Jain Yati Parampara

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Jain Yati Parampara: A Historical Analysis of the Jain Ascetic Tradition

This text, "Jain Yati Parampara" by Agarchand Nahta, traces the historical evolution and gradual decline of the Jain ascetic tradition, specifically focusing on the term "Yati" and its changing connotations over time. The author highlights a significant divergence between the original meaning of "Yati" as synonymous with a revered "Sadhu" or "Muni" and the contemporary understanding, which carries a different, often negative, implication due to the perceived deviations in conduct.

The Rigorous Path of Jain Asceticism:

The text emphasizes the extremely rigorous nature of Jain asceticism, likening its adherence to walking on a sword's edge or chewing iron pellets. Jainism, being a religion of renunciation (Nivritti-pradhan), often clashes with human nature's inclination towards worldly pleasures and the path of engagement (Pravritti-marga). Successfully navigating this conflict requires immense effort and determination, with only a few truly embodying the ideal of a Jain ascetic. Lord Mahavir, recognizing human susceptibility to comfort, instituted even stricter principles to prevent spiritual downfall. The author argues that the stricter the conduct, the greater the resistance to decline, though decline itself is much faster than ascent.

Lord Mahavir's Reforms and Subsequent Challenges:

The text points out that Lord Mahavir, having witnessed the decline of his predecessor Lord Parshvanath's followers within a mere two hundred years, implemented significantly stricter rules. These reforms were so demanding that even highly learned ascetics required clarification from established authorities. The author notes that the changing societal mindset and the increasing tendency towards deviation necessitated these stringent measures. Lord Mahavir prioritized ascetic practices like being unclothed (Achchhelkatva) over wearing garments, and further intensified other rules.

Factors Contributing to the Decline of Asceticism:

The author attributes the erosion of strict ascetic practices to several factors beyond inherent human nature:

• Famines and Natural Calamities: A twelve-year famine and other adverse circumstances led to the loosening of discipline.
• Political Upheavals: State instability contributed to a general atmosphere of laxity.
• Influence of Other Religions: Interactions with other religious traditions may have had an impact.
• Unrestrained Behavior and Freedom: An increase in unregulated conduct and personal freedom played a role.
• Adverse Times: The changing socio-political climate made adherence to strict rules more challenging.
• Physical Build: While not elaborated upon, this is listed as a potential factor.
• Lack of Organizational Strength: Weakness in collective action and leadership contributed to the decline.

The Emergence of Chaityavas (Dwelling in Temples):

A significant turning point discussed is the gradual adoption of "Chaityavas" (residing in temples). Initially a necessity during periods of hardship, it eventually became a more permanent arrangement. This led to increased interaction with the laity, the formation of distinct monastic lineages ("Gachchhas") often named after places or prominent acharyas, and a consequent increase in material possessions. Practices like sitting on comfortable seats, chewing betel leaf, bathing, using cosmetics, and wearing garlands, which were against scriptural injunctions, became prevalent.

The "Suvithit" vs. "Chaityavasi" Conflict:

The text details the struggle between the "Suvithit" (those adhering to the prescribed conduct) and the "Chaityavasis." Reform efforts by prominent figures like Acharya Haribhadra Suri and later Jinshwar Suri (who famously debated and defeated the Chaityavasis in the court of King Durlabhraj, earning the title "Khartar") are highlighted. These efforts aimed to restore genuine asceticism against the backdrop of outward ostentation.

External Pressures and Internal Weaknesses:

The author then discusses the impact of Muslim invasions, which caused widespread unrest and a general decline in religious practices, including among ascetics. This period saw further relaxation of rules, as survival became paramount. The subsequent rise of new monastic groups and the emergence of figures like Lonkashah, who questioned idol worship, are also mentioned.

The 16th Century Reforms and Subsequent Relapses:

The 16th century witnessed a wave of reform movements, with various acharyas initiating "Kriya-Uddhar" (restoration of practices) within their respective Gachchhas. However, these reforms proved temporary, and the cycle of laxity continued, exacerbated by events like the 1687 famine.

The 18th and 19th Centuries: Further Decline and the Rise of Materialism:

The 18th century saw a visible increase in laxity, with monastic leaders becoming more focused on worldly affairs. While some scholars like Acharya Devachandra Suri and Upadhyaya Yashovijay attempted reforms, the trend continued. The text notes the introduction of "dravya" (possessions) and the growing prominence of arts like medicine and astrology for sustenance and influence. By the 19th century, the decline in both scholarly knowledge and virtuous conduct became pronounced. Ascetics began accumulating wealth, engaging in usury, agriculture, and maintaining luxurious lifestyles, effectively becoming householders. Their expertise in medicine, astrology, and mantra-tantra became their primary source of influence and respect.

The Erosion of Knowledge and the Present State:

The text laments the significant decline in the pursuit of scriptural knowledge after the 18th century. Many ascetics became illiterate, unable to even perform basic rituals. The precious handwritten manuscripts, accumulated with great effort by their predecessors, were neglected and deteriorated. The author expresses deep sorrow over this neglect and the lost potential for spiritual upliftment.

The Current Crisis and a Call for Revival:

The author paints a grim picture of the present state of the Yati society, where many have abandoned the core principles of Jain asceticism, including night meals, abstaining from forbidden foods, and performing daily rituals. Some are even engaging in the use of intoxicants, commercial activities, and misconduct. The text concludes with a call for concerted efforts towards the revival of the Yati tradition, suggesting the establishment of dedicated educational institutions and a renewed commitment to scholarly pursuits and ethical conduct, emphasizing the need for strong leadership and support from the laity. The text also briefly contrasts the Yati system with the "Bhattarak" system in the Digambara tradition.

In essence, "Jain Yati Parampara" is a critical historical account that meticulously outlines the factors leading to the deviation from the strict principles of Jain asceticism, from its glorious beginnings to its present-day challenges, while also offering a hopeful, albeit urgent, plea for its revival and preservation.