Jain Tirthsthan Taranga Ek Prachin Nagri - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Tirthsthan Taranga Ek Prachin Nagri," in English, covering the key points from each page:

Book Title: Jain Tirthsthan Taranga: Ek Prachin Nagri (Jain Pilgrimage Site Taranga: An Ancient City) Author(s): Ramanlal Mehta, Kanubhai V Sheth Publisher: ZZ_Anusandhan

Overall Summary:

This text explores the ancient city of Taranga, identified as a significant Jain pilgrimage site in Gujarat, India. It delves into its geographical location, historical context, linguistic origins, and archaeological evidence of human settlement dating back over a thousand years. The book suggests that the current Adinath temple complex is located at the heart of this ancient city, highlighting the deep-rooted Jain presence and importance of Taranga.

Page 1: Introduction and Geography

Location: Taranga (also known as Darasar) is situated in the Kheralu taluka of Mehsana district in Gujarat. It is well-connected by the Gujarat State Transport Service bus routes and the Mehsana-Taranga railway line.
Surroundings: The text details its geographical neighbors, including Bhempora and Timba to the north, Khodamali to the northeast, the Sabarmati River about five to six kilometers to the east, Hadol to the southeast, Kanoriya and Kunda to the south, Rajpur to the southwest, and Karadi and Taranga Station to the west.
Topography: Taranga mountain rises approximately 364 meters above sea level and 150-200 meters above the surrounding plains. It is part of the Aravalli mountain range and features granite formations. The terrain is characterized by weathered caves and rock shelters formed by wind and erosion. Windblown sand dunes and ridges are also present. The western side of the mountain is steeper and less suitable for settlement, leading to settlements found near riverbanks or on plateaus like Vaghani, with rock shelters providing evidence of habitation. The text mentions a small temple dedicated to Tara or Dharani Mata and the Jogidani cave as notable features.
Eastern Side: The geographical conditions change on the eastern side of the mountain. Here, a somewhat triangular valley exists between two ridges, covered with windblown sand. The lower parts of this valley are less steep. Valleys formed by monsoon streams widen the area, and the rock faces on either side are relatively smooth and could be leveled for settlement. These conditions indicate suitability for human habitation.
Historical Context: The area near the Sabarmati River and Taranga does not appear to be primarily a Solanki dynasty center, but it was located on the eastern border, likely within the territory of the Parmars of Abu and later the Chauhans. This strategic location on the borders of these kingdoms gave Taranga significant military importance.

Page 2: Linguistic Significance and Archaeological Evidence

Linguistic Clues: The military significance of Taranga is also reflected in its name. Inscriptions found in the Taranga temples mention "Tarangk." The word likely derives from a root verb signifying "protection" or "salvation" (possibly related to the Sanskrit root "rk" from the Paniniya Dhatu Patha). The suffix "-k" was potentially dropped to form the name "Taranga."
Archaeological Support: Local archaeological findings support the theory of human settlement. Scattered remains of houses, pathways, sculptures, and terracotta artifacts indicate a past habitation. These remains are often surrounded by fortifications, with evidence of repairs to gateways.
Housing and Construction: Specific characteristics of settlement near the Adinath temple include leveled slopes at the mountain's base, where houses were constructed. This involved leveling the ground by building stone walls. Remains of such leveled ground and walls, often made of locally quarried granite, are found on both sides of the Adinath temple and to the west. The walls are constructed with intersecting stone blocks, sometimes with larger lower walls supporting smaller upper walls. These walls are made of both stone and bricks.
Brick Analysis: While many brick walls are in ruins, some are well-preserved. The bricks measure approximately 45x30x7 cm. This size can be compared to bricks used in the stupa at Devan Mori and other contemporary constructions. Bricks from the Solanki era were typically 37.5x30x7 cm, and Sultanate-era bricks were 30x22.5x7 cm. The size of the bricks found at Taranga suggests a tradition dating back over 1500 years.
Household Items: Remains of terracotta pipes and pottery, such as "thapla" (pipes with raised edges similar to modern roofing tiles), have been found. These "thapla" have higher edges than those found at Devan Mori, suggesting they are from a later, but still contemporary, period. This indicates that the houses in this settlement are over a thousand years old. Shards of earthenware bowls, betel nut cutters, and pots also suggest a similar age, placing the settlement approximately 1000-1200 years ago.

Page 3: Settlement Timeline and Location

Settlement Period: The evidence suggests a settlement of a small village or town existed here, with some remains dating back to the 10th/11th century CE. This implies that the process of human settlement at Taranga began several centuries before the construction of the Adinath temple.
Roads and Pathways: Evidence indicates an integration of the main east-west road with pathways leading to houses and tanks at the mountain's base. There are also indications of internal pathways within the fortifications. Some of these pathways appear to be systematically constructed staircases for ascent and descent towards the houses.
Indications of Early Habitation: The presence of these routes, houses, and household items points to human settlement at Taranga over a thousand years ago.
Location of Ancient City: Analyzing the overall context, it is clear that the present-day Adinath temple complex is situated at the central location of the ancient Taranga city, south of the main road. Therefore, this temple should be considered a significant religious site or chaitya of the ancient Taranga city.
Jain Significance: The evidence strongly suggests a substantial Jain population and significant Jain activity within this ancient city. The Adinath temple was not merely a pilgrimage site on the mountain but also a principal religious center of the ancient Taranga city, an aspect that warrants further investigation.

Page 4: Siddhasen Divakar and Apabhramsa Poetry

Siddhasen Divakar's Character: The text shifts to discuss the life of the Jain monk Siddhasen Divakar. It recounts an incident where Siddhasen Divakar, after receiving royal patronage, became lax in his monastic discipline, leading to a decline in strict adherence to the rules within his sect (gachha).
Vriddhavadi's Intervention: To awaken Siddhasen Divakar, the elder monk Vriddhavadi disguised himself and visited him. Vriddhavadi requested Siddhasen to explain a verse that he claimed not to understand. The verse was in Prakrit.
Misunderstanding and Revelation: Siddhasen Divakar could not grasp the verse's meaning. The visitor then explained its essence, emphasizing the importance of not transgressing vows and adhering strictly to monastic life. Siddhasen realized that the visitor was none other than his guru, Vriddhavadi.
Apabhramsa Verse and Interpretation: The verse presented in the narrative is in Apabhramsa. The text notes potential inaccuracies in the meter and language of the verse as it is recorded. A possible corrected version of the verse is provided: "Do not pluck flowers that are not yet bloomed, do not ruin gardens. Worship the stainless one with mental flowers; why do you wander from one forest to another?" The verse advises against external worship with physical flowers and instead promotes mental devotion.
Multiple Interpretations: The text notes that while one interpretation suggests prioritizing mental worship over external rituals, in the context of Rajshekhar Suri's narrative, the verse carries a satirical undertone. Prabhachandra Suri, however, presented three different interpretations of the verse, highlighting Vriddhavadi's profound understanding.
Doubt about Verse's Relevance: Due to these discrepancies, the author expresses doubt whether this particular verse was originally intended for the discussed context, suggesting that chroniclers often incorporated popular sayings into biographies to embellish them.

Page 5: Religious Verses and Apabhramsa Influence

Further Tradition of Siddhasen Divakar: The tradition of integrating moral sayings into the biographies of figures like Siddhasen Divakar extends to later literature. The text refers to the "Aakhyanak-Mani-Kosh-Vritti" by Amradeva Suri (1133 CE), which contains an anecdote about a debate between Siddhasen and Vriddhavadi in front of cowherds.
Vriddhavadi's Apabhramsa Verse: In this debate, Vriddhavadi presents his argument through an Apabhramsa verse. The text clarifies that while some may consider the verse to be in a fragmented "Radda" meter, it is likely presented in its complete form. The Apabhramsa verse is quoted: "The Dharma is the lord of all beings; without Dharma, there is no existence. Wealth and grain are obtained through the grace of Dharma. Cursed be the birth of one who, staying outside the letters of Dharma, has not made Dharma their good friend while wandering in the world, making the earth a burden by merely filling their bellies."
Comparison with Swayambhu's Verse: The text draws a parallel with a verse from Swayambhu's "Swayambhu Chhand" (late 9th century CE), which describes a person whose existence brings no comfort or fear to others and whose legacy does not even fill a cave. The comparison highlights shared phrases like "dhiratthu tena jayanam" (cursed be that birth) and "pa-purana-purisena" (one who merely fills their belly).
Influence of Swayambhu: The text concludes that Amradeva Suri's verse on Dharma is likely influenced by Swayambhu's verse concerning the unaccomplished son. This suggests a literary tradition where earlier works inspired later compositions in the Jain literary landscape.