Shraman Parampara Me Kriyoddhar

Here's a comprehensive summary in English of the provided Jain text, "Shraman Parampara me Kriyoddhar" by Devendramuni Shastri:

Shraman Parampara me Kriyoddhar (Rejuvenation of Practices in the Shraman Tradition)

This text, authored by Devendramuni Shastri, discusses the historical efforts to reform and revitalize the Shraman tradition, focusing primarily on the contributions of Loharshahi and Jivrajji Maharaj within the Sthanakvasi tradition.

The Decline and the Need for Reform:

The text begins by describing a period of decline in the Shraman tradition following Bhagwan Mahavir's era. Factors like famine led to laxity among ascetics (Shramans). Instead of adhering to the ideal of "Sajjhayajhanarae sa bhikshu" (a monk engrossed in scripture study and meditation), they became preoccupied with worldly affairs and public engagement. The ascetics, who were supposed to be "anagar" (homeless) and "aniketa chari" (wandering without a fixed abode), became settled in monasteries (Chaitya-vasis) and accumulated possessions (upadhi-dhari). Many sought royal favor and authority by impressing rulers with alleged powers of mantras and tantras. This resulted in a thick layer of impurities ("shival") accumulating in the "river of Dharma," weakening its flow.

Loharshahi: The Revolutionary Reformer:

The text highlights Loharshahi as a great revolutionary who emerged due to this laxity and lack of contemplation within the Shraman community. While acknowledging the scarcity of authentic material about him and the efforts of opposing writers to distort his life, the author asserts that Loharshahi was a profound scholar of the Agamas (Jain scriptures). His works, like "Lunkana Sadhya Athavan Bol" and "Lunkani Handi Tentis Bol," demonstrate his deep knowledge of scriptures such as Achārāng, Sūtra Krutāng, Sthānāng, Samavāyāng, Dashāshruta Skandha, Bhagavati, Jñāta Dharma Kathāng, Rājapraśnīya, Anuyogadvāra, Nandisūtra, Uttarādhyayana, Aupapātika Sūtra, Jivābhigama, Upāsak Daśā, Praśnavyakaraṇa, Daśavaikālika Sūtra, Prajñāpanā, Achārāng Niyukti, Achārāng Vritti, Vipāka, Uttarādhyayana Chūrṇi and Vritti, Āvaśyaka Niyukti, Brihatkalpa Vritti and Chūrṇi, and Niśītha Chūrṇi.

Loharshahi was shocked by the conduct of the contemporary ascetics, which contradicted the Agamas. He questioned practices like excessive use of flowers for worship, adorning idols with expensive jewelry, and worshipping with living beings, contrasting it with Bhagwan Mahavir's strict prohibition against touching even a petal of a flower or collecting a single grain of food. This led him to revolt against the ascetic community.

Crucially, Loharshahi's revolution was not characterized by lack of discipline or aggression. Despite being a seeker of truth, he possessed benevolence and gentleness. He appealed to the ascetics to consider his words thoughtfully and understand his perspective, showcasing his humble and compassionate approach. His lack of bitterness allowed him to influence many, including the wealthy merchant Lakhamasi of Patan, who became his supporter. This led to a wave of ideological revolution that shook the established traditions.

The text also places Loharshahi's reformist activities in a broader historical context, noting similar religious and social reform movements across India and Europe during the same period, with figures like Martin Luther, Guru Nanak, Kabir, and Namdev challenging religious dogma and external rituals. Like Socrates, Loharshahi faced opposition and was reportedly poisoned, but he remained steadfast on the path of truth until his last breath, achieving immortality through his ideals. The Sthanakvasi and Terapanth traditions are said to be indebted to him.

The text then lists several key disciples of Loharshahi, providing brief biographical details and their approximate periods of initiation, including:

• Bhānājī: Considered the first ascetic of the Lokāgaccha, initiated around 1531-1533 CE.
• Bhīvājī: Initiated in 1540 CE with 45 others.
• Nūnājī: Initiated around 1545-1546 CE.
• Bhīmājī: Initiated in 1550 CE.
• Jagmaljī: Became the successor of Bhīmājī.
• Sakhājī: A former minister to the emperor, initiated around 1554 CE.
• Rūpjī: Initiated in 1568 CE, and later became the successor of Sakhājī, establishing the Gujarati Lokāgaccha.
• Jivājī: Initiated in 1578 CE, his name became associated with the Gujarati Lokāgaccha. He divided the tradition into "Moti Paksha" and "Nhani Paksha."

Jivrajji Maharaj: The Rejuvenator of Practices:

The text states that laxity crept into the Lokāgaccha itself, diminishing the impact of Loharshahi's revolution. To address this, Jivrajji Maharaj initiated a rejuvenation of practices (Kriyoddhar) in 1666 CE. While historical details about his birth and family are scarce, it's believed he came from a prominent family in Surat. He renounced worldly life and, after being deeply influenced by the teachings of a renowned scholar of the Lokāgaccha, embraced asceticism in 1654 CE.

Through his study of the Agamas, Jivrajji Maharaj realized that the prescribed ascetic conduct was not being followed. He felt compelled to address this self-deception and sought reforms from his guru. However, when his guru remained attached to his position, Jivrajji Maharaj separated from him in 1666 CE along with five other ascetics. They renounced their former monastery and, outside Pipad, took a vow of the five great vows, reaffirming their commitment to the teachings of Arihants and Siddhas. They are considered the first "Kriyoddharaks" of the Sthanakvasi tradition.

Jivrajji Maharaj emphasized the authority of the thirty-two Agamas (eleven Angas, twelve Upangas, four Mūlas, four Chhedas, and one Āvaśyaka). He also stressed the importance of wearing the mukhvastrika (mouth cloth) at all times to prevent accidental harm to living beings, rather than holding it in hand. He also considered the rajoharaṇa (feather whisk) essential for the protection of life and established the Shraman Sāmacārī (ascetic code of conduct) for the welfare and seniority of the ascetic life.

The text highlights that Jivrajji Maharaj was a gifted orator and poet. He composed a Chauvisi (a collection of hymns dedicated to the 24 Tirthankaras), which, though fragmented, contains prayers and reflections on life experiences. The compilation of this Chauvisi spanned five years and involved compositions in different regions, indicating his extensive travels. He explicitly identifies himself as a disciple of Rishi Somji in his writings, placing his monastic life in the latter half of the 17th century. The text also mentions a Bārahmasā (a work on twelve months) by Somji.

Jivrajji Maharaj did not establish a new religion but rather corrected the laxity that had crept into the ancient tradition, promoting pure conduct over corrupt practices and replacing ostentatious and inert behavior with a path of pure asceticism. His reform movement was driven by a pure desire for the resurgence of true Dharma, free from malice or attachment.

The text concludes by emphasizing that the Sthanakvasi tradition is a pure spiritual lineage focused on the worship of pure consciousness, devoid of idol worship or meaningless rituals. Its foundation lies in inner spiritual feeling rather than material aspects. Sacrifice, austerity, and self-control have been the core principles of the Sthanakvasi tradition, leading to its continuous growth. Following Jivrajji Maharaj, other great reformers like Lavjī Rishi, Dharmasinhjī, Dharmadāsjī, and Harjī Rishi further contributed to awakening the tradition. These five reformers are considered the foundation of the present-day Sthanakvasi tradition. The text also briefly mentions Jivrajji Maharaj's principal disciple, Lalchandji Maharaj, and several other prominent acharyas who played significant roles in the tradition's development.