In this world, words are limited, but their meanings are infinite.
This video may be only 15 minutes long, but the joy and knowledge it brings are boundless and eternal.
We begin Episode 3 of the Gagar Ma Sagar series: “What is the History of Jain Dharma?”
You may be surprised to know that Jainism gives no importance to “history.”
In fact, Jainism does not consider the concept of history relevant at all.
This is because the basis of history is the assumption that something happened once and won’t happen again — a concept Jain philosophy does not accept.
History changes constantly. Whoever is in power writes it.
When Bharat Chakravarti went to write his name on Mount Chulahimavant, he saw many other names already there.
He erased one name to write his own.
This story shows how history keeps changing.
Politics and history are two sides of the same coin.
History is written by rulers and emperors — Jainism has no connection with any of this.
Let me tell you a story.
There were two swans: Hansla and Hansli.
They lived in the serene waters of Mansarovar.
Hansli insisted they go see the city, to witness how society lives today.
Hansla tried to stop her, warning about the politics and conflicts in the city.
But Hansli didn’t listen.
After reaching the city, Hansli was kidnapped.
Hansla went to the court for help.
There, he found that the judge, lawyer, and police were all crows.
Even the kidnapper was a crow.
He realized: this is not a place where justice can be found.
So Hansla escaped from the city, vowing to rescue Hansli on his own.
The story may seem fictional, but it reflects today’s reality — especially in the worlds of politics and history.
That’s why Jainism never accepts man-made history.
Instead, Jainism believes in eternal phenomena — the cycles of time.
Jainism teaches that the universe consists of only two things:
1. Eternal
2. Non-eternal
Non-eternal things change — they come and go.
But eternal phenomena don’t need to be written — they repeat over and over again.
Example: When you see clouds, you know rain will follow.
This is an eternal phenomenon — it has always happened and will continue to happen.
This cycle keeps repeating:
Akarm Bhumi → Karm Bhumi → Yuddh Bhumi
- In Akarm Bhumi, people don’t need to do karma.
Huge kalpavriksh (wish-fulfilling trees) provide all necessities — food, shelter, clothes. - In Karm Bhumi, karma (action) begins.
People start using weapons (Asi), writing scripts (Masi), and agriculture (Krishi).
This phase gives rise to the 63 Shalaka Purush — 24 Tirthankars, 12 Chakravartis, 9 Balbhadras, 9 Vasudevs, and 9 Prativasudevs — who show people how to live. - After that begins Yuddh Bhumi — an era of arguments, divisions, and chaos.
This is the era we live in now.
We are currently in Yuddh Bhumi, which will last 64,000 years.
So far, 2,500 years have passed.
In this period, debates happen — like between Digambaras and Shwetambaras.
But remember: these are not disputes created by real monks.
They arise from common people or political motives.
Real seekers from both traditions still exist and practice true penance.
In every era, some new trend emerges —
Earlier it was idol worship, then mantras, then yoga, now media.
Jain Acharyas always adjusted to these trends and made necessary changes to protect dharma.
Some disagreed, some supported, some divided — but it was all part of the phenomenon.
Everything you see is part of a phenomenon, not “history.”
This same Akarm Bhumi → Karm Bhumi → Yuddh Bhumi cycle continues forever.
Out of all these, only Karm Bhumi gives rise to Tirthankars and Chakravartis.
Not in any other period.
🧘♂️ Conclusion:
Jainism teaches us to rise above temporary stories and political narratives.
Rather than focusing on man-made history, it urges us to understand eternal cycles, the phenomenon of time, and our own spiritual journey.
This is the timeless vision of Jain Dharma.