Jain Parampara Ka Itihas

This document, "Jain Parampara ka Itihas" (History of the Jain Tradition) by Mahapragna Acharya, is a compilation and edited version of the first volume of his larger work, "Jain Darshan: Manan aur Mimansa" (Jain Philosophy: Contemplation and Analysis). The publisher is Jain Vishva Bharati, Ladnun. The text focuses on providing a historical overview of the Jain tradition, covering its key figures, concepts, and evolution.

Here's a comprehensive summary of the provided text:

I. Introduction and Editorial:

• The book is an excerpt from the first volume, "Parampara aur Kalachakra" (Tradition and the Wheel of Time), of Acharya Mahapragya's extensive work.
• It includes additional topics beyond the original text, such as Jain kings, prominent Jain scholars, significant Jain sites, Jainism abroad, and its presence in various regions of India.
• The editor expresses the hope that the book will be beneficial for students in understanding the diverse aspects of the Jain tradition.

II. Table of Contents (Key Topics Covered):

1. From Lord Rishabh to Parshva
2. Lord Mahavir
3. The Post-Mahavir Tradition
4. Jain Literature
5. Jain Culture
6. The Contribution of Jain Acharyas to the Development of Thought

III. From Lord Rishabh to Parshva:

• Eternal Questions and Jain Philosophy: The text begins by addressing fundamental philosophical questions about the nature of the universe (what it is, where it is, when it began, its unity or multiplicity, its creator). Jain philosophy posits that the universe is a combination of conscious and unconscious substances, located in a central part of infinite space. It is eternal and constantly changing.
• The Concept of Kalachakra (Wheel of Time): The universe is described as undergoing cycles of decline (Avasarpini) and progress (Utsarpini).
  • Avasarpini: Characterized by a gradual decline in qualities like lifespan, physical stature, strength, happiness, and the abundance of natural resources. It has six stages: Sushama-Sushama, Sushama, Sushama-Dushama, Dushama-Sushama, Dushama, and Dushama-Dushama.
  • Utsarpini: The reverse cycle, with gradual improvement in these qualities. It also has six stages, starting from Dushama-Dushama and ending with Sushama-Sushama.
• The Era of Lord Rishabh: The text describes the current era as being in the fifth stage of Avasarpini (Dushama). It details the blissful periods of Sushama-Sushama, Sushama, and Sushama-Dushama, where humans lived long lives, had immense physical stature, and enjoyed abundant natural resources.
• The Advent of the Kulakar System: As the natural abundance waned and human needs increased, the "Yaugali" system (where one couple was responsible for everything) broke down. This led to societal disorganization, necessitating a new system. The 'Kulakar' system emerged, where a leader of a 'Kula' (clan) was designated to maintain order, resolve disputes, and control exploitation. Seven Kulakars are mentioned: Vimalvahan, Chakshushman, Yashasvi, Abhi-chandra, Prashenjit, Marudev, and Nabhi.
• The Rise of Kingship and Penal Policies: With the Kulakar system, penal policies evolved:
  • First Kulakar (Vimalvahan): 'Ha-kar' (expression of disapproval).
  • Second Kulakar (Chakshushman): Continued 'Ha-kar'.
  • Third and Fourth (Yashasvi, Abhi-chandra): 'Ha-kar' for minor offenses, 'Ma-kar' (prohibition) for major ones.
  • Fifth to Seventh (Prashenjit, Marudev, Nabhi): 'Ha-kar' for minor, 'Ma-kar' for medium, and 'Dhik-kar' (condemnation) for major offenses.
• The Reign of Lord Rishabh:
  • As the Kalachakra progressed, the Kalpavriksha (wish-fulfilling trees) weakened, and food scarcity emerged. This led to the need for organized living.
  • Lord Rishabh, son of King Nabhi, was chosen as the first king. He established the city of Vinita (Ayodhya) and organized society.
  • He introduced various societal structures: establishing cities, developing agriculture, creating organized housing, forming administrative bodies (ministers, guards, army), and introducing economic systems (trade, currency).
  • Civil Administration: Established army (four divisions), police force (Rakshak Dal), treasury, and legal framework.
  • Penal System: Introduced 'Paribhavak' (temporary detention), 'Mandalibandh' (confinement to a specific area), 'Bandh' (imprisonment), and 'Ghat' (physical punishment).
  • Social Hierarchy: Officials were categorized as 'Ugra' (guards), 'Bhoj' (ministers), 'Rajanya' (provincial representatives), and 'Kshatriya' (remaining staff).
  • Introduction of Marriage: The story of Rishabh's wife, Sunanda, and his sister Sumangala highlights the emergence of the marriage system.
  • Addressing Food Scarcity: Rishabh guided people to process food, and later, with the advent of fire, taught cooking.
  • Development of Arts and Sciences: Taught 72 arts to his eldest son Bharat, animal physiognomy to Bahubali, script to Brahmi, and mathematics to Sundari. He introduced various disciplines like archery, economics, and medicine.
  • The Rise of Materialism: The increase in material possessions led to attachment and hoarding.
  • Social Traditions: The practice of cremation and mourning began, along with the erection of memorial structures.
  • Renunciation and Enlightenment: In his later life, Rishabh renounced his kingdom, became a monk, and attained omniscience (Kevalya) after intense penance. He established the fourfold Jain community (monks, nuns, laymen, laywomen).
• The Bharat-Bahubali Conflict:
  • Lord Rishabh's eldest son, Bharat, sought imperial dominion, leading to a conflict with his brothers.
  • Rishabh advised his sons against war and cowardice, offering them the "kingdom of restraint" (self-control) as a superior alternative.
  • Most brothers renounced their kingdoms and embraced the path of self-rule.
  • Bharat, initially aggressive, eventually repented and sought forgiveness.
  • Bahubali fought against Bharat's army and won but, upon realizing the futility of conquest and the importance of self-control, renounced his kingdom and meditated in silence for a year before attaining omniscience.
  • Bharat's later life reflected detachment, and he eventually also embraced asceticism.

IV. Lord Mahavir:

• Birth and Family: Lord Mahavir was born in 566 BCE in Kundagrama (Kshatriya Kundagrama) to Siddhartha and Trishala Devi. His parents were followers of Lord Parshva. His uncle was Suparshva, and his elder sister was Sudarshana.
• Names and Lineage:
  • Vardhaman: His name at birth, signifying prosperity.
  • Naga-putra: Due to his birth in the Naga (Jnaatrik) Kshatriya clan.
  • Mahavir: Earned through his courage and resilience during his ascetic practices.
  • Kashyap Gotra: Inherited from his father.
• Youth and Marriage: Although naturally detached, he married Yashoda (according to Shvetambara tradition), and they had a daughter, Priyadarshana, who married Jamali. Digambara tradition states he remained celibate.
• The Great Renunciation (Mahabhinishkraman): At the age of 28, after his parents' demise and at the insistence of his elder brother Nandivardhan, he delayed his renunciation for two years. At 30, he left his home to pursue spiritual liberation, taking a vow of non-violence and renouncing all sins.
• Asceticism and Enlightenment: He practiced severe asceticism for twelve years, enduring extreme hardships, including living naked and facing various forms of persecution and natural hardships. He achieved omniscience (Kevalya) at the age of 42.
• The Jain Sangha: After attaining Kevalya, he established the fourfold Jain community: monks (Shramanas), nuns (Shramanis), laymen (Shravakas), and laywomen (Shravikas).
• The Fourfold Debate (Samavasaran): Mahavir encountered various philosophical schools of thought prevalent at the time, which he categorized into four: Kriyavada, Akriyavada, Vinayavada, and Ajnanavada. He critiqued them and established his own philosophy, often described as relative Kriyavada.
• The Four Vows (Chaturyama Dharma) and Five Great Vows (Panch Mahavrata): While earlier Tirthankaras preached the Chaturyama Dharma (four restraints), Mahavir expanded it to the Panch Mahavrata (five great vows): Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (chastity/celibacy), and Aparigraha (non-possession).
• Emphasis on Women's Emancipation: A significant aspect of Mahavir's teachings was granting equal spiritual rights to women, establishing a large order of nuns, a fact highlighted by Acharya Vinoba Bhave.
• Disciples and Sangha Organization: He attracted prominent scholars as his disciples, including the eleven Gandharas, led by Indrabhuti Gautam. He organized the Sangha with strict discipline, establishing various roles and responsibilities for monks and nuns.
• Principles of Governance and Ethics: Mahavir's teachings emphasized equality, self-determination, self-discipline, relativity (Syadvada), and the importance of ethical conduct for societal well-being. He challenged the prevailing caste system and divine authority.
• His Philosophy: Mahavir's philosophy is characterized by its emphasis on individual effort for liberation, the concept of karma, the cyclical nature of time, and the doctrine of Anekantavada (many-sidedness of reality). He rejected the idea of a creator God and emphasized the potential for every soul to achieve divinity (Paramatma) through spiritual discipline.
• Nirvana: Lord Mahavir attained Nirvana (liberation) in 470 BCE (or 527 BCE according to some) in Pavapuri.

V. Post-Mahavir Tradition:

• The Gandharas: Details the succession of chief disciples (Gandharas) after Mahavir, including Indrabhuti Gautam (first successor) and Sudharma.
• The Chain of Acharyas: Traces the lineage of Jain scholars and leaders after the Gandharas, including the fourteen-Purvadhar and ten-Purvadhar traditions.
• Sectarian Divisions: Discusses the origins of the Shvetambara and Digambara traditions, noting that early Jainism encompassed both traditions of wearing clothes and going naked. The differences arose over time due to interpretations of scriptures and practices.
• The Seven Nihavas (Heretics): Details the emergence of seven individuals who deviated from core Jain principles, including Jamali (who introduced the Bahuratavada), Tishya Gupta (Jiva-pradeshikavada), and others, and their eventual exclusion or reintegration.
• Jain Literature:
  • Agamas: The core scriptures, believed to be the teachings of the Tirthankaras, compiled by the Gandharas. Divided into Anga-pravishṭa (the twelve main Angas) and Anga-bahya (other scriptures).
  • The Twelve Angas: Lists the twelve Angas: Achara, Sutrakṛta, Sthana, Samavaya, Vyakhyaprajnapti (Bhagavati), Jnatru-dharmakatha, Upasakadasa, Antakṛt-dasaha, Anuttar-aupapatika-dasaha, Prashna-vyakarana, Vipaka-shruta, and Drishtivada.
  • The Purvas: The fourteen ancient texts, considered the original corpus of knowledge, predating the Angas.
  • Agama Language: Primarily in Ardha-Magadhi, a dialect of Prakrit.
  • Agama Collections (Vachanas): Describes the efforts to compile and preserve the Agamas, especially after periods of famine and loss of knowledge, like the council at Pataliputra and Vallabhi.
  • Commentarial Literature: Discusses the development of commentaries (Niryuktis, Bhashyas, Churnis, and Tikas) by various Acharyas like Bhadrabahu, Jinadasagani, Haribhadrasuri, Abhayadevasuri, Hemachandracharya, etc.
  • Post-Agama Literature: Mentions significant works in Prakrit and Sanskrit, including those by Kundakunda, Akalanka, Haribhadrasuri, Hemachandracharya, and others.
  • Regional Literature: Highlights Jain literary contributions in Kannada, Tamil, Gujarati, Rajasthani, and Hindi.
  • Script and Writing: Discusses the ancient tradition of script and writing in India, including the development of various scripts and writing materials.

VI. Jain Culture:

• Vratas (Vows): Jain culture is characterized by vratas (vows) of restraint and self-control, symbolizing detachment and inner purity. Jainism emphasizes a balanced approach to life, advocating for moderation and renunciation.
• Ahimsa and its Significance: Ahimsa (non-violence) is presented as the cornerstone of Jain culture, not solely born from compassion but from a desire for spiritual purification and self-perfection. The text cites Albert Schweitzer's view that Jain Ahimsa is rooted in detachment from the cycle of birth and death rather than pure compassion.
• The Role of Vows: Vows are seen as the foundation for ethical living and spiritual progress, with a distinction made between the Great Vows (Mahavrata) for monks and the minor vows (Anuvrata) for laypeople.
• Ethical Principles: Key ethical principles include Arjava (straightforwardness), Mardava (humility), Laghava (lightness/simplicity), Kshama (forgiveness), Shaucha (purity), Satya (truthfulness), and Maadhyasthya (neutrality).
• Jainism's Broad Appeal: The text emphasizes that Jainism's universal principles, inclusivity (acceptance of all castes and genders in the spiritual path), and adaptable approach to social customs allowed it to attract followers from diverse backgrounds.
• Art and Architecture:
  • Painting: Jain art flourished in manuscript illustrations, depicting religious themes and stories.
  • Sculpture and Architecture: Highlights famous Jain sculptures like the Gomateshwara statue at Shravanabelgola and ancient cave temples at Udayagiri, Khandagiri, and Ellora, showcasing the sophisticated artistry of Jain tradition.
• Jain Festivals: Discusses major Jain festivals like Akshaya Tritiya, Paryushana, Mahavir Jayanti, and Diwali, explaining their religious and historical significance.
• Geographical Spread: Details the historical spread of Jainism across India in various regions like Bihar, Bengal, Odisha, Rajasthan, Punjab, Sindh, Madhya Pradesh, Gujarat, Maharashtra, and South India. It also touches upon its influence in foreign lands like Central Asia, the Middle East, and parts of Europe.
• Key Jain Sites: Describes important pilgrimage sites like Mount Abu, Sammed Shikhar (Parshvanath Hill), Shatrunjaya, Shravanabelgola, Ranakpur, Rajgir, and Dhulev (Rishabhdev).
• Notable Jain Acharyas: Profiles prominent Jain Acharyas from both Shvetambara (Shayyam-bhava, Bhadrabahu, Siddhasena Divakara, Haribhadrasuri, Abhayadeva, Hemachandracharya) and Digambara (Kundakunda, Akalanka, Samantabhadra, Virasena, Nemicandra) traditions, highlighting their philosophical contributions, literary works, and influence.
• Jainism's Rise and Decline: Discusses the factors contributing to the growth and subsequent decline of Jainism in various periods, including internal reforms, intellectual contributions, political patronage, and external influences.

VII. Contribution of Jain Acharyas to the Development of Thought:

• Shraddhavada-Hetuvada (Faith-based vs. Reason-based): Explores the tension between faith and reason in Jain philosophy, with Acharyas like Siddhasena Divakara advocating for a balanced approach, using reason for empirically verifiable truths and faith for supra-sensory realities.
• Realism (Yatharthavada): Jain philosophy is characterized by realism, where truths are accepted based on rigorous examination rather than blind faith or adherence to tradition. Acharyas like Haribhadrasuri emphasized this by stating that their allegiance was to reason and truth, not to specific individuals or traditions.
• Ancient vs. New: Jain Acharyas like Siddhasena Divakara and Hemachandracharya challenged the notion that older traditions are inherently superior, advocating for a critical evaluation of all philosophies based on their inherent truth and logic.
• The Impact of Kalavada (Time Theory): The concept of the Kalachakra and the cyclical nature of time influenced the perception of progress and decline, sometimes leading to a sense of resignation but also prompting efforts for spiritual rejuvenation.
• The Rise of Spirituality (Adhyatmavad): Acharya Kundakunda is highlighted as a key proponent of internalized spirituality, emphasizing the soul's journey and liberation (Moksha) through self-realization, transcending external rituals.
• The Role of Nayas (Perspectives): The Jain concept of Naya (perspective) and Syadvada (conditional predication) allowed for the integration and reconciliation of diverse philosophical viewpoints, fostering intellectual tolerance and dialogue.
• Ethics and Social Relevance: Jain ethics, centered on Ahimsa, are presented as crucial for personal and societal well-being. The text stresses the importance of ethical conduct in all aspects of life, including business and governance.
• The Importance of Samadhi and Discipline: Jain Acharyas emphasized practices like meditation (Dhyana), asceticism (Tapas), and strict discipline (Vinaya) for spiritual growth.
• Jainism and Other Religions: The text briefly touches upon the interaction and influence between Jainism and other contemporary religious and philosophical traditions like Buddhism and Brahmanism.
• Syncretism and Tolerance: Jain Acharyas often displayed a spirit of tolerance and syncretism, integrating useful concepts from other traditions while maintaining the core principles of Jainism.

In essence, this book provides a comprehensive historical and philosophical journey through the Jain tradition, from its earliest origins to the evolution of its thought and practices, highlighting the critical roles played by its esteemed Acharyas in shaping its rich heritage.