Lonkashah Mat Samarthan

This document is the introduction and early chapters of a Jain text titled "Lonkashah Mat Samarthan" (Support for Lonkashah's Doctrine) authored by Ratanlal Doshi. The text is published by Shri Akhil Bharatiya Sudharm Jain Sanskruti Rakshak Sangh.

Here's a comprehensive summary of the provided pages:

Core Theme: The book aims to support and defend the doctrines and practices of Lonkashah, a significant figure in Jain history who is presented as a reformer and reviver of true Jain principles. The central argument is against prevalent practices, particularly idol worship (Murti Puja), which the author contends are not supported by the original Jain scriptures (Agamas).

Key Arguments and Content:

1. The Difficulty of Asceticism: The initial pages (Pages 4-6) extensively quote the Uttaradhyayana Sutra (specifically chapter 16, verses 36-43) to illustrate the extreme difficulty of adhering to the monastic path (Sarva Virati Sadhupana). These verses describe the challenges as being akin to carrying a heavy iron load, swimming against a strong current, crossing a sea with one's arms, walking on a sword's edge, enduring harsh conditions, and facing temptations, especially in youth. This establishes why the monastic path, while the highest, is not feasible for everyone.

2. Two Paths of Dharma: Recognizing the difficulty of strict asceticism, the text highlights that Lord Mahavir established two paths to liberation:

   • Munidharma (Anagar Dharma): The path of the monk/ascetic.
   • Shravak Dharma (Grihastha Dharma): The path of the householder/lay follower. The text mentions that the Shravak Dharma is outlined in scriptures like the Avasyak Sutra (with its Pancha Anuvyavaharas, Tri Guna Vratas, Chatur Shiksha Vratas, totaling twelve vows) and other texts like the Sutrakritanga Sutra and Upaasakadashanga Sutra.

3. Shravaks and Scriptural Authority: A significant portion (Pages 8-9) addresses the controversial issue of whether Shravaks (lay followers) are permitted to study the Agamas (Jain scriptures). The author strongly argues that they are permitted and have historically been knowledgeable. The text cites several examples of learned Shravaks from scriptures:

   • Ananda: Mentioned in the Samavayana Sutra and Nandi Sutra as being knowledgeable.
   • Palita Shravak: Described in the Uttaradhyayana Sutra as learned in the Jain teachings.
   • Rajamati: Referred to as "Bahusruta" (having great knowledge) in the Uttaradhyayana Sutra.
   • Subuddhi Pradhan: Mentioned in the Gyata Dharma Katha Sutra as having preached Jain teachings like a monk.
   • Upaasaka Dashanga Sutra: Describes Shravaks as "dharmakkhayi" (preachers of dharma).
   • Sutrakritanga and Bhagvati Sutra: Mention Shravaks as having "labdhattha, gahiyattha, puchhitthattha, vinichhitthattha, abhigatthattha" (attaining, accepting, inquiring, deciding, and understanding the meaning of sutras).
   • Shravak Aticharas: The 14 knowledge-related violations (Aticharas) for Shravaks, including "Sutragame, Arthagame, Tadubhayagame" (knowledge of sutras, meaning, and both), imply the necessity of studying them.

4. The Need for Reform and Lonkashah: The text posits that after Lord Mahavir's Nirvana, over time, the Jain monastic order (Sangh) saw a decline, leading to laxity, undisciplined behavior, and the proliferation of violence in the name of religion. The author points to Acharya Haribhadra Suri's critique in his work "Sambodh Prakaran" as evidence of this decline, citing various practices like using living fruits and water, building temples, accumulating wealth unethically, and engaging in disputes. The text suggests that by Lonkashah's time (15th century Vikram Samvat), this laxity and corruption had reached extreme levels.

   • Lonkashah's Emergence: In this critical period, Lonkashah is presented as a "Dharmveer" (champion of Dharma) and a "Krantikari" (revolutionary) who emerged to restore the pure principles of Jainism. He is described as highly intelligent, learned, and dedicated to studying the scriptures.
   • Lonkashah's Mission: Upon studying the Agamas, Lonkashah recognized the stark contrast between the pure teachings of Mahavir and the current practices of the Sadhus. He resolved to bring back the pure form of Jainism, even at the cost of his life, to combat hypocrisy and laxity.
   • Lonkashah as a Reviver, Not Founder: The text clarifies that Lonkashah was not the founder of the Sthanakvasi tradition but a "Kriyoddharak" (one who revived practices). He re-introduced the original principles of Lord Mahavir, which had been obscured.

5. Critique of Idol Worship (Murti Puja): A significant portion of the text is dedicated to refuting idol worship. The author asserts that:

   • No Mention in Agamas: The 32 recognized Jain Agamas do not mention or prescribe idol worship.
   • No Temple Building by Early Monks: There is no mention of Jain monks building or renovating temples for idol worship during Mahavir's time or for about a thousand years after his Nirvana.
   • Shravaks Not Authorized for Murti Puja: The Agamas also do not grant any authorization for Shravaks to perform idol worship.
   • Misinterpretation of Scriptures: The author argues that followers of idol worship distort scripture passages (like the descriptions of Draupadi, Suryabh Dev, Anand Shravak, Ambad Sanyasi, Charana Muni, Chamarendra, Tungiya Shravaks) to prove their point. The text meticulously analyzes these references, arguing that:
     • "Cheitya" (चैत्य) often refers to places of religious significance or sacred trees, not necessarily idol temples.
     • Passages interpreted as idol worship are either misinterpretations, interpolations, or refer to symbolic veneration of the idea of the Tirthankara or the principles they represent, not the physical idol itself.
     • The author provides extensive scholarly analysis, referencing various sutras and commentaries, to debunk the claims of idol worship being prescribed. He argues that the practices cited are either customary (jitaachar) or symbolic, not religious mandates for idol worship.

6. Critique of Modern Practices and the Sangh: The text criticizes the current state of the Jain Sangh (religious community), particularly the monastic class, for deviating from the true path and indulging in rituals, pomp, and material comforts. It suggests that this decline is pushing many towards idol worship due to a lack of proper scriptural guidance from the monastic leaders.

7. The Purpose of the Book: The book is intended to provide the Jain community with correct literature to understand the true principles of the Sthanakvasi tradition and to stabilize the faith of those whose beliefs are being shaken by the prevailing deviations.

Overall Tone and Purpose:

The book is polemical, written with a clear purpose to defend and propagate Lonkashah's reformist stance against idol worship. It is scholarly in its approach, referencing scriptures and commentaries to support its arguments. The author is critical of prevailing practices that deviate from what he considers the true, original Jain path as laid down in the Agamas. The book aims to educate and persuade readers to abandon idol worship and adhere to scriptural teachings.