Gujarat Me Jain Dharm Aur Jain Kala

Here is a comprehensive summary in English of the provided Jain text, "Gujarat Me Jain Dharm Aur Jain Kala" by Harihar Sinh:

Gujarat Me Jain Dharm Aur Jain Kala (Jainism and Jain Art in Gujarat)

This text explores the historical presence and significant influence of Jainism and Jain art in Gujarat, a region that, while not the birthplace of any Tirthankara, holds deep religious importance for Jains.

Ancient Roots and Early Influence:

• Religious Significance: Gujarat is considered holy by Jains due to its association with the first Tirthankara, Rishabhdev, who is said to have preached on Shatrunjayagiri in Saurashtra. The 22nd Tirthankara, Neminath, attained his Mahabhinishkramana (great renunciation), Kevalgyana (omniscience), and Nirvana (liberation) on Raivataka Giri (Girnar). These sites have been centers of temple construction since ancient times.
• Mauryan Period: Jainism's connection with Gujarat likely began in the 4th century BCE when Acharya Bhadrabahu, accompanying Emperor Chandragupta Maurya, traveled through Girnar. Emperor Samprati is highlighted as a devout Jain follower, comparable to Ashoka's role in Buddhism. Samprati led a Jain Sangha of 5000 ascetics, including Acharya Suhasti, from Ujjain to Shatrunjaya, significantly contributing to Jainism's upliftment.
• Pre-Christian Era: By the 1st century BCE, Jainism had a considerable presence. The Kalakacharya Katha mentions Acharya Kalak preaching Jainism in Bharuch. A significant event was Acharya Khaput of Bharuch defeating Buddhists in a religious debate.

Evidence from Inscriptions and Art:

• Kshatrapa Period (2nd Century CE): The Junagadh inscription of Jayadaman's grandson provides concrete proof of Jainism's presence. It mentions individuals who attained Kevalgyana and liberation from birth and death, using distinct Jain terminology. The inscription's location in a cave and the use of Jain symbols like Swastika, Bhadrasana, and Nandipada on the cave and Baba Pyara caves suggest these were likely inhabited by Jain ascetics. These symbols, considered auspicious, are also found on Jain stupas in Mathura.
• Gupta Period: Valabhi in Saurashtra became a major center of Jainism. According to the Shvetambara tradition, a council of Jain ascetics was held in Valabhi in 454 CE or 467 CE, presided over by Devardhigani Kshama-shraman, where the Jain Agamas were finally compiled and written down. Archaeological evidence, such as bronze Jain sculptures found in Akota (now in the Baroda Museum), depicts Rishabhdev and Jivanta Swami in Gupta-era style, adorned with dhotis and ornaments. Their unclothed depiction suggests the dominance of the Shvetambara tradition by this time.

Flourishing Under Various Dynasties:

• Maitraka Rulers of Valabhi: Jainism thrived under the Maitrakas. The gifting of a copy of the Visheshavashyakabhashya in 609 CE to a Jain temple in Valabhi attests to this. Mallavadi, the author of Nayachakra, defeated Buddhists in a debate, earning the title 'Vadi' (debater). Jain pattavalis (lineages) mention the transfer of Jain idols to Shri-mala during Valabhi's destruction and the protection of the Sangha by Gandharva-vadivetala Shantisuri. Acharya Dhaneshwar Suri, contemporary to Valabhi ruler Shiladitya, influenced him to embrace Jainism, expel Buddhists, and establish Jain chaityas (temples) at pilgrimage sites. Bronze Jain sculptures from Mahudi, Lilvadev, Vasantgarh, Valabhi, and cave sculptures from Dhank further indicate Jainism's influence during this period.
• Gurjar Kings of Nandipuri: Jainism gained prominence, with rulers like Jayabhat I and Dadda II adopting titles like 'Veetaraag' and 'Prashantarag', reflecting Jain ideals. This suggests a strong influence of Jainism, possibly bestowed by Jain followers on rulers whose primary religion was Sun worship.
• Chaulukyas/Solankis: This period marks the zenith of Jainism in Gujarat. While the founder, Mularaja, was a Shaivite, he was liberal towards Jainism, granting land for the maintenance of a Jain temple. He also built a Jain temple in his capital, Anahilpatak. His successors, Chamundaraja and Durlabharaja, continued to patronize Jainism. Durlabharaja, influenced by Jain philosopher Jineshwara Suri, embraced Jain principles and opposed Buddhist monism. Numerous Jain temples were built during this era, though only the Jain temple at Than remains. Bhima I, though Shaivite, did not hinder Jainism's progress, as evidenced by the magnificent Rishabhdev Temple at Mount Abu built by his minister Vimalshah.
• Karna: Jain monk Abhayatilak Suri was honored with the title 'Maldhari' by Karna. The Shantinath temple at Kumbhariya likely dates to this period.
• Siddharaja Jayasimha: Jainism received immense encouragement. Despite being a Shaivite, he respected Jain acharyas like Abhayadev Suri and Hemchandracharya. Jain ministers served in his cabinet. The text notes that Shvetambara Jainism became the dominant religion in Gujarat during his reign, following a significant debate where Shvetambara Acharya Devachandra Suri defeated Digambara Acharya Kumudachandra, leading to the Digambaras leaving Gujarat. The prevalence of Shvetambara temples and inscriptions compared to the scarcity of Digambara archaeological remains supports this.
• Kumarapala: Jainism reached its peak under Kumarapala, who was its most ardent patron. Initially a Shaivite, he was deeply influenced by Acharya Hemachandra, adopting the title 'Paramarhat'. He famously proclaimed 'Amar' (non-violence) and enacted decrees against animal sacrifice on specific days and festivals, even discouraging animal sacrifices to Hindu deities. His patronage led to the construction of numerous Jain temples across Gujarat, including the renowned Ajitnath temple at Taranga, and extensive renovations of existing ones. He also undertook pilgrimes to Shatrunjaya and Girnar.

Later Periods and Enduring Legacy:

• Ajayapala: Kumarapala's son, Ajayapala, was a staunch Shaivite who persecuted Jains and destroyed their temples. However, Jainism continued to flourish, supported by wealthy Jain ministers like Vastupala and Tejapala.
• Vastupala and Tejapala: These ministers were significant patrons, building numerous Jain temples at important pilgrimage sites like Shatrunjaya and Arbuda-chala, as well as in major cities. Their extensive temple construction and renovation efforts are well-documented, and the Jain temples they built at Girnar and Abu are still admired today. Vastupala's devotion is also evident in his establishment of Jain bhandaras (libraries).
• Vaghela Dynasty: Following the end of Chalukya rule in 1242 CE, the Vaghela dynasty continued the tradition of Jain patronage. Jagadusha continued the practice of building Jain temples and supporting pilgrimage sites. Another Jain merchant, Pethad, also built Jain temples.
• 13th Century Dominance: By the 13th century, Gujarat had become a significant center of Shvetambara Jainism. All Jain temples from this period belong to the Shvetambara tradition, housing idols of Tirthankaras. The sustained patronage of Solanki kings and the support of the populace have ensured that Shvetambara Jainism remains a prominent religion in Gujarat to this day.

In conclusion, "Gujarat Me Jain Dharm Aur Jain Kala" meticulously traces the historical trajectory of Jainism in Gujarat, highlighting its deep-rooted presence, significant artistic contributions, and its evolution into a major religious and cultural force in the region, particularly under the patronage of various dynasties and influential figures.