Oswal Gyati Samay Nirnay - Book Summary

Here's a comprehensive summary of the Jain text "Oswal Gyati Samay Nirnay" by Gyansundarmuni:

The book "Oswal Gyati Samay Nirnay" (Decision on the Time of the Oswal Community) by Muni Gyansundarji, published by Gyanprakash Mandal, Roon (Marwar), aims to clarify the origin and historical timeline of the Oswal community. The author notes that there are diverse opinions regarding the Oswal community's genesis, with some placing their origin around Vikram Samvat 222, others 400 years before Christ, and yet others in the 10th century of the Vikram era. Despite these temporal discrepancies, there is a consensus on Acharya Ratnaprabh Suri as the spiritual guide and Shri Ossian Nagari (Ukeshpur) as the place of origin.

The author laments the lack of a continuous, systematic history of the Oswal community, attributing this to their primary focus on trade, which has led to a lag in historical documentation. This lack of a definitive history has resulted in various interpretations and speculations about their origins. The book highlights that, in the past, the Oswal community was renowned for its bravery, fortitude, generosity, and patriotism, a fact acknowledged by the world at large.

The core of the book is to critically examine and establish the accurate origin period of the Oswal community. The author discusses three main viewpoints:

1. The View of Bhats, Bhojaks, Sevaks, and Kulagurus: This perspective suggests the origin of the Oswals around Vikram Samvat 222. While this view is ancient and widely circulated, even adopted by some non-Jain texts and historical chronicles, the author notes the lack of concrete historical evidence. However, they do present a poetic account suggesting Oswals had spread to Abhanagari before Vikram Samvat 222. While acknowledging the potential for a traditional narrative, the author expresses caution due to the absence of historical proof, noting the significant time gap of 622 years between Vikram Samvat 70 (associated with Acharya Ratnaprabh Suri's activity) and Vikram Samvat 222.

2. The View of Jain Acharyas and Jain Texts: This is presented as the most reliable and evidence-based perspective. It places the origin of the Oswal community around 400 years before Christ (Vikram Samvat 70). The author cites numerous Jain texts and inscriptions to support this claim:

Shri Upakesh Gachha Charitra: Written in Sanskrit in the 14th century Vikram era, it states the Upakshavansh (now called Oswal) originated 70 years after Mahavir Nirvana (i.e., Vikram Samvat 70).
Upakesh Gachha Pracheen Pattavali: Written in Vikram Samvat 1402, it details the consecration of a Mahavir temple in Upakeshpur by Acharya Ratnaprabh Suri 70 years after Mahavir Nirvana. The congregants were the Upakshavanshi disciples.
Jain Dharma Vishay Prashnottar: Acharya Vijayanand Suri mentions that Acharya Ratnaprabh Suri established the Oswals in Upakesh Nagari 70 years after Mahavir Nirvana.
Gachha Mat Prabandh: Acharya Buddhisagar Suri identifies the Upakesh Gachha as the most ancient and states Acharya Ratnaprabh Suri established the Upakshavansh in Ukesha Nagari 70 years after Mahavir Nirvana.
Prachin Jain Itihas: Mentions the establishment of the Uesavansh (Oswal) by Ratnaprabh Suri 70 years after Mahavir Nirvana in Ues Nagar during the time of Prabhav Swami.
Jain Gotra Sangrah: Pt. Hiralal Hansraj states that Acharya Ratnaprabh Suri, the sixth successor of Parshvanath, established the Ukeshvansh in Ukesh Nagar 70 years after Mahavir Nirvana.
Panysaji Lalitvijayji Maharaj: In his book on Abu temples, he writes that Acharya Ratnaprabh Suri created the Oswals in Ukeshpur 70 years after Mahavir Nirvana, and the Kochhar gotra is one of them.
Yati Shripalji: In his "Jain Sampraday Shiksha," he states that Acharya Ratnaprabh Suri established 18 gotras of the Oswal Vans in Upakesh Nagari 70 years after Mahavir Nirvana.
Chidanand Swami: In "Syavad-anubhav Ratnakar," he mentions Acharya Ratnaprabh Suri creating the Oswals 70 years after Mahavir Nirvana.
Nayas Shanti Vijayji: In "Jain Mat Pataka," he writes about the establishment of the Ukesh Vans by Acharya Ratnaprabh Suri 70 years after Mahavir Nirvana.
Yati Ramlalji: In "Mahajan Vans Muktavali," he states that Acharya Ratnaprabh Suri created the Oswals 70 years after Mahavir Nirvana.
Jain Itihas (Bhavnagar): Mentions the establishment of the Oswal community by Acharya Ratnaprabh Suri 70 years after Mahavir Nirvana.
Prof. Manilal Bakarbhai: In "Shri Mali Vania Gyati Bhed," he proves that the Ues-Ukesh Vans was established by Acharya Ratnaprabh Suri 400 years before Christ, and that the establishment of Ukeshpur itself originated from Shri Mal Nagar.
Muni Ratnavijayji Maharaj: After researching ancient sites in Oshian, he published an article stating that Acharya Ratnaprabh Suri established the Ukesh Vans and consecrated the Mahavir temple there 70 years after Mahavir Nirvana.
Oswal Masik Patra and other newspapers: Have published the origin of the Oswal community as 70 years after Mahavir Nirvana (400 BCE).

The author emphasizes that there is no evidence contradicting the claims made by Jain Acharyas and texts, making this viewpoint highly credible.

3. The View of the 10th Century Vikram Era: This viewpoint suggests the Oswal community originated in the 10th century Vikram era. The arguments presented are:

Munot Nensi's Khyat: It mentions that Upladev Panwar founded Oshian, and his time is attributed to the 10th century Vikram era. This leads some to believe the Oswals, being associated with Oshian, must have originated later.
Lack of Inscriptions before the 10th Century: The absence of Oswal inscriptions before this period leads to the assumption that the community emerged later.
Oshian Mahavir Temple Inscription: An inscription in the Oshian Mahavir temple dated Vikram Samvat 1013 leads to the inference that the Oswal community might have formed around this time.

The author systematically refutes these arguments:

Munot Nensi's Khyat: The author points out that Nensi's writings are based on oral traditions and are not always historically accurate. He suggests that Nensi might have confused the Panwar ruler of Abu with a local figure who might have been associated with Oshian, or that the tradition of a Panwar founding Oshian is inaccurate. Historical evidence, including inscriptions, shows that the Parihar dynasty ruled Oshian for centuries before and after the 10th century. Furthermore, there is no evidence that the Panwars of Abu converted to Jainism. The true founder of Ukeshpur (Oshian) was Utpaladeva, son of King Bhimsen of Bhinmal, 400 years before Christ.
Lack of Inscriptions: The author argues that the term "Oswal" itself is an evolved form of "Ukesh," and the original term "Ukesh Vans" or "Ukeshpur" did not exist by that name in inscriptions before the 11th century. It is natural for a community's name to change with the name of their settlement. The absence of inscriptions for a specific period does not negate the existence of a community, citing examples like King Samprati and the Siddhaachal mountain, which have ancient origins despite the scarcity of very early inscriptions. Historical disruptions, including iconoclasm by invaders and renovation of ancient temples, often led to the loss of old inscriptions.
Oshian Temple Inscription (VS 1013): The author clarifies that this inscription refers to the construction of a Rangamandap (dance hall) within the Mahavir temple, not the temple itself. The temple and the idol are much older, dating back to Acharya Ratnaprabh Suri. The inscription does not mention the establishment of the Oswals. Instead, it confirms that the city was known as Upakeshpur at that time and was under Parihar rule, not Panwar rule. The author also presents evidence of older inscriptions (VS 602) found in Oshian that mention the Ukesh Vans and Adityanag Gothra, proving the existence of Jain temples and followers in Upakeshpur long before the 10th century.

The book then delves into further evidence supporting the ancient origins of the Oswal community, tracing their lineage back to the Ukesh/Ues/Upakesh Vans established by Acharya Ratnaprabh Suri around 400 BCE (Vikram Samvat 70). The author emphasizes that the current names of many Oswal gotras and sub-castes are derived from their places of residence, their occupations, or even jokes and epithets, rather than indicating a separate origin or a later inclusion of lower castes. They specifically address the misconception that certain Oswal gotras like Chandaliya, Dhedhiya, Balai, and Chamad indicate a Shudra origin. The author meticulously explains that these were originally Kshatriya clans who adopted Jainism and later acquired these names due to their villages, occupations, or even through playful banter, but their core identity remains rooted in the ancient Kshatriya lineage.

The author concludes by urging the Oswal community to actively research and document their rich history, lamenting the lack of initiative in this regard. They express a willingness to accept any new authentic evidence that may emerge. The book also addresses a secondary concern about the inclusion of Shudra castes within the Oswal community, firmly refuting it by explaining the strict adherence to Jain principles of purity and conduct, which would have prevented such social integration. The author highlights that Jainism is open to all irrespective of caste, but it doesn't dilute the distinct social structures of its adherents.

In essence, "Oswal Gyati Samay Nirnay" is a scholarly endeavor to establish the ancient origin of the Oswal community from the Kshatriya Varna, dating back to around 400 BCE (Vikram Samvat 70), rooted in the Upakesh/Ukesh/Ues lineage and linked to Acharya Ratnaprabh Suri and the city of Upakeshpur (modern-day Oshian). The book systematically debunks later theories and misinterpretations, providing extensive textual and epigraphic evidence to support its conclusions.