Jain Parampara Aur Yapaniya Sangh Part 03 - Book Summary

This is a comprehensive summary of the provided Jain text, "Jain Parampara aur Yapaniya Sangh Part 03" by Ratanchand Jain, based on the provided pages:

The book, "Jain Parampara aur Yapaniya Sangh Part 03," authored by Prof. (Dr.) Ratanchand Jain, is the third volume in a series exploring the history, literature, principles, and conduct of Jain monastic orders. This particular volume delves into the lineage of the authors of sixteen key Jain texts, including Bhagavati-Aradhana, and focuses on the Yapaniya Sangha.

Historical Context of Jain Traditions:

The text establishes the antiquity of the Digambara Jain tradition by referencing ancient texts and archaeological findings:

Dvapara Yuga: The Mahabharata's Uttanka Upakhyana indicates the existence of the Digambara tradition around 9 lakh years ago.
First Manvantara: The Vishnu Purana's Svayambhuva Manukatha places its existence about 2.5 crore years ago.
Buddha's Era (6th Century BCE): Discussions of Nirgranthas (referring to Jain ascetics) in Buddhist Pitaka literature confirm the prevalence of the Digambara Jain viewpoint during the Buddha's time.
Harappan Civilization (5000 years ago): Nude Jin-images discovered during Harappa excavations suggest the existence of the Digambara Jain Sangha 5000 years ago.
Lohaniipur, Patna (300 BCE): Similar nude Jin-images from this period further validate the presence of the Digambara Jain Sangha.
Ashoka's Pillar Edict (3rd Century BCE): The mention of 'Nirgrantha' in Ashoka's inscriptions points to the existence of this tradition.

Origins and Dissolution of Jain Sects:

The text outlines the emergence and disappearance of various Jain monastic branches:

Śvetāmbara Sangha: Originated from a schism in the Nirgrantha Sangha after the nirvana of Jambuswami (465 BCE).
Ardhaphalaka Sangha: Emerged in the 4th century BCE due to a 12-year famine, later merging into the Śvetāmbara and Digambara traditions.
Yapaniya Sangha: Arose from the Śvetāmbara Sangha in the early 5th century CE and became extinct by the 15th century CE.

Digambara Tradition's Ascetic Purity and Rejection of Certain Beliefs:

The text highlights key philosophical and practical differences that define the Digambara tradition and its divergence from Śvetāmbara and Yāpanīya beliefs:

Rejection of Śvetāmbara/Yāpanīya Doctrines: Texts such as Kasayapahuda, Shatkhandagama, Bhagavati-Aradhana, Mulachara, Tattvartha Sutra, and Tiloypannatti explicitly negate the concepts of:
- Savastra-mukti (Liberation while clothed): The text emphasizes that Achalakyā (nudity) is the primary and essential dharma for monks.
- Strimukti (Liberation for women): The text argues that without shedding clothes, the stage of restraint is impossible, and only the shedding of clothes purifies even those with "apavāda-linga" (a less strict form of asceticism). It asserts that the male body is the sole basis for restraint and that no woman is mentioned as having attained liberation.
- Paratirthika-mukti (Liberation for followers of other religions): The text rejects this concept.
- Grihastha-mukti (Liberation for householders): The text refutes the idea of liberation for those who are not fully detached from possessions.
- Kevali-bhukti (Food consumed by Kevalins): The text rejects the idea that Kevalins consume food.
- Definition of Aparigraha (Non-possession): The text clarifies that external possessions like clothing are also considered "parigraha."
- Acceptance of Vedatraya and Vedavaishmya: The text appears to reject or dispute the acceptance of three types of passions and variations in them.
- Karma-Kshay according to Gunasthana: The text likely details the process of karma destruction in relation to the stages of spiritual development.
- Mula-gunas and Uttara-gunas: The text outlines the foundational and secondary practices prescribed.
- Lochana (Plucking out hair) as the only method for hair removal.
- Absolute prohibition of meat, honey, and alcohol.
- Abhigrapha Vidhana: Specific vows or rules are laid down.
- Kundakunda's Gathas: The presence of Kundakunda's verses in these texts indicates their Digambara origin.

Debunking Claims of Yāpanīya Authorship:

A significant portion of the text focuses on refuting the claims made by some scholars, notably Pandit Nathuram Ji Premi, Śvetāmbara scholar Dr. Sagarmal Ji, and others, that certain prominent Digambara texts like Bhagavati-Aradhana, Mulachara, Tattvartha Sutra, Shatkhandagama, Kasayapahuda, and Tiloypannatti were actually composed by or belonged to the Yāpanīya tradition. The author systematically dismantles these arguments by:

Analyzing Internal Evidence: Demonstrating that these texts contain doctrines and principles directly opposing those of the Yāpanīya Sangha (e.g., strict adherence to nudity, rejection of women's liberation, denial of Kvali-bhukti, and a strict definition of non-possession).
Presenting External Evidence: Highlighting that all commentators on these texts were Digambaras, the composition period predates the Yāpanīya Sangha's origin, and that the texts are consistently referenced and revered within the Digambara tradition.
Refuting Specific Arguments: The text meticulously addresses and refutes each claim made by Yāpanīya proponents, such as the alleged inclusion of Śvetāmbara gathas, misinterpretations of terms like 'āchclakya' (nudity), and the dating of texts.

Key Digambara Figures and Texts:

The book identifies several key figures and texts within the Digambara tradition, including:

Acharya Kundakunda: His existence in the late 1st century BCE to early 1st century CE is established, refuting claims of his later authorship of Digambara texts or his initiation into the Yāpanīya Sangha.
Acharya Vattaker: Credited with composing Mulachara, whose antiquity and significance are emphasized. The debate about his identity (whether he was Kundakunda himself or a separate Acharya) is discussed.
Acharya Shivaraya: Identified as the author of Bhagavati-Aradhana, whose works are rigorously defended as Digambara and whose refutation of Śvetāmbara/Yāpanīya tenets is highlighted.
Acharya Aparajita Suri: The commentator on Bhagavati-Aradhana, whose clear Digambara stance is established by his refutation of Śvetāmbara beliefs, even when citing their scriptures.
Acharya Puspadanta and Bhutabali: Authors of Shatkhandagama.
Acharya Dharmanandi and Gunadhara: Authors of Kasayapahuda.
Acharya Yativrishabha: Author of Tiloypannatti.
Acharya Umaswati: Author of Tattvartha Sutra, whose Digambara identity is strongly asserted, and the claims of his Śvetāmbara or Yāpanīya affiliation are systematically debunked, including the analysis of the "Yathoktanimitta" scripture passage and the differing interpretations of "Maharatha".

Conclusion:

The third volume of "Jain Parampara aur Yapaniya Sangh" by Prof. Ratanchand Jain, through meticulous analysis of internal and external evidence, strongly asserts the Digambara identity of several foundational Jain texts, refuting claims of their Yāpanīya or Śvetāmbara origins. The author highlights the strict adherence to ascetic principles, the rejection of concepts like strimukti and savastra-mukti, and the self-consistency of these texts within the Digambara tradition as key indicators of their authenticity. The book aims to correct historical inaccuracies and firmly establish the lineage and philosophical foundations of the Digambara Jaina tradition.