Khartaro Ke Hawai Killo Ki Diware

This book, "Khartaro ke Hawai Killo ki Diware" (The Walls of the Khartara's Air Fortresses) by Gyansundar, published by Ratna Prabhakar Gyan Pushpamala, is a polemical work written from the perspective of the author (identified as Gyan Sundar, writing from Sojat City, Marwar, dated Oct 1, 1937) responding to criticisms and accusations made by the Khartara Gacch, a sect within Jainism.

The core of the book is a passionate defense of historical Jain Acharyas and traditions, particularly those associated with the Tapa Gacch and the teachings predating or diverging from the Khartara Gacch's interpretations. The author expresses deep frustration and hurt over what he perceives as slanderous and unfounded attacks by the Khartara Gacch against respected historical figures and their lineage.

Here's a breakdown of the key themes and arguments presented across the pages:

The Author's Motivation and Tone:

• Response to Attacks: The author states his book is a "first voice" against the "injustice" of the Khartaras, who have been making disrespectful and insulting remarks about his revered predecessors, specifically mentioning Acharya Ratnaprabh Suri. He emphasizes that he tolerated this for fifteen years but was forced to respond.
• Defense of Predecessors: The author vehemently defends Acharya Ratnaprabh Suri, calling him "world-worshipped," and challenges the Khartaras to provide proof for their claims about their own ancestors.
• Sorrow and Frustration: The tone is one of righteous anger, sorrow, and a sense of duty to correct historical inaccuracies and defend the honor of the Jain tradition. He criticizes the language used by the Khartaras as "low," "mean," and "hateful."
• "Air Fortresses": The title itself, "Air Fortresses," refers to the author's view that the Khartara Gacch's claims and arguments are baseless and unsubstantiated, like castles in the air, built on lies and misinformation.

Key "Walls" (Arguments and Counter-Arguments):

The book systematically debunks several claims made by the Khartara Gacch, presented as "Walls" of their fabricated arguments.

Wall 1: Acharya Udyotan Suri and the 84 Gacchs:

• Khartara Claim: Acharya Udyotan Suri, being a Khartara, is the guru of 84 Gacchs, which originated from his 84 disciples who were made Acharyas under a banyan tree.
• Author's Rebuttal:
  • The Khartaras lack any proof for this claim beyond hearsay.
  • The 84 Gacchs did not originate from a single Acharya at one time but spanned from the 8th to the 14th century, with different founders and reasons for their creation.
  • The author provides a genealogical chart suggesting Udyotan Suri lived in the 10th century and was part of the Chandrakul, which later branched into Tapa Gacch and Khartara Gacch.
  • He points out discrepancies in how different Gacchs (Tapa, Khartara, Aanchal) describe the origin of the "Badgacch" (Banyan Tree Gacch) and the number of disciples involved, highlighting inconsistencies in Khartara narratives.
  • He demands concrete historical evidence of the 84 Acharyas and their accomplishments, not just names.

Wall 2: The Origin of the "Khartara" Title:

• Khartara Claim: The title "Khartara" (meaning "pure" or "truthful") was bestowed upon Acharya Jineshwar Suri by King Durlabh in Patan in VS 1080 after a debate with the Chaityavasis, where he was deemed "Khara" (truthful) and his opponents "Kavala" (defeated).
• Author's Rebuttal:
  • No historical evidence supports this claim; it's not found in ancient texts.
  • He highlights inconsistencies even within Khartara accounts (e.g., Yati Ramlalji attributing the debate to Upkesh Gacchacharyas, while Muni Magnasagarji refers to Kurchapur Gacch).
  • Historical Inaccuracies: King Durlabh died before VS 1080, and Acharya Vardhaman Suri's activities in that period are questioned. The claim of debating over a "bronze pot" is also deemed unlikely.
  • Misinterpretation of "Khara": The author suggests the term "Khara" was initially used colloquially for Acharya Jintatt Suri due to his nature, and "Khartara" later evolved as a Gacch name.
  • He points out that prominent Acharyas like Jineshwar Suri, Buddhisagar Suri, etc., never used the "Khartara" title for themselves in their writings, suggesting it wasn't an esteemed title initially.
  • He asserts that the "Khartara" term primarily came into use during Jinakushal Suri's time and that historical proof for it being bestowed by King Durlabh is lacking.

Wall 3: Acharya Jindutt Suri as "Yugapradhan" (Era Leader):

• Khartara Claim: Acharya Jindutt Suri is considered a Yugapradhan.
• Author's Rebuttal:
  • Jindutt Suri is not found in the recognized lists of Yugapradhans.
  • He lists several reasons why Jindutt Suri does not qualify:
    • Promulgation of "Utsutra" (against scripture): Jindutt Suri prohibited women from performing Jinapuja (worship of Jinas), a practice allowed in scriptures. This made him akin to a "half-Dhundhiya" (a sect that discourages idol worship).
    • Supporting "Utsutra": He supported Acharya Jinavallabh Suri, who promoted the "six Kalyanaks" (auspicious events) of Lord Mahavir, contradicting established scripture.
    • Cursing: He cursed Ambhad Shravak of Patan.
    • Dispute over Acharya Position: He quarreled with Jinushekharsuri for the Acharya title.
    • Worldly Actions: He reportedly performed actions suitable for householders.
    • New Practices: He introduced practices like allowing salt water, fire in water, dancing courtesans in temples (even old or young ones), worship of clan deities, making statues of Acharyas, and promoting practices like ritualistic offerings for Acharyas' cremation.
    • He also allowed the establishment of Saraswati and Sheetala devi idols in temples, and promoted rituals for Dikpalas (guardian deities).
  • The author cites Acharya Merutung Suri's "Shatpadi" which details 25 new practices introduced by Jindutt Suri.

Wall 4: Jindutt Suri Converting 125,000 New Jains:

• Khartara Claim: Jindutt Suri converted 125,000 new Jains.
• Author's Rebuttal:
  • Jain Acharyas converted millions, but there's no evidence Jindutt Suri converted even one.
  • He claims that the people Jindutt Suri influenced were already Jains but were swayed by his controversial teachings (prohibiting women's worship, promoting the six Kalyanaks).
  • He compares this to the Dhundhiya and Terapanth sects, who also converted people through similar deviations from the mainstream.
  • He provides evidence from inscriptions and official documents (including a royal decree from the Jodhpur Darbar) showing that castes like Chordia, Bafna, etc., originated from Acharya Ratnaprabh Suri (1500 years before Jindutt Suri) and belonged to the Upkesh Gacch, not Khartara Gacch. The Khartaras are accused of falsely claiming these communities as their converts.

Wall 5: The Miracle of the Dead Cow:

• Khartara Claim: Brahmins placed a dead cow in Jindutt Suri's house, and he miraculously threw it back into their temple, converting them to his cause.
• Author's Rebuttal:
  • This is a baseless fabrication with no supporting evidence.
  • He argues that such miracles are mere tricks and not conducive to spiritual welfare.
  • He presents evidence from the "Prabhavik Charitra" by Acharya Prabhavachandra Suri, which describes a similar incident involving Acharya Jivdev Suri of the Vayat Gacch, not Jindutt Suri of the Khartara Gacch. The Khartaras are accused of falsely attributing this story to their Acharya.

Wall 6: Jindutt Suri Subduing Lightning:

• Khartara Claim: Jindutt Suri captured lightning under his vessel and made it vow not to harm Khartara Gacch followers.
• Author's Rebuttal:
  • This is physically impossible and scientifically absurd, as lightning cannot be contained in a vessel.
  • Lightning, being an elemental force, does not have consciousness to make vows.
  • He questions the partiality of the vow, which only protected Khartaras and not other Jains.
  • He points out that even a recent incident of lightning striking Khartara followers in Ratlam contradicts this claim.

Wall 7: Jindutt Suri Mastering 52 Heroes and 64 Yoginis:

• Khartara Claim: Jindutt Suri subdued 52 heroes and 64 Yoginis.
• Author's Rebuttal:
  • No evidence supports this.
  • He questions what spiritual benefit was gained by subduing them.
  • He speculates that the "52 heroes" might have been fighters supporting Jindutt Suri during his conflict with Jinushekharsuri, later exaggerated into heroic figures.

Wall 8: Yoginis Granting Boons to Jindutt Suri:

• Khartara Claim: Yoginis gave Jindutt Suri seven boons, including one that virgin girls initiating into the Khartara Gacch would not menstruate.
• Author's Rebuttal:
  • This is a ridiculous claim, contrary to scriptures and nature.
  • He states that virgin girls in the Khartara Gacch do menstruate.
  • He questions how such claims enhance the reputation of Acharyas and laments the gullibility of the Khartaras.

Wall 9: Jindutt Suri as "Chaurasi Gacch Shringarhar" (Adornment of 84 Gacchs):

• Khartara Claim: Jindutt Suri is the "Chaurasi Gacch Shringarhar" (Adornment of 84 Gacchs) and is recognized as the most influential Acharya by all 84 Gacchs.
• Author's Rebuttal:
  • Even his own successor's lineage (Jinushekharsuri's followers) did not consider him influential, leading to the formation of the Rudrapal Gacch in opposition.
  • He argues that Jindutt Suri's negative contributions (prohibiting women's worship, promoting "Utsutra") make him "Nihlav" (heretic) rather than a Yugapradhan for most Gacchs.
  • He points out that the claim of being the "Shringarhar" of 84 Gacchs is a modern fabrication, as older Khartara practices referred to him as "Khartara Gacch Shringar." This change is seen as a sign of desperation and lack of historical basis.

Wall 10: Jindutt Suri Taming Five Pirs in Sindh:

• Khartara Claim: Jindutt Suri went to Sindh and appeased five Pirs (Muslim saints).
• Author's Rebuttal:
  • No Jain Acharya before or after Jindutt Suri engaged in such practices.
  • He questions the need for a Jain monk to worship Muslim saints and the method of worship.
  • He speculates that this might have been done to gain favor during his rivalry with Jinushekharsuri, but demands proof from ancient texts.

Wall 11: Jindutt Suri Prohibiting Women's Worship:

• Khartara Claim: Jindutt Suri prohibited women from Jinapuja, and this practice continues in the Khartara Gacch.
• Author's Rebuttal:
  • This is a false claim, as numerous scriptures and historical figures allowed women's participation in worship. He cites scriptures mentioning Mahasati Draupadi, Mahasati Prabhavati, Mrigavati, Jayanti, and Queen Chellana performing Jinapuja.
  • Even Jinavallabh Suri, Jindutt Suri's guru, did not prohibit women's worship.
  • He suggests this prohibition might have stemmed from a personal dispute with a woman and was later institutionalized by his followers.

Wall 12: Jindutt Suri Showing the New Moon as the Full Moon:

• Khartara Claim: Jindutt Suri demonstrated a miracle by showing the new moon as the full moon.
• Author's Rebuttal:
  • This is a mere magic trick, not a spiritual achievement, and is condemned by scriptures like the "Nishith Sutra."
  • He demands proof for this claim, stating it's not mentioned even in the Khartara-produced "Ganadhar Sardhashatak Brihad Vrutti."

Wall 13: Acharya Jinchandra Suri and the Delhi Sultanate:

• Khartara Claim: Acharya Jinchandra Suri impressed the Delhi Sultan with miracles and converted him in VS 1223.
• Author's Rebuttal:
  • This is historically inaccurate. Delhi was under Hindu rule (Prithviraj Chauhan) until VS 1246, well after Jinchandra Suri's purported death in VS 1223. He questions how Jinchandra Suri could have converted a Sultan who did not yet rule Delhi.

Wall 14: Jinchandra Suri and Emperor Akbar:

• Khartara Claim: Acharya Jinchandra Suri impressed Emperor Akbar by making a Mullah's cap fly in the air and then retrieving it with a whisk.
• Author's Rebuttal:
  • This is a fabricated story. Emperor Akbar was converted to Jainism by Acharya Vijayheersuriji of the Tapa Gacch.
  • He argues that the Khartaras are benefiting from the Tapa Gacch's efforts and trying to claim credit.
  • He states that historical records of Akbar's reign do not mention such an event. The claim is further debunked by the fact that historian Agarchand Nahata, who wrote a book on Jinchandra Suri, did not include this incident, even though he was sympathetic to the Khartaras.

Wall 15: The Origin of the Oswals:

• Khartara Claim: Oswals were created by Khartara Acharyas in Osiya (Ukeshipur) in VS 222.
• Author's Rebuttal:
  • This claim is not supported by any scholarly work or scripture.
  • He provides extensive historical evidence from numerous inscriptions and texts, asserting that:
    • Acharya Ratnaprabh Suri (first century AD) established the "Mahajan Sangh" in Upkeshpur (Osiya).
    • The people were originally known as "Upkesh Vansh" or "Upkeshi."
    • The term "Oswal" became popular much later.
    • Caste names like Chordia, Bafna, Nahata, etc., are branches of the original Upkesh Vansh, established by Acharya Ratnaprabh Suri, not Jindutt Suri.
    • He argues that the Khartara Gacch itself originated in the 12th century, 1500 years after the Upkesh Vansh came into existence, making the claim impossible.

Wall 16: Khartara Acharyas as the Only Influential Figures:

• Khartara Claim: Khartara Acharyas are the only influential figures in Jainism, and the Jain community owes its existence to them.
• Author's Rebuttal:
  • This is a narrow-minded and biased view. He lists numerous influential Acharyas from various Gacchs (Tapa, Upkesh, Aanchal, etc.) who made significant contributions to Jainism, including converting kings and spreading the faith.
  • He accuses Khartaras of creating divisions and discord within the Jain community, citing the example of Nagaur where their arrival disrupted harmony.
  • He criticizes the Khartara Gacch's portrayal of their Acharyas as miracle-workers, doctors, or those who grant boons, calling these claims fabricated and designed to mislead the ignorant.

Conclusion:

The book is a fervent appeal for historical accuracy and a strong critique of what the author believes to be the Khartara Gacch's misrepresentation of Jain history and tradition to serve their own sectarian interests. The author challenges the Khartaras to provide concrete, verifiable evidence for their claims and expresses a willingness to accept correction if presented with valid proof. The overall message is a call for unity, truthfulness, and respect for all historical figures within the Jain tradition.