Terapanthi Mat Samalochna

The provided text is a critical analysis of the Terapanthi sect within Jainism, titled "Terapanthi Mat Samalochna" (Critique of Terapanthi Doctrine). The author, whose name is not explicitly mentioned but seems to be a follower of the Svetambara tradition, aims to expose what they perceive as deviations from true Jain principles by the Terapanthi sect. The core of the critique revolves around the Terapanthi interpretation of key Jain tenets, particularly ahimsa (non-violence), daya (compassion), and dan (charity), as well as their practices and beliefs regarding purity and the role of Tirthankaras.

Here's a breakdown of the key points raised in the text:

Central Argument: The author argues that the Terapanthi sect misinterprets and contradicts fundamental Jain teachings, leading people astray from the path of true Jainism and human dharma. The book's purpose is to enlighten the public about the "true facts" of Jainism to maintain its dignity and position.

Critique of Terapanthi Beliefs and Practices:

• Rejection of Compassion and Charity (Daya and Dan): The most significant criticism is that the Terapanthi sect is accused of not believing in compassion or charity. They are depicted as considering those who save lives or practice charity as "sinful." This is seen as a direct contradiction to Jainism's core principle of ahimsa and the emphasis on compassion for all living beings.
• Misinterpretation of Mahavir Swami: The author claims the Terapanthis call Lord Mahavir Swami "chukiya" (one who has erred or forgotten) because they disagree with his teachings or practices. The author finds this highly disrespectful and indicative of a grave misunderstanding of Mahavir's profound message.
• The Concept of "Purity" and Menstruation: A major section (Pages 4-6, 43-46) discusses the Terapanthi sect's views on menstruation. The author contrasts their perceived disregard for menstrual purity with the practices observed in various other religions and cultures worldwide, which, while varying in specifics, acknowledge a period of separation or altered practice. The Terapanthis are criticized for viewing these traditional observances as superstition and for their perceived lack of concern for purity, particularly in their sadhvis (nuns) handling religious texts or scriptures during menstruation.
• The Founder, Bhikhuji, and his Teachings:
  • The text delves into the origin of the Terapanthi sect, tracing it back to Bhikhuji, a disciple of Rughnath Malji, a Sthanakvasi monk.
  • Bhikhuji is portrayed as having a "perverted" or "opposite" thinking process, leading him to question and eventually deviate from the teachings of his guru and the established scriptures.
  • His teachings are characterized as promoting harmful doctrines, such as believing that saving a living being leads to negative karma (bhegantaraaya karma) or eighteen types of sins. This is directly opposed to the Jain ideal of protecting life.
  • The author questions Bhikhuji's intellectual capacity and spiritual attainment, criticizing the Terapanthi literature that elevates him to the status of a god or Tirthankara, citing his lack of knowledge and alleged misinterpretations of scriptures and concepts like "Kalyanak" (auspicious events in a Tirthankara's life).
  • The text highlights that Bhikhuji allegedly broke away with thirteen followers, hence the name "Terapanth" (meaning "thirteen paths" or "thirteen followers").
• Rejection of Idol Worship and Temples: The Terapanthis are noted for their opposition to idol worship and temples, a point of contention for the author, who implicitly defends the veneration of images as a valid practice within Jainism.
• Practices Related to Purity: The author raises serious concerns about alleged practices within the Terapanthi sangh (monastic community) related to purity:
  • Sadhvis allegedly not observing menstrual purity and handling scriptures.
  • Sadhus allegedly using urine to wash their "patravalan" (cloth for wiping utensils) due to its saltiness and perceived ability to prevent insects.
  • A practice called "Patrotsav" (likely referring to the ritualistic urination by monks into utensils) is described, which the author finds highly unsanitary and against Jain principles of purity.
• Selective Interpretation of Scriptures: The author accuses the Terapanthis of selectively accepting certain scriptures (like the "Hemnamala" and a list of thirty-eight sutras) while rejecting others, often by twisting the meanings of words (e.g., the word "karun" being misinterpreted as "daya" or "compassion" instead of "sorrow" or "lament").
• Charity and Tirthankaras: The author defends the practice of charity, particularly the "Varshik Daan" (annual charity) performed by Tirthankaras before renunciation, arguing that it is a virtuous act, not a sin or a cause of suffering as portrayed by the Terapanthis. They cite examples of Tirthankaras showing compassion and saving lives.

Author's Intent and Appeal: The author's primary goal is to expose what they believe are the "untrue" or "anti-Jain" aspects of the Terapanthi sect. They appeal to the reader's intellect and conscience to discern the truth, urging them to follow the path of true Jainism, which emphasizes compassion, charity, and purity. The author also calls upon the Svetambara scholars and monks to engage in scriptural debates to establish the truth.

Overall Tone: The tone is critical, questioning, and accusatory towards the Terapanthi sect. The author expresses distress and dismay at the perceived deviations from core Jain principles and fears that such practices will tarnish the reputation of Jainism as a whole. The text is written with the conviction that the Terapanthis are leading people astray and causing damage to the Jain faith.