Jain Shwetambar Terapanthi Sampraday Ka Sankshipta Itihas - Book Summary

Here's a comprehensive summary of the provided Jain text, "Shree Jain Shwetambar Terapanthi Sampraday Ka Sankshipta Itihas" (A Concise History of the Jain Shwetambar Terapanthi Sect), by Shreechand Rampuriya, published by Shree Jain Shwetambar Terapanthi Sabha:

Introduction and Core Principles:

The book begins by establishing the Jain philosophical perspective that the universe, soul (jiva), and karma are all beginningless. Liberation (moksha) is achieved by freeing the soul from karma. Jainism, in its essence, teaches timeless truths that do not change, emphasizing principles like non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), celibacy/chastity (brahmacharya), and non-possession (aparigraha). These principles are considered the eternal path of dharma, unchanging across time and consistent with the teachings of all Tirthankaras.

The text acknowledges the two main divisions within Jainism: Shwetambar and Digambar. Despite sectarian differences, all agree on the validity of the Panch Parmeshthi (Arhant, Siddha, Acharya, Upadhyaya, Sadhu) and consider violence, attachment (raag), and aversion (dwesh) as the root causes of suffering and karma. Jainism's emphasis on ahimsa, satya, asteya, brahmacharya, and aparigraha is highlighted as a path to moral and material progress for individuals, nations, and societies.

The Terapanthi Sect: Origin and Mission:

The Terapanthi sect is described as modern in its form but not in its underlying principles. It represents a revival of the eternal, true, and eternal Jain tenets. The founder, Shree 1008 Shree Bhikhanji Swami, took on the monumental task of removing centuries of accumulated corruptions and bringing to light the original, eternal form of Jainism. His successors, esteemed Acharyas, have continued this mission through their conduct and teachings, promoting the grandeur, purity, and consistency of the Tirthankara's words.

This book aims to dispel the widespread misconceptions surrounding the origin and beliefs of the Terapanthi sect. It states that the path to liberation from the cycle of birth, death, and disease involves knowledge, perception, conduct, and penance (tapasya), or alternatively, charity, virtue, penance, and contemplation. The Terapanthi monks are actively demonstrating how these principles can be put into practice through their sermons, scriptural evidence, and way of life.

The Founder: Shree 1008 Shree Bhikhanji Swami:

Birth and Early Life: Shree Bhikhanji Swami was born in Kantaliya village in the Marwar region in 1783 VS (July 1726 CE). His parents, Baluji Sukhlecha and Dipanbai, were virtuous individuals. From a young age, Bhikhanji exhibited a deep inclination towards religion.
Spiritual Journey: Initially, he followed the Gachchh-based sect but found his spiritual thirst unquenched. He then sought guidance from the Potiyabandh monks, but their emphasis on outward rituals and lack of genuine religious fervor led him to leave. He eventually became devoted to Shree Raghunathji, an Acharya of a specific branch of the Jain Shwetambar Sthanakvasi sect.
Initiation and Scholarly Pursuit: His mother, Dipanbai, having received assurance from Raghunathji about Bhikhanji's spiritual inclination, gave her consent for his initiation. In 1808 VS, Raghunathji initiated Bhikhanji. For nearly eight years, Bhikhanji diligently studied and contemplated Jain scriptures with intense concentration.
Discovery of Discrepancies: Through deep study, he realized that the contemporary monastic community was not fully adhering to scriptural injunctions and lacked the courage to interpret them accurately. He observed practices such as monks living in self-made dwellings, accepting "uddeshik" (specially prepared) food, not strictly following begging rules, keeping books uninspected for extended periods, not requiring parental consent for initiation, possessing more than the prescribed number of ascetic items, and a general lack of true self-realization and pure monastic conduct.
The Rajnagar Incident and Revelation: Bhikhanji initially hesitated to confront his guru, Raghunathji, about these issues. However, an incident in Rajnagar, Mewar, became a turning point. The lay followers (shravaks) in Rajnagar, noticing the deviation of Raghunathji and his monks from scriptural practices, ceased to pay them homage. Raghunathji sent Bhikhanji with other monks to address the shravaks' doubts. Bhikhanji successfully convinced them to resume homage, but their doubts persisted. The shravaks' respect was primarily due to Bhikhanji's reasoned arguments, ascetic lifestyle, and commitment to the true path. That night, Bhikhanji was struck with a severe fever. In his delirium, he felt remorse for compromising truth and feared a dire fate if he were to die. He vowed to follow the true path without bias and to adhere to the Tirthankaras' principles, regardless of personal considerations. This moment of deep introspection and repentance brought him profound inner clarity.
Confirmation of Truth and Decision: The fever miraculously subsided after his vow. Bhikhanji informed the shravaks that their doubts were valid and the conduct of the monastic order was impure. He promised to try and persuade his Acharya to adopt the pure path. This increased their faith in him. He returned to a rigorous study of 32 scriptures, confirming his conviction that Raghunathji's sect was not scripturally sound.
Attempting Reform and Separation: Bhikhanji, though committed to the Jain path, did not initially wish to break from Raghunathji. His priority was spiritual welfare, and he believed he could achieve it as a disciple. He intended to discuss the scriptural matters with Raghunathji and try to guide him and his sect toward the correct path. He demonstrated great humility and patience in this endeavor. However, his attempts to engage Raghunathji in a scriptural discussion were met with dismissiveness, attributing the deviations to the influence of the current era (Dushamkal). Bhikhanji disagreed, believing that in such an era, the need for righteous conduct and increased effort should be paramount.
Founding the Terapanthi Sect: Unable to bring about reform, Bhikhanji decided to separate from Raghunathji. He left Raghunathji's company in Bagdi, accompanied by several monks, including Bharimalji. This separation led to significant hardships, as Raghunathji actively opposed them. Despite being denied shelter in Bagdi, Bhikhanji and his followers resided in the chhatris outside the town. Further discussions with Raghunathji failed to change Bhikhanji's stance. Raghunathji threatened to pursue and oppose him wherever he went, but Bhikhanji remained undeterred.
The Naming of "Terapanthi": As Bhikhanji's following grew to thirteen monks, and thirteen shravaks joined him, a significant event occurred in Jodhpur. While the monks were performing religious rites in a market stall, the local minister, Fatehchandji Singhi, questioned them. Upon learning about Bhikhanji's separation and his emphasis on scriptural adherence, and noting the coincidence of thirteen monks and thirteen shravaks, a court poet spontaneously composed a Doha and addressed them as "Terapanthi." Bhikhanji ingeniously interpreted "Terapanthi" to mean "the path of thirteen" (referring to the five great vows, five virtues, and three guards) or "the path that is Yours, O Lord."
Formal Establishment and Early Struggles: On Jyeshtha Shukla 15, 1817 VS, Bhikhanji, with God as his witness, formally recommitted himself to the new path. He sent instructions to his accompanying monks to do the same. After the Chaturmas, all monks reassembled, and only those whose faith and conduct were compatible remained together, forming the Terapanthi sect. The sect subsequently grew. Despite facing severe opposition, lack of basic necessities like food and water from Raghunathji's supporters, Bhikhanji and his followers persevered, committed to their principles.

The Lineage of Acharyas:

The book details the succession of the eight Acharyas following Shree Bhikhanji:

Shree 1008 Shree Bharimalji Swami: Born in 1803 VS in Mewar. Initiated at a young age. Praised by Bhikhanji as his successor. His reign saw 38 monks and 44 nuns initiated. Passed away in 1878 VS.
Shree 1008 Shree Raychandji Swami: Born in 1847 VS. Initiated at a young age with intense renunciation. Initiated 77 monks and 168 nuns. Passed away in 1908 VS. He nominated Shree Jitamallji as his successor.
Shree 1008 Shree Jitamallji Swami: Born in 1860 VS. A highly learned scholar and prolific poet, known for his translations of Jain scriptures like Bhagavati Sutra and Uttaradhyayana Sutra. Initiated 105 monks and 224 nuns. Passed away in 1938 VS. He nominated Shree Maghrajji.
Shree 1008 Shree Maghrajji Swami: Born in 1867 VS. Initiated at a young age. Passed away in 1946 VS. Initiated 36 monks and 83 nuns. Nominated Shree Maniklalji.
Shree 1008 Shree Maniklalji Swami: Born in 1912 VS. Initiated at a young age. Passed away in 1954 VS at the young age of 42. Initiated only 16 monks and 24 nuns. No successor was nominated, leading to a brief interregnum before Shree Dalchandji was elected.
Shree 1008 Shree Dalchandji Swami: Born in 1906 VS in Ujjain. Initiated in childhood. Passed away in 1966 VS. Initiated 36 monks and 225 nuns.
Shree 1008 Shree Kaluramji Maharaj: Born in 1933 VS. Initiated with his mother. A profound Sanskrit scholar and influential preacher. Initiated 155 monks and 255 nuns. His teachings gained international recognition, with scholars like Dr. Hermann Jacobi and Dr. Charles W. Gilkey visiting him. Passed away in 1963 VS.
Shree 1008 Shree Tulsiramji Maharaj: Born in 1971 VS. Initiated at age 22. A prolific writer and scholar, he continued the legacy of spiritual and intellectual pursuits. As of the end of 2000 VS, he had initiated 76 monks and 166 nuns.

Terapanthi Doctrines and Practices:

The book elaborates on the core doctrines and practices of the Terapanthi sect:

Image Worship: Terapanthis do not practice idol worship, nor do they consider it a means to moksha. They focus on the "Bhava Puja" (worship of inner essence) or meditation of the Tirthankaras and venerate those who have achieved liberation or practice strict monastic conduct. Their principle is "gun-puja" (worship of qualities) rather than "murti-puja" (idol worship).
Focus on Spiritual Upliftment: Terapanthi monks dedicate themselves to spiritual upliftment and moral progress, not to worldly affairs. Their teachings are exclusively religious, and their lives are devoted to propagating dharma.
Five Great Vows (Mahavratas): The text details the rigorous adherence to the five great vows by Terapanthi monks:
- Pranatipata Viraman Vrat (Non-violence): Complete non-violence towards all living beings, including microscopic ones, through mind, speech, and action. This involves extreme self-restraint, such as not using fans, fire for warmth, or eating even "sachitta" (living) items when starving.
- Mrushavada Viraman Vrat (Truthfulness): Absolute truthfulness, with careful consideration of the impact of words. Harsh or hurtful truths are avoided, and they practice silence when speaking the truth would cause harm.
- Adattadan Viraman Vrat (Non-stealing): Taking nothing that is not given. This includes not accepting anything without proper authorization, even for initiation.
- Maithun Viraman Vrat (Celibacy/Chastity): Complete abstinence from sensual pleasure through mind, speech, and body. This includes avoiding physical contact with the opposite sex.
- Aparigraha Vrat (Non-possession): Renunciation of all forms of possession, including wealth, property, and even basic necessities beyond what is strictly prescribed.
Sixth Vow: Night Food Prohibition: Monks also strictly observe the prohibition of eating or drinking after sunset.
Five Conducts (Samitis): The text outlines the importance of:
- Irya Samiti: Mindful walking, avoiding harm to living beings on the path.
- Bhasha Samiti: Speaking truthful, simple, harmless, and beneficial words.
- Eshana Samiti: Accepting alms with utmost care and diligence, ensuring purity and adherence to rules.
- Adan Bhanda Nikshepan Samiti: Carefully handling and placing utensils and belongings to avoid harming any living being.
- Uccharadi Pratishthapan Samiti: Disposing of bodily waste and other rejectable items in a way that minimizes harm to life.
Three Guards (Guptis): The control of mind, speech, and body.
Rigorous Asceticism (Tapasya): Terapanthi monks are known for their intense austerities, including prolonged fasts and abstention from food and water. Examples of monks undertaking fasts of 30, 60, 75, 101, 180, and even 185 days are cited, highlighting their dedication.
Strict Adherence to Rules and Organization: The sect emphasizes discipline, organization, and strict adherence to prescribed rules. Lapses are not tolerated, and Acharyas administer appropriate penance. This has led to a highly disciplined monastic community.
Renunciation of Modern Conveniences: Terapanthi monks eschew modern amenities like vehicles, electricity, telephones, and even spectacles, viewing them as violative of the principles of non-possession and non-violence.
Hair Ritual: They practice "loch" (plucking hair) twice a year, a difficult ascetic practice.
Barefoot Travel: Monks travel barefoot, even on rough terrain and in extreme weather.
Medical Practices: They do not take medicine from public dispensaries but may accept it if voluntarily offered by a physician. They prefer self-treatment or treatment by a fellow monk over seeking external medical help.
Non-involvement in Social and Political Matters: Monks do not participate in social, political, economic, or legal activities. They dedicate their time solely to moral and spiritual development. They do not file complaints or act as witnesses in legal matters.
Dwelling Places: Monks do not have monasteries or temples; they reside in the homes of lay followers with permission.
Initiation Process: Initiation is granted only after the age of nine, with scrutiny of the candidate's renunciation, knowledge of the Nine Tattvas, and the capacity to observe vows. Parental consent and written permission are required for minors, and spousal consent for the married.
Emphasis on Purity of Conduct: The sect maintains a high standard of conduct, with rigorous oversight from Acharyas.
"Magh Mahotsav": An annual gathering where monks and nuns report their activities to the Acharya, fostering accountability and shared purpose.
Emphasis on Vidyaprasar (Promotion of Knowledge): The sect has produced learned scholars and poets who have contributed significantly to Jain literature, including Sanskrit grammars and devotional poetry.

Distinctions from Other Jain Sects:

The book highlights key differences between the Terapanthi sect and other Jain traditions:

"Niravadhya Karani" vs. "Savadhya Karani": Terapanthis believe Tirthankaras only command "Niravadhya Karani" (action that does not bind new karma), which leads to liberation. Any follower, regardless of their origin, performing such pure actions is considered within the Tirthankara's command. Other Jain sects may consider pure actions by non-Jains as outside the Tirthankara's purview.
Divine Command: Dharma is defined as that which aligns with the Tirthankaras' commands. Actions not sanctioned by them are not considered dharma. For example, distributing alms among fellow monks is sanctioned, but using force to punish an aggressor is not. Assisting a lay follower by a monk is seen as impure as it is not directly sanctioned.
Mona (Silence) and Approval: The text argues that "Mona" does not always signify approval in Jainism, particularly when answering questions would lead to either falsehood (binding Mohaniya karma) or obstructing the welfare of others (binding Antaraya karma).
Vow Adherence and "Aagar": Terapanthis believe that any "aagar" (exemption or concession) taken by a householder (shravak) in their vows, beyond what is intrinsically necessary for their way of life, constitutes "adharm" (unrighteousness) and leads to karma binding. For monks, the prescribed limitations are considered inherent to their vows and therefore dharma.
Concept of Dayā (Compassion): True compassion is defined as the vow of complete non-violence (ahimsa), meaning not harming any living being. It's not about a living being continuing to live due to intervention. Helping one being by harming another, even to save them from an aggressor, is seen as biased and karmically detrimental.
Su-patra Daan (Charity to the Worthy): True religious merit (punya) comes from donating to the worthy. Donating to the unworthy is considered a worldly act with no religious merit. The definition of a worthy recipient is one who practices complete non-violence, truthfulness, non-stealing, celibacy, and non-possession. Offering live grains or uncooked food is considered a violation of ahimsa and therefore not a "Su-patra Daan." True charity is guiding others to the right path and supporting worthy monks with pure essentials.

The book concludes with a detailed statistical analysis of initiations (monks and nuns) from 1817 VS to 2000 VS, providing insights into the growth and demographics of the sect. It emphasizes that the Terapanthi sect is not a new religion but a restoration of the original, pure form of Jainism, characterized by strict adherence to principles, rigorous asceticism, and profound spiritual devotion.