Bhrugukaccha Munisuvratna Aetihasik Ullekho

This comprehensive summary of M. A. Dhaky's work "Bhrugukaccha Munisuvratna Aetihasik Ullekho" (Historical Mentions of Munisuvratna at Bhrugukaccha) outlines the historical significance of the Jain pilgrimage site at Bharuch (Bhrugukaccha) dedicated to Lord Munisuvratna.

The text meticulously traces the historical mentions of this important Jain tirth (pilgrimage site) from various medieval Jain literary sources.

Key Highlights:

• Elevated Status: The pilgrimage site at Bharuch, dedicated to Lord Munisuvratna, was highly revered in medieval Shvetambara Jain literature, often adorned with honorific titles like 'Bhrugukaccha-Vibhushan', 'Bhrugupuralankar', and 'Bhrugupuramandana'.
• Prominent Mentions:
  • Jinaprabhasuri's Kalpadip (14th century): It lists the Bharuch site alongside major Jain pilgrimage sites like Shatrunjay, Ujjayantgiri, and others, considering it a significant tirth.
  • Various Texts: The book cites numerous literary works, including the Chandrprabhacharita (1208 CE), Munisuvratastotra (late 14th century), and others, that mention Bhrugupura and its presiding deity, Shri Suvrata Arhat.
• Ancient Name and Significance: The tirth was also known by the combined appellations 'Ashvavabodha Tirth' and 'Shakunika Vihar'. The construction of its representative temples on Mount Shatrunjay and at Dholka (Dhavalakka) indicates its medieval prominence.
• Destruction and Revival: The text notes that the famous Jain pilgrimage site, prominent during the Solanki and post-Solanki eras, was destroyed after the establishment of Muslim rule in the late 13th century. Despite this, there are at least two pieces of evidence from the 14th-15th centuries suggesting its survival through restoration efforts.
• Construction and Patronage:
  • Vaghelas Era (13th Century): The Jagachintamani Stotra mentions Lord Munisuvrat of Bharuch alongside other prominent Tirthankaras.
  • Mahendrasinh Suri (1231-1253 CE): The Ashottari Tirthamala mentions the Ashvavabodha Tirth at Bharuch, known as Samadi Vihar, and its presiding deity, Lord Suvrata.
  • Tejpala's Patronage (1225-1230 CE): According to Jaisinh Suri's Tejpal Prashasti, minister Tejpala, under the guidance of Suri, funded the construction of 25 golden rods for the main temple of Munisuvratna and surrounding devakulikas (small shrines), and installed statues of Parshvanath and Jinvir. This is corroborated by Narendraprabh Suri's Prashasti.
  • Vastupala's Role: Vastupala also commissioned a temple of 'Bhrugupuravatar' Jin Suvrata on Shatrunjay, along with the 'Ashvavabodha' and 'Samalika-Vihar' charters.
  • Amabhatta's Reconstruction: Various sources indicate that the original temple, in a dilapidated state, was renovated by the commander (Dandnayak) Amabhatta, son of minister Udayana. The construction of this new temple is dated around 1164-1166 CE.
• Architectural Details: The remnants of the Shakunika Vihar are currently found within the Jama Masjid in Bharuch, built in 1321 CE. The surviving architectural elements include a significant doorframe with a Jinamangal idol, minimally decorated pillars, and ornate ceiling panels. The original temple is estimated to have been quite large, potentially similar in scale to other prominent Jain temples of the era.
• Early Mentions (11th-12th Centuries):
  • Shrichandrasuri's Munisuvratacharita (1137 CE): The text states that this narrative was composed in the Munisuvrat temple of Bharuch.
  • Devabhadrasuri (1112 CE): He composed the Parshvanatha Charitra in Bharuch, in a temple adorned with the bhavan of Munisuvrat and Vir.
  • Devasuri (1106 CE): His Jivanushasana lists Ashvavabodha Tirth among major pilgrimage sites.
  • Sangham Suri (1075-1106 CE): His Chaitya Paripati Stavan celebrates Lord Munisuvrat of Shakunikavihar in Bhrugukaccha on the banks of the Narmada.
  • Santoo Minister: Under the guidance of Abhayadevasuri, the son of Varana, a Varnasresthi, installed golden finials on the Samaliya-Vihar in Bharuch.
  • Siddhasena Suri (11th Century): His Chaitya Paripati Stavan includes Bharuch in a list of famous Jain pilgrimage sites.
• Pre-11th Century Evidence:
  • Ancient Statue Inscription (989 CE): An inscription on a statue of the three Jinas in the 'Mulavasti' of Bhrugukaccha mentions the installation of the statue, implying the existence of the ancient temple of Suvrata Swami even earlier.
  • Rashtrakuta Era (9th Century): Jaisinh Suri's Dharmopadesh-Mala-Vivaran (859 CE) mentions the great city of Bhrugukaccha, adorned with the Statue of Tirthakar Munisuvrat and the Samaliya-Vihar, also referencing the well-known Jain Pauranik story of Princess Sudarshana from Simhaladvipa. This suggests the tirth was famous by the middle of the 9th century and likely even older.
• Earlier Periods (Pre-9th Century):
  • Gupta-Vakataka-Kalachuri Period: The text acknowledges Bharuch as a significant Jain center during this period, with image worship becoming central to Jainism even before this. It's plausible that the temple of Lord Munisuvrat existed before the 5th-6th centuries. Historical evidence suggests that along with other Tirthankaras, Lord Munisuvrat was also worshipped in the 2nd-3rd centuries CE.
  • Buddhist-Jain Interactions: The text touches upon the interactions between Jains and Buddhists in Bharuch, noting instances of debates and conversions. It mentions that the tirth might have been liberated from the Buddhists by Aryakharpta, although the exact timeline for this is debated.
  • Earlier Patrons: There are references in the Prabandhas to the tirth being restored by Maurya Samgati (3rd century BCE) and also associated with Palittasuri I, King Shalivahana (2nd century CE), Vriddhavadisuri (guru of Siddhasena Divakara), and Vikramaditya (4th-5th century CE).
  • Arya Vajrabhuti (1st Century CE): The Avasyakachurni mentions the presence of Arya Vajrabhuti, a poet of the Nirgrantha sect, in Bharuch during this period, indicating the presence of Nirgrantha followers.

Conclusion:

The text meticulously establishes that the Jain pilgrimage site of Lord Munisuvrat at Bharuch has a long and rich history, with continuous mentions and evidence of its existence and importance spanning from at least the 9th century CE back to earlier periods, possibly as far back as the 2nd-3rd centuries CE. The work synthesizes various literary and epigraphic sources to reconstruct the historical trajectory of this significant Jain heritage site.