Prachin Evam Arvachin Tristutik Gaccha

This document is a chapter from a book titled "Prachin evam Arvachin Tristutik Gaccha" (Ancient and Modern Tristutik Sects) by Shivprasad. It focuses on the history and development of the Agamic Gaccha, a significant lineage within the Svetambara Jain monastic order.

Here's a summary of the key points:

• Origins and Development: The text begins by explaining the historical context of the division of the Svetambara monastic order into various gacchas (lineages) and upagacchas (sub-lineages) during the medieval period. The Agamic Gaccha is traced back to the Chandrakula (Chandragaccha), specifically from the Vada Gaccha (also known as Brihadgaccha). It further branched off from the Purnimagaccha in 1149 VS (Vikram Samvat) and then into the Agamic Gaccha (also called Tristutikamat) from the 13th century VS.

• Founders and Key Figures: Acharya Shilgunasuri, a disciple of Acharya Chandraprabhasuri of the Purnimagaccha, is considered the first Acharya of the Agamic Gaccha. The text lists several influential Acharyas within this lineage, including Yashobhadrasuri, Sarvanandasuri, Vijaysinghasuri, Amarsinghasuri, Hemratnasuri, Amararatnasuri, Somaprabhasuri, Anandaprabhasuri, Muniratnasuri, and Anandaratnasuri, highlighting their contributions to the preservation of Jainism through their literary and religious activities.

• The Name "Tristutik": The Agamic Gaccha earned the name "Tristutik" because its followers opposed the practice of praising local deities like Shasan Devtas and Kshetrpals during Pratikraman (repentance rituals), which they believed was not supported by the Agamas. Instead, they emphasized praising only the Arihants, Chaityas (temples), and Gurus (monks).

• Evidence for Study: The history of the Agamic Gaccha is studied through both literary evidence (e.g., inscriptions on temple sculptures, prashastis or eulogies at the end of texts written by Acharyas of this Gaccha, and pattavalis or genealogies of lineage heads) and epigraphic evidence (inscriptions on statues). Over 250 inscriptions have been found.

• Branches of the Agamic Gaccha: Pattavalis reveal two major branches of the Agamic Gaccha: the Dhandhukiya branch and the Vidalamiia branch.

• Timeline of Division: The division into these two branches likely occurred after 1421 VS (around the mid-15th century). Inscriptions confirm the presence of Acharya Abhaysinghasuri in 1421 VS, and the lineage continued with 8 heads until this division.

• Study of the Branches: Due to the available evidence, the study focuses on these two branches. The text presents a detailed list of pattavalis and their creators, providing information on the lineage heads.

• Dhandhukiya Branch:

  • Literary Evidence: Mentions of works like "Punyasaras Raas" by Sadhumeru, "Amararatnasuri Phagu" by Amararatnasuri's disciple, "Sundararajaras" by Kshamakalash, and "Laghu Kshetra Samas Chaupai" by Matisagarsuri are cited as literary evidence.
  • Epigraphic Evidence: The text provides a comprehensive list of inscriptions found on statues consecrated by Acharyas of this branch, starting from Amarsinghasuri (1451-1483 VS) through Hemratnasuri (1484-1521 VS), Amararatnasuri (1524-1547 VS), and Somratnasuri (1548-1581 VS).
  • Genealogy Tree (Table 1): A detailed genealogical tree of the Dhandhukiya branch is presented, tracing lineage from Shilgunasuri to figures like Abhaysinghasuri, Amarsinghasuri, Hemratnasuri, Amararatnasuri, Somratnasuri, and further descendants.

• Vidalamiia Branch:

  • Literary Evidence: Mentions literary works by Acharyas like Devaratnasuri, Matisagarsuri, Udayadharmasuri (first and second), and Munisagarsuri are cited.
  • Epigraphic Evidence: Provides a chronological order of Acharyas based on inscriptions, starting from Munisighasuri (1499 VS), Shilaratnasuri (1506-1512 VS), Anandaprabhasuri (1513-1527 VS), Muniratnasuri (1523-1542 VS), and Anandaratnasuri (1571-1583 VS).
  • Genealogy Tree (Table 2): A genealogical tree for the Vidalamiia branch is provided, showing the lineage from Shilgunasuri through Somatilakasuri, Somachandrasuri, Gunaratnasuri, Munisighasuri, Shilaratnasuri, Anandaprabhasuri, Muniratnasuri, Anandaratnasuri, and further descendants.

• Other Lineages within Agamic Gaccha: The text notes that some Acharyas like Jayanandasuri, Devaratnasuri, Shilsinghasuri, Vivekaratnasuri, Samyamaratnasuri, Kulvardhansuri, Vinaymerusuri, Jayaratnaganini, Devaratnanigani, Varsinghasuri, and Vinayaratnasuri, and their lineages, do not seem to fit perfectly into either the Dhandhukiya or Vidalamiia branches, suggesting the existence of other independent traditions within the broader Agamic Gaccha.

• Conclusion: The Agamic Gaccha emerged in the early to mid-13th century VS and existed until the end of the 17th century VS. Over its approximately 400-year history, it produced influential Acharyas who played a crucial role in sustaining Jainism in Western India, especially during a period of Muslim rule when other religious institutions faced destruction. After the 17th century, evidence for the independent existence of this gaccha diminishes, suggesting its followers may have merged with other gacchas. The text briefly mentions that a branch of the Svetambara monastic order currently known as Tristutikamat, or Brihad Saudharma Tapagaccha, considers itself a descendant of the Tapagaccha.

In essence, the document provides a scholarly account of the Agamic Gaccha, tracing its origins, key figures, internal divisions, and significant contributions to Jainism, supported by extensive literary and epigraphic evidence.