Arasan Tirthna Lekho - Book Summary

Here's a comprehensive summary of the provided Jain text, "Arasan Tirthna Lekho," focusing on the historical and architectural significance of the Arasan (Kumbhariya) Jain Tirth:

Arasan Tirthna Lekho (Inscriptions of Arasan Tirth)

This document, part of the "Prachin Jain Lekh Sangraha" (Collection of Ancient Jain Inscriptions), details the history, architecture, and inscriptions found at the ancient Jain pilgrimage site of Arasan, now known as Kumbhariya.

Location and Significance:

Location: Arasan is located about one to one and a half miles southeast of Ambaji, a famous Hindu pilgrimage site near Mount Abu.
Ancient Name: The ancient name of this place was "Arasanukara," meaning "mine of marble," which is evident from the abundance of marble quarries.
Marble Source: Historically, Arasan was a major source of marble for the entire Gujarat region. Renowned builders like Vimalshah and Vastupal-Tejpala sourced the exquisite marble for constructing temples at Mount Abu and other pilgrimage sites from Arasan.
Sculpture Material: Many Jain idols, including the colossal statue of Ajitnath at Taranga, were also carved from the stone found at Arasan.

Architectural Marvels:

Temples: Arasan boasts five beautiful and ancient Jain temples.
Craftsmanship: The craftsmanship and construction of these temples are of a very high standard, with all of them built from white marble, similar to the temples at Mount Abu.
Style: Four of the Jain temples are architecturally similar to those on Mount Abu and the temples at Nagra or Bhadreshwar. They face north and are surrounded by colonnaded structures (devakulikas).
Restoration and Originality: The temples have undergone repairs and renovations over time, leading to a mix of old and new work. However, the intricate carvings on some pillars, doors, and ceilings are described as exquisite, comparable to the Delvada temples on Mount Abu.
Observation on Architecture: The text notes that due to the height of the pillars and the relatively low ceilings, much of the intricate ceiling carvings are not easily visible and require careful, neck-craning observation.

Key Temples and Inscriptions:

The text extensively describes several temples and the inscriptions found within them:

Nemnath Temple:
- Description: This is the largest and most significant temple in the complex. It features a staircase leading from the entrance to the mandapa (hall). The sanctum (devakulika) has an old wall, but the pinnacle and the exterior of the mandapa are modern.
- Inscriptions:
  - Inscription #277: Located beneath the pedestal of the principal idol of Nemnath. It records the installation of the idol in Samvat 1975 (1218 AD) by Buhara Rajpal, an Oswal (Ekash) of the Vriddh Shakha, and its consecration by Acharya Vijaydevsuriji, a disciple of Acharya Vijayvarsuriji. It also mentions that Vadidevsuriji (1174-1226 AD) had previously installed an idol of Nemnath here, suggesting the original idol was replaced due to damage.
  - Inscription #278: Found below the pedestal of the Ajitnath idol, located to the south of the Nemnath idol. It shares the same installation date and consecrating Acharya as inscription #277. The idol was commissioned by Sa. Ranga (Shri Kilari), son of Luha, grandson of Pani, and great-grandson of Samar, son of Hirji of the Shrimal branch.
  - Inscription #279: Located on the wall of a detached devakulika in the ambulatory passage of the main temple. It details significant contributions by the family of Bahad, a Praguat (Porvad). His sons, Brahmadev and Sharanudev, commissioned the mandapa of the Nemnath temple in Samvat 1275 (1218 AD) and 1310 (1253 AD) respectively. Sharanudev's sons commissioned a collection of 170 Jina shilapatts (stone plaques) and later a devakulika of Vasupujya Tirthankar in Samvat 1338 (1281 AD) under the guidance of Acharya Parmanandsuriji. They also created "Sametshikhar 2" in Samvat 1345 (1288 AD). The text also clarifies that the Bahad mentioned here is different from Minister Bahad.
  - Inscription #280: Found on a pillar, recording the donation of a pillar in Samvat 1310 (1253 AD) by Aspal, Sipal, and Padmasinh, sons of Vilhan and mother Raparna, for their parents' welfare, under the guidance of Acharya Ratnaprabhasuriji, a disciple of Acharya Parmanandsuriji of the Chandragachha.
  - Inscription #281: On a wall, recording the donation of 120 'Dram' by Gangadev, son of Sidhar, in Samvat 1344 (1287 AD) for the puja of Nemnath.
  - Inscription #282: On a pillar, mentioning the pilgrimage of Sidhar, son of Maham. Poojan of Patan, in Samvat 1526 (1469 AD).
  - Inscription #283: On a wall, mentioning the installation of Nemnath idols by Shravak Gangadev along with his family, and their consecration by Acharya Chandrasuriji.
  - Inscription #284: On a stone slab in the Mandap, detailing the installation of a Munisuvratnath idol along with depictions of Ashvabodh and Samalika Vihar Tirth by Aspal of the Pragvat (Porvad) community from Arasan in Samvat 1338 (1281 AD), consecrated by Acharya Vahdhamanasuriji.
  - Inscriptions #285-288: Fragmentary inscriptions on stone slabs and idols.
  - Inscription #289: On a Parshvanath idol, dating to Samvat 1206 (1149 AD). It records the installation of the idol by Shravak Uddha for the welfare of his wife Salakshana, brother, and nephews, consecrated by Acharya Vijaysinhsuriji. It provides details about the lineage of these Acharyas, linking them to the famous Muni Chandrasuriji.
  - Inscription #291: On a devakulika wall, dating to Samvat 1335 (1278 AD). Shravak Sanga of Chandravati commissioned a Shantinath idol for his father's welfare, consecrated by Acharya Vahmanasuriji.
  - Inscription #292: On the same devakulika, dating to Samvat 1337 (1280 AD). Shravak Khakhanu commissioned a Shantinath idol for his own welfare, consecrated by Acharya Sakaprabhasuriji.
Mahavir Temple:
- Description: Located east of the Nemnath temple, this temple features an covered entrance and has three large niches on each side, with devakulikas in front. The central dome is intricately carved but damaged. The temple exhibits a mix of old and new work, with some pillars resembling those at Vimalshah's temple on Mount Abu.
- Inscriptions:
  - Inscription #23: Found on the pedestal of the main Mahavir idol. It dates to Samvat 1675 (1618 AD), recording the installation of a Mahavir idol by Shravak Nanian of the Vriddh Shakha of the Ekash (Oswal) community, consecrated by Acharya Vidyadevsuriji.
  - Inscription #24: Also on the pedestal of the idol, this is the oldest inscription found at Arasan, dating to Samvat 1118 (1061 AD). It records the creation of a Tirthpati idol in Arasan. This suggests that the original Mahavir idol was also replaced.
Parshvanath Temple:
- Description: This temple has an entrance from the ambulatory passage. The text notes that the layout of its mandap pillars and dome is similar to the Mahavir and Shantinath temples.
- Inscriptions:
  - Inscription #25: Located on the main idol. The date and consecrating Acharya are the same as Inscription #23.
  - Inscription #26: On the pedestal of a niche near the mandap entrance, dating to Samvat 1216 (1159 AD). It records the commissioning of a Parshvanath idol by Pasdev's sons Vir and Puna for the welfare of their brother Jehad, consecrated by Acharya Devacharya.
  - Last three inscriptions: Dating to Samvat 1259 (1202 AD), with Acharya Dharmaghosha named as the consecrator.
Shantinath Temple:
- Description: Similar to the Mahavir temple, but with four niches on each side of the arch instead of three.
- Inscriptions:
  - Inscriptions #302-306: Found beneath various idols. Dates range from Samvat 1138 (1081 AD) to 1146 (1089 AD).
Sambhavnath Temple:
- Description: Located west of the Nemnath temple, this temple lacks ambulatory passages or surrounding devakulikas. It has an ancient idol, possibly of Sambhavnath due to its emblem resembling a horse, placed on an ancient pedestal.

Historical Context and Theories:

Destruction of Arasan: The exact cause and date of Arasan's destruction, and the reason for the current name Kumbhariya, remain unclear.
Vimalshah's Contribution: Legends attribute the construction of 360 Jain temples in Kumbhariya to Vimalshah, with only five surviving a fire. The presence of burnt stones around the temples supports the idea of a significant destruction event.
Volcanic Activity vs. Fire: While some, like Faus, suggest volcanic activity, the prevailing belief leans towards fire. The text speculates that the story of Goddess Ambika burning the temples in anger due to Vimalshah's ingratitude might be a legend created to explain the destruction.
The Name "Kumbhariya": The text dismisses the theory that the name "Kumbhariya" comes from Rana Kumbha, as the old structures predate his era. It suggests a possible connection to potters or artisans, but a definitive explanation is elusive.
Arasan's Identity: The name "Arasan" or "Arasanakar" (meaning marble mine) points to its origin. The surrounding hills, also known as Arasur, might have contributed to the name.
Inscriptions as Evidence: Inscriptions dating to the 12th and 13th centuries mention "Arasanpur" and even an Arasan king, indicating its existence and importance. The text suggests the city likely lost prominence and was destroyed after 1618 AD, possibly due to invasions and fires, as evidenced by burnt stones and foundations.
Ambaji Temple Connection: The text notes the close proximity to Ambaji and mentions a legend where Ambaji (as Vimalshah's Kuldevi) played a role in the temple constructions. It speculates that the Ambaji temple might have originally been a Jain temple, or that Vimalshah built a Jain temple near the Ambaji shrine as he did at Delvada.

Conclusion:

The "Arasan Tirthna Lekho" provides invaluable epigraphic and architectural evidence of the ancient Jain Tirth of Arasan (Kumbhariya). It highlights its historical significance as a major marble source and a center of Jain art and architecture, comparable to the renowned temples of Mount Abu. While the exact circumstances of its decline remain a subject of debate and further research, the inscriptions offer a glimpse into the vibrant history of Jainism in the region.