Gommateshwar Bahubali

Here's a comprehensive summary of the Jain text "Gommateshwar Bahubali" by Hukamchand Bharilla, based on the provided pages:

The book "Gommateshwar Bahubali (A New Perspective)" by Dr. Hukamchand Bharilla, published by Todarmal Granthamala Jaipur, presents a unique and insightful viewpoint on the colossal statue of Lord Bahubali at Shravanabelagola and the life of Lord Bahubali himself. The publication gained significant popularity, with multiple Hindi editions and translations into Marathi, Kannada, Tamil, and English, reflecting its widespread appeal. This fifth edition is released in anticipation of the Mahamastakabhishekam in February 2006.

The Significance of Pilgrimages and the Gommateshwar Statue:

The author begins by highlighting India's immense diversity in culture, languages, and customs. Despite these differences, the country remains unified, largely due to its numerous tirthas (pilgrimage sites). These sacred places act as unifying threads, binding diverse communities together like fragrant flowers in a garland. A fascinating parallel is drawn between the 24 Tirthankaras and 24 avatars of Vedic culture originating in North India, and the prominent acharyas of both cultures being from South India.

While most Jain Siddhakṣetras (liberated places) are in North India, the author poses a crucial question: What would draw religious travelers from North India to the South if not for the colossal statue of Gommateshwar Bahubali? He posits that a significant reason for the statue's construction might have been to attract North Indian pilgrims to South India, especially since South India lacks the significant birthplaces or liberation sites of Tirthankaras. In an era with limited transportation, reaching South India was arduous, taking years and involving immense risks. Therefore, an attraction like the Bahubali statue was essential to bridge this geographical and cultural gap.

The author suggests that the statue's northward facing orientation further supports the idea that its creator intended it to draw attention from across India, even as far as the foothills of the Himalayas. He emphasizes that for a thousand years, this statue has been the primary magnet for Jain pilgrims from North India to the South. While other attractions like the jewel-studded Jinabimba at Moodbidri also draw visitors, the Bahubali statue stands out for its ability to make people forget even the idol itself in their admiration of its grandeur.

Beyond the Physical: The Deeper Meaning of the Statue:

The book delves into how people often praise the physical attributes of the statue: its immense size, the pristine quality of the stone, its durability over a thousand years, and the lasting polish. They laud the sculptor and the patron who commissioned it. However, the author laments that in this focus on the creation and its enduring nature, people often overlook the very person it represents – Lord Bahubali, who attained liberation at the very dawn of this era.

The statue is so captivating that it can cause devotees to forget themselves and even the one they have come to worship. This immense statue, erected to connect North and South India, will undoubtedly bring together millions from twenty different states and twenty different languages during the Mahamastakabhishekam. In this collective experience, the author believes, all differences will fade, and people will realize their commonality as worshippers of one divine being. This statue, therefore, symbolizes unity.

Furthermore, the statue is presented as a testament to Bahubali's immense patience and deep meditation. The imagery of creepers growing over his body and serpents making homes in the place where he stood signifies his unwavering focus. Even when his attention momentarily strayed from his soul, he would immediately re-engage with utmost effort, ultimately achieving omniscience and remaining engrossed in it.

A New Perspective on Bahubali's Life and Renunciation:

Dr. Bharilla deliberately avoids recounting the well-known legends and myths surrounding Lord Bahubali, considering them to be repetitive. Instead, he aims to present a new perspective that inspires the path of renunciation that Bahubali himself took at the dawn of the era.

He distinguishes Bahubali's renunciation of ownership as a deliberate act of conquest rather than a compelled relinquishment. This victory in renunciation, he argues, emanates a beauty and detachment that is absent in giving up due to defeat. Bahubali's sacrifice was not born of inability to obtain but from the renunciation of attainment, a consequence of his dispassion. Similarly, his forgiveness was not a strategic move like that of Mahatma Gandhi, but the ornament of a hero.

The monumental statue, the author asserts, represents not just physical strength but also immense inner strength. Bahubali's physical prowess was evident in his battle with his brother Bharat when he was a king. However, this statue depicts him as a supreme ascetic Muni, showcasing his invincible power of penance. Such a proud and resolute personality is rarely seen, even in ancient lore.

Bahubali is described as a selfless, ascetic, detached, and resolute individual who never looked back. When he committed to battle, he remained steadfast, achieving victory. When he turned inwards, he became so engrossed that he never looked outward, vanquishing his karmic enemies and attaining the Lakshmi of infinite virtues, achieving liberation at the beginning of this epoch. Upon embracing Digambarhood, he remained inwardly focused, dedicating himself to his soul's pursuits. For a year, he was either in a state of self-absorption or striving to regain it, completely foregoing the need for food. This state of self-absorption, the author contends, continues even today, with his penance having achieved perfection and remaining so eternally.

The Significance of the Digambar Form:

The author posits that the statue reflects the period when Bahubali was engaged in self-discipline. This unique Jinabimba, in its pure and naked Digambar form, is the supreme symbol of Digambar asceticism. It not only attracts the world towards Digambarhood but also emphasizes that it is not a trivial matter.

The statue, enveloped by vines on Vindhyagiri, might have served a purpose beyond mere artistic representation. It could have been an imposing example of Digambar conduct for lax Digambar monks, especially given the rise of laxity during that period. Citing Acharya Gunabhadra's critique of monks residing in towns, the author suggests that the statue of a Digambar Muni amidst nature could have served as a pointed reminder to those inclined towards urban comforts. He questions why the creator didn't opt for statues of the 24 Tirthankaras or Arhats if not to present an ideal to monks, as Arhats cannot be depicted with vines.

Another significant possibility is that the statue was intended to counter the animosity and skepticism towards Digambar monks. By creating a large, naked Digambar statue in a standing posture, the creator ensured that its nudity was unmistakable and thus resistant to being converted to Shvetambara form. This statue could stand as proof of the unimpeded practice of Digambar monks.

While some might dismiss these interpretations as mere imagination, the author argues that for a statesman and minister of Chammundaraya's intellect, it was not only possible but essential to be mindful of national unity, the ideals of Digambar monks, their freedom of movement, and the unhindered establishment of Digambarism. He further contends that if society readily accepts questionable legends as truth, it should also give due importance to intellectually sound perspectives that are inspiring and guiding.

Learning from Bahubali's Life:

The author concludes by urging readers to understand the significant symbolism of the statue and to learn from it. Doing so will make the celebrations meaningful, foster unity, and encourage the establishment of true Digambarism.

The text then shifts to Bahubali's life, focusing on the Bharat-Bahubali war. The author highlights the ministers' proposal for a non-violent contest between the brothers: eye combat, water combat, and wrestling. He interprets this as a victory of thoughtful ministers over prideful kings, transforming a potentially destructive war over land into a peaceful competition, possibly laying the foundation for competitive sports.

He further analyzes the ministers' diplomacy, suggesting they had already "won" by making Bharat accept the conditions, effectively disarming him. Bharat's realization of his power being tied to his Chakra (celestial discus), not just himself, came only after his defeats in the contests. This led to his enraged activation of the Chakra.

The author believes the core issue was not land but pride and honor. He suggests that a direct, affectionate meeting between Bharat and Bahubali could have resolved the issue amicably. The ministers' strategy of facilitating eye contact (Netra Yuddha) was a way to rekindle their brotherly affection. Bharat's downcast eyes were due to a guilty conscience about seeking land that their father, Lord Rishabhdev, had granted to Bahubali.

The author notes that while Bharat's Chakra did not injure Bahubali, it returned to Bharat's hand, signifying his rightful claim as Chakravarti. This event transformed Bahubali's anger into affection, and subsequently, his affection into detachment (vairagya). Thus, anger transformed into affection, and affection into detachment, leading to Bharat's enthronement as Chakravarti and Bahubali's continued reverence.

The essay concludes with the lesson that mutual problems arising from misunderstandings can be resolved through direct dialogue, preventing unnecessary conflicts. Destructive wars can be transformed into non-violent competitions, saving the world from destruction. The author offers his salutations to Lord Bahubali and expresses his hope that the festival will strengthen unity, enhance the prestige of Digambarism, and inspire everyone to follow Bahubali's path.