Yugapradhanono Virah Tatha Yuga Pradhanono Yantra

Here's a comprehensive summary of the provided Jain text, focusing on the "Yugapradhanono Virah tatha Yuga Pradhanono Yantra" by Ramanbhai B. Shah:

Book Title: Yugapradhanono Virah tatha Yuga Pradhanono Yantra (Separation of Yugapradhanas and the Mechanism/Chart of Yugapradhanas) Author: Ramanbhai B. Shah Publisher: Z_Arya_Kalyan_Gautam_Smruti_Granth_012034.pdf Catalog Link: https://jainqq.org/explore/230211/1

This text, part of the "Shri Arya Kalyan Gautam Smruti Granth," discusses the concept of Yugapradhanas (epoch-makers or leaders of an era) within Jainism, particularly focusing on their presence, separation (virah), and historical timelines.

Key Points and Arguments:

1. Definition of a Yugapradhana: The text defines a Yugapradhana by three primary characteristics:

   • They do not perspire (sweat).
   • Where they tread, and for a radius of several leagues around, no major diseases or epidemics occur.
   • They are ekavataari (destined for liberation in the third rebirth).
   • They are masters of all available knowledge in their respective time periods.

2. The Question of Current Yugapradhanas: The author addresses the common question of who the current Yugapradhanas are and whether any are alive today. He notes that many religious leaders predict the appearance of a Yugapradhana in the near future (4-10 years), a claim he has heard since Vikram Samvat 1987 (around 1930 CE).

3. Historical Records and a Specific Text: The author expresses personal interest in this topic and, after extensive inquiry among monks and scholars, discovered a manuscript composed by Shri Bhadrabahu Swami, titled "Shri Devendrasuri" (written in Vikram Samvat 1863 or 1806 CE). This text contains a detailed timeline (kāṭhō) of 2004 Yugapradhanas.

4. Current and Future Yugapradhanas Based on the Manuscript: According to this discovered manuscript:

   • Shri Jinasuri is currently a Yugapradhana from Vikram Samvat 2028 to 2038 (1971-1981 CE).
   • Shri Dharmadas Suri will be a Yugapradhana from 2038 to 2050 (1981-1993 CE).
   • Shri Suraprabha Suri will be a Yugapradhana from 2010 to 2068 (1953-2011 CE).
   • The next Yugapradhana, to serve from 2068 to 2087 (2011-2030 CE), was born in Vikram Samvat 2027 (1970 CE) and is currently living as a layman. He is expected to take monastic vows around 2040 (1983 CE) and achieve the Yugapradhana status around 2068 (2011 CE).

5. The Absence of Direct Perception: The author points out that while these Yugapradhanas are chronologically identified, there has been no direct personal encounter with any Yugapradhana for the last approximately 1500 years. This lack of direct experience leads people to speculate and create various theories about their manifestation.

6. The "Bhasmagraha" (Ash Planet) Theory: The text discusses a belief that Yugapradhanas will only appear after the "Bhasmagraha" has descended. The author refutes this, arguing that Yugapradhanas existed during the time of the Bhasmagraha (referencing the first 20 Yugapradhanas). He states that the Bhasmagraha only diminishes the glory of Jainism but does not obstruct the existence of Yugapradhanas. The removal of the Bhasmagraha's influence will make Jainism more prominent, but it doesn't mean new Yugapradhanas will suddenly appear.

7. Geographical and Conceptual Dispersal: A significant part of the argument revolves around the concept of the "five continents" (Panchadveep Samudrapari) versus the "Greater Aryavarta" (Brihad Aryavarta).

   • The author posits that the current observable world (the "five continents") is merely a small, detached part of a larger geographical and spiritual reality.
   • This larger realm, the "Greater Aryavarta," encompasses 25 Arya Deshas (regions) and is far more extensive than our perceived world.
   • Many, if not most, of the 2004 Yugapradhanas, including the currently identified ones like Shri Jinasuri, Shri Dharmadas Suri, and Shri Suraprabha Suri, are believed to be residing and active within this Greater Aryavarta, not in our immediate, isolated "five continent" perception.
   • The physical separation, described as being surrounded by the saline ocean (Lavan Samudra), makes direct contact with these Yugapradhanas impossible from our limited vantage point.

8. Implications for Tirthas (Holy Places): The text extends this geographical argument to holy places like Ashtapada, Sametshikharji, Pawapuri, etc. It suggests these great Tirthas are also located beyond our perceived "five continents" in the Greater Aryavarta, making them distant from our current geographical understanding.

9. The Shrāvak (Lay Follower) and Shraman (Monastic) Sanghs: The author speculates that while the Jain monastic and lay communities in our "five continent" world have diminished or are limited to specific lineages (like those following Shri Svayambhava Suri and Shri Ratnaprabha Suri), a much larger monastic and lay population likely exists within the Greater Aryavarta, in those 25 Arya Deshas. The tradition of Yugapradhanas is therefore more likely to continue in this larger, more populous realm.

10. Conclusion on Speculation: The author concludes that the belief that Yugapradhanas will appear after the Bhasmagraha is misguided because the tradition is continuous. The lack of direct perception stems from our limited geographical and conceptual understanding of the Jain universe. The speculation that new Yugapradhanas will "appear" is unnecessary and can lead to disbelief when predictions fail.

The "Yuga Pradhanono Yantra" (Chart/Mechanism of Yugapradhanas): The latter part of the text includes detailed tables listing the Yugapradhanas, their birth and initiation periods, their tenure as Yugapradhana, and their lifespan, calculated in both Vikram Samvat and Vir Samvat. These tables span from the first Yugapradhana (Shri Sudharma Swami) up to the 141st Yugapradhana (Shri Vishala Suri), providing a historical and chronological framework for the concept. The data presented in these tables is based on the aforementioned manuscript by Shri Bhadrabahu Swami.

In essence, the book aims to clarify the concept of Yugapradhanas by providing historical evidence and a unique interpretation of Jain cosmology, suggesting that the absence of visible Yugapradhanas is due to our limited perception of the vast Jain universe rather than a cessation of their spiritual leadership.