Launkagacchha Aur Sthanakvasi

Here is a comprehensive summary in English of the provided Jain text, "Launkagacchha aur Sthanakvasi" by Kalyanvijay Gani, focusing on the history and doctrines of the Launkagachha and the emergence of the Sthanakvasi sect:

Book Title: Launkagacchha aur Sthanakvasi (Launkagachha and Sthanakvasi) Author: Kalyanvijay Gani (a historian and scholar) Publisher: Kalyanvijayji Catalog Link: https://jainqq.org/explore/002753/1

Overall Purpose: This book excerpt, drawn from the fourth chapter of a larger work, aims to present the true history of Launkashah with ancient evidence and logic, free from prejudice. It encourages readers to read, think, and understand this authentic history for their spiritual well-being.

Summary of Key Themes and Content:

1. Evolution of the Jain Sangha and the Rise of Gachhas (Monastic Orders):

• The text begins by tracing the historical development of the Jain monastic order (Sangha). Initially, monks (Shramans) resided in gardens outside villages.
• Over time, with changes in time and place, monks began residing within villages and towns, leading to the establishment of vasatis (monasteries).
• The lay followers, originally called Upasakas, became known as Shravakas and Shravikas.
• The Sangha initially maintained its independence, excommunicating those who deviated from established doctrines. Examples like Jamali and Tishya Gupta are cited from scriptural accounts.
• A significant shift occurred when the interpretation of "Sangha" evolved from "Sangha of monks" to "Sangha where monks are predominant." This change, coinciding with the rewriting of Agamas, weakened the Sangha's ability to control doctrinal and behavioral deviations.
• The period from the 13th century onwards saw a rise in sectarian differences and moral decline within the Jain path.
• The entry of householders (lay people) into the Sangha's affairs and their subsequent favoritism played a crucial role in the formation of Gachhas (sub-sects).
• Gachhas, initially monastic groups, gradually came under the influence of lay followers, leading to the establishment of many orders based on lay initiatives, which sometimes disrupted the monastic order.

2. The Emergence of Launkamat (The Doctrine of Lanka):

• The text identifies the emergence of new doctrines as a consequence of these changes. Two such movements are discussed: Launkamat and Kaduvamat.
• Launkamat was founded in opposition to idol worship.

3. Who was Lanka? (The Enigma of Launkashah):

• The text acknowledges the uncertainty surrounding Launkashah's true identity and origins. There is no single, universally accepted historical account.
• Accounts from his followers (Yatis of Launkagachha) are deemed unreliable.
• 20th-century writers like Shah Vadilal Motilal and Sthanakvasi Muni Manilalji offer conflicting information regarding his birthplace, profession, and even whether he took monastic vows.
• Some accounts suggest he was a wealthy merchant in Ahmedabad, deeply knowledgeable in scriptures. Others place his birth in Limbdi (Saurashtra) and describe him as a merchant who later took monastic initiation and was expelled from the Jain community in Ahmedabad due to disrespect.
• Contrary accounts from contemporary texts suggest he died as a householder. The author concludes that definitively stating anything about Launkashah's life is challenging.

4. Launkashah's Beliefs and Doctrines (Based on Followers' and Opponents' Accounts):

• Yati Bhanuchandraji's "Dayadharma Chaupai": This text is presented as a primary source, though written later. It claims that Lanka "illuminated the Dharma" and brought forth the "light of compassion."
  • Lanka was born in Limbdi (Saurashtra) in 1452 (Vikram Samvat).
  • His father died when he was young, and his uncle managed his wealth.
  • After his mother's death, he moved to Ahmedabad and became a merchant.
  • He frequented temples and listened to sermons, but observed that the monks' practices contradicted their teachings.
  • When he questioned monks about this, he was insulted, leading him to renounce visits to Paushadhshalas (places of religious observance).
  • Lanka began preaching "compassion as the true Dharma," even while at his shop.
  • He was supported by his relative Lakhamshi in Limbdi and gained many followers.
  • Lanka did not take monastic vows himself but his follower, Bharanji, did.
  • Lanka died in 1532 (Vikram Samvat).
  • The Chaupai clarifies Lanka's stance: he did not reject Samayika (meditation), Paushadha (fasting), or Pratikramana (confession) per se, but advocated for doing them in specific ways:
    • He restricted Samayika to twice a day.
    • He prohibited Paushadha without adherence to vows.
    • He prohibited Pratikramana without proper vows.
    • He emphasized "Bhav-puja" (internal devotion) over "Dravya-puja" (external ritualistic worship, especially idol worship), seeing idol worship as leading to violence.
    • He considered only 32 Agamas to be authentic and accepted those who lived with equanimity as true monks.
• Yati Keshavji's "Launkashah Siloke": This account offers a different perspective, identifying Lanka with "Lakkha."
  • Lakkha worked as a scribe, copying manuscripts.
  • While copying Agamas, he found limitations in the original texts regarding rituals like charity, idol worship, Pratikramana, Samayika, and Paushadha.
  • He questioned why practices like charity, idol worship, and Samayika were not prominently featured in the core Agamas.
  • He believed Samayika and idol worship were mere tricks invented by monks.
  • He was labeled "Lumpak" (one who errs or causes error) for challenging established practices.
  • Lanka's movement gained prominence, with the Sultan Muhammad reportedly recognizing it.
  • The account mentions that Lanka initiated Bharanji in 1533 (Vikram Samvat) and died in the same year.
  • This account aligns with the rejection of idol worship and argues that the Agamas lack emphasis on charity, idol worship, Samayika, and Paushadha.

5. Discrepancies and the Nature of Launkashah's Teachings:

• The author highlights the significant contradictions between these early accounts, making it difficult to ascertain the precise historical details of Launkashah's life and beliefs.
• The core of Lanka's opposition was against idol worship, which he believed led to violence and was not sufficiently emphasized in the original Agamas.
• His followers' interpretations varied, with some adhering strictly to his words and others interpreting them more loosely.

6. The "Tapa Gachha" and the Origins of the Sthanakvasi Sect:

• The text details how, when the Launkagachha Yatis' practices became very close to those of other sects, some Yatis seeking "Kriyoddhar" (reform of practices) began to adopt the muh-patti (mouth covering worn by monks) and separate.
• Key figures in this reform movement were Dharma Singhji, Lavji Rishi, and Dharmadasji.
  • Dharma Singhji was excommunicated by the Launkagachha for various reasons.
  • Lavji Rishi, a disciple of Bajrangji, separated from his guru to adopt the muh-patti, despite his guru's opposition.
  • Dharmadasji also adopted the muh-patti independently.
• The author, citing historian Shah Vadilal Motilal, suggests that the Sthanakvasi sect does not follow the Launkagachha but rather these reformist Yatis who separated from it. Their adherence to the muh-patti is a distinguishing characteristic.
• The text criticizes these reformers, stating that while Lanka prohibited the donation by untrained individuals (asanyat daan), these reformers misinterpreted Abhaydaan (fearless giving) as freeing animals by paying their owners. This belief persists in the Sthanakvasi tradition.
• The author notes that many modern Sthanakvasi denominations have disassociated themselves from Lanka's name, instead tracing their lineage back to Gnanjiji Yati (Gnanchandrasuri).

7. Critiques of Sthanakvasi Patawalis (Succession Lists):

• The book analyzes several Sthanakvasi Patawalis (lineage lists), including those from Punjabi Sthanakvasis, Amolak Rishi, Kota tradition, and Muni Manilalji.
• These Patawalis, all claiming lineage up to Acharya Devaddhigani Kshama-shraman, show significant discrepancies in the names and order of Acharyas after Devaddhigani.
• The author argues that many of these names are fabricated and that the lineages are not historically accurate. The inclusion of terms like "Ji" and "Maharaj" at the end of names is considered a sign of their inauthenticity.
• The author disputes the claim that the language of Agamas did not change over time, arguing that changes occurred during different recensions (Vachanas), particularly after Devaddhigani.
• The author strongly criticizes the practice of inserting "pro-temple" or "idol-related" passages into Agamas and then subsequently removing them, as seen in the case of Suttagame edited by Pushpabhikshu (Phoolchandji).
• The author laments the tampering with sacred texts, arguing that removing passages related to idol worship or temples undermines the authenticity of the Agamas and makes them less valuable for historical research.
• The author also debunks the etymology of "Chaitya" as derived from "Chita" (funeral pyre), explaining its correct derivation from Agni-chitrya (sacred fire ritual) and its association with sacred trees and places of worship.

8. The "Samk Satsar" Controversy and the Importance of Grammar:

• The text discusses the work of Rishi Jethmalji, author of "Samk Satsar," who presented a defense of his beliefs using modified scriptural passages.
• The author criticizes Jethmalji's geographical and historical inaccuracies in identifying ancient places and rivers, highlighting his lack of knowledge in these areas.
• The prevalent attitude among some Sthanakvasi monks that "grammar is useless" (Vyakarana Vyadhikarana hai) is attributed to the decline in Sanskrit education within the community after the departure of learned monks. This lack of grammatical and linguistic understanding led to significant errors and interpretations in their scholarly works and Patawalis.

Conclusion: The book "Launkagacchha aur Sthanakvasi" by Kalyanvijay Gani presents a critical historical analysis of the Launkagachha and the subsequent emergence of the Sthanakvasi tradition. It argues that while Launkashah's initial movement focused on rejecting idol worship and emphasizing compassion, the Sthanakvasi sect ultimately branched off from a reformist faction within the Launkagachha that adopted the muh-patti. The author critically examines the historical authenticity of various Patawalis and the textual integrity of Agamas, highlighting inconsistencies and alleged fabrications within the Sthanakvasi tradition, particularly concerning their lineage and scriptural interpretations. The work serves as a scholarly endeavor to clarify historical facts and doctrinal origins within Jainism.