Jain Agamo Ma Krushna Ane Dwarka - Book Summary

This document is a comprehensive summary of the Jain perspective on Krishna and Dwarka, as presented in the book "Jain Agamo ma Krushna ane Dwarka" by Nilanjana Shah. The author explores the information available about Krishna and his city, Dwarka, within the ancient Jain scriptures (Agamas) and subsequent commentaries, comparing it with the more widely known Puranic and Mahabharata narratives.

Here's a breakdown of the key themes and information presented:

1. Krishna as the Ninth Vasudeva:

Jain Agamas frequently list nine Vasudevas, with Krishna identified as the ninth.
His lineage is traced through his parents, Devaki and Vasudeva, and his adversary, Jarasandha.
He is considered a contemporary of the 22nd Tirthankara, Neminatha.
Krishna is often referred to as "Krishna Vasudeva" and his brother as Baladeva (Ram).
The text notes a mention of a "Kapila Vasudeva" in the Gnyatadharmakathanga Sutra, who is said to have met Krishna.

2. Krishna's Ancestors and Lineage:

Unlike Puranic traditions, Jain Agamas do not provide a detailed genealogy of Krishna's ancestors, nor do they explicitly name Yadu as an ancestor.
Vasudeva is referred to as a "Dasharha."
The text discusses various lists of sons of Andhakavrishni and mentions Vasudeva as their youngest son in the Vasudevahindi.
It highlights that in Jain tradition, the concepts of Andhakas, Bhojas, and Vrishnis (Yadava clans) seem to have merged.

3. Vasudeva's Wives and Sons:

Jain Agamas mention Vasudeva having three wives: Dharini, Devaki, and Rohini.
Krishna is described as Devaki's seventh son. The narrative includes details about Devaki's earlier children being replaced by Hari Negameshi and Krishna obtaining his brother Gajasukumar through devotion.
The text contrasts this with Puranic traditions, which mention 11 wives for Vasudeva, with Rohini and Devaki being common to both traditions.
There's a mention of Jaraj, a son of Vasudeva from a maid named Vanaraji, who is speculated to be the same Jara who killed Krishna.

4. Krishna's Physical Attributes and Emblems:

Jain texts describe Krishna's height as ten Dhanush (bows), his lifespan as a thousand years, his complexion as dark, and his garments as yellow.
His chest is described as bearing the Srivatsa mark.
Like Puranic traditions, Jain texts depict him carrying a conch, discus, and mace.
His conch is named Panchajanya, and his bow is Sharda.
The text notes that Jain traditions do not depict Krishna using the Sudarshana Chakra in critical situations like Draupadi's abduction.

5. Krishna's Musical Instruments (Bheris):

Jain Agamas mention six types of musical instruments (bheris) associated with Krishna: Agamika, Uttipta, Kaumudi, Ashivopashamani, Samudanik, and Sannahik.
The first four were divine and kept in Dwarka's Sudharma Sabha.
The Ashivopashamani bheri had a special property of curing diseases within a twelve-yojana radius when played every six months. The story of how Krishna acquired this bheri is known as the Chandankatha.

6. Krishna's Virtues and Deeds:

Krishna is described as having infinite virtues, being counted among the 54 great men, considered excellent in terms of qualities, and a prominent figure among his contemporaries in valor.
He is characterized as glorious, ungrudging, compassionate, steady, dignified, and a skilled archer.
Instances of his compassion are cited, such as helping an old man and showing mercy to Jarajakumar.
His ability to overcome anger is also highlighted, with a story of him admiring the teeth of a dead dog placed in his path by a god.

7. Krishna's Prowess and Achievements:

While Mahabharata and Puranas detail his exploits in Vraja, Mathura, and Dwarka (like killing Kansa, Naraka, Bana, Shishupala, and abducting Rukmini), Jain Agamas mention fewer of these.
The Pravyakaraṇa Sutra mentions his killing of Chanura and Arishta, Keshi, Naga-daman, Yamalarjuna-bhanjan, Shakuni and Putana, Kansa's crown-breaking, and Jarasandha's pride-breaking.
Jain Agamas describe Krishna's heroic act of rescuing Draupadi from Amaraka, crossing the Lavan sea and destroying Amaraka city in the form of Narasimha.
In contrast, Mahabharata describes Jayadratha abducting Draupadi, with no mention of Krishna.

8. Krishna as the King of Dwarka:

According to Jain tradition, Krishna was the king of Dwarka.
He held dominion over numerous groups, including kings, princes, warriors, and queens.
The text indicates that in Dwarka, there might have been a republican form of governance, where all assembly members were called "kings."
The Puranic tradition, however, states Krishna never desired to be a king, though he was predicted to become an overlord of kings.

9. Krishna's Chief Queens and Sons:

Jain Agamas mention Krishna marrying 16,000 queens, the reason for which is not elaborated in detail, but the Puranic tradition links it to his rescue of women imprisoned by Narakasura.
Eight chief queens are named: Padmavati, Gauri, Gandhari, Lakshmana, Susima, Jambavati, Satyabhama, and Rukmini. Padmavati is considered the primary queen in one text.
Rukmini is considered the chief queen in other Jain texts.
The text notes that in ancient Jain texts, only Rukmini and Jambavati are frequently mentioned among his queens.
His sons, Pradyumna and Samba, are also mentioned, with Samba being associated with mischievous behavior.

10. Krishna and the Pandavas:

Both Jain and Puranic traditions consider the Pandavas as Krishna's maternal cousins and friends.
This relationship explains why Kunti and Draupadi sought Krishna's help during the abduction of Draupadi and the Pandavas' exile.
The friendship between Krishna and the Pandavas seems to have originated from Draupadi's Swayamvara (marriage selection ceremony).

11. Krishna and Arishtanemi:

Jain Agamas present Krishna and Arishtanemi as contemporaries and show them meeting on several occasions as Dwarka was their shared land of karma.
Vasudeva and Samudravijaya (Arishtanemi's father) were brothers, making Krishna and Arishtanemi cousins.
The text highlights that Krishna requested Rajimati's hand for Arishtanemi from her father.
Krishna frequently visited Arishtanemi for his sermons and learned about the future destruction of Dwarka and his own demise from him.
A story is recounted where Arishtanemi blows Krishna's conch and strings his bow in Krishna's armoury, causing Krishna to fear a rival.

12. Krishna's Regret and Death:

When Arishtanemi foretold the destruction of Dwarka and Krishna's death, Krishna expressed regret for being entangled in worldly pleasures and contemplated taking initiation. Arishtanemi consoled him, stating it was impossible for Vasudeva Krishna to renounce his wealth.
Krishna is described as repenting at the end of his life.
According to Jain Agamas, Krishna died in the Kautumbāranya forest after being pierced by an arrow from Jarajakumar.
The text provides a detailed account of this event, including Krishna being asleep, mistaken for a deer by Jara, and shot.
This account differs significantly from the Puranic version where Krishna is shot in the foot by Jara the hunter, due to a curse from Gandhari.

13. Krishna's Destination (Gati):

Due to his "nidana" (vow made with a specific intention), Jain Agamas describe Krishna as "adogami" (moving downwards), meaning destined for hell.
He is predicted to be reborn in the third hell (Valukaprabha) and later as the 12th Tirthankara, Amama, in Shatadhara city.
The Puranic tradition states Krishna went to heaven after his death.

14. Dwarka in Jain Agamas:

Dwarka is referred to as "Baravai," "Baravati," or "Baramati" in Prakrit and "Dharavati" in Sanskrit.
The city is described as 12 yojanas long and 9 yojanas wide, pleasing to the mind, and comparable to Alkapuri.
It was built by Dhanapati.
The Raivatak mountain was located to the northeast of the city, and the Nandana garden with the shrine of the Yaksha Surapriya was nearby.
The famous Sudharma Sabha of the Yadavas is mentioned in connection with Krishna's musical instruments.
The text contrasts the Jain and Puranic accounts of Dwarka's construction and its relationship with the Raivatak mountain and the sea. While Puranic traditions suggest Krishna built Dwarka on the site of Kushasthali, the Jain tradition also mentions its construction and relation to Raivatak.
The proximity of Dwarka and Raivatak is a significant point, leading to scholarly debate about the exact location of ancient Dwarka.
The Jain Agamas do not initially mention Dwarka's connection to the sea, but later texts suggest a waterway between Dwarka and Veraval, implying a coastal location. This aligns with some Puranic accounts but contradicts others.

15. Destruction of Dwarka:

Jain Agamas predict the destruction of Dwarka due to fire, wine, and the anger of the sage Daipayana (or Kaipayan).
A detailed account from the Uttradyayana Sutra Churni describes how the Yadavas hid all intoxicants. When Samba and other princes consumed them, they disturbed Daipayana, who, in anger, cursed the city's destruction.
The text states that after 12 years, Dwarka was burned by fire, with only Krishna and Balrama surviving.
This account of destruction by fire differs from the Puranic tradition, which attributes the destruction to the sea submerging the city, supported by archaeological evidence.

Conclusion: The study concludes that while both Jain and Puranic traditions hold Krishna in high regard, Jain tradition uniquely highlights Tirthankaras like Rishabhadeva and Arishtanemi, who are largely absent in Puranic narratives about Krishna. The Jain perspective on Krishna and Dwarka offers a distinct viewpoint, sometimes differing from and sometimes complementing Puranic accounts, thus providing valuable material for understanding this important historical and religious figure.