Shwetambar Terapanth Mat Samiksha

Here's a comprehensive summary of the Jain text "Shwetambar Terapanth Mat Samiksha" by Vidyavijay:

Book Title: Shwetambar Terapanth Mat Samiksha (Review of the Terapanth Sect of Shvetambar Jains) Author: Acharyopasak Munividyavijay Publisher: Harshchandra Bhurabhai Shah Year of Publication: 1914 (Vira Samvat 2440)

Overview:

This book is a critical examination of the Terapanth sect within the Shvetambar Jain tradition, written by Acharya Vidyavijay. The author's primary motivation stems from the limited awareness of the Terapanth sect in certain regions and the perceived deviation of their doctrines from core Jain principles. The book aims to expose what the author considers to be "imaginations contrary to the scriptures" and the "uprooting of essential Jain tenets like compassion and charity" by the Terapanth sect.

Key Contents and Arguments:

1. Introduction and Motivation:

   • The author begins by stating that while the need for a preface is minimal as the introduction is covered in the book's opening, he wishes to clarify the rationale behind its creation.
   • The primary reason for writing the book is the lack of widespread knowledge about the Terapanth sect, which is often confused with or overshadowed by the more widely known Dhunda (Sthanakvasi) sect.
   • The Terapanth sect is predominantly found in regions like Rajputana and Marwar, where the author's community's ascetics have limited presence. This perceived lack of direct counter-argument has allowed the Terapanth sect's teachings to influence the local populace.
   • The author was motivated to write this book after his esteemed Gurudev, Acharya Shri Vijaydharmasuriji Maharaj, and Upadhyayji Shri Indravijayji Maharaj, engaged in a four-day debate with Terapanthi representatives in Pali, Marwar. The Terapanthis, after being unable to answer the presented arguments, submitted a list of twenty-three questions. This event provided the impetus for the author to compile this comprehensive review.

2. Origin of the Terapanth Sect:

   • The book traces the origin of the Terapanth sect to the year 1818 (Vira Samvat).
   • It began around Vira Samvat 1808 with a monk named Rughnathji, who belonged to the Dhunda tradition.
   • A disciple named Bhikhunji, from Sogat-Bagdi, received initiation from Rughnathji.
   • Bhikhunji, while being taught the Bhagwati Sutra, began to develop contrary views due to his "inverted thinking power."
   • A patron, Samatmall Dhariwal, warned Rughnathji that Bhikhunji would become a "Nihnav" (heretic) and propagate incorrect doctrines. Rughnathji, however, believed in karma and destiny.
   • A disagreement arose when Bhikhunji took the Bhagwati Sutra book with him after the monsoon retreat, despite Rughnathji's request to leave it. Rughnathji had to send other monks to retrieve it.
   • This incident apparently fueled Bhikhunji's resolve to create a new sect and cause trouble for Rughnathji.
   • Bhikhunji then stayed in Rajnagar for his Chaturmas, where he had access to a library. The author suggests that due to his lack of deep scriptural understanding and his rejection of idol worship, Bhikhunji developed contradictory ideas.
   • The author highlights that Bhikhunji's core deviation was the "beheading of compassion (Daya)," the central tenet of Jainism.

3. Key Doctrinal Deviations (Māntavya) of the Terapanth Sect:

   • The book details several doctrines propagated by Bhikhunji, which the author vehemently criticizes as being against Jain scriptures and principles.
   • On Compassion (Daya):
     • Feeding the hungry and thirsty, giving grain to pigeons, building public water-drinking spots (piyaau), and establishing charity houses are considered "exclusive sins."
     • Intervening to save a weak creature from a predator (e.g., a cat from a mouse) incurs "bhogāntarāya" (obstacle to enjoyment).
     • It is wrong to desire the survival of an unenlightened being (asanyaṭi).
     • Forcibly saving a dying being through physical intervention is a sin.
     • Killing a being incurs one sin, while saving it incurs eighteen sins.
     • Saving a monk from execution by a wicked person is an "exclusive sin."
     • True compassion is merely thinking, "Oh, this being is suffering due to its karma. It would be good if its karma breaks." Giving food and clothing to alleviate suffering is discouraged.
   • On Charity (Dan):
     • Giving charity to anyone other than a monk (e.g., the poor, destitute) is considered an "exclusive sin."
     • Mahavir Bhagwan's act of giving "Varshi Daan" (charity for a year) to unenlightened individuals led to their suffering for twelve years.
     • There is no field of merit (punya) other than a monk.
     • Giving charity to lay followers (Shravaks) also incurs sin.
     • Lay followers are considered like vessels of poison and are unworthy recipients of charity or religious paraphernalia.

4. The Pali Discussion:

   • The author then recounts the debate held in Pali, Marwar, between the Terapanthi representatives and Acharya Vijaydharmasuriji Maharaj and Upadhyayji Shri Indravijayji Maharaj.
   • The discussion primarily revolved around idol worship (Pratimā Pūjā).
   • The Terapanthis questioned the religious merit of idol worship and building temples, demanding scriptural proof from the 32 texts they accept.
   • The Acharyas presented scriptural evidence from texts like the Rayapaseni Sutra and Mahakalpa Sutra (Nandi Sutra) which describe the worship of Jin-pratimas and the religious merit associated with them. They argued that such acts were considered beneficial and commanded by the Tirthankaras.
   • The Terapanthis countered by stating that Suryaabhan Dev's actions were merely a "drama" and not directly commanded or approved by Bhagwan. They also questioned the interpretation of certain texts, like the use of "hiyatae" (for welfare) in relation to wealth extraction.
   • The author criticizes the Terapanthis' linguistic understanding and their selective acceptance of scriptures, noting their inability to provide proper scriptural references or understand the context of texts.
   • The debate also touched upon the meaning of "nihsreyas" (nirvana/liberation), with the author arguing that it signifies liberation, while the Terapanthis attempted to reinterpret it.
   • The Terapanthis submitted 23 questions, which the author states were largely based on incorrect interpretations or poor language. The author then proceeds to answer these questions, refuting the Terapanthi claims with scriptural references.

5. Critique of Terapanthi Reasoning and Practices:

   • The author extensively criticizes the Terapanthi reliance on "lati-lati" (picking up stray words or phrases) and their disregard for grammar, context, and commentary.
   • He uses the "Ghee Khichdi" anecdote to illustrate how ignorance of Sanskrit grammar and scriptural tradition can lead to absurd and erroneous interpretations.
   • The author argues that practices like idol worship, temple construction, and processions are supported by scriptures and were performed by esteemed lay followers and even deities.
   • He addresses specific questions raised by the Terapanthis regarding the nature of Tirthankaras, the practice of monasticism, and various religious observances, consistently refuting their claims with scriptural evidence and logical reasoning.
   • The author highlights instances where Terapanthis seem to contradict themselves or engage in hypocritical practices (e.g., criticizing others for practices they themselves engage in).
   • He also critiques their specific practices, such as their interpretation of "achiilak" (unclothed) for monks wearing white clothes, their alleged mistreatment of sadhvis, and their financial dealings.

6. The "Teerath" (Holy Places) Debate:

   • The author defends the concept of physical holy places and pilgrimage, citing scriptural references to places like Shatrunjay (also known as Pundrik Parvat) and the liberation of many great souls there.
   • He argues that the concept of "Brahma-charya" as a "tirtha" (holy place) in the Uttaradhyayan Sutra is a metaphor, implying the existence of actual holy places which are the primary referent.

7. The 75 Questions Posed to the Terapanthis:

   • The book concludes with a list of 75 questions posed by the author to the Terapanth sect. These questions are designed to challenge their doctrines and practices, demanding scriptural justification from their accepted 32 texts.
   • The questions cover a wide range of issues, including their claim to be "Shvetambar," the antiquity of their sect, their specific scriptural interpretations, their rituals, their interactions with householders and sadhvis, their views on compassion, their use of clothing, and their understanding of key Jain concepts.
   • The author expresses his doubt that the Terapanthis will be able to provide satisfactory answers based on their scriptures, emphasizing their perceived intellectual and scriptural limitations.

Overall Tone and Purpose:

The book is written with a strong sense of conviction and a critical, even polemical, tone. The author views the Terapanth sect as having fundamentally misunderstood and corrupted Jain teachings, particularly regarding compassion, charity, and the veneration of Tirthankaras and their icons. The stated purpose is to enlighten both Terapanthis and the wider Jain community about these perceived deviations and to uphold the "true path" of Jainism as understood by the author and his tradition.