Aarsi Tirth Aarasan - Book Summary

Here's a comprehensive summary of the Jain text "Aarsi Tirth Aarasan (Kumbhariyaji)" by Anandji Kalyanji Pedhi:

Introduction and Purpose:

The book "Aarsi Tirth Aarasan (Kumbhariyaji)" serves as an illustrated guide providing authentic historical and artistic information about the world-renowned marble Jain temples located at the Aarasana (Kumbhariya) pilgrimage site. The publication aims to fulfill the long-standing demand from pilgrims and tourists for such a comprehensive resource. The text was prepared by Prof. Madhusudan Dhanki, and the illustrations were obtained with the cooperation and assistance of the American Institute of Indian Studies in Varanasi.

Historical and Geographical Context:

Location: The Aarasana Tirth is situated in North Gujarat, in the southeastern direction of Mount Abu. The region is known for the famous pilgrimage site of Ambaji, located on the upper flat part of the Aarasur hill, surrounded by smaller hills.
Origin of the Name: The name "Aarasur" is derived from "Aarasana" or "Aarasan." Historically, a prosperous city named Aarasana, Aarasana Nagar, Aarasana Pur, or Aarasana Kar existed about three-quarters of a kos (a unit of distance) from the present-day Ambaji village during the Solanki period.
Marble Quarries: The hill to the north of this ancient city contained marble quarries. The Sanskrit word for quarry is "aakar." The name "Aarasana Kar" reflects the presence of quarries there. In medieval times, only the marble extracted from Aarasana quarries was referred to as "Aarasana Shma" or "Aarasa stone." Another famous marble was known as "Mammana Shaila," sourced from the Mammani quarry near Makadana (modern Makrana), which is now known as Makrana marble.
Reason for City's Growth: The presence of valuable marble quarries is believed to be the primary reason for the establishment of the city of Aarasana. Marble was used in sculpting deities and constructing temples from the 7th-8th to the 10th centuries in the Arbuda region and Gurjaramandal (west of Abu). As the demand for marble increased, a city naturally developed near the quarries, which became Aarasana Nagar.
Name Change to Kumbhariya: The name of this medieval city changed to "Kumbhariya" or "Kumbhariya" after the 17th century. Various theories exist for this name change, including connections to Maharana Kumbhakarna, the Rajput ruler Kumbha of Mewar, or a village of potters. However, a satisfactory explanation for the naming is yet to be found.

Use of Aarasana Marble in Architecture:

The marble from Aarasana quarries was extensively used in:

Chandravati: The capital city of the Paramaras on Mount Arbuda.
Delvada Temples: The famous temples in Delvada village on Mount Abu, specifically the Vimala Sahi complex expanded by Minister Vimala and the Lunavasi complex commissioned by Minister Tejapal.
Anahilwad Patan: Construction of some Jain temples and idols.
Other Sites: Various locations like Shatrunjaya, Khambhat, Naggara village near Khambhat, Prabhaspatana, Karnavati, and Siddhapur during the Solanki period (11th to 13th centuries).
Jain and non-Jain Deities: Sculpting of Jain and non-Jain deities in these locations.

Specific Instances of Marble Usage:

The stone for the new idol of Lord Yugadideva on Shatrunjay hill, installed by Oswal Sheth Samrasha in 1371 VS (1315 CE) during the renovation, was brought from the Aarasana quarry.
Similarly, the marble for the idol of the main deity during the renovation of the Ajitnath Mahaprasad at Taranga, built by Gurjareshwar Maharaj Kumarpal, by Sheth Govind in 1479 VS (1423 CE), was also sourced from the Aarasana quarry.

Characteristics of Aarasana Marble:

Aarasana marble possesses distinct qualities not found in Makrana marble:

Color Change: The white marble from Aarasana gradually acquires a sweet yellowish, ivory-like hue over time.
Variety of Colors: Other varieties found include light green, ruby red, indigo-purple, and blue with iridescent shades. These were used in the Vimala Sahi and especially the Lunavasi temples at Delvada, and in the Mahavir Jinalaya at Aarasana itself, as well as the enclosure of the idol in the so-called Kumarpal temple on Shatrunjaya.
Superior Quality: The high-quality, fine-grained, and beautifully colored marble from Aarasana quarries is considered superior to Makrana marble in all aspects.

The Temples of Aarasana (Kumbhariya):

Currently, there are no permanent residents in Aarasana, but it is home to five ancient Jain temples and one Shiva temple (known as Kumbheshwar).

Legend of 360 Temples: According to local lore and a legend involving Mataji's Garba, Minister Vimala, by the grace of Ambika, built 360 Jain temples. When asked whose grace led to this, Vimala credited his Guru. This angered Ambikadevi, who allegedly burned down all but five of the temples. The text dismisses this legend as baseless, driven by jealousy to tarnish Vimala's reputation, envy of Jain prosperity, and sectarian animosity towards Jainism. The small site of Aarasana couldn't have housed 360 temples, and historical evidence suggests there were never more than five.
Number of Temples: Inscriptions and medieval texts confirm that there were never more than five Jain temples at Aarasana. Minister Vimala is credited with building only one, likely a small temple. The legend is deemed to have no historical or archaeological value.
Temple Foundation and Dates: The city of Aarasana is believed to have been established around the second quarter of the 11th century. The oldest inscription from Pabasana, dated 1087 VS (1031 CE), indicates Aarasana Nagar was under the rule of the Chalukya King Bhimdeva I.
Listing of Temples: Jain texts like Stotras and Chaityaparishtis mention five temples: (1) Adinath, (2) Viranath (Mahavir Swami), (3) Lotan-Parshvanath, (4) Neminath, and (5) Shantinath.
- Currently, there is no temple where Adinath is the main deity. The last mentioned temple, Shambhavnath, is not mentioned by the Chaityaparishtikars.
- Despite changes in the main deity, all five temples described by the Parishtikars are still present.
- The Neminath Jinalaya is the largest and central temple in the complex and is considered the main temple of the pilgrimage site today. Historical narratives also exist for "Aarasaniya Neminath," although its construction date is placed fourth.

Detailed Description of the Five Temples:

The text then provides a detailed architectural and historical analysis of each of the five Jain temples, arranged in their physical order:

Neminath Jinalaya: Located first upon entering Aarasana from the north-south road. It is the largest and central temple. Its construction history and consecration are known from 15th-century Jain literature. It was built by a poor shravaka named Pasila, inspired by the detailed carvings of the Rajvihar (1183 VS) built by Siddharaja. The prosperity of Pasila led him to commission this grand temple. It was consecrated by Vadagachchhiya Vadindra Deva Suri in 1193 VS (1137 CE). Shravika Hansi, the widow of the wealthy Sheth Chhada, added the Meghnad Mandap in front of the "chauchoki" (four-pillared hall) with her wealth. The original inscription and the idol's inscription are lost, but other inscriptions suggest its construction was completed around 1135 CE, with the Meghnad Mandap possibly finished in 1137 CE. The temple is built on a slope with a high platform.
Shantinath Temple (Originally Adinath Jinalaya): Located northeast of the Neminath temple. It is slightly smaller than the Mahavir Swami temple and features a "mukhachauki" (entrance hall) instead of a "mukhamandap." While it houses a Shantinath idol from the 17th century, inscriptions suggest the original idol was of Parshvanath and was originally in the Mahavir Swami temple. The text concludes it was originally an Adinath temple and potentially older than the Mahavir Swami temple but stylistically appears about two decades later. The original "garbhagriha" (sanctum sanctorum) doorframe is believed to be from the Vimal Vihar period.
Virnath Chaitya (Mahavir Swami Temple): Located to the northeast of the Neminath temple. Inscriptions refer to it as Virnath Chaitya. The main structure appears to have been built in 1118 VS (1062 CE), the year of the consecration of the main idol. Many older inscriptions in the "devakulikas" (small shrines) date between 1140 VS (1084 CE) and 1148 VS (1092 CE). The temple's layout includes a "mukhachauki" with a "mukhamandap," followed by a "rangamandap," "chauki," "gudhamandap," and the main "prasada" (shrine). The "chauchoki" and "rangamandap" are surrounded by 24 Jinalayas. The text highlights the intricate carvings and ornate ceilings, particularly the "padmanabha" type ceiling in the "mukhachauki" and the "nabhichhanda" type ceiling above the "gudhamandap" entrance.
Lotan Parshvanath Jinalaya: Located adjacent to the Mahavir Swami temple, slightly to the southeast. Its layout is similar to the Mahavir and Shantinath temples, but with some differences, such as a "nalamandap" or "balanak" (porch-like structure) instead of a "mukhamandap" or "mukhachauki." It features "devakulikas" on the north side, unlike the previous two examples which have "gokhalas" (alcoves). The "gudhamandap" does not have a door on the east side. The temple's marble structure is described as simple. The text notes that during repairs about fifty years prior, the original ceilings of the "chauchoki" were replaced with plain marble slabs. The "rangamandap" has ornate columns on the north side. The overall style suggests it dates from the early 13th century. The oldest inscription is from 1161 VS (1105 CE), referring to it as the Parshvanath Chaitya.
Sambhavnath (Originally Shantinath) Jinalaya: The last temple in the complex, located northwest of the Neminath temple. While currently known as Sambhavnath temple, Chaityaparishtis indicate it was originally dedicated to Shantinath. This temple lacks the "devakulika" enclosure and "chauchoki" found in the others. It has a simple layout with a main shrine, "gudhamandap," and "rangamandap" within a small enclosure. The style does not appear older than the early 13th century. It is speculated that it might date from the era of Vastupal-Tejpal if not built by them directly.

Historical Context and Later Developments:

Invasions and Decline: Aarasana also fell victim to Muslim invasions towards the end of the 13th century, resulting in the damage of its idols and the near destruction of the city. After the reign of Rana Mahipaldev of Trisangamaka in the early 14th century, the village and its temples gradually became deserted.
Revival: Despite a decline, some Jain pilgrims visited Aarasana in the 15th century. The revival of the Aarasana Tirth occurred in the 17th century, inspired by Acharya Vijaysensuri and particularly Vijaydevsuri, disciples of Tapagachchhiya Yugapradhanacharya Jagadguru Shri Hirvijaysuri.
Anandji Kalyanji Pedhi's Role: The administration of the pilgrimage site passed through various hands. Finally, in 1976 VS (1920 CE), Sheth Anandji Kalyanji Pedhi took over from the Sangh of Danta and gradually began the work of cleanliness and organization, which continues to this day.

Modern Significance and Amenities:

The location of the Aarasana temples is characterized by hills and lush vegetation, offering a pleasant and refreshing atmosphere. Basic facilities for pilgrims are available, and with its growing popularity as a tourist destination, the Anandji Kalyanji Pedhi has further enhanced the infrastructure with additional amenities.

Conclusion:

"Aarsi Tirth Aarasan (Kumbhariyaji)" provides invaluable insights into the rich history, intricate architecture, and artistic significance of the marble Jain temples at Aarasana. It highlights the architectural brilliance of the Solanki period and the enduring legacy of Jain art and craftsmanship.