Prachin Jain Itihas Sangraha Part 11

Here's a comprehensive summary of the Jain text "Prachin Jain Itihas Sangraha Part 11" by Gyansundar Maharaj, focusing on the history of the Mahajan Sangh:

The book, "Prachin Jain Itihas Sangraha Part 11: Mahajan Sangh Ka Itihas" (Collection of Ancient Jain History, Part 11: History of the Mahajan Sangh) by Gyansundar Maharaj, published by Ratnaprabhakar Gyan Pushpmala, delves into the origins and evolution of the Mahajan Sangh, a significant organization within Jainism.

Key Themes and Events:

• The Two Traditions and the Need for Expansion: After the Nirvana of Bhagwan Mahavir, Jainism had two main traditions: one stemming from Bhagwan Mahavir, led by Acharya Saudharmacharya, and the other from Bhagwan Parshvanath, led by Acharya Swayamprabh Suri. While the former's disciples primarily resided in Eastern India, Acharya Swayamprabh Suri, with his 500 disciples, ventured into Western India, particularly Rajputana. This region was dominated by "nāstik tāntrik" (atheistic Tantrics) and "bāmmārgī" (left-hand path followers) who promoted practices involving meat, alcohol, and promiscuity, causing distress to the populace.

• Acharya Swayamprabh Suri's Early Successes:

  • Shrimal (Bhinmal): Acharya Swayamprabh Suri arrived at Shrimal during a massive animal sacrifice ceremony. He powerfully advocated for "Ahimsa Paramodharmaḥ" (Non-violence is the Supreme Duty), presenting irrefutable scriptural evidence and logical arguments. His compelling discourse captivated the audience, leading them to denounce the sacrifices. He successfully converted 90,000 households (millions of people) to Jainism and secured a promise of protection for all living beings. He also preached the importance of temple worship and idol reverence, leading to the construction of a grand temple for the first Tirthankara, Rishabhdev.
  • Padmavati (near Abu): Upon hearing about a similar large-scale sacrifice planned in Padmavati, Acharya Swayamprabh Suri immediately proceeded there. Despite facing opposition from established Brahmin scholars, a philosophical debate ensued. Ultimately, Ahimsa prevailed, and 45,000 households (millions of Rajputs and others) were converted to Jainism. A magnificent temple dedicated to Bhagwan Shantinath was built for them. These converts later became known as Shrimāl and Prāgvad (Porwals).
  • Legacy of Swayamprabh Suri: Acharya Swayamprabh Suri spent his remaining life propagating Jainism in the regions of Abu and Shrimal, converting millions. He eventually appointed Muni Ratnachur as his successor and attained salvation through fasting at Girnar Tirth 52 years after Mahavir's Nirvana.

• The Establishment of the Mahajan Sangh by Acharya Ratnaprabh Suri:

  • Pushing Boundaries: Acharya Ratnaprabh Suri, the successor to Swayamprabh Suri, felt compelled to expand his mission beyond existing followers. He ventured into the newly established city of Upkeshpur (modern-day Osian), a major trading hub but also a center of the "bāmmārgī" cult.
  • Initial Hardships and Triumphs: Upon arriving in Upkeshpur, Acharya Ratnaprabh Suri faced scarcity and lack of welcome. He and his disciples engaged in intense spiritual practices in isolation, enduring hunger and thirst. Their austerity and detachment profoundly impacted the populace. Miraculously, the king's son-in-law, who was near death from snake venom, was revived by the water used to wash the Acharya's feet. This led the king to offer his entire kingdom to the Acharya, which was renounced by the Acharya, further astounding the people.
  • Mass Conversion and Temple Building: The king, his court, and a significant portion of the city's population were converted to Jainism. The Acharya established a grand temple for Bhagwan Mahavir in Upkeshpur, which he consecrated 70 years after Mahavir's Nirvana. He also simultaneously consecrated another Mahavir temple in Korantpur using his clairvoyant abilities.
  • Formation of the Mahajan Sangh: Recognizing the need for a structured organization to guide the newly converted Jains, Acharya Ratnaprabh Suri established the "Mahajan Sangh". He foresaw several benefits:
    1. Reorganization and Reform: To address the decline in political, social, and religious affairs in the region and provide a unified structure.
    2. Reinforcing Moral Conduct: To firmly uphold the abstinence from meat and alcohol and establish other socially beneficial rules.
    3. Preventing Relapse: To prevent new Jains from reverting to their old habits through association with non-Jains by providing a strong community.
    4. Facilitating Future Conversions: To create a network for integrating future converts from other areas.
    5. Strengthening Organization: To build organizational strength for the advancement of the faith and society.
    6. Growth and Expansion: To enable the Mahajan Sangh to grow from millions to tens of millions.
    7. Preservation of Faith: To counter the decline of Jainism in other regions by maintaining a strong organized body, preventing the loss of Jain communities like the "Sarak" (a Jain community).
    8. Sustaining Jainism: To ensure Jainism's survival and continued relevance in the world, even as a minority.

• The Evolution and Diversification of the Mahajan Sangh:

  • Origin of Gotras and Castes: The Mahajan Sangh, initially a unified entity, began to diversify with numerous gotras (clans) and castes. This arose from:
    • Occupational Distinctions: Names derived from professions like Bhandari, Kothari, Mehta, etc.
    • Trade-Related Distinctions: Names from trading activities like Dhupia, Gugalya, Ganapathi, Soni, Gandhi, etc.
    • Geographical Distinctions: Names from cities like Hathudiya, Jallori, Nagori, Sanchori, Falodiya, etc.
    • Animal/Nature Related Distinctions: Names derived from animals and nature for humor or association, like Sand, Sial, Hiran, Hansa, Machha, Bakra, etc.
    • Ancestral Distinctions: Names derived from prominent ancestors like Patawat, Simhavat, Lunawat, Lalani, etc.
    • Rajput Lineages: Original Rajput gotras like Rathore, Solanki, Chauhan, Pawar, Hada, etc., were retained.
    • Humorous or Symbolic Names: Names like Damiya, Badamiya, Hingad, Kumatt, Gugaliya, etc., derived from jokes or symbols.
    • Heroic Titles: Names reflecting valor like Sura, Shurma, Randhira, Yodha, Jujara, etc.
  • The "Upkesh Vansh" and "Oswal" Identity: The original name of the community was the Mahajan Sangh. Due to its association with Upkeshpur, it later became known as the "Upkesh Vansh." As Upkeshpur evolved into Osian, its inhabitants became known as "Oswals." While some later inscriptions mention "Oswal Vansh," the primary historical term remains "Upkesh," "Ukesh," and "Upkesh Vansh."
  • The Importance of Gotras: The existence of gotras was considered essential for social order, particularly for marriage, following the Aryan tradition of avoiding marriages within the same gotra.
  • The Rise of Sub-Castes: The proliferation of sub-castes within the Mahajan Sangh was a testament to its prosperity and influence. As individuals excelled in various endeavors (religious processions, temple contributions, administrative roles), their descendants were identified by these achievements, leading to distinct caste names.

• The Decline and Causes of Disunity:

  • Loss of Original Teachings: The decline of the Mahajan Sangh began when its members deviated from the foundational teachings and principles established by the Acharyas.
  • Internal Divisions and Selfishness: The emergence of numerous sub-sects ("Gachhas") within Jainism, particularly from the 11th-12th centuries onwards, led to doctrinal and practical disputes. This created internal strife, characterized by the use of terms like "mithyātvī" (unbeliever) and "ninhava" (heretic) against each other. The Acharyas of these sub-sects became preoccupied with their own communities ("vada bandhi"), forgetting the larger organizational goal.
  • Influence of Chaityavasis and Temple Committees: The Chaityavasis (monastics residing in temples) established temple committees ("Goshthi" or "Sabhasad") to manage temple affairs. This system, while initially intended to ensure temple upkeep and maintain the faith of the laity, inadvertently fostered a sense of separate belonging to specific temples and Acharyas. This led to individuals from the same gotra becoming followers of different sub-sects or Gachhas due to their proximity to different temples.
  • Fabrication of Histories and Claims: Over time, the descendants of Chaityavasis created fabricated historical accounts to assert their claims over certain communities, often misrepresenting the origins and timelines of these groups.
  • The Role of "Kriyoddharaks": The "Kriyoddharaks" (those who initiated reforms or new movements) further fragmented the community by attracting followers from different Gachhas through various means, creating a "khichdi" (hodgepodge) of affiliations.
  • The Rise of Dhundiyas and Terapanthis: The emergence of movements like the Dhundiyas and Terapanthis further disrupted the existing unity, leading to the disintegration of the earlier organizational structure.
  • Ingratitude and Condemnation of Founders: A significant reason for the decline was the ingratitude of later generations who forgot the immense contributions of the founding Acharyas and began to criticize them. The author emphasizes that blaming the Acharyas for establishing the Mahajan Sangh is a grave injustice and a sign of ignorance.
  • Loss of Historical Records: The fragmentation and internal disputes led to the scattering and loss of historical records, making it difficult to trace the lineage and contributions of various communities.

• The Author's Plea and Conclusion:

  • The author laments the current state of disunity and the internal conflicts within the Jain community, particularly among the Mahajans. He argues that the original purpose of establishing the Mahajan Sangh was to unite and uplift, not to create divisions.
  • He advocates for a return to the principles of unity and respect for all sincere spiritual leaders, regardless of their sub-sect. He encourages the study of their own history to understand the original benefactors who helped them shed negative habits.
  • The author concludes by reiterating that the Mahajan Sangh was established by Acharya Ratnaprabh Suri of the Upkesh Gachha and flourished under its guidance. He notes that other Gachhas also contributed to its growth.
  • He expresses his intention to continue documenting the history of the "Nara-ratnas" (jewel-like personalities) of the Mahajan Sangh in future publications, aiming to provide readers with valuable historical material.

In essence, "Prachin Jain Itihas Sangraha Part 11" serves as a historical narrative tracing the foundational role of the Mahajan Sangh in the expansion and consolidation of Jainism in Western India, while also critically examining the factors that led to its subsequent fragmentation and the importance of remembering and honoring its origins.