Jai Kesariyanathji

Here's a comprehensive summary of the provided Jain text, "Jai Kesariyanathji" by Vinaysagar, in English:

The text discusses the historical significance and ownership dispute of the Kesariyaji (also known as Rishabhdev or Dhulevanath) temple, a prominent Jain pilgrimage site.

Origin and Name:

• The temple is located in Dhuleva, hence the name Dhulevanath, as it houses the idol of Rishabhdev (Adinath).
• It is renowned as Kesariyaji due to the abundance of saffron (kesar) offered there, leading to the idol being known as Kesariyaji.
• The site is described as an Atishay Kshetra (a place of miracles).

Historical Context and Prominence:

• During the 15th-16th centuries, five pilgrimage sites in Mewar held significant prominence: Delwada, Kareda, Ranakpur, Eklingji, and Nathdwara. While Delwada and Kareda lost prominence due to historical upheavals, Ranakpur, Eklingji, and Nathdwara continue to thrive.
• The text notes that the Medpatirthmala, composed by Shri Harikalashyati of the Dharmaghoshgachchha before Maharana Kumbha, does not mention Kesariyaji. The true fame and grandeur of Kesariyaji emerged in the 19th-20th centuries.

The Ownership Dispute and Legal Battle:

• The temple became entangled in a dispute due to disagreements and rigid stances between two communities.
• The matter escalated to the courts, with Padmashri Puratatvacharya Muni Shri Jin Vijayji providing archaeological evidence in his testimony.
• The dispute eventually reached the Supreme Court due to inflexible positions.
• The author condemns the "vigorous dancing" (Taandav Nritya) that ensued after a recent Supreme Court decision, deeming it shameful.

Supreme Court Ruling and Government Mandate:

• According to the Supreme Court's order, the temple is to be recognized as Jain.
• The Rajasthan government is mandated to hand over the temple to the Jain community within four months.
• The author was requested by respected individuals to provide evidence supporting this claim.

Evidence of Jain Ownership and Historical Affiliation:

The author presents evidence from the 19th and 20th centuries:

1. Lavani by Dipvijay Kaviraj Bahadur (Vikram Samvat 1875 / 1818 CE):

   • This work highlights the glory of Kesariyaji.
   • It states that the idol of Adinath (Kesariyaji) is in Dhuleva.
   • The idol is ancient, worshipped by Ravana in the Treta Yuga.
   • After conquering Lanka, Lord Rama brought the idol to Ayodhya, but it became stationary in Ujjain.
   • In Ujjain, it was also worshipped by Shripal, who was cured of leprosy along with 700 others by the idol's ritualistic bathing water.
   • Later, the idol was in Vadod, Vagad country. When a Mughal ruler from Delhi attacked, the idol was secretly moved to the forests of Dhuleva during a fierce battle.
   • The idol was discovered by cowherds and the Sangh, and was repaired with lapsi (a type of porridge).
   • In Samvat 1863 (1806 CE), Maratha forces under Bhau Sadashivrao attacked Mewar, seeking to loot the temple's wealth. The presiding deity Bhairu Dev defended the temple, and with the help of the Bhils, Kesariyaji emerged victorious after a battle where Bhau Sadashiv was wounded.
   • The idol is known as Kesariyaji because it is covered in saffron.

2. Punyacharit by Pandit Nityanandji Shastri (Vikram Samvat 1967 / 1910 CE):

   • This Sanskrit Mahakavya (epic poem) details the life of Pravartini Punyashriji from her birth until 1967.
   • It is noted as the first Sanskrit epic written about a Jain nun.
   • Sarga 11, Shloka 7: In Samvat 1958 (1901 CE), Punyashriji declined an invitation to join a pilgrimage to Siddhachal, stating her intention to visit Kesariyaji.
   • Shlokas 13-19: In Samvat 1959 (1902 CE), Punyashriji, with 18 nuns and a Sangh, visited Kesariyaji and devoutly worshipped the Lord.

3. Shrimajjinkripachandrasurisharitram by Jayasagarsuri (Vikram Samvat 1994 / 1937 CE):

   • This Sanskrit Mahakavya describes the life of Shri Jinkripachandrasuri.
   • Sarga 2, Shlokas 86-87: Kripachandrasuri visited the Dhuleva pilgrimage in Samvat 1952 (1895 CE).
   • Sarga 3, Shlokas 184-188 (Samvat 1980 / 1923 CE):
     • A Sangh from Calcutta, led by Shreshthi Champalal Pyarelal, arrived at the site.
     • At the request of the Sangh leader, Shri Jinkirtisuri (Kripachandrasuri) and his disciples traveled to Kesariyaji.
     • The Acharya and his disciples offered profound devotion and praise to Lord Kesariyaji.
     • They stayed at the site for two months for a specific reason.
     • Crucially, the text states that the ownership of this Chaitya (temple) belongs to the Svetambara Akhil Jain Sangh.
     • An inscription confirming this was found on a wall after extensive searching and was seen by the Maharana and other devotees. This inscription clearly indicated the temple's ownership by the Svetambara Jain Sangh.
   • In Samvat 1980 (1923 CE), Jinkripachandrasuri composed four stanzas (stavan). One stanza narrates the origin of Rishabhdev of Garh Dhuleva, mentioning its presence in Lanka, worship by Ravana, its placement in Ujjain, curing of Shripal, presence in Vadod, and eventual arrival in Dhuleva.

Further Supporting Evidence:

• The author recalls receiving inscriptions related to Kesariyaji from Shri Agarchandji Nahata about 40-45 years prior. Many of these inscriptions indicated that the installed idols were by the Vijaya Gachchhiya (a branch of Maladhar Gachchha) Shri Pujyas.
• The Bijolia branch of the Vijaya Gachchha had influence in Mewar, and their Shri Pujyas (like Shri Sumatisagar Suri, Shri Vinaysagar Suri, Shri Tilaksagar Suri from the 18th-19th centuries) consecrated idols there.

Analogies and Community Reverence:

• The text draws parallels with other sites:
  • Kulapak Tirtha (Tailanganath Kshetra): Rishabhdev is known as Manikya Dev or Manak Dada to the tribal people, who offer devotion during the annual fair.
  • Mahavirji: The Meena tribe considers Mahavirji their deity, revering him with prayers, songs, and leading the chariot during the fair.
• Similarly, Kesariyaji is referred to as Kalababa by the Bhil community. They consider him their primary deity, visiting him for blessings, making vows, and remembering him in all aspects of their lives. There were no restrictions on their entry, darshan, or offerings historically or presently.
• 60-65 years ago, the greeting "Jai Kesariyaji" was common in Mewar and Gorwad regions.
• Large numbers of devotees from Rajasthan, Gujarat, Maharashtra, and other regions used to visit, offering large quantities of saffron, which led to the deity being called Kesariyaji.

Conclusion and Appeal:

• The author reiterates that this pilgrimage site belongs to the Svetambara Jain Sangh.
• The inscription mentioned in the Kripachandrasuri Charitra from Samvat 1980, which indicated Svetambara ownership and was seen by the Maharana, further supports this.
• The author appeals to the Rajasthan government to grant the rights and management of the temple to the Svetambara Jain community as per the law, thus fulfilling their duty successfully.