Swetambar Sampraday Ke Gaccho Ka Samanya Parichay - Book Summary

Here's a comprehensive summary of the provided Jain text, "Swetambar Sampraday ke Gaccho ka Samanya Parichay" by Shivprasad:

The book, "Swetambar Sampraday ke Gaccho ka Samanya Parichay" (A General Introduction to the Gacchas of the Swetambar Tradition), by Shivprasad, delves into the historical evolution and proliferation of various sub-sects, known as gacchas, within the Swetambar Jain tradition.

Core Premise: The author begins by stating that, like all religions and traditions, Jainism has also undergone divisions and sub-divisions over time. The primary drivers for these schisms are identified as the changing circumstances of time and place, leading to the adoption of new customs and beliefs, which sometimes deviate from ancient practices. Personal ego and leadership disputes have also been significant factors in the formation of new branches.

Historical Context of Divisions:

Early Divisions: Even during the time of Lord Mahavir, attempts at division were made by Goshala and Jamali. While Goshala merged with the Ajivaka sect, Jamali's lineage did not endure.
Post-Mahavir Divisions: In the centuries following Lord Mahavir's Nirvana, the Nirgranth Shraman Sangh (the monastic order) fragmented into various Ganas, Shakhas, Kulas, and Anvay (lineages). The Sthaviravali (lineage records) of the Kalpasutra and Nandisutra provide detailed accounts of the origins of these divisions up to the 5th-6th century Vikram Samvat. These divisions were primarily based on guru lineages, though specific doctrinal differences are not clearly documented for this early period.
South Indian and Northern Divisions: The Shramanas who migrated south also later divided into Ganas and Anvay, forming what is known as the Digambar tradition.
The "Vastra" (Cloth) Issue: Around the 2nd century CE in North India, a schism occurred over the issue of wearing cloth, leading to the emergence of the Bhotika or Yapaniya traditions. While later divisions also had doctrinal and procedural differences, this book focuses specifically on the gacchas that arose within the Swetambar tradition.

Evolution of Swetambar Gacchas:

Early Ganas and Kulas: Initially, the Swetambar Sangh in North and West India was divided into numerous Ganas like Varanagana, Manavagana, Uttaravallishagana, and their associated Kula-Shakhas. Over time, all these, except for the Kottika Gana, ceased to exist. Today, Swetambar monks trace their lineage to this Kottika Gana, which itself spawned several prominent Shakhas like Uchhanagari, Vidhyadhari, Vajri, Madhyamika, Nagila, Padma, and Jayanti. These, in turn, led to the four Kulas of Nagendra, Nivritti, Chandra, and Vidhyadhara, from which the early medieval gacchas emerged.
Impact of Royal Patronage: From the 6th-7th century CE onwards, the Swetambar tradition received royal patronage in West India (Gujarat and Rajasthan). This led to increased construction of Jinalayas (temples) and the practice of monks residing in attached buildings (Chaityalayas) rather than forests.
Factors Leading to New Gacchas: The stability and ownership of Chaityalayas led to several negative traits among monks, including arrogance and internal rivalry. A competition arose to increase their follower base. This resulted in the Swetambar Sangh fragmenting further, based on cities, castes, specific events, and individual Acharyas. This process accelerated from the 10th-11th century and continued thereafter.
Opposition to Chaityavasi Practices: A segment of Swetambar monks strongly opposed the perceived laxity and comfort-seeking that arose from the Chaityavasi (temple-dwelling) practices. Acharya Haribhadra, in the 8th century, criticized the laxity of his time in his work Sambodh Prakaran. This opposition led to resistance from the Chaityavasi monks, who even secured royal decrees to ban the entry of the "Suhitavihari Margis" (those following the correct path) in regions like Gujarat. However, the Suhitavihari monks persevered, and Acharya Jineshwarsuri (disciple of Vardhmansuri of the Chandra Kula) defeated the Chaityavasis in a philosophical debate in the court of King Durlabhraj of the Chalukya dynasty, ensuring the unhindered movement of the Suhitaviharis in Gujarat.
Internal Dissensions and New Gacchas: Due to the passage of time and internal disagreements, even the Suhitavihari monks fragmented, leading to the formation of new gacchas. For instance, the Chandra Kula branched into Vadagaccha, Purnimagaccha, Sardhpurnimagaccha, Satyapuriya Shakha, and many others. Similarly, the Kharataragaccha also gave rise to several sub-branches.

Gacchas Named After Places: The trend of monks and lay followers residing in fixed locations fostered new Jinalayas and monasteries. This localization led to the naming of some gacchas after their originating places, such as Korantagaccha (from Korata), Nanakiagaccha (from Nana), Brahmangaccha (from Brahmana, modern Varamana), Sandhergaccha (from Sunder, modern Saderav), Harshapuriyagaccha (from Harshor), and Pallivalagaccha (from Palli, modern Pali). While named after locations, followers of these gacchas were spread across major Jain pilgrimage sites and cities in Western India, as evidenced by inscriptions.

Gacchas Named After Events: Some gacchas emerged due to specific events:

Rajagaccha: Disciples of Acharya Shilabhadrasuri (who was a disciple of Acharya Dharmeshorisuri, who had defeated the Digambar scholar Kulachandra) came to be known as Rajagaccha after their guru, Dhameshorisuri, who was a former king named Kardam before his monastic life.
Vatagaccha: Acharya Udyotansuri initiated eight monks, including Sarvadevasuri, under a banyan tree near the village of Teli near Abu. Their disciples became known as Vatagacchiya due to the banyan tree, leading to its other name, Brihadgaccha.
Other gacchas like Kharataragaccha, Agamicgaccha, Purnimagaccha, Sardhpurnimagaccha, Anchalagaccha, and Pippalagaccha also originated from specific incidents.

Detailed Introduction to Selected Gacchas: The book then provides brief introductions and historical details of various significant gacchas, often citing their origins, prominent Acharyas, literary contributions, and known sub-branches. Some of the gacchas discussed include:

Anchalagaccha (also known as Vidhipaksh): Founded by Upadhyay Vijaychandra, its followers are known as Vidhipakshiya. The name is believed to originate from the practice of using the edge of a cloth (anchal) for veneration instead of a mukhapatti. It has an unbroken tradition and numerous inscriptions.
Agamicagaccha (also known as Trikalikas or Trikamalaga): Originated in 114 or 1250 CE from Sheelgunasuri and Devbhadrasuri, who supported the Agamas. It has produced influential scholars and has a vast corpus of literary and epigraphic evidence.
Upakeshagaccha: Holds a unique position, claiming lineage from Lord Parshvanath, unlike others who trace back to Mahavir. Its origin is linked to Upakeshpur (modern Osiya, Rajasthan). Historically, its establishment is placed in the 8th century CE. It had influential Acharyas and contributed significantly to the preservation of the Swetambar tradition in West India. It spawned various sub-branches.
Kashahrada-gaccha: Originated from Kashahrad (modern Kasindra or Kayandra) near Abu. It is considered a branch of the Vidyadhara Gaccha. Authors like Narchandra Upadhyay and Upadhyay Devamurti belonged to this gaccha. Its existence is proven from the 13th to the 15th century CE.
Krishnarshi-gaccha: This gaccha originated from Krishnamuni. It produced prominent scholars like Jayasingsuri and Nayachandrasuri. The repetition of certain Acharya names suggests it might have been a Chaityavasi gaccha. The Krishnarshi Tapashakha is also mentioned. The gaccha seems to have ceased to exist after the 17th century.
Korantagaccha: Originated from Korata near Abu and is considered a branch of the Upakeshagaccha. Its Acharyas, like Kakksuri and Sarvadevasuri, are frequently mentioned. It was active for about 400 years, with a focus on idol installation rather than extensive scriptural study.
Khandilagaccha (also known as Bhavadaragaccha, Kalikacharya-santaniya): Mentioned as a branch of the Chandra Kula. It produced influential Acharyas and had inscriptions dating from the 12th to the 17th century.
Kharataragaccha: Founded by Acharya Jineshwarsuri, who received the title 'Khartara' from King Durlabhraj. This gaccha has been instrumental in promoting the correct monastic path and has enriched Jain literature. It has numerous branches, including Madhukara, Rudrapalliya, Laghu-Kharatara, Begad, Pippalaka, Adhapakshiya, Bhavaharshiya, Laghuacharya, Jinrangsurishakha, Shrisariya, and Mandovara.
Chandragaccha: Originally the Chandra Kula, it gave rise to many other gacchas. It has a rich literary tradition with poets and scholars like Jambukavi, Chandrasuri, and Udayaprabhsuri.
Chaitragaccha: Originated from Chaitrapur. Acharya Dhansuri is considered its founder. It spawned several sub-branches like Bhartpuriya, Dharanpadriya, Chaturdashiya, Chandrasamiya, Salshanpura, Kamboiya, Astapad, and Shardul.
Jalodharagaccha: The second branch of the Vidyadhara Gaccha. Its origins and early Acharyas are not well-documented, with only a few inscriptions and colophons providing information.
Jirapalligaccha: A branch of the Brihadgaccha, originating from Jirawala in Rajasthan. Its inscriptions date from the 14th to the 15th century.
Tapagaccha: Emerged from Jagachandrasuri (disciple of Devbhadrasuri of the Chaitra Gaccha) in 1229 CE. It has an unbroken tradition and growing influence, with numerous scholars and influential Acharyas. It has also given rise to many sub-branches.
Tharadpadagaccha: Originated from Tharad in North Gujarat. Acharya Purnabhadrasuri, active in the early 11th century, is mentioned. It produced scholars like Namisadhu. Its existence is confirmed until the mid-16th century.
Devanandagaccha: Founded by Devanandasuri. Mentioned in texts from the 12th and 13th centuries. The affiliation of Pradyumnasuri to this gaccha is debated, with some linking him to Chandragaccha.
Dharmagoshgaccha: Descended from Acharya Dharmagoshsuri, a disciple of Acharya Shilabhadrasuri of the Rajagaccha. Dharmagoshsuri was a highly influential Acharya. His disciples continued the tradition. The gaccha produced many scholars and contributed significantly to Jainism in the medieval period.
Nagaripuritapagaccha: A branch of the Vadagaccha, originating from Nagaur. It produced Acharyas like Padmaprabhasuri. A branch named Pavachandragaccha exists today, originating from this gaccha.
Nagendragaccha: Originally the Nagendrakula, it holds a significant place among medieval gacchas. It produced learned Acharyas like Shilgunasuri and Vijayensuri. Acharya Udayaprabhsuri and Merutungsuri were also part of this lineage. It is believed to have merged with the Upakeshagaccha by the 15th century.
Nanakiagaccha: A prominent Chaityavasi gaccha originating from Nana in the Arbuda region. Acharya Shantinsuri is considered its founder. The repetition of names like Shantisuri, Siddhasenuri, Dhansuri, and Mahendrasuri suggests a focus on idol installation and temple upkeep rather than extensive scriptural study.
Nivrttigaccha: Another Chaityavasi gaccha belonging to the Nirgranth tradition. Its earliest mention is in inscriptions from the 6th-7th century CE. Scholars like Siddharshi and Shylacharya were associated with this lineage. Although epigraphic evidence exists until the 16th century, it is scarce. The origins and founder are not clearly documented.
Pallivalagaccha: Originated from Palli (modern Pali, Rajasthan). It has both literary and epigraphic evidence. Maheshwarsuri and Ajitdevasuri belonged to this gaccha. It is believed to have originated from the Chandra Kula.
Purnatallagaccha: Another gaccha originating from the Chandra Kula. It produced influential Acharyas like Jintattasuri, Yashobhadrasuri, Pradyumnasuri, and the renowned Hemachandrasuri.
Pippalagaccha: Originated from Acharya Shantinsuri, who initiated disciples under a peepal tree, leading to the name. It produced scholars like Sagarchandrasuri and Hirananadsuri. It had two sub-branches: Tribhaviya and Taladhwajiya.
Purnimagaccha (or Purnimapaksha): Founded by Chandrabhadrasuri, a disciple of Acharya Jayasinghsuri of the Chandra Kula, who supported the observance of Purnima as a fortnightly festival. It emerged around 1149 or 1159 CE and has produced many brilliant scholars and sub-branches.
Brahmangaccha: Originated from Brahmana (modern Varamana) in the Arbuda region. It has a large number of inscriptions dating from the 12th to the late 16th century. The repetition of Acharya names suggests it was a Chaityavasi gaccha. Literary evidence is scarce.
Vadagaccha: A prominent Suhitavihari and anti-Chaityavasi gaccha. Its origin is traced to Acharya Udyotansuri who initiated disciples under a banyan tree, leading to its name and also being known as Brihadgaccha. It produced many influential scholars and gave rise to gacchas like Purnimagaccha and Pippalagaccha.
Maladhari-gaccha (or Harshapuriyagaccha): Originated from Harshapur (modern Harasor). Acharya Abhayadevasuri of this gaccha was given the title 'Maladhari' by King Jayasinh Siddharaj. It produced renowned scholars like Hemachandrasuri and others.
Modh-gaccha: Originated from Modhera (ancient Moder) in Gujarat. Its mention in the 10th century CE indicates its early existence. It is believed to have ceased to exist as a Swetambar gaccha when its followers embraced either the Sthanakavasi or Vaishnavite traditions.
Rajagaccha: One of the many gacchas that emerged from the Chandra Kula. It is believed to have originated around the 11th century CE. Its founder, Dhansuri, was a former king. It produced many influential Acharyas, and its lineage led to the Dharmagoshgaccha.
Rudrapalliyagaccha: A branch of the Kharataragaccha, originating from Rudrapalli in 1204 CE. It existed until the 17th century.
Vayadagaccha: Originates from Vaya village near Disa in Gujarat, dating back to the 6th-7th century CE. The repetition of Acharya names suggests it was a Chaityavasi gaccha. Amarchandrasuri and Jintattasuri were its prominent figures.
Vidyadharagaccha: Like Nagendra, Nivritti, and Chandra Kulas, it became known as the Vidyadharagaccha. The Kashahrad and Jalodhar Gacchas are its branches.
Sandergaccha: A prominent Chaityavasi gaccha originating from Sander (modern Saderav, Rajasthan). Ishwarsuri is considered its founder. It has a significant amount of historical material from inscriptions dating from the 10th to the 18th century.
Sarvalagaccha: Another early medieval Chaityavasi gaccha, mentioned as a branch of the Chandra Kula. Virgani (Samudraghoshasuri) was its author. Its origin and founder are not clearly known.

Conclusion: The author emphasizes that the history of these gacchas is a crucial chapter in the history of Jainism, but it has received insufficient scholarly attention. The book is presented as an effort to shed light on this area, inspired by the call for research made by late Shri Agarchand Nahata. Shivprasad has attempted to reconstruct the history of these gacchas based on literary and epigraphic evidence, providing a foundational overview.