Jain Parampara Me Kashi

Here's a comprehensive summary of the Jain text "Jain Parampara me Kashi" by Sagarmal Jain:

This book, "Jain Parampara me Kashi," by Sagarmal Jain, meticulously details the profound and enduring significance of Kashi (Varanasi) within the Jain tradition throughout history. The author establishes Kashi as a place of immense importance, primarily due to its status as the birthplace of four Tirthankaras: Suparshva, Chandraprabh, Shreyans, and Parshva. Only Ayodhya, another prominent Jain pilgrimage site, shares this distinction of being the birthplace of multiple Tirthankaras.

The text outlines the specific birthplaces of these Tirthankaras: Suparshva and Parshva in Varanasi itself, Chandraprabh in Chandrapuri (15 km east of Varanasi on the Ganges), and Shreyans in Singhpuri (modern-day Sarnath). While Suparshva, Chandraprabh, and Shreyans belong to pre-historical times, the historical existence of Parshva is strongly supported by mentions in ancient Jain texts like Rishibhashit (3rd century BCE), Acharanga (2nd century BCE), Bhagvati, Uttaradhyayan, and Kalpasutra (around 1st century BCE). These texts refer to Parshva as "Purushadaniya," a term also found in the Buddhist text Anguttara Nikaya. Parshva is identified as the son of King Ashwasena of Varanasi, with his era placed in the 9th-8th century BCE, possibly linked to the Haryashva mentioned in the Puranas.

The book highlights the prominent disciples and followers of Parshva who were associated with Varanasi, including his chief disciple Aryadatta, the principal Aryā Pushpachula, householder devotees like Suvrata, and householder female devotees like Sunanda. Som, a learned son of a Brahmin from Varanasi, is mentioned as a chief Gandhara (disciple) of Parshva, also appearing in Rishibhashit. The text clarifies that the claim of only four Ganas (groups of disciples) and four Gandharas for Parshvanath, as suggested by Motichandra, is erroneous.

The narrative delves into the Katha (story) of the dispute between Parshva and the ascetic Kamatha in Varanasi, a significant event in Jain literature. The term 'Parashavah' in the Baudhayana Dharmasutra is speculated to be related to Parshva's followers. The Gnyatadharmakatha (1st century CE) mentions the renunciation of several distinguished daughters of merchants from Varanasi, including Ila, Satera, Saudamini, Indra, Dhanna, and Vidyuta. The Uttaradhyayan also records the renunciation of the King of Kashi. While the Mahavagga and Mahabharata also mention the King of Kashi, the Antakritadashang speaks of King Alak (Alakh) of Kashi renouncing under Mahavira. Other kings of Kashi mentioned in Jain literature, such as Shankh, Katak, and Dharmaruci, are placed before Mahavira and Parshva, making their historicity uncertain.

During Mahavira's time, the book notes that King Jitsatru of Kashi is mentioned alongside Alak (Alakh) in the Upasakdashang. However, Jitsatru is considered a common epithet, making historical conclusions difficult. Prominent householder devotees of Mahavira from Varanasi included Choolanipita and Suradev, both successful merchants, whose wealth and devotion are detailed in the Upasakdashang. Mahavira himself visited Varanasi, and chapters in the Uttaradhyayan Sutra featuring Harikeshi and Yagñiya are also linked to Varanasi, critiquing casteism and ritualism. The text suggests that from Parshvanath's era to the present, Jainism has faced significant struggles for its existence in Varanasi.

The book then explores the geographical depiction of Kashi in Jain Agamas. The PrajnapanA classifies Kashi as a janpada (region) with Varanasi as its capital. Its borders are described as Vatsa in the west, Magadha in the east, Videha in the north, and Kosala in the south. Buddhist texts, however, place Kosala north of Kashi. The Gnyatadharmakatha situates the Ganges to the northeast of Varanasi and mentions a pond called "Mrutaganga teerdrad" (dead river pond). The author discusses the possible interpretation of this to align with the actual flow of the Ganges near Rajghat. The term 'Mayang' in the Uttaradhyayan Churni is interpreted as Mrutaganga, suggesting a former branch of the Ganges that became stagnant. The possibility of 'Mayan' referring to a settlement of Matanga (outcastes) near a pond on the Ganges bank is also explored, as the Uttaradhyayan Niyukti mentions their settlement nearby. Jain Agamas also mention gardens and groves near Varanasi, such as Ashrampad, Koshak, Ambasalvan, Kamamahavan, and Tinduk. The Aupapatik Sutra refers to various ascetics residing by the Ganges, indicating the religious diversity of the era.

Notably, the text states that Jain Agamas do not mention Varanasi as a city of Shiva, except for a 14th-century mention in Vividhatirthakalpa. Ancient references point to the prevalence of Yaksha worship. The Uttaradhyayan Niyukti mentions the shrine of Gando Yaksha in the Tinduk garden to the northeast of Varanasi. This Yaksha is said to have been pleased with the Jain monk Harikeshibal, who belonged to the Chandala caste. The story, detailed in the Uttaradhyayan Sutra and its commentary, highlights that Yaksha worship was not as opposed by the Shramana tradition as violent sacrifices were. The redefined spiritual meaning of sacrifice in the Uttaradhyayan is compared to that in the Mahabharata, suggesting a potential link between the Gandyaksha and Harikeshi Yaksha. The Matsya Purana also narrates the story of Harikeshi Yaksha as a virtuous ascetic, but portrays him as a devotee of Shiva. The author asserts that the Uttaradhyayan story is older than the Matsya Purana, with both texts adapting a common source.

The book emphasizes that Jainism has always opposed ritualism and casteism, citing three key incidents linked to Varanasi: the conflict between Parshva and Kamatha, the opposition of Harikeshibal to rituals and casteism, and the dispute between Jayaghosh and Vijayaghosh, which redefined Brahminhood based on conduct rather than birth. These conflicts, primarily concerning ritualistic traditions, are discussed as a testament to Jainism's emphasis on inner purity, self-control, and knowledge over external rituals.

The text touches upon the status of Jains in Varanasi during the Gupta period, mentioning archaeological evidence like a statue of Rishabhdev from Rajghat and a copperplate inscription from Pahadpur (479 CE) indicating the existence of a Jain settlement and a Jin-temple named Batgohli Vihar. The influence of the Yapaniya sect in Varanasi during this period is also noted, similar to Mathura.

A significant event from the Gupta period involves the Jain scholar Samantabhadra. According to Jain tradition, he came to Varanasi from the south for his studies and took up the role of a priest in a Shiva temple due to the overwhelming influence of Brahmins and the perceived insignificance of the Jain community or the inability to study Vedic traditions as a Jain monk. He is said to have composed the Svayambhustotra and miraculously produced a four-faced image of Chandraprabha from a Shiva lingam to protect his reputation. This narrative suggests the challenges faced by Jains in pursuing knowledge in Varanasi, even requiring them to adopt disguises.

The book details the availability of Jain statues from the 5th-8th centuries CE, including those of Mahavira, Neminath, Ajitanath, and Parshvanath, housed in local museums, confirming the presence of Jain temples and a community during that era. Further archaeological evidence from the 9th to 11th centuries includes statues of Vimalnath, Rishabhnath, and a Tirthankara's head, with their dating attributed to Dr. Maruti Nandan Prasad Tiwari.

Information from the 12th to 14th centuries comes from Prabandhakosh and Vividhatirthakalpa. Prabandhakosh mentions the renovation of Jain temples in Varanasi by King Govindachandra and his son Vijayachandra, as well as by Tejpal-Vastupal. Vividhatirthakalpa reiterates earlier legends and adds the story of Harishchandra. This text provides insights into 14th-century Varanasi, describing it as a center of learning, populated by ascetics and Brahmins, and divided into four parts: Deva Varanasi (housing the Vishwanath temple and Jain idols), Rajdhani Varanasi (inhabited by Yavanas), Madan Varanasi, and Vijaya Varanasi. The author speculates on the modern locations of Madan Varanasi (possibly Madanpura) and Vijaya Varanasi (perhaps near Bhelupur).

Evidence from the 15th to 17th centuries includes statues in present-day temples and manuscripts in Jain collections. The autobiography of Banarsi Das, Ardhakathanak, provides glimpses into 16th-century Varanasi, including an incident involving the arrest of jewelers by the subedar of Jaunpur in 1598.

In the 17th century, the Shvetambara Jain monk Upadhyay Yashovijay came to Varanasi for his studies, underscoring its continued importance as a center of learning. The text notes the presence of Jain statues and manuscripts from the 16th to 18th centuries, though detailed information is scarce.

In the first half of the 19th century, Varanasi had a significant Jain population. Bishop Heber's account mentions internal disputes among Jains and describes his permitted entry into a Jain temple, his meeting with a Jain guru, and the reception he received.

The late 19th and early 20th centuries saw efforts by Jain acharyas to establish Varanasi as a center for Jain learning. Faced with the reluctance of Brahmin teachers to impart their knowledge to Jains, options included studying incognito or establishing independent Jain learning centers. Ganesh Varni and Vijaydharmasuri founded Yashovijay Pathshala and Syadvada Mahavidyalaya, respectively. Prominent scholars like Pt. Sukhlalji and Pt. Becherdasji emerged from Yashovijay Pathshala, while Pt. Kailashchandraji and others from the Digambara tradition are products of Syadvada Mahavidyalaya. Although Yashovijay Pathshala had a shorter lifespan, its alumni, like Pt. Sukhlalji, became influential, leading to the establishment of Parshvanath Vidyashram, a prominent center for advanced Jain studies in Varanasi.

In conclusion, the book establishes that Jains have had a continuous presence in Varanasi for approximately twenty-eight centuries, from the era of Parshvanath to the present day. Varanasi has played a crucial role in the development of Jain learning and art.