Khartar Gaccha Ka Itihas

This is a comprehensive summary of the Jain text "Khartar Gaccha Ka Itihas" by Gyansundar Maharaj, based on the provided pages:

Book Title: Khartar Gaccha Ka Itihas (History of the Khartar Sect) Author: Gyansundar Maharaj Publisher: Shri Ratnaprabhakar Gyan Pushpmala, Phalodi (Marwar)

Core Argument and Tone:

The book, "Khartar Gaccha Ka Itihas," is a detailed critique and historical analysis of the Khartar sect within Jainism, written from a perspective that strongly disputes the Khartar sect's historical claims and practices. The author, Gyansundar Maharaj, adopts a highly critical and argumentative tone, aiming to debunk what he perceives as "falsehoods" and "untruths" propagated by the Khartar sect, particularly regarding their origins, the achievements of their gurus, and their adherence to Jain principles. The author's primary motivation is to prevent the spread of misinformation and protect the Jain community from what he considers harmful deviations from established Jain doctrine and history.

Key Themes and Arguments:

1. Disputed Origins of the Khartar Title:

   • The central claim of the Khartar sect is that their founder, Jineshwarsuri, received the title "Khartar" (meaning "excellent," "sharp," or "true") from King Durlabh of Patan in Vikram Samvat (V.S.) 1080 after a debate with Chaityavasis.
   • Gyansundar Maharaj vehemently refutes this, presenting extensive historical evidence from various texts and inscriptions. He argues that:
     • King Durlabh's reign in Patan ended before V.S. 1080 (his reign was from V.S. 1066.5 to 1078).
     • Jineshwarsuri was in Javalipur (Jalor) in V.S. 1080, writing commentaries, not in Patan.
     • The title "Khartar" is not mentioned in any ancient texts related to Jineshwarsuri or his immediate successors until much later.
     • The author suggests that the title "Khartar" likely originated from the personality of Jinadatta Suri, who was known for his firm and perhaps "harsh" (khar) nature, and that the sect later retroactively applied this title to earlier gurus like Jineshwarsuri to legitimize their lineage.

2. Critique of "Utsootra Pravarana" (Deviations from Scripture):

   • The author meticulously lists numerous practices and interpretations attributed to the Khartar sect that he considers to be violations of core Jain scriptures and traditions. These include:
     • The acceptance of a sixth Kalyanaka (auspicious event) for Lord Mahavir (Garbhopahara), which is considered a deviation from the accepted five Kalyanaka mentioned in scriptures and by earlier acharyas like Haribhadrasuri and Abhaydevasuri. Jinavallabha Suri is identified as the originator of this "sixth Kalyanaka" doctrine.
     • Prohibitions on women performing Jinapuja (worship of Jain deities), attributed to Jinadatta Suri, which the author considers unscriptural, citing many examples of pious women in Jain scriptures.
     • Restrictions on performing Paushadha Vrata (austerity involving fasting for a day) on days other than festival days, which is seen as contrary to scriptural allowances.
     • Prohibition of Paushadha Vrata with Ekasana (eating once) or Ambil (a specific type of austerity), which is also considered scripturally incorrect.
     • Specific rituals related to Samayika (a practice of equanimity), such as uttering the Samayika dandaka multiple times or performing Iriyavahi (a purification ritual) after Samayika, which the author deems contrary to scriptural practice.
     • Rejection of principles like the nine-fold conduct for monks (naukalpi vihar).

3. Discrediting Khartar Ascendants:

   • The author strongly argues that key figures like Jineshwarsuri, Abhaydevasuri, and Jinavallabha Suri were not associated with the Khartar sect. Instead, he cites evidence from their own texts and commentaries (like those by Abhaydevasuri) that place them within the "Chandrakul" (Moon lineage), which he contrasts with the "Kurcchapuragaccha" or "Chaityavasi" traditions that he associates with the origins of the Khartar sect through Jinavallabha Suri.
   • He challenges the Khartar claim that Jinavallabha Suri was a disciple of Jineshwarsuri, suggesting Jinavallabha broke away from his original Kurcchapuragaccha affiliation.
   • The author extensively analyzes the lineage and writings of these acharyas, highlighting the absence of the "Khartar" designation in their works and contrasting it with the later emergence of the term, particularly its association with Jinadatta Suri.

4. Origin of the Term "Khartar":

   • The author proposes that the term "Khartar" likely originated from the personality of Jinadatta Suri, who was known for his firm or "harsh" (khar) nature and his sharp responses. The populace began calling him "Khartar-Khartar," and this term later evolved into the sect's name.
   • He contends that initially, the term "Khartar" was considered an insult, and Jinadatta Suri himself was displeased by it. However, his successors, particularly Jinakushal Suri in the 14th century, began using it as a sect name.

5. Inscriptions and Manuscripts as Evidence:

   • Gyansundar Maharaj relies heavily on the analysis of numerous Jain inscriptions and manuscript colophons from various collections (like those by Babu Purnanandji Nahar, Jinavijayji, and Acharya Buddhisagar Suri).
   • He points out that early inscriptions and texts (up to the 13th-14th century) do not mention the Khartar sect or the "Khartar" title associated with Jineshwarsuri. The earliest clear mentions of "Khartar Gaccha" appear later, around the 14th century, often associated with Jinakushal Suri, who was a successor in the lineage following Jinadatta Suri.
   • He scrutinizes specific inscriptions claimed by Khartar followers (like the V.S. 1147 inscription from Jaisalmer mentioning Jinasekhara Suri), arguing they are either misplaced, fabricated, or misinterpreted.

6. Critique of Khartar Practices and "Gapp Puran" (Fabricated Narratives):

   • The book dedicates significant portions to detailing Khartar practices he deems irregular, including their mantra recitation, idol installation, samayika rituals, paushadha observances, and more.
   • He accuses modern Khartars of creating fabricated stories and images (like the one depicting Jineshwarsuri's victory and receiving the "Khartar" title) to support their claims, calling these "hawai killo ki deewarein" (walls of castles in the air).
   • The author also criticizes the Khartar sect for allegedly fabricating lineage trees and misrepresenting historical figures to bolster their claims, particularly by trying to connect themselves to respected earlier acharyas like Jineshwarsuri and Abhaydevasuri.

7. Social and Historical Context:

   • The author touches upon the socio-historical context of Jainism, including the role of patrons, the influence of kings, and the interactions between different Jain gacchas (sects) and with other religious communities.
   • He discusses the historical reality of "Chaityavas" (monks residing in temples) and the criticisms leveled against them, suggesting that the Khartar sect's perceived deviations originated from figures who broke away from established traditions.

8. Author's Motivation and Appeal:

   • The author expresses personal frustration with the perceived "tyranny" and "insults" directed towards earlier acharyas by some Khartar followers, which compelled him to write this detailed historical refutation.
   • He appeals to the Khartar community to correct their historical narratives and to engage in scholarly debate based on verifiable evidence rather than "falsehoods."

Overall Conclusion:

Gyansundar Maharaj's "Khartar Gaccha Ka Itihas" is a monumental scholarly work that rigorously challenges the historical foundation of the Khartar sect's origins and claims. Through extensive referencing of Jain scriptures, historical texts, inscriptions, and critical analysis, the author aims to establish that the Khartar sect's narrative of its founding is largely a later fabrication, originating from the personality of Jinadatta Suri and amplified over centuries to create a fabricated lineage and prestigious title. The book is a testament to the author's deep commitment to historical accuracy and adherence to scriptural purity within Jainism.