalis (lineages), particularly the Nandi Sangha Pāṭṭāvali published in "The Indian Antiquary" (Vol. XX, October 1891). He argues that this Pāṭṭāvali, despite claiming to be of the Nandi Sangha, is fundamentally a lineage of Bhaṭṭārakas, which emerged much later (around the 12th century CE).
   • He provides detailed evidence from inscriptions and literary sources to establish that the Nandi Sangha, Bālatkāra Gaṇa, and Sarasvatī Gachchha originated much later than Kundakunda's time.
   • The author strongly argues against claims that Kundakunda was influenced by Vedanta or that his philosophy represented a development from Umaswati's Tattvārtha. Instead, he asserts Kundakunda's works were foundational and original.
   • The text establishes Kundakunda's timeframe in the late 1st century BCE to the early 1st century CE, supported by various literary references (e.g., mentioning of his works in Bhagavatī-Ārādhanā, Mūlācāra, and later commentaries like Dhavala and Jayadhvala).
   • The author criticizes theories attempting to place Kundakunda in the 5th or 8th century CE as unsubstantiated and contradictory to evidence.

6. Critique of Modern Scholarly Interpretations:

   • The author systematically critiques the views of scholars like Muni Kalyanvijay, Acharya Hastimal, Dr. Sagar Mal Jain, Prof. M.A. Dhaki, and Pt. Nathuram Premi, whom he considers to have misinterpreted evidence or fabricated theories to support the claims of later origins for Digambara traditions and texts. He demonstrates how their arguments lack solid evidence and often contradict the available historical and textual data.

7. Analysis of Bhaṭṭāraka Traditions:

   • The text elaborates on the characteristics of the Bhaṭṭāraka tradition, describing it as a later development (around the 12th century CE) marked by:
     • The adoption of clothed attire (Ajinokta-savastra-sādhulinga) by monks.
     • Residing in monasteries (matha-vāsa).
     • Acquiring property, land, and wealth.
     • Acting as religious gurus and performing rituals for householders.
     • Accumulating wealth through donations, fees, and royal patronage.
     • Living a luxurious, king-like lifestyle.
     • A shift in focus from spiritual practices to administrative and economic management.
   • The author contrasts this with the traditional Digambara monastic ideal of complete non-possession and adherence to strictly prescribed conduct.

8. Historical Context of Jain Sects:

   • The book traces the historical evolution of Jain sects, explaining the emergence of the Śvetāmbara and Yāpanīya Sanghas from the older Nirgrantha (Digambara) tradition, often linked to specific historical events or socio-economic pressures.

Overall Conclusion:

This volume, "Jain Parampara aur Yapaniya Sangh Part 02," by Prof. Ratanchand Jain, is a robust defense of the antiquity and integrity of the Digambara Jain tradition. Through meticulous analysis of historical texts, inscriptions, and archaeological evidence, the author aims to debunk claims that distort Jain history and doctrine, particularly those attempting to diminish the origins of the Digambara Sangha and the works of great Acharyas like Kundakunda. The book emphasizes the original, unbroken lineage of the Digambara path, tracing its roots back to the Tirthankaras themselves.