Jain Shwetambar Tarapanthhi Dharmno Tunko Itihas

This document is an excerpt from the book "Jain Shwetambar Tarapanthhi Dharmno Tunko Itihas" (A Brief History of the Jain Shwetambar Terapanth Dharma) by Chhogmalji Chopda. It is published by Chhogmalji Chopda and printed by Natwar M. Vimawala at the Gandiv Mudranalay in Surat.

The provided text focuses on the history and core principles of the Terapanth sect of Jainism, emphasizing its adherence to the original teachings of Jainism and contrasting it with other sects and practices.

Here's a summary of the key themes and points discussed in the excerpt:

1. Jainism and Ahimsa (Non-violence):

• The book begins by highlighting that Jainism places the utmost importance on Ahimsa, more so than other religions.
• It states that Jainism has a special focus on the practice and understanding of Ahimsa.

2. Jain Sects and Scriptures:

• Jainism is divided into two main branches: Shwetambar and Digambar.
• The Shwetambar sect further divides into three branches: Murtipujak, Sthanakvasi, and Terapanth.
• All three Shwetambar branches consider Agamas (Sutras) as their authority, though there are differences in the number of Agamas accepted (e.g., some accept 84, some 45, some 32).
• The Terapanth sect is presented as accepting these Agamas and being open to reasoned and logical arguments.

3. Core Tenets of Terapanth:

• The Terapanth sect focuses on fundamental principles that are often subject to misinterpretation or criticism by others. The book aims to clarify these in simple language.
• Liberation (Moksha): Liberation is achieved by the complete destruction of karma. Karma binds the soul, and freedom from this bondage is Moksha.
• Karma and its Fruits: Good karma leads to good results, and bad karma leads to bad results. The law of karma is seen as a natural principle.
• Soul's True Nature: The soul is inherently pure, luminous, and full of consciousness.
• The Nature of Happiness: True happiness is spiritual (lokottar) and not found in worldly, sensual pleasures, which are temporary, cause desire, and ultimately lead to suffering.
• The Root of Karma: Attachment (raag), aversion (dwesh), possessiveness (mamata), delusion (moh), and affection (sneh) are identified as the seeds of all karma. Overcoming attachment to the body is crucial for liberation.
• Critiques of Terapanth: The book addresses the criticism that the Terapanth sect is devoid of compassion and charity. It refutes this, asserting that a deeper examination reveals these accusations to be false.

4. Ahimsa in Practice and Interpretation:

• The text delves into the nuances of Ahimsa, stating that harming any living being, from one-sensed (ekendriya) to five-sensed (panchendriya) creatures, is considered violence.
• It questions the logic of those who don't see fault in harming one-sensed beings while killing five-sensed beings for consumption, suggesting they don't understand the true meaning of compassion as expounded by Lord Mahavir.
• Distinction between Causing Harm and Witnessing Harm: The book discusses the ethical implications of witnessing violence. It argues that one is not culpable if they do not kill, cause killing, or approve of killing.
• Intervention in Violence: The text explores the dilemma of intervening to save a life. It suggests that intervention motivated by attachment or pity might not be the true path to spiritual upliftment. The focus should be on guiding the aggressor away from their harmful actions through righteous conduct and teachings.
• The Role of Karma: The text emphasizes that beings die according to their karma. Intervention should not be driven by a desire to alter karma but by a commitment to one's own spiritual path and the guidance of others.

5. Refuting Misconceptions and Debates:

• The book addresses specific criticisms, such as the hypothetical scenario of a knife being plunged into a child. It explains that Jain monks, bound by their vows, would not intervene with force but would try to dissuade the aggressor through moral teachings or leave the place if the situation is unbearable.
• The Three Means of Action (Karan): The text reiterates the Jain principle of not committing, causing, or consenting to any sinful act (Paap).
• The Eighteen Types of Sins: The text lists eighteen types of sins, including violence, falsehood, theft, lust, greed, anger, pride, deceit, attachment, aversion, conflict, slander, etc. Attachment (raag) is considered a sin.

6. The Terapanth Doctrine on Giving (Daan):

• The book categorizes and explains ten types of "Daan" (giving) according to Jain scriptures, distinguishing between auspicious (dharmik) and inauspicious (adharmi) forms of giving.
• Dharmik Daan: This involves giving knowledge, protection (Abhay Daan), and offering to deserving individuals (Supatra Daan). This leads to lokottar (spiritual) benefits and liberation.
• Adharmi Daan: This includes giving for worldly gains, appeasing planetary influences, fulfilling rituals, satisfying social pressures, or to unworthy recipients. Such giving is seen as nurturing worldly attachments and karma.
• Supatra (Deserving Recipient): A Supatra is defined as someone who strictly adheres to the five Mahavratas (great vows) and their associated restrictions in thought, word, and deed.

7. The Asceticism of Terapanth Sadhus:

• The text highlights the rigorous ascetic practices of Terapanth monks and nuns.
• Strict Adherence to Vows: Terapanth sadhus are depicted as meticulously following the five Mahavratas, five Samitis (careful conduct), and three Guptis (restraint of mind, speech, and body).
• Examples of Austerity: Specific examples are given of monks undertaking prolonged fasts, avoiding certain foods and practices, and enduring hardships with equanimity.
• Rejection of Worldly Aid: Terapanth sadhus do not utilize modern conveniences like electricity, vehicles, or medical treatments from hospitals, considering them as forms of attachment or violence.
• Discipline and Organization: The text emphasizes the strict discipline and organizational structure within the Terapanth order, with clear hierarchies and accountability.

8. Historical Development of Terapanth:

• The book traces the lineage of Terapanth Acharyas from the founder, Swami Bhikhanji Maharaj.
• It details the birth, spiritual inclination, renunciation, and initiation of Swami Bhikhanji.
• It describes the internal struggles and the eventual establishment of the Terapanth sect, emphasizing the commitment to the pure Jain path despite opposition.
• The text lists the subsequent Acharyas and their contributions, highlighting their efforts in propagating the Terapanth ideology.

9. Key Principles and Distinctions:

• "Jeev Jeeve te Daya Nahi, Mare te Himsa Nahi Janu." (If a being lives, it is not mercy; if it dies, it is not considered violence.) This quote reflects the Terapanth understanding of Ahimsa, focusing on the intent and actions of the perpetrator rather than the mere existence or death of a being.
• Focus on Inner Purity: The Terapanth tradition emphasizes internal purity and adherence to the spirit of the vows over outward ritualistic practices.
• Rejection of Idol Worship: Terapanth does not engage in idol worship. They revere the virtues and spiritual qualities of the Tirthankaras through meditation and contemplation.
• Emphasis on Knowledge and Character: The sect places great importance on the study of scriptures, the development of virtuous character, and the practice of detachment and equanimity.

In essence, the book presents the Terapanth sect of Jainism as a strict adherent to the core principles of Jainism, particularly Ahimsa and detachment, and aims to clarify its doctrines and practices against common misconceptions. It highlights the dedication of its ascetics to a life of extreme austerity and spiritual discipline.