Prachin Jain Itihas Sangraha Part 10 - Book Summary

This is a comprehensive summary of "Prachin Jain Itihas Sangraha Part 10" by Gyansundar Maharaj, focusing on the historical aspects of Jain monasticism and the evolution of practices:

The book, "Prachin Jain Itihas Sangraha Part 10," authored by Gyansundar Maharaj and published by Ratnaprabhakar Gyan Pushpmala, delves into the historical journey of Jain monks and significant shifts in their practices. The author aims to shed light on the evolution from the time of the Suvihitacharyas to the emergence of Chaityavasis and later Kriyoddharakas.

Early Monasticism and the Suvihitacharyas:

The text begins by highlighting the lineage of early Jain acharyas, from Saudhammaacharya to Bhadrabahuswami. These acharyas, known as Suvihitacharyas, predominantly resided in Eastern India.
It also mentions the Suvihitacharyas descended from Acharya Keshishraman, who were active in Western India, Rajputana, and particularly the Marudhar region. These acharyas played a crucial role in purifying and converting Kshatriyas and others, significantly expanding the Jain community.

The Impact of Famines and the Shift to Urban Living:

A major turning point discussed is the twelve-year severe famine during Acharya Bhadrabahu's time in Eastern India. The inability to sustain themselves in forests led acharyas like Bhadrabahu to move to regions like Nepal.
Upon the return of favorable conditions, a council was held in Patalipura to reorganize the Jain monastic order and scriptures, which had been disrupted by the famine. Acharya Bhadrabahu composed rules regarding the conduct and accommodation of monks, particularly in urban settings.
The text suggests that before the famine, monks primarily resided in forests or groves. The hardship of obtaining alms from distant forests likely prompted the Shravaka Sangha to request monks to reside in towns for easier sustenance. This shift led to the development of specific rules for monastic accommodation in houses, including restrictions on staying in houses with scattered wealth or living arrangements that could lead to attachment.
The author posits that the lack of dedicated dharmashalas and upashrayas in towns before this period meant monks stayed in houses of lay followers. The concept of "half-cooked" (ādhā karma) understanding of structures built for monks meant they couldn't stay in them, necessitating their residence in laymen's homes.

The Emergence of Chaityavasis:

The text explains that the necessity of monastic lodging in towns, coupled with the proximity of resources and the influence of urban living, may have led to monks residing within temples or temple complexes. These monks came to be known as Chaityavasis.
The author cites a verse from the "Prabhavik Charitra" describing a Chaityavasis named Devachandrodyaya residing in the Mahavir temple of Korantpur in the second century of Vikram era. This instance indicates that Chaityavasa (residing in temples) had already begun by this time, though there were also acharyas like Sarvadevasuri who encouraged monks to leave Chaityavasa and become Ugra Viharis (monks practicing austere wandering).
Despite the emergence of Chaityavasis, the author notes that Suvihitas (monks living according to the strict tenets) continued to exist alongside them. The text highlights the exemplary conduct of acharyas like Aryamahagiri, who practiced extreme asceticism in forests, and Aryasuhastisuri, who actively promoted Jainism with the support of Emperor Samprati, who built numerous Jain temples. It is suggested that the upashrayas attached to these temples might have evolved into Chaityavasis residences.
The text acknowledges that while Chaityavasis might have faced criticism, they were characterized by unwavering faith in Jain scriptures and were instrumental in preserving and propagating Jainism during periods of famine and external challenges. The author suggests that the Chaityavasa period was a time of great prosperity and prominence for Jainism.

The Rise of Kriyoddharakas and the Subsequent Decline:

The book then introduces the concept of Kriyoddharakas (those who revived or reformed practices). The author notes that while Kriyoddharakas emerged, Chaityavasis remained dominant until the 13th century of the Vikram era.
The author critically examines the emergence of Kriyoddharakas, suggesting that their separation from the established Chaityavasi tradition led to a fragmentation of the Jain community and a decline in the overall integrity of the order.
The text criticizes certain Kriyoddharakas and their followers for introducing new interpretations and practices that deviated from established traditions. Examples include the alteration of the number of kalyanaks (auspicious events) of Lord Mahavir, the prohibition of women's worship, and the rejection of practices like using muhapattis (mouth cloths) as prescribed.
The author argues that Kriyoddharakas, in their quest to reform, often lacked the deep understanding and adherence to tradition that characterized the Chaityavasis. This led to a further decline in standards, with later Kriyoddharaka movements becoming even more lax and prone to dissent.
The text laments the fragmentation of the Jain community and the rise of various sects and sub-sects, often driven by personal agendas rather than genuine reform. The author criticizes the current state of affairs, where many leaders prioritize personal gain, societal influence, and opulent lifestyles over the core principles of Jainism.
The author expresses concern that the criticism leveled against Chaityavasis is often one-sided, based on the writings of their opponents. The lack of direct works from Chaityavasis on their specific practices makes a balanced judgment difficult.
Despite the potential criticisms of Chaityavasa, the author contends that the Chaityavasis played a vital role in preserving Jainism during challenging times, converting millions to the faith and earning the respect of royalty. They are credited with the creation of significant Jain literature and temple building.
The author draws a parallel with the initial reforms of Lord Mahavir, who, while instituting new rules, did so with respect for the existing traditions, thus fostering unity. In contrast, the Kriyoddharakas are portrayed as divisive, lacking the wisdom and foresight to truly reform without causing irreparable damage to the Jain fabric.

Critique of Modern Practices and a Plea for Unity:

The latter part of the book is a strong critique of contemporary Jain religious leaders and practices. The author lambasts the pursuit of titles, accumulation of wealth, self-aggrandizement through biographies, and the creation of opulent lifestyles.
He highlights how these practices have led to internal strife, a decline in spiritual adherence, and a loss of the original purpose of Jainism, which was centered on self-welfare.
The author concludes with a plea for introspection and unity, urging the Jain community to overcome internal divisions and work towards the revival of true Jain principles. He expresses a sincere desire for the welfare of the Jain community, even if his words cause discomfort to some.

In essence, "Prachin Jain Itihas Sangraha Part 10" is a historical exploration that traces the evolution of Jain monastic life, highlighting the challenges faced by the community and offering a critical perspective on the historical and contemporary deviations from its core tenets. The book serves as a call to understand the past to better navigate the present and future of Jainism.