Prachin Jain Itihas Sangraha Part 13

Here's a comprehensive summary of the provided Jain text, "Prachin Jain Itihas Sangraha Part 13," focusing on the origin of Oswal clans and challenging the "gapp puran" (fabricated stories) of the Khartar sect:

The book excerpt, authored by Kesari Chand Choradiya, delves into the history and lineage of the Oswal (Oswal) community, tracing their origins and refuting what the author presents as fabricated accounts propagated by the Khartar sect.

Key Points and Arguments:

• Origin of Oswal Vanś (Lineage): The Oswal community is an evolved form of the Upkesh Vanś, which is a synonym for the Mahajan Vanś. The founder of this lineage was Jain Acharya Shri Ratnaprabhasurishwarji Maharaj, the sixth successor of Lord Parshvanath. He converted and purified over a million people in Upkeshpur, liberating them from vices like meat and alcohol consumption, and established the Mahajan Vanś through specific rituals.

• Formation of Gotras and Jaatis: Over time, the Mahajan Vanś grew, and due to various influential individuals and circumstances, new gotras (clans) and jaatis (communities) were formed.

• The Upkeshpur Incident and 18 Gotras: The text details an incident in Upkeshpur, 303 years after the Mahajan Sangha was established (or 373 years after Nirvana), involving damage to a Mahavir idol. This event was resolved under the leadership of Acharya Shri Kakksuriji Maharaj. During this time, 18 gotras were identified as "Snatriya" (likely referring to those who participated in the purification rituals). The text lists these 18 gotras, divided into two groups of nine, based on their position during a Panchamrit Mahotsav:

  • Southern side (holding puja items): Taptabhat (Tated), Bapnag (Wafna), Karnat (Karnavat), Balabhyo (Rankawat), Shrishrimāl, Kulbhadra (Sura), Morakh (Pokarna), Virahida (Bhurant), Shreshthi (Vaidya Mehta).
  • Northern side (holding Panchamrit): Suchintita (Sancheti), Adityanag (Choradiya), Bhuri (Bhatevera), Bhadro (Samadariya), Chichat (Desarda), Kumata, Kanyakubja (Kanojia), Didu (Kochhar Mehta), Laghu Shreshthi (Vardhmana).
  • It's noted that this list pertains only to the Mahajan Sangha of Upkeshpur, and other gotras might have existed elsewhere.

• Refutation of Khartar Sect's Claims: A significant portion of the text is dedicated to critiquing and debunking historical claims made by Khartar sect monks, particularly Yati Ramlalji, as presented in his work "Mahajan Vansha Muktavali." The author systematically analyzes and refutes the purported origins of various Oswal communities attributed to Khartar Acharyas.

  The author presents counter-arguments based on historical records, scholarly works (like those by Pt. Gaurishankarji Ojha), and existing lineage records (Khursinama). The core criticism is that the Khartar sect has fabricated stories to claim lineage and influence over various Oswal communities, often by misdating events or attributing conversions to their Acharyas when other Gachs (sects) were the actual initiators.

  Specific Refutations include:

  • Arya Gotra (Lunavat branch): The Khartar claim of Acharya Jinsuriji creating this gotra in VS 1175 is refuted, citing the earlier conversion by Acharya Devguptsuri in VS 684.
  • Bhandari: The Khartar claim of Acharya Jinbhadrasur in VS 1478 is challenged by historical records placing the Bhandari origin to Acharya Yashobhadrasuri in VS 1039, and questioning the discrepancy in timelines.
  • Sanghi: The Khartar claim linking this to Acharya Jinvallabhsuri in VS 1164 is deemed false, with evidence suggesting a much earlier origin.
  • Munot: The Khartar claim of Acharya Jinchandrasuri in VS 1595 is contradicted by historical records of the founding of Kishengarh in VS 1666.
  • Surana: The Khartar claim of Acharya Jinsur in VS 1175 is challenged, noting that the Surana Gach is separate and likely predates Jinsur.
  • Jhamad Kavak: The Khartar claim of Acharya Jinbhadrasuri in VS 1575 is shown to be impossible, as the Jhabua region was only under Rathore rule from VS 1664, and Jinbhadrasuri died in VS 1554.
  • Bathiya: The Khartar claim of Acharya Jinvallabhsur in VS 1167 is contrasted with the Bathiya origin in VS 912, highlighting significant chronological discrepancies.
  • Bothra: This is a major focus of refutation. The Khartar claim attributing the Bothra lineage to Acharya Jinsur in VS 1197 is thoroughly debunked. The author presents historical evidence indicating that the claimed historical figures (like Rana Ratan Singh and Malwa rulers) were not contemporary with the events described by the Khartars. The text suggests that the Bothra community's true origin lies with Acharya Nannaprabhsur of the Korant Gach, with their current practices adopted from the Khartar Gach due to proximity, not origination.
  • Chopra: The Khartar claim linking the Chopra community to Acharya Jinsur and Acharya Shripalji in VS 1152 is refuted by historical evidence about the development of the Indra branch of Parihars, which occurred later than the claimed date.
  • Chhajed: The Khartar explanation involving magic powder turning everything to gold is dismissed as fanciful. The historical evidence points to a much earlier origin for the Chhajed community.
  • Bafna: The Khartar attempt to link the Bafna lineage to Jinvallabhsuri and Jinsur is contested, as the original founder is stated to be Acharya Ratnaprabhsuri. The text also mentions a dispute over the "vaskshep" ritual, where a king's judgment confirmed the Bafna community's affiliation with the Upkesh Gach.
  • Rakhecha: The Khartar claim of Acharya Jinsur establishing the Rakhecha gotra in VS 1187 is factually incorrect, as Jaisalmer was founded by Bhatti Jaisal in VS 1212, making an earlier interaction impossible.
  • Pokarana: The Khartar attribution to a disciple of Jinsur saving people from a pond is considered unbelievable given the pond's creation date and other anachronisms.
  • Kochhar: The Khartar claims are dismissed as a mix of unconnected facts and historical distortions, with the text asserting that the Kochhar community belongs to the Upkesh Gach.
  • Choradiya: The Khartar claims about the origin of the Choradiya community from Rathore King Kharhatth are thoroughly dissected as improbable and geographically inaccurate. The author emphasizes that the Choradiya community's true origin is the Adityanag gotra, established by Acharya Ratnaprabhsuri.

• Motivation of the Khartar Sect: The author suggests that the Khartar sect's motivation for creating these fabricated histories is to gain influence and control over the Oswal communities, misrepresenting their true origins to make them believe they belong to the Khartar Gach.

• Call for Historical Accuracy: The author concludes by stating that this work is not intended for confrontation but to preserve and organize history. He urges the Khartar sect to either provide authentic proof for their claims or correct their errors, emphasizing that blind faith is no longer prevalent and truth will prevail. He also mentions that if a revised edition of "Mahajan Vansha Muktavali" is published, he will review it.

In essence, the excerpt is a scholarly attempt to correct perceived historical inaccuracies concerning the origins of prominent Jain communities, specifically challenging the narrative presented by the Khartar sect and reasserting the primacy of earlier Acharyas and Gaches in their establishment.