Shwetambar Mat Samiksha

Here's a comprehensive summary of the Jain text "Shwetambar Mat Samiksha" by Ajitkumar Shastri, based on the provided pages:

Overall Purpose:

The book "Shwetambar Mat Samiksha" (Review of the Shwetambar Sect) is a critical examination of the Shwetambar Jain tradition from a Digambar perspective. The author, Ajitkumar Shastri, aims to highlight perceived deviations and inaccuracies in Shwetambar doctrines and practices compared to what he considers the original and true teachings of Jainism, as understood by the Digambar tradition. He seeks to present a reasoned critique to encourage reform and re-evaluation within the Shwetambar community, hoping for greater understanding and unity.

Key Themes and Arguments:

The book systematically analyzes various aspects of Jainism as interpreted by both traditions, presenting arguments and evidence primarily from Digambar scriptures and philosophical principles to critique Shwetambar views. The core of the critique revolves around the perceived dilution and distortion of core Jain principles by the Shwetambar sect over time.

Summary of Chapters/Topics (as indicated by the Table of Contents and content):

1. Nature of the True God (Deva): The book begins by defining the nature of a true deity, emphasizing qualities of absolute purity, omniscience, and freedom from all eighteen types of defects (doshas) and external influences (upasargas). The Digambar view of an Arhat (Jina) as being entirely free from these is presented as the correct understanding, while suggesting the Shwetambar portrayal of Arhats might be less perfect.

2. Liberation of Women (Stri Mukti): A significant portion of the book is dedicated to arguing against the possibility of women attaining liberation in their current female form. The author's argument is based on perceived differences in physical strength, spiritual capacity, and adherence to strict asceticism, particularly the inability of women to attain the highest levels of renunciation (like nudity) and endure severe ascetic practices (parishahas) required for the highest spiritual development. This is supported by citing scriptural references about the attainment of certain powerful spiritual states and the nature of bodies in different realms.

3. Status of Arhats and their Teachings:

   • Arhats and External Influences (Upasarga): The text questions the Shwetambar belief that Arhats can be subjected to external disturbances or harm.
   • Arhats and Imperfect Qualities: The author critiques the Shwetambar view of Arhats potentially possessing certain worldly or physical imperfections, arguing that a true Jina must be completely free from all such flaws.
   • Defects (Doshas): A detailed comparison is made between the eighteen defects accepted by Digambars and those listed by Shwetambars for Arhats, arguing that the Digambar list is more philosophically sound and consistent with the concept of omniscience and perfection.
   • Food of Arhats (Kavalāhāra): A lengthy discussion argues that perfected souls (Kevalis/Arhats) do not consume food, countering the Shwetambar belief that they do. The author uses karmic principles and the nature of desire to refute this.
   • Image Worship (Pratima): The book criticizes the Shwetambar practice of adorning idols with clothes, ornaments, and artificial eyes, arguing that this transforms the representation of a Vitaraga (detached) deity into a Sarragi (attached) one, thus contradicting the core principle of Jain worship. The author asserts that true Vitaraga idols should be depicted in a nude, unadorned state.

4. Status of Monks (Jain Munika Swaroop): The text delves into the nature and conduct of Jain monks, emphasizing the Digambar ideal of complete renunciation, including nudity (Digambara) and possession of no objects (Nirgrantha).

   • Nudity and Digambara Ideal: The author strongly advocates for the Digambar practice of nudity as the highest form of asceticism and the true representation of a monk's detachment.
   • Clothing and its Detriments: The book meticulously lists numerous defects and disadvantages arising from monks wearing clothes, such as attachment, worry, impurity, violence due to insects in clothes, and the inability to fully practice detachment. It quotes Shwetambar texts like Acharyanga Sutra to show that even Shwetambar scholars acknowledge the mental burden of clothes.
   • Monks' Utensils (Patra): The practice of monks carrying wooden or other utensils is also questioned, arguing that the highest form of renunciation, as exemplified by the Digambar tradition and the ideal "Jinakalpi" monks, involves eating directly from the hand (Pani-patra). The author points out the contradictions in Shwetambar texts that suggest certain exceptions or different categories of monks with varying possessions.
   • Monks' Staff (Lathi): The use of a staff by Shwetambar monks is strongly condemned as a violation of Ahimsa (non-violence), as it is an instrument of potential harm and a form of attachment and fear. The author argues that true monks, being free from fear and attachment, do not need such implements.
   • Monks' Bedding (Samstaraka): The Shwetambar practice of monks carrying bedding and blankets is criticized as a clear form of attachment and a contradiction to the principle of non-possession.
   • Monks' Diet: The author criticizes the Shwetambar allowance for monks to eat certain items like honey, butter, and even meat under specific "apavada" (exceptional) circumstances, arguing this fundamentally violates the principle of Ahimsa. He also questions the Shwetambar rules about the number of times monks can eat, finding them to be lax and contradictory.

5. Scriptural Authority (Agam Samiksha): A significant portion of the book challenges the authenticity and antiquity of Shwetambar canonical texts.

   • Authenticity of Shwetambar Agamas: The author argues that Shwetambar scriptures were compiled much later than the time of the Ganadharas (disciples of Mahavir Swami) and are not the original teachings. He points to differences in scriptural content, language, and the apparent interpolation of ideas not found in Digambar traditions.
   • Historical Development of Scriptures: The book suggests that the Digambar tradition preserved the original teachings, while Shwetambar scriptures evolved over time, possibly incorporating later ideas or external influences.
   • Critique of Specific Shwetambar Texts: The author analyzes and refutes specific passages from texts like Acharyanga Sutra, Kalpa Sutra, and Bhagavati Sutra, highlighting perceived contradictions, historical impossibilities, and deviations from core Jain principles. Examples include the stories of Mahavir Swami's conception, miracles involving celestial beings, and the allowance of certain forbidden foods.

6. Historical Divergence and Sectarianism: The book traces the historical split between the Digambar and Shwetambar traditions, attributing it to a period of famine (Durbhiksha) during the time of Shrutakevali Bhadrabahu Swami. The author posits that the Shwetambar sect arose from monks who compromised on strict asceticism (like nudity) during this difficult period, and these compromises later became institutionalized.

7. Specific Controversies:

   • Mahavir Swami's Conception and Lifespan: The author refutes the Shwetambar narrative of Mahavir Swami's conception and the alleged transfer of his embryo, deeming it physically impossible and against karmic laws.
   • Miracles and Celestial Interventions: The book questions the Shwetambar accounts of celestial beings (like Indra) intervening in the lives of Tirthankaras (e.g., changing Mahavir Swami's embryo, providing divine clothes). The author argues that true omniscient beings are above such interventions.
   • "Achera" (Achela) as a Cover-up: The author suggests that Shwetambar scholars use the term "Achela" (meaning surprising or inexplicable event) to explain away inconsistencies or controversial narratives in their scriptures, which he considers a way to hide flaws.
   • The Case of Tirthankara Mallinath: The author argues against the Shwetambar belief that Tirthankara Mallinath was female, using scriptural evidence and logical reasoning to assert that Tirthankara status is attainable only by males.
   • The Nature of Miracles (Atishaya): The text scrutinizes Shwetambar accounts of miracles associated with Arhats and Tirthankaras, questioning their authenticity and consistency with the concept of perfection.
   • Inconsistencies in Shwetambar Texts: The author points out numerous internal contradictions within Shwetambar scriptures, particularly when comparing foundational texts like Kalpa Sutra with later commentaries or different sections within the same text.

8. Critique of Shwetambar Practices:

   • Use of False Evidence: The author accuses some Shwetambar scholars of misrepresenting or fabricating evidence from non-Jain sources or misinterpreting historical texts to support their doctrines.
   • Influence of External Factors: The book suggests that Shwetambar traditions may have been influenced by external religious or cultural practices.

Author's Stance and Tone:

The author, Ajitkumar Shastri, writes with conviction and a strong commitment to the Digambar interpretation of Jainism. While his tone is critical and aims to expose what he believes are errors, it is presented as a call for correction and a desire for the true adherence to Jain principles. He expresses hope that the Shwetambar community will appreciate this critique as a loving duty and engage in self-reflection. He also invites corrections from learned individuals if he himself has made errors.

Overall Impact:

"Shwetambar Mat Samiksha" aims to be a foundational text for the Digambar perspective in critiquing the Shwetambar tradition. It presents a systematic and detailed argument, utilizing scriptural references, historical interpretations, and philosophical reasoning to support its claims. The book's detailed critique of various Shwetambar beliefs and practices underscores the significant theological and historical differences between the two major Jain sects.