Glimpses Of Jaina Vestiges In Andhradesa

Here's a comprehensive summary of the provided Jain text, "Glimpses of Jaina Vestiges in Andhradeśa" by H. Sarkar:

Overall Purpose: The article aims to demonstrate the significant presence and development of Jainism in the region of Andhradeśa (modern Andhra Pradesh), a topic that has received less attention compared to Buddhism and Brahminical cults in the area. The author synthesizes findings from archaeological remains, epigraphical data, and literary traditions to paint a picture of Jainism's growth and influence.

Key Arguments and Findings:

• Understudied Aspect of Andhradeśa's Religious History: While Andhradeśa is well-known for its contributions to Buddhist thought and Brahminical cults (evidenced by sites like Nagarjunakonda and Gudimallam), the presence and spread of Jainism have been less systematically studied.
• Widespread Archaeological Evidence: Jaina images and structures have been found across Andhradeśa, with over 80 sites identified as yielding evidence of Tirthankara images or related materials. These sites are geographically divided into coastal tracts (Godavari-Krishna basins) and the Rayalaseema and Telangana regions.
• Concentration in the Godavari Basin: The author notes a significant concentration of Jaina sites in the Godavari basin.
• Timeline of Jainism's Presence:
  • Early Claims vs. Archaeological Evidence: While literary traditions suggest Jainism's penetration into Andhradeśa as early as the 4th-3rd century B.C., current archaeological and epigraphical data primarily points to a flourishing phase from the 7th century A.D. onwards.
  • Possibility of Earlier Influence: The author acknowledges the theoretical possibility of Jainism's earlier spread from Kalinga under rulers like Kharavela and the presence of rock shelters along the Coromandel coast, some potentially dating to the 3rd-2nd century B.C., suggesting earlier missionary movements.
  • Resurgence in the 7th Century: The 7th century marks a resurgence, coinciding with the Eastern Chalukyan conquest of the region.
  • Continued Presence: Evidence suggests Jainism continued to flourish until around the 14th century A.D.
• Key Patrons and Developments:
  • Eastern Chalukyas: The Eastern Chalukyan rulers, particularly Kubja Vishnuvardhana and his consort Ayyana Mahadevi, provided support to Jainism. Ayyana Mahadevi's gift to the Nedumbi Vasati at Vijayawada is a significant example.
  • Vijayawada as a Center: Vijayawada (Vijayavāṭikā) emerges as an important center of Jainism, with evidence of Jaina establishments and sculptures dating from the 9th to potentially the 12th century.
  • Godavari Basin: The region, with Pistapura and later Vengi as capitals, was a significant hub. Grants like the Kalucumbarru grant to Jaina teacher Arhanandi highlight its importance. Sites like Aryavatam, Biccavolu, Kakinada, and Pithapuram yielded Jaina images from the 11th to 14th centuries.
  • Rayalaseema and Telangana: The presence in these regions is seen as an extension of Jainism from Karnataka and Maharashtra.
  • Specific Sites and Finds:
    • Vijayawada: Jaina sculptures, including a caturmukha image and a standing Tirthankara.
    • Biccavolu: A Jaina temple dating to the 9th century and a seated Tirthankara image from the 11th century.
    • Rāmatirtham: An inscription indicating continued flourishing until the early 11th century and the hill's importance as a pilgrimage site. Royal patronage waned with Rājarājanarendra.
    • Nagarjunakonda: Two Jaina temples (14th century) and discarded Tirthankara figures.
    • Metal Sculptures: Hoards of metal images from Bapṭlā and Mediconda, with stylistic affinities to northern traditions, dated from the 7th-8th to the 12th century.
    • Hanamkonda: Rock-cut Tirthankara figures (11th century) from the Later Chalukyan period.
    • Kulpāk (Kollipākkai): An ancient Jaina temple now under Svetambara control.
    • Danavulapāḍu: Extensive Jaina settlement with a brick shrine, stone temples, and numerous sculptures (some dating to the 10th century). The site yielded significant inscriptions, including nisidhis (memorials).
    • Inscriptions at Danavulapāḍu: These inscriptions often relate to dandanayakas (commanders) and rulers, with one inscription potentially linking to the Rashtrakuta king Indra III (early 10th century). A stone pedestal with an inscription mentions Indra III causing a pītha for the bathing ceremony of Shantinatha. Other memorials from the 14th century refer to preceptors and lay followers.
• External Influences: The plastic tradition shows little influence from the Tamil country but likely received impetus from Karnataka, Maharashtra, and Central India.

Conclusion: The study concludes that Jainism had a firm and widespread presence in Andhradeśa from the 7th to the 14th century, with settlements scattered across the coastal regions and the Rayalaseema and Telangana areas. The religion's development was influenced by neighboring regions and supported by regional rulers and communities.