Bihar Me Jain Dharm

Here is a comprehensive summary in English of the provided Jain text, "Bihar me Jain Dharm" by Upendra Thakur:

The book "Bihar me Jain Dharm" by Upendra Thakur highlights the significant and multifaceted role of Bihar in the history and development of Jainism. The author emphasizes that Jainism was never a narrow or sectarian religion but possessed a broad and noble outlook. Jain followers were not confined to a single region but spread throughout India, with Bihar holding a particularly central position. While the last Tirthankara, Mahavir, was born in North Bihar (Vaideha or Mithila), he attained Nirvana in South Bihar (Magadha), which also served as his primary area of activity. Even earlier Tirthankaras like Parshvanath and Neminath had significant connections to regions that included Bihar.

The text asserts that, similar to Buddhism, Jainism played a crucial role in Bihar's history. Bihar contributed significantly to the growth and propagation of both religions. Lord Mahavir was born in Vaishali, where he spent his childhood and early life, making Vaishali a pivotal Jain pilgrimage site, akin to Sarnath for Buddhists in other countries. Despite this, the author laments the neglect of Vaishali and its Jain activities in Brahmanical texts. While Xuanzang's seventh-century travelogue noted the presence of Hindu temples and the ruins of Buddhist monasteries, he also observed Jain temples with many Nirgrantha monks. However, places like Pawapuri (where Mahavir attained Nirvana) and Champapuri (Bhagalpur) did not receive the same attention from Jain scholars or archaeologists until recently.

The text details Mahavir's lineage, with his father being from Vaishali and his mother from the Videha or Mithila region. Vaishali became a major center for Jainism due to Mahavir's influential personality and teachings, attracting ascetics from across the country. The 12th Tirthankara, Vasupujya, attained Nirvana in Champapur (Bhagalpur), and the 21st Tirthankara, Neminath, was born in Mithila. Mahavir himself spent twelve rainy seasons in Vaishali and six in Mithila.

Based on Jain scriptures and contemporary evidence, the text identifies Anga (Bhagalpur), Magadha, Vajji, Lichchavi (including Videha), and Kashi-Koshala empires as Mahavir's areas of operation, where Nirgrantha followers actively spread his teachings. Buddhist texts indicate that Mahavir and his followers were primarily active in Rajgir, Nalanda, Vaishali, Pawapuri, and Shravasti, with a significant portion of the Lichchavis and Videha residents becoming devoted followers. Prominent individuals like the Lichchavi commander Singh and Sachaka were influential supporters, demonstrating Mahavir's profound impact across all societal strata in Vaishali and Videha. Consequently, Mithila and Vaishali were considered "Arya Deshas" (noble lands) within Jainism, contributing significantly to Indian culture, religion, and philosophy even before the rise of Buddhism.

While some scholars believe Jainism, like Buddhism, emerged as a reaction to Brahmanism, the text argues that Jainism did not face the same level of animosity from Brahmanical philosophers as Buddhism. Mahavir, though the organizer of Jainism's current form, built upon the teachings of 23 previous Tirthankaras. Brahmanical philosophers were familiar with and often exchanged ideas with these Tirthankaras. Thus, Jainism wasn't a direct rebellion but a development of an existing tradition. While Brahmins criticized Jain principles, it lacked the vehemence seen in their criticism of Buddhism. Mahavir also criticized the authority of the Vedas, but not as forcefully as Buddha. Jain ascetics maintained a distinct approach, avoiding the aggressive religious policies adopted by the Buddhists. By accepting the "Trivarna" (Brahmin, Kshatriya, Vaishya), Mahavir implicitly acknowledged the caste system, thus mitigating direct conflict with Brahmanical philosophers.

The socio-economic and religious conditions in North India during Mahavir's and Buddha's time were similar, characterized by caste-based issues and corruption in religious practices. Brahmins exploited the poor through religious rituals. Social discontent was widespread, leading people to seek new paths. Mahavir and Buddha emerged as saviors, attracting the masses. Mahavir presented Parshva's religion with modifications, gaining popularity for its principles of equality and non-violence. His teachings were so impactful that even Brahmins became his followers, contributing to the religion's spread.

Mahavir considered all individuals equal, regardless of caste or social standing, emphasizing merit over birth. Like Brahmanism, Jainism believed in the transmigration of the soul and rebirth but offered different paths to liberation. The ultimate goal was Nirvana, not union with the universal soul. While acknowledging the role of past actions in determining birth, Mahavir stressed that virtuous conduct in the present life could lead to liberation. He saw divinity even in a Chandal, transcending caste distinctions.

The text argues that caste was circumstantial and could be overcome through righteous living, making liberation accessible to all. Mahavir treated men and women equally. While Jains believed Tirthankaras were born into Kshatriya or noble families, Mahavir's teachings indirectly challenged the caste system, leading to less friction with Brahmins compared to Buddhists. This, the author suggests, is why Jainism survives in its original form while Buddhism was largely absorbed into Hinduism by the 12th century.

The preservation of Jainism is attributed to the disciplined life and adherence to principles by its followers. Despite the division in the Jain Sangha during Bhadrabahu's time (300 BCE), its core principles have remained largely unchanged. Jainism's resilience is likened to a sturdy banyan tree weathering storms. Mahavir's emphasis was on self-perfection, living by his teachings, and illuminating others' hearts. He was an embodiment of tolerance, renunciation, forgiveness, humanity, compassion, and love. After attaining Kevala (enlightenment), he became an eternal, universal personality leaving an indelible mark on humanity.

The fundamental principle of the highest life is Ahimsa (non-violence), which Mahavir practiced and taught his followers. Love and non-violence towards all beings, big or small, are essential. Morality, Nirvana, Karma (action), and Syadvada (non-absolutism) are universal Jain principles. While Jainism did not achieve the same international popularity as Buddhism, its literature, philosophy, architecture, painting, and sculpture remain significant contributions to India's heritage.

Jain philosophers and Nyaya scholars made considerable contributions to Indian philosophy. Although Jainism lacked the patronage of emperors like Ashoka or Harsha, it received support from rulers of Kashi, Magadha, Vaishali, Anga, Avanti, Malla, Shunga, Shaka-Kushana, and some Gupta rulers. Eminent Jain philosophers like Siddhasena Divakara, Samantabhadra, and Hemachandra Suri, many of whom were from Magadha or Bihar, defended Jainism against the arguments of Buddhist and Brahmanical philosophers, enriching Jain literature and philosophy. Debates between Buddhist, Jain, and Mithila philosophers were common, but the conflicts between Jain and Hindu thinkers were less intense than those between Buddhists and Hindus. Jain ascetics and Vedic sages, though different in their ideals, were respected by the common people, leading to a gradual blurring of sectarian differences. The philosophical debates ultimately benefited Indian logic.

Archaeological evidence, including Jain art and architecture found across North India, further supports the presence of Jainism in Bihar. Jain artists achieved remarkable feats in architecture. While Bihar has many Jain remnants, it's regrettable that no specific Jain remnants have been found in Mahavir's birthplace, Vaishali. However, Jain literature mentions Jain temples in and around Vaishali. The author cites the construction of a Jain temple by the Jnatrikas near their settlement and the tradition of building stupas over the samadhis of Tirthankaras, mentioning a stupa at Vaishali for Muni Suvrata and another at Mathura for Suparshvanatha. Recent excavations in Kaushambi and Vaishali have yielded pottery fragments from the same style originating in Magadha.

The text mentions ancient Jain structures like the Purnabhadra Chaitya in Champapuri, showcasing Jain architectural skill. A recent discovery in Vaishali includes a Pala-era statue of Mahavir, making the site a significant Jain pilgrimage destination. Jayamangalgarh in Begusarai is also considered an ancient Jain site, though lacking conclusive archaeological evidence. The Maurya ruler Samprati is said to have built many Jain temples, but no remnants have been found. Mandar Parvat in Anga (Bhagalpur) is a sacred site where the 12th Tirthankara, Vasupujya, attained Nirvana. Remnants of Jainism have also been found in Karnagarh near Bhagalpur.

In contrast to South Bihar, North Bihar (Mithila) has fewer Jain archaeological remains, but further excavations are likely to uncover more sites. Numerous Jain sculptures have been found in Central India, Uttar Pradesh, and Bihar, indicating distinct Jain art styles in Bihar and Bengal, similar to Rajasthan.

South Bihar, however, boasts some excellent examples of Jain art. Percy Brown's observation about Jain artists immortalizing mountains by building temples and stupas on their peaks is cited. Places like Parshvanath Parvat and Rajgir are described as sacred cities. The Dharmachakra found in the Shahabad district and the ten rock-cut Digambara sculptures at Kulhu Parvat in Hazaribagh (believed to be the birthplace of Tirthankara Shitalanatha) are significant findings. Manbhum district in Chota Nagpur was also a major center of Jainism, with extensive archaeological remains. The route from Bengal or Bihar to Orissa passed through Manbhum, possibly explaining the wealth of Jain relics there.

The caves on Khandagiri Parvat in Orissa contain remarkable Jain archaeological remains. Emperor Kharavela of Kalinga, who visited the Barabar Hills in Gaya, established contact between Bihar and Orissa through Manbhum. Xuanzang mentioned Mahavir's visit to "Bara Bazar" in the Barahumma pargana. Numerous Jain sites in Chota Nagpur, such as Balrampur, Boram, and Chandankiyari, hold importance in Jain history. Similar findings are noted in Gaya, Shahabad, Bhagalpur, Patna, and Muzaffarpur, which require further study to understand the true nature and spread of Jainism in Bihar. Dr. Rajaram Jain's work on Jain pilgrimage sites in Bihar is acknowledged as a valuable but limited contribution.

The author concludes by stating that Jainism's foundation is as ancient as the Vedic tradition, referencing Keshian ascetics in the Rigveda who were distinct from Vedic sages but akin to Shramanas. The text asserts the identity of Keshian and Rishabhadeva through Hindu and Jain Puranas. Shramana Dharma spread from Vaishali and Videha to Magadha, Koshala, Takshashila, and Saurashtra, and Mahavir systematized it into a pan-Indian movement in the 6th century BCE. It influenced various dynasties and societal structures, preserving its existence due to its inherent qualities. Beyond literature, Jainism elevated moral and spiritual levels through caves, stupas, temples, sculptures, paintings, and fine arts, beautifying different parts of the country, with Bihar playing a special role. Notably, 22 out of 24 Tirthankaras attained Nirvana in this land, with 20 in Sammedashikhar (Parasnath Parvat), Vasupujya in Champapuri, and Mahavir in Pawapuri (Nalanda district). Mallinath and Neminath were born in Videha or Mithila, Munisuvrata in Rajgir, and Mahavir in Kundagrama, Vaishali. The renowned Jain text "Tattvarthasutra" was composed in Pataliputra by Umasvati, considered as significant to Jains as the Gita or Bible is to other religions. Pataliputra was also the residence of Bhadrabahu, the last Shrutakevali. While Chandragupta's conversion to Jainism is debated, the text confirms that the Nandas of Pataliputra were great devotees of Rishabhadeva, as evidenced by Kharavela's inscription. Emperor Ashoka, despite his inclination towards Buddhism, provided protection to Ajivikas and Nirgranthas by constructing caves in the Barabar Hills, a golden chapter in Bihar's history. Jain Sanskrit and Prakrit literature offers a comprehensive picture of Bihar's life over 2500 years. The "Sthanangasutra" praises the intellect of Magadha residents compared to those of other regions, contrasting with the Brahmanical view of Magadha as a land of sin, highlighting the theological differences of the era.