Jain Sangh Aur Sampradaya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Sangh aur Sampradaya" by Bhagchandra Jain Bhaskar, based on the provided pages:

The book discusses the evolution and fragmentation of the Jain Sangh (community) and its various Sampradayas (sects or traditions) after the Nirvana of Lord Mahavir.

Key Themes and Content:

Inherent Nature of Disagreements: The text begins by stating that disagreements and the formation of sects are a natural part of any religion's development over time. Religions without such intellectual differences tend to disappear with their founders or propagators, while those with internal debates often evolve and grow. Jainism is presented as no exception to this rule.
Post-Mahavir Schisms: It's highlighted that differences of opinion within the Jain Sangh began to emerge shortly after Lord Mahavir's Nirvana. The Pali Tripitaka is cited as evidence, describing disputes among the followers of Nigantha Nataputta (Mahavir) who were arguing amongst themselves about the understanding of the Dharma-Vinaya (teachings and discipline).
Chronology of Acharyas (Acalan): A significant portion of the text is dedicated to presenting the chronological accounts of prominent Jain Acharyas according to both Digambara and Shvetambara traditions. This includes:
- Digambara Tradition: Lists the Kevalis (omniscient beings) like Gautama, Sudharma, and Jambu, followed by Shrutakevalis (those who know ten Purvas) like Vishnukumar, Nandimitra, Aparajita, Govardhana, and Bhadrabahu, detailing their lifespans. It establishes a period of 162 years after Mahavir's Nirvana where Kevalis and Shrutakevalis existed.
- Shvetambara Tradition: Presents a different lineage of Acharyas starting from Sudharma, Jambu, Prabhava, and leading up to Shulabhadra and Bhadrabahu, also providing their lifespans.
- Reconciling Chronologies: The text attempts to reconcile the differing chronologies, particularly regarding the timeline of Chandragupta Maurya and Bhadrabahu. It notes discrepancies and suggests how to bridge them.
Bhadrabahu and the Sangh Bhed (Schism): Bhadrabahu is identified as a pivotal figure. It's stated that the Sangh Bhed (schism) began during his time. Understanding his foresight, he led a large group of ascetics and lay followers southwards to escape a severe famine (dvadasavarshiya dushkal) in the north. Chandragupta Maurya is mentioned as accompanying him. Bhadrabahu is described as foreseeing his end and instructing his followers to disperse to different regions of the south, while he himself attained Samadhi Maran (meditative death) on the Chandragiri hill in Shravanabelagola.
The Nature of the Schism: The primary reason for the ultimate split between the Digambara and Shvetambara traditions is attributed to the acceptance and rejection of clothing. While the Digambara tradition strictly adheres to complete nudity (Achelan), the Shvetambara tradition allows for the wearing of clothes.
The "Ninhava" Sects: The text details the emergence of various "Ninhava" (those who present different interpretations) sects within Jainism, as mentioned in Shvetambara literature. Seven such groups are listed: Jamali, Tishygupata, Ashadha, Vishvamitra, Ganga, Rohagupta, and Goshthamaahil. The text explains the specific doctrinal deviations of each. The text also mentions an eighth "Ninhava" which it identifies with the Digambara sect, though it notes the Digambara literature remains silent on these "Ninhava" groups.
Evolution of the Shvetambara Tradition: The Shvetambara tradition is presented as having evolved over time. Initially, the acceptance of clothing might have been an exception for those unable to practice full nudity. However, it gradually became more prevalent, leading to the development of the "Ardhaphalaka" (half-clothed) sect, which eventually gave rise to the "Kamabala" sect, the Yapaniya Sangh, and finally the Shvetambara Sangh. The text traces the adoption of more clothing, the increase in possessions, and the rise of "Chaityavasins" (monastics residing in temples) as key developments.
The "Bhattarak" Tradition: The emergence of the Bhattarak tradition, both in Digambara and Shvetambara sects, is discussed. These were often influential figures who resided in temples, managed temple wealth, and held significant authority. Their practices are criticized by some purists for deviating from the original ascetic ideals, becoming more involved in establishing monastic seats, wealth management, and even engaging in practices that attracted criticism for their laxity.
"Terapanth" and "Vispanth": The text mentions the emergence of the Terapanth and Vispanth within the Shvetambara tradition. Terapanth, founded by Pandit Banarsi Das, rejected the practices of the Bhattarak sect, emphasizing a return to the original teachings. Vispanth, on the other hand, is associated with the followers of the Bhattarak tradition.
Influence of External Factors: The text acknowledges that changing economic, social, and political circumstances, as well as the influence of other religions (like Buddhism), contributed to these internal developments and schisms.
The "Mulasangha" and its Branches: The text then focuses on the Digambara side, discussing the Mulasangha as a lineage emphasizing purity and direct connection to Mahavir. It details various sub-sects or "Gachhas" and "Sanghas" that emerged within the Mulasangha, such as the Nandisangha, Senasangha, and others, noting their origins and characteristics. The text also mentions "Jainabhas" (false Jain traditions) like the Dravida, Kashtha, and Yapaniya Sanghas, attributing their deviation to laxity in practices and the acceptance of temple construction and associated activities.
"Sthanakavasi" and "Terapanth" (within Shvetambara): The text explains the origin of the Sthanakavasi sect as a reaction against the practices of temple-dwelling ascetics (Chaityavasins) in the Shvetambara tradition. Sthanakavasis emphasize scriptural authority and perform their religious rites in "Sthanakas" (assembly halls) rather than temples. The Terapanth, a later offshoot from the Sthanakavasi tradition, is highlighted for its strict organizational structure and singular leadership, which prevents internal schisms.

In essence, the book provides a historical and doctrinal overview of how the Jain community, while rooted in the teachings of Mahavir, experienced internal divisions and developments leading to the formation of distinct sects, each with its unique interpretations and practices, driven by a combination of philosophical differences, social changes, and the interpretations of key Acharyas over centuries.