Aparajit Pruccha Me Chitrit Samajik Dasha

Here's a comprehensive summary of the provided Jain text, "Aparajit Pruccha Me Chitrit Samajik Dasha" by Jainarayan Pandey, focusing on the social conditions depicted in the Aparajitaprccha:

The essay by Dr. Jainarayan Pandey explores the social conditions of 12th-13th century India as portrayed in the Aparajitaprccha, a work on architecture by Bhuvanadeva. Jainism, while one of India's prominent religions, remains a vibrant faith, and its literature, though primarily religious and philosophical, offers valuable insights into social trends and institutions.

The Aparajitaprccha and its Context:

• The Aparajitaprccha is an architectural treatise, believed to have been composed between the 12th and the first half of the 13th century CE.
• Based on the political titles mentioned in the text, it is likely that the work was created in the Gujarat or Rajasthan region, thus primarily shedding light on the daily life of Western India during that period.
• The author notes that the full potential of this text is yet to be realized, although various scholars have analyzed certain aspects in their research.

Feudalism and its Influence:

• The essay delves into the feudal system prevalent in India during the time of the Aparajitaprccha's composition. It references the significant contributions of Professor Ramsharan Sharma in analyzing Indian feudalism between the 4th and 12th centuries CE.
• The essay also touches upon the debate surrounding the existence of feudalism in India, citing a seminar and its publication, Land System and Feudalism in Ancient India, edited by Dr. D.C. Sarkar, who preferred the term "landlordism."

The Term 'Samanta' (Feudatory/Lord):

• Before discussing the evidence from the Aparajitaprccha, the author clarifies the evolution of the term "samanta."
  • Kautilya's Arthashastra: Used "samanta" to refer to a neighboring king.
  • Ashoka's Inscriptions: Also employed the term in the same sense.
  • Manusmriti and Yajnavalkyasmriti: Used "samanta" to mean a nearby landowner.
  • Ashvaghosha's Buddhacharita: First used the term to denote a subordinate tributary ruler.
• From the Gupta period onwards, the term generally came to signify a subordinate ruler. Over time, while retaining its broader meaning, it also evolved to refer to a specific class of feudatories.

Classification of 'Samantas' in Aparajitaprccha:

The Aparajitaprccha provides a detailed classification of feudatories based on the number of villages they controlled:

1. Mahamandaleshvara: 1,00,000 villages
2. Mandalika: 50,000 villages
3. Mahasamanta: 20,000 villages
4. Samanta: 10,000 villages
5. Laghu Samanta: 5,000 villages
6. Chaturansika: 1,000 villages

Followed by those controlling 50, 30, 3, 2, and 1 village. While this might seem like a theoretical classification, the author argues that given the Aparajitaprccha's nature as an architectural treatise, the depicted situation is likely close to reality.

Indirect Influence of Feudalism on Social Life: The Case of Horse Classification:

• The essay highlights how feudalistic tendencies indirectly impacted social life. It points to the classification of horses in the Ashvalakshana Shalanamashitam Sutra (verse 80:7-13) based on the four varnas (Brahmins, Kshatriyas, Vaishyas, and Shudras).
• This classification is considered unique as it attributes human qualities to animals, unlike other instances where animal physique is used to describe human form.
• The author questions the reason behind this, speculating whether the pervasive influence of the varna system led even a learned figure like Bhuvanadeva to unintentionally use such terminology, or if it reflected the intellectual class's acceptance of the varna system.

Description of Varna-based Horse Classification:

• Brahmin-type horse: Extremely swift, happy to be ridden by the owner or rider, and possessing "eyes of wisdom."
• Kshatriya-type horse: Highly sensitive, recognizes the rider, kicks away others, formidable in battle, and amorous and valiant.
• Vaishya-type horse: Stable in posture and body, and makes pleasant sounds.
• Shudra-type horse: Considered of the lowest quality, afraid to enter water, neighs harshly, and is prone to momentary weakness and recovery.
• Horses with qualities differing from these four categories are termed "Prakriti Jataka."

Conclusion:

Dr. Pandey concludes by stating that the various aspects of social life depicted in the Aparajitaprccha require in-depth research. He expresses hope that future scholars will direct their attention to this significant text.