Sthanakvasi Jain Itihas

Here's a comprehensive summary of the Jain text "Sthanakvasi Jain Itihas" by Kesrichand Bhandari, based on the provided pages:

Book Title: Sthanakvasi Jain Itihas (History of Sthanakvasi Jains) Author: Shri Kesrichandji Bhandari (Indore) Publisher: Shri Sthanakvasi Jain Karyalay, Ahmedabad

Overall Objective and Argument:

The central thesis of this book is to establish the ancient and original nature of Jainism, and specifically, the Sthanakvasi tradition within Jainism. The author argues that:

1. Jainism is an ancient religion, predating even the Vedic religion and certainly predating Buddhism and Hinduism as distinct entities.
2. Sthanakvasi Jains are the true and original followers of Lord Mahavir's teachings.
3. Digambaras and Murtipujak Shvetambaras are later deviations or distorted branches of the original Jain Dharma.

The author aims to dispel common misconceptions about Jainism and the Sthanakvasi sect, presenting his arguments in a seemingly unbiased manner, though acknowledging that some statements might unintentionally cause offense due to the need for clear exposition.

Key Themes and Arguments Presented:

Chapter 1: Antiquity of Jainism

• Kshatriya Origin: The author highlights that the Tirthankaras, including Lord Rishabhdev and Lord Mahavir, were born from the Kshatriya lineage, emphasizing their valor and righteousness, not just in warfare but in spiritual conquest.
• Rejection of External Misconceptions: The book addresses and refutes claims by European and Indian scholars who misrepresented Jainism as atheistic, a branch of Buddhism, lacking philosophy, originating after Shankaracharya, or that Parsvanath and Mahavir were mythical figures with Buddha as the true founder.
• Jainism's Ancient Roots:
  • The author asserts that Jainism is older than Shankaracharya, citing Shankaracharya's own commentaries on Vedanta Sutras that mention debates with Jain scholars.
  • Jainism is presented as significantly older than Buddhism. Evidence cited includes references to Jain principles (karma, niyog) in Buddhist scriptures like "Anguttara Nikaya" and "Mahavagga," and mentions of Mahavir's disciples interacting with Buddha. A key point is the Buddhist text "Samannaphal" stating Mahavir preached four great vows, whereas these vows were established by Parsvanath 250 years earlier, proving the existence of Parsvanath's sect during Mahavir's time.
  • Jainism is argued to be older than Hinduism, with mentions of Jain monks and concepts like "Saptabhangi Naya" found in ancient Hindu scriptures like the Mahabharata and Ramayana.
  • The author points to the mention of Rishabhdev and Arishtanemi in the Vedas, suggesting that the Vedic religion may have borrowed from Jainism.
  • The "Syadvaada" (the Jain doctrine of manifold aspects) is noted as being present in the Brahma Sutras, indicating its antiquity.
• Jainism as the Oldest Religion: The book concludes that Jainism predates all other religions in the world. Lord Rishabhdev is presented as the first guru of humanity, and his lineage suggests an ancient origin. The concept of cyclical time (Utsarpini and Avsarpini) with 24 Tirthankaras in each cycle further emphasizes this antiquity.
• Critique of Vedic Practices: The author criticizes Vedic practices like animal sacrifice and consumption of beef, contrasting them with Jainism's core principle of Ahimsa (non-violence), which is described as the highest dharma. The Vedas are described as containing "violent acts" by the Jains.

Chapter 2: Digambaras

• Three Main Sects: The book identifies three main Jain sects: Digambara, Shvetambara Murtipujak (Deravasi), and Shvetambara Sthanakvasi (Sadhumargi). It also briefly lists seven minor sub-sects.
• Digambara Claims and Refutation: The author addresses the Digambara claim of being the oldest and original followers based on their practice of nudity.
  • He argues that Jain scriptures do not mandate absolute nudity; rather, it was an option for advanced monks under specific circumstances ("Jin-kalpa"). This practice ceased after Mahavir's Nirvana.
  • Buddhist scriptures refer to Jains as "Nigranth" or "Shraman" but never as "Digambara," indicating the term and sect emerged later.
  • The Digambara belief that women cannot attain salvation is presented as a deviation from original Jain teachings and a concept absent in Jain and Buddhist scriptures.
  • The Digambara scriptures are considered later creations, as they mention Shvetambaras but are not mentioned in Shvetambara or Buddhist texts.
  • Archaeological evidence, particularly from Mathura, suggests the existence of Shvetambaras in the 1st century CE, predating the emergence of Digambaras.
  • The absence of Mukhaliputra Gosala (a Jain rival of Mahavir) in Digambara texts, but his presence in Jain and Buddhist scriptures, is cited as further evidence of the Digambaras' later origin.
  • The Digambara practice of idol worship is also presented as a deviation, as Mahavir did not command it.
• Origin of Digambaras: A legend is presented where a disciple named Sahasmall (Shiva bhuti) became angry when his guru destroyed a precious garment. This led to his belief that all clothing should be renounced, forming the basis of the Digambara sect, with a doctrine that women cannot attain liberation. This event is placed around the 2nd century CE.
• Dichotomy in Digambara Sect: The author notes the internal divisions within the Digambara sect (Terapanth, Vispanth, Gumapanth, Tarun-taran, etc.), highlighting contradictions and differing practices, even regarding idol worship.

Chapter 3: Shvetambara Murtipujak (Deravasi)

• Sthanakvasi as True Followers: The chapter reiterates that Sthanakvasi Jains, who do not practice idol worship, are the true followers.
• Critique of Idol Worship: The author strongly argues that idol worship has no basis in Jain scriptures.
  • Scriptures like "Upasakadashang" and "Acharang Sutra" detail the lives and practices of monks and lay followers but make no mention of idol worship or temples.
  • The wealth and possessions of Mahavir's ten chief disciples are described without any mention of building temples or engaging in idol worship.
  • The absence of mention of Jain temples or Tirthankara idols in descriptions of Mahavir's travels, while Yaksha temples and groves are mentioned, is presented as crucial evidence.
  • The author argues that the Tirthankaras, being detached and focused on self-realization and karma destruction through austerities, would not advocate idol worship.
  • The elaborate rituals, ornamentation, and worship practices of Deravasis are critiqued as later additions driven by self-interest and a departure from the Tirthankaras' original teachings of detachment and self-discipline.
  • The author points out the contradiction in Deravasis considering Tirthankaras as formless and liberated beings, yet worshipping their stone or metal images and adorning them.
  • The claim that idols remind followers of Tirthankara's virtues is refuted by the author's observation that the Deravasi lifestyle doesn't reflect these virtues.
  • The "Shalaka Pariksha" (examination of principles) indicates that idol worship was introduced about 600-700 years after Mahavir's Nirvana.
  • Early Jain idol discoveries from Mathura are identified as belonging to the Shvetambara tradition, dating back to the 1st century CE, predating the Digambara sect.
• Behavior of Deravasi Sadhus: The author contrasts the lifestyle of Deravasi sadhus (Yatis, Shri Pujya, Sanvegis) with the original Jain monastic rules. He highlights their deviation in clothing colors (yellow instead of white), possession of wealth, engagement in business, and the existence of divisions based on these deviations.

Chapter 4: Shvetambara Sthanakvasi

• Sthanakvasi as True Adherents: This chapter solidifies the argument that Sthanakvasi Jains are the true followers of Mahavir's original teachings.
• The Rise of Idol Worship and its Consequences: The author explains that idol worship emerged later, driven by the self-interest of monks who found the strict path of renunciation difficult. They introduced idol worship as a means to generate donations, which they then misused for their own comfort and desires. This led to a decline in true spiritual practice and an alteration of scriptural meanings.
• The Role of Lanka Shah: The narrative highlights Lanka Shah, a merchant from Ahmedabad, as a pivotal figure. He discovered the true teachings in ancient manuscripts, realized the deviation of idol worship and other practices, and openly challenged the prevailing system. His efforts led to a revival of the original Jain principles, attracting many to the Sthanakvasi path.
• Sthanakvasi Identity: The term "Sthanakvasi" (meaning "one who stays in a place," referring to their practice of not traveling during the monsoon) is explained as a distinction from the later Digambara tradition and a label given by their opponents. The author asserts that Sthanakvasi represents the original Jainism.
• Comparison of Sthanakvasi and Deravasi Sadhus: The text provides a detailed comparison, asserting that Sthanakvasi sadhus adhere more strictly to the principles of detachment, non-possession, non-violence, and scripture-based conduct, whereas Deravasi sadhus have deviated significantly. Sthanakvasi sadhus are presented as living examples of the Tirthankaras' teachings.
• Sthanakvasi as the True Disciples: The book concludes that only Sthanakvasi Jains can claim to be the true disciples of Lord Mahavir due to their adherence to the original principles of Ahimsa, detachment, and self-control, and their rejection of idol worship and other later accretions.

Concluding Remarks and Advice:

The book ends with appeals to the readers, especially young Jains, to study the scriptures diligently, practice the core principles of Jainism (non-violence, truth, non-stealing, celibacy, non-possession), support Sthanakvasi institutions, and actively propagate the true teachings of Jainism. The author emphasizes the importance of purity of conduct, self-control, and devotion to the Tirthankaras' ideals over external rituals. He expresses hope that readers will critically examine the arguments presented and embrace the truth of the Sthanakvasi tradition.

In essence, "Sthanakvasi Jain Itihas" is a polemical work aiming to establish the Sthanakvasi sect as the legitimate heir to the original teachings of Jainism, while critiquing both Digambara and Murtipujak Shvetambara traditions as later deviations.