Oswal Jati Ka Itihas

Here's a comprehensive summary in English of the provided Jain text, "Oswal Jati ka Itihas" by Agarchand Nahta:

Core Concept: Caste and Jainism

The text begins by discussing the concept of caste, noting that while Vedic religion bases caste on birth, Jainism emphasizes karma (actions) over birth. It highlights that a person's true worth lies in their virtues and deeds, not their lineage. The teachings of Lord Mahavir, based on non-violence and equality, extended to all castes and classes, asserting that all souls are equal and experience joy and suffering similarly.

The Genesis of the Oswal Community

The author traces the origins of the Oswal community to the spread of Jainism, which initially flourished in the eastern parts of India and later expanded southwest. Rajasthan, particularly the prosperous city of Shriman Nagar (also known as Minmal), was a significant center. Jains from this region were known as the Shrimall jati.

A key event in the formation of the Oswal community is described: a prince from Shriman Nagar, along with a prominent merchant family, established a new city in a desolate area. This city came to be known as Uvesh, or Osian (Upkesh Nagar in Sanskrit). The text states that a Jain Acharya named Ratnaprabha Suri, from the Parshvanath tradition, converted the king and the populace of Osian to Jainism. Those who embraced Jainism in this city subsequently became known as Uves-vanshiya or Oswal by caste, regardless of their original lineage, when they migrated elsewhere.

Dating the Oswal Community's Establishment

The text delves into the historical dating of the Oswal community's establishment, noting differing traditions. The "Upkesh-Gachchha-Pattavali" suggests the first Ratnaprabha Suri arrived in Osian 70 years after Mahavir's Nirvana and founded the Oswal lineage. However, the author expresses historical skepticism about this early date, pointing out that archaeological findings in Osian, including temples and inscriptions, generally date back no earlier than the 8th century CE. The earliest inscription found in the Mahavir Jinalaya there is from the 11th century.

Further evidence suggests that Jainism's widespread influence in Rajasthan began around the 7th-8th centuries CE. While some texts like "Nabbinandanauddhar Prabandh" and "Upkesh-Padavali Prabandh" (compiled around the 14th century) mention Ratnaprabha Suri establishing the Oswal lineage in the year 70 of Mahavir's Nirvana, this dating is not found in earlier documents. The author, referencing the work of Purnachandraji Nahar and others, concludes that the Oswal community's establishment likely occurred between the 9th and 10th centuries CE, suggesting the last Acharya named Ratnaprabha Suri in the Upkesh lineage as the probable founder.

A second tradition, attributed to Bhats (traditional bards), suggests the Oswal lineage was established in the year 70 of the Vikram Era (B.A.I.), but this date is considered vague and lacks ancient corroboration. The author notes that genealogies found with Kul-gurus, saints, and Matherans generally do not predate the 16th century.

Oswal Gotras (Clans)

The Oswal community initially had 18 gotras, which expanded over time to reach 1444. New gotras were formed based on places, prominent individuals, and significant events. The author mentions that lists of Oswal gotras, sometimes numbering up to 700, are found in Jain texts like "Jain Sampraday Shiksha" and "Oswal Ras." However, detailed accounts of which Acharya converted which gotra are primarily found in manuscripts dating from the 17th century onwards, and these details often differ between various Gachchhas (sects or monastic lineages). The author acknowledges the historical conflicts and contrasting claims between different Gachchhas regarding the establishment of gotras.

Preservation of History and its Challenges

The Oswal community made efforts to preserve their history by encouraging Kul-gurus, saints, and Bhats, and spending considerable sums on documenting and safeguarding their lineage. However, this endeavor faced challenges. Chroniclers sometimes professionalized their work, hiding their records. Bhats began using a coded script to restrict access to their genealogies, and many became indifferent to preserving old records. They continued to earn a livelihood by creating simplified, self-serving accounts. While some useful materials might still be found, the author laments that few are willing to dedicate the time, effort, and resources needed for this important task.

The author observes a decline in the preservation of historical records and a waning of community pride. The efforts of ancestors to safeguard the community's history have become largely ineffective. The enthusiasm for history and the collection of historical materials have diminished, with people viewing the search for old documents as a futile endeavor.

The Importance of Oswal Organization and its Future

The text emphasizes that the organization of the Oswal community by Jain Acharyas was crucial for preserving Jain values and practices within the community. This strong organization helped them resist negative influences from neighboring meat-eating cultures, maintaining the prohibition of meat and alcohol for a long time. The Oswal community largely adopted trade as their primary occupation to minimize violence.

The author expresses concern about the diminishing of Jain values among the younger generation and stresses the urgent need to protect these traditions. Historically, Oswals have played significant roles in Indian history, holding key positions like prime ministers, generals, and treasurers, and contributing greatly to the nation, community, and religion. Their contributions to literature, art, the construction of temples and statues, and philanthropic activities are also highlighted.

The text calls for renewed efforts to preserve and promote the legacy of their ancestors. It underscores the importance of understanding both past traditions and current societal standing, identifying leading figures within the community, and supporting aspiring individuals. The author urges the community to maintain and enhance the high status their ancestors achieved in political, economic, social, and religious spheres.

Call to Action and Recommendations

The author calls for greater mutual cooperation, devotion to one's faith, and foresight. Despite possessing time, labor, and resources, the community is not utilizing them effectively. The lack of awareness about building the future generation is a cause for concern. The author suggests that even if institutions like the Oswal Sammelan cannot be sustained, there should be a platform for discussion and concrete action for future progress.

The text notes the presence of wealthy and intelligent individuals within the Oswal community but laments the absence of a leader to guide them effectively, leading to fragmentation. Wealth is often spent on ostentation and vanity rather than public welfare. Religious observances are becoming lax. Without urgent attention to these issues, a bright future cannot be assured, and the cultural heritage passed down from ancestors, a result of long-term dedication, is at risk.

Finally, the author stresses the critical need for the proper upkeep of temples and religious places built by ancestors to inspire faith. They also emphasize the importance of studying the vast collections of manuscripts in libraries established by Oswals. Furthermore, imparting moral and religious education to children is deemed essential. Providing opportunities and support for the unemployed and destitute, fostering a spirit of service to the community, and caring for widows, the elderly, and the disabled are highlighted as crucial duties.

The text concludes with a direct appeal to the "Oswal Navayuvak Samiti" of Kolkata to seriously consider the suggestions made in their special issue and in this article, urging them to take concrete steps. The author reminds them that acquiring wealth is only beneficial if used for good deeds, which will continue to be helpful in the future.