Aetihasik Tirth Pavagadh Champaner

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The book "Aetihasik Tirth Pavagadh Champaner" by Ratnaminrao Bhimrao explores the historical and religious significance of the Pavagadh and Champaner region in Gujarat. The author begins by reflecting on the concept of "fortune" not just for individuals but also for places and cities, contrasting the decline of historical capitals like Vijayanagar and Fatehpur Sikri with the rise of places like Mumbai and Madras that were once small fishing villages. He notes that even Ahmedabad, though an ancient prosperous city, faces challenges with its current location. Champaner, in contrast, is described as a picturesque location even in its ruins, loved by poets and artists, yet it failed to retain its prosperity despite various attempts. The author attributes this to "fortune" in a philosophical sense.

The text then delves into the etymology and historical origins of the names Pavagadh and Champaner, acknowledging that clear and universally accepted explanations are lacking. It highlights that folklore, ancient texts, and historical interpretations offer different reasons for their naming. The author critiques the tendency to derive multiple meanings from single words, citing the example of "Prabhas" and how bards and poets create various narratives.

Regarding Pavagadh's name, the author dismisses the idea that it's derived from "Pariyatra" (the Arvalli mountain range), as the connection is weak. He also questions the interpretation of "Pavakachal" (from the Skanda Purana) meaning "fiery mountain" due to volcanic activity, stating there's no evidence. He suggests "Pavak" could also mean "purifier," but no satisfactory explanation for the name has emerged. The mention of Vishwamitra creating a stream named after himself in eastern Gujarat is also presented as questionable. Notably, the name doesn't appear in prominent ancient geographical texts like the "Brihaspati Samhita" or those by Rajashekhara, who listed many rivers and mountains of Gujarat.

The naming of Champaner also faces similar ambiguity. Legends attribute its founding to a merchant named Champa during Vanraj's reign, but the extent of Vanraj's kingdom is questioned. Another story links it to a Bhil named Champa, which the author finds more plausible given the Bhil population in the Panchmahal region. The connection to Shiva worship and the Panchkon (five-cornered) shape of Pavagadh, along with the presence of Mahakali, leads to it being considered a Shakti (Goddess) worship site, though its antiquity remains undetermined. The "Champanath Mahadev" temple is also mentioned, and the description of the place in the Skanda Purana as a site of Shiva and Shakti is considered potentially a later addition.

The author then discusses the religious significance of Pavagadh, noting that mountain tops are popular for establishing religious sites. While historical mentions before the Solanki period are scarce, it's unlikely that such a beautiful location was purely wilderness. The lack of mentions doesn't necessarily mean absence. Pavagadh's location on the Gujarat-Malwa border, with shifting boundaries, might explain fewer historical references.

Pavagadh as a Shakti Tirtha and Folklore: Today, Pavagadh is primarily known as a sacred site of Mahakali. The author intends to discuss its Jain significance later but first briefly examines its antiquity as a Shakti tirtha. The Shakta sect is ancient, and Ambika (Shrikul) and Mahakali (Kalikool) have ancient places in Gujarat. Gujarat's rulers venerated Shiva and Shakti, and the merchant class was divided between Jainism and Brahminism. While Shakti worship exists among Jains, there's a distinction in their approach compared to Brahmins. Pavagadh is currently a Mahakali shrine of the Brahmin tradition, and its rulers, the Pavapatis, were devotees of Shakti. However, historical evidence for the antiquity of Shakti worship here is lacking. The popular "Garba" of Mahakali is considered modern. Another Garba, "Mena Gurjari," which describes a legend of Mahakali's origin, is noted as potentially from the Muslim period and is thought-provoking.

The Mena Gurjari legend involves a Gurjar girl curious to see the Sultan, disguising herself as a curd seller and entering the royal encampment. The Sultan is captivated and offers her a place in his court. He imprisons her, leading to a conflict between the Gurjars and the Sultan's men, who rescue her. However, her mother-in-law and sister-in-law refuse her entry, causing her to ascend to Pavagadh and disappear, becoming Mahakali. While such instances of Shakti worship are found in Gujarat, the truth of this specific legend remains unconfirmed. The author observes that lower castes are more prevalent in Mahakali pilgrimages, while higher castes are more associated with Ambika, suggesting the "Mena Gurjari" Garba's popularity among lower castes is significant but doesn't prove Mahakali's antiquity.

Historical Antiquity: Moving to the medieval history, the author states that mentions of the site pre-Solanki era are absent. It's inferred that in the pre-Solanki period, eastern Gujarat was ruled by minor Bhil and Rajput chieftains. The "Prithviraj Raso" mentions the Tuwar Rajputs having authority before the Chauhans. The author notes that during the Solanki and Vaghela periods, the site's military importance likely increased due to conflicts with Malwa, suggesting local rulers maintained relations with both Gujarat and Malwa. The last Chauhan king, Jayasingh Pavapati, is mentioned, and his lineage is linked to the Khichi Chauhans, descendants of Prithviraj Chauhan. A record from V.S. 1502 mentions Jayasingh as a devotee of Shakti and Pavagadh as "Pavadurg." Sultan Mahmud Begada of Ahmedabad conquered the region, defeating Jayasingh, and renamed Champaner "Muhammadabad," after which its fame briefly surged. Humayun later defeated Mahmud Begada's son, Bahadur Shah, and captured Champaner. Attempts to revive the town during the British era were unsuccessful.

Jain Tirths: The author then shifts focus to the Jain significance of the site, reiterating the lack of conclusive etymological explanations. He proposes another hypothesis based on the presence of Pavapuri and Champa Puri, sacred Jain sites in Bihar and Bengal. He suggests that settlers might have named places in Gujarat after their ancestral holy sites, similar to Madurai in the south from Mathura, and Kanchi from Kashi. This theory, proposed by Acharya Anandshankar Bhai, is considered more consistent and, if substantiated, would validate Pavagadh as an ancient Jain tirtha without contradicting its Shakti tirtha status. The author believes that like Girnar and Abu, Jain temples flourished alongside Shiva and Shakti sites, making Pavagadh a likely location for a prosperous Jain tirtha.

Mentions in Jain Literature: The current state of the Jain temples doesn't reflect their antiquity, so the author relies on ancient Jain literature. Champaner had a wealthy Jain community that built a large temple with fifty-two shrines, featuring prominent idols of the 4th Tirthankar, Abhinandananatha, and Jiravala Parshvanatha. The consecration of these idols in V.S. 1956 is noted. This suggests Champaner was a prosperous city in the 11th century. The author draws parallels with the construction of magnificent Jain temples in Abu, Chandravati, and Arasara (Kumbhariya) during the same period, as well as the Modhera Sun Temple, marking it as a golden age for Hindu architecture in Gujarat. Information on the political status of Champaner during this time is scarce, but it's believed to have been under Tuwar or other chieftains before the Chauhans.

Shasanadevi (Guardian Deities) According to Jain Tradition: A significant point is the Jain tradition of Shasanadevi (guardian deities) for each Tirthankar. The author notes that Kalika is the Shasanadevi for Abhinandananatha in the Tamra sect, Kali for Suparshvanatha in the Digambara sect, and Mahakali for Sumatinatha in the Svetambara sect. Ambika is the Shasanadevi for Neminath. Both Gujarat's Shakti peethas, Girnar and Pavagadh, are revered by both Brahmins and Jains, though with differing iconography. The author points out the significance of Abhinandananatha's temple being prominent at the Kalika peetha of Pavagadh, suggesting a Jain idol of Kali might exist. This raises questions about whether a Brahmin Shakti peetha becomes a Jain temple when the Shasanadevi is the same, or if a Jain temple's Shasanadevi is placed there, and both traditions worship it according to their rituals. The author states that the ancient tirtha of Kalimata is not contradicted by Jain beliefs. The Chauhan Pavapatis were also devotees of Kali, and Rajputs followed Brahmin rituals, so both traditions find common ground regarding Kali or Mahakali.

Mentions from the 12th and 13th Centuries: Temples of Sambhavanatha and Mahavir Swami were also important at this site, with Sambhavanatha's significance appearing greater. Acharya Aryarakshitasuriji of the Anchalgachha flourished during Siddhraj Jaysinh's time (12th century) and is mentioned as having appeased Mahakali on Pavagadh. The text "Tapagachha Brihat Pattavali" mentions him visiting Pavagadh and calling it "Pavagiripith," confirming its renown as Mahakali's seat. The Anchalgachha acharyas consider Kalimata their protector. The idol of Sambhavanatha on Pavagadh is said to be from the time of King Samprati, suggesting its ancient origin. Aryarakshitasuriji also visited Mahavir Swami's temple in V.S. 1169, though it's unclear if this was the temple built by Tejpal or an earlier one. A foundation of a large "Chaumukhji" temple in the "Meliya" area of Pavagadh, mentioned by Dr. Altekar, might be Tejpal's "Sarvabhadra" temple, though not located at the site of the Jumma Masjid. The idol of Jiravala Parshvanatha was moved to Vadodara in the last century. Tapagachha acharyas also visited Pavagadh, indicating its continued importance.

The author emphasizes that Sambhavanatha appears to have held the most importance, with his temple likely being the most ancient, though its founding year is unknown. Bhavansundarsuriji, a disciple of Somachandrasuriji, praised Pavagadh's Sambhavanatha, describing it as an "avatar" of Shatrunjay. Verses from his work are quoted, describing Pavagadh as a beautiful mountain and an incarnation of Shatrunjay. Another verse mentions both Champaner and Pavagadh, and Sambhavanatha's temple on the mountain. Valana, a merchant of Mandavgadh, is also mentioned as having paid homage to Sambhavanatha of Pavagadh for peace. Seth Shah of Khambhat had eight devakulikas (small shrines) built in Sambhavanatha's temple in the 15th century.

Mentions from the 15th and 16th Centuries: Champaner remained a prosperous Jain tirtha until Sultan Mahmud Begada conquered it in the latter half of the 15th century. Acharya Somdevsuriji is mentioned as having preached to Jayasingh Pavapati. A Jain merchant, Bheemsingh of Patan, built a temple in V.S. 1527. A record from the Nadlai tirtha in Marwar (V.S. 1571) mentions the contribution of the "Shri Sangh" of "Champakpur" and "Champadurg" and "Champaner" to a task there. A record from the Nadol Jain tirtha in V.S. 1508 uses the name "Champakmeru." The mention of V.S. 1510 (V.S. 1515) indicates a significant Jain population in Champaner even after Mahmud Begada's conquest. For about half a century, Champaner served as Gujarat's capital, during which no new consecrations are recorded. However, like Ahmedabad, it was a mixed Hindu and Muslim settlement, and its prosperity increased significantly during this period, implying the contribution of Jain and Hindu merchants.

Mughal Era Mentions: The "Mirat-i-Sikandari" (written in 1611 AD during Jahangir's reign) states that Champaner had become a jungle, possibly referring to the Muslim part of the city. However, during Akbar's liberal reign, there are mentions of Jain religious activities. Acharya Hiravijaysuriji and his disciples were active throughout the country. Humayun's conquest of Champaner when it was Gujarat's capital is noted. During Bahadur Shah's reign, the Jain community had considerable influence, and the destruction of tirthas during this period is considered unlikely. In V.S. 1632 (1576 AD), immediately after Gujarat's conquest, Acharya Vijayasuri visited Champaner, and Seth Jasvant performed a grand consecration. In V.S. 1644 (1588 AD), a sangh (community) from Champaner departed for Palitana. Acharya Vijayatilaksuriji (then named Ramvijay) performed vows on Pavagadh in V.S. 1662 (1606 AD). Acharya Vijayarajsuriji took "padvidhan" (a religious office) in Champaner in V.S. 1701. This suggests the tirtha existed in the 17th century, albeit with signs of decay due to historical reasons. It's unlikely that Champaner became entirely a jungle by the 18th century.

End of Mughal Era and Maratha Period Mentions: Jain poet Lakshmiratnji mentions large Jina temples in Pavagadh in the 18th century. Acharya Shailvijaygani is believed to have been in Champaner in V.S. 1746, and Acharya Udaysagar suriji of the Anchalgachha visited Pavagadh in V.S. 1797. Thus, mentions extend to the end of the 18th century. Excavations in Champaner are said to have yielded Jain idols, but the mentioned temples are believed to be on Pavagadh. Currently, there appear to be nine to ten temples. Dr. Goetz identifies three groups of Jain temple ruins on Pavagadh: near the Nagarkhana gate (Bavan Deri or Navlakhi), below Kalika Mata's hill (Chandraprabhji and Suparshvanathji), and near Dudhiya Talav (Parshvanathji). These temples are in disrepair. The Muslim-era fort's last defensive line was there, making the preservation of Hindu or Jain temples unlikely. Many broken remains are scattered around, some of which were used for constructing Mataji's steps. Dr. Goetz's identification of Chandraprabhji and Suparshvanathji's temples is based on idol fragments. The foundation in the Navlakhi area, interpreted by Dr. Goetz as a Chaumukhji temple, might be Tejpal's Sarvabhadra temple.

The author notes that while the mentioned accounts are from the Svetambara tradition, the Digambaras also consider Pavagadh a great Mahatirtha and highly sacred, with some debate existing on this matter. However, the author stresses the importance of its status as a Jain tirtha regardless of sect.

In conclusion, Pavagadh-Champaner is a beautiful site in Gujarat, significant as both a Jain and Brahmin tirtha with considerable historical importance. The author likens its history to a tragic drama with all nine rasas (emotions). Despite its historical and religious significance, the site is neglected and overgrown with jungle, attracting few pilgrims, especially Jains.

Final Thoughts: Champaner, though in ruins and surrounded by jungle, is filled with aesthetically beautiful remnants of Muslim architecture. The Hindu Champaner, located at the foothills of Pavagadh, no longer exists, with ruins stretching for miles. The fort's construction and three defensive lines showcase the engineering of that era. Unlike Girnar, which has no lake, or Abu with its large Nakhi lake, Pavagadh has five small lakes, with another visible at the foothills. Amenities for visiting and staying are limited. The author advocates for promoting tourism to address this situation, highlighting the site's unique combination of natural beauty, history, religious significance, and architectural ruins. Increased interest from both Jain and non-Jain Gujaratis would significantly enhance its importance, and there is ample scope for further research.

The book also includes a devotional poem in Gujarati, attributed to the author, in praise of Lord Simandhar, a Tirthankar.