Jainaism In Ancient Bengal

Here's a comprehensive summary of R. C. Majumdar's "Jainism in Ancient Bengal," based on the provided text:

Early Encounters and Challenges:

The initial contact between Bengal and Jainism was marked by hostility, as documented in the Acârânga Sūtra. When Mahavira, the founder of Jainism, wandered as a naked mendicant in Radha (western Bengal), he was attacked by the local population. This maltreatment of ascetics, including being set upon by dogs, was not unique to Mahavira but was a common experience in "Ladha," described as a difficult and pathless land. The Ajivikas, another sect of ascetics, also faced similar hardships and carried staffs for protection.

Discrepancies in Canonical Accounts and Geographical Debates:

The text highlights a scholarly debate surrounding Mahavira's stay in Radha, particularly concerning the location of "Paniyabhūmi." The Bhagavati Sūtra states Mahavira and Gosala (founder of the Ajivikas) lived together at Paniyabhūmi for six years, potentially suggesting a base in Radha. However, this conflicts with the Kalpa Sūtra, which mentions only one rainy season spent in Paniyabhūmi. Attempts to reconcile this discrepancy, such as interpreting "Paniyabhūmi" as ablative rather than locative or identifying it with Vajjabhūmi (in Radha) based on a commentator's view, are discussed. This leads to a dilemma: if Paniyabhūmi was near Nalanda as some interpretations suggest, it casts doubt on Mahavira's extensive stay in Radha. However, the Acârânga Sūtra and Jinadása's Cūrṇi (a commentary, likely from the 7th century AD) corroborate Mahavira's visit to Radha. The author tentatively accepts a tradition that Mahavira spent a significant period in Radha.

Jinadása's Itinerary and Cultural Context:

Jinadása's detailed itinerary suggests Mahavira visited Radha twice. The first visit involved an encounter with robbers, while the second saw him spending a rainy season in Vajjabhūmi, again facing mistreatment from locals. Jinadása attributes the rudeness to a non-Aryan tradition. However, Majumdar argues that ill-treatment of ascetics was not confined to Radha; Gosala and Mahavira faced similar indignities in other regions as well. He suggests that the nakedness of Jain ascetics might have been repulsive to people of good taste and culture, making their reception in Radha less surprising solely on the basis of them being "non-Aryan." The text notes that some Jaina texts portray allied peoples of Anga and Vanga in a positive light, even considering them "Arya peoples."

Indirect Evidence and Early Influence:

• Hathigumbha Inscription of Khāravela: This inscription (4th century BC) indicates the Nanda dynasty, rulers of the Gangaridai (Bengal), possessed a Jina image taken from Kalinga. This suggests a leaning towards Jainism in Bengal, either by the king or the people, especially since Khāravela himself was a Jaina.
• Divyāvadāna: This text records a tradition that the Nirgrantha (Jaina) religion was established in Pundra (North Bengal) during Ashoka's reign (3rd century BC). While a story involving the massacre of 18,000 Ajivikas due to a painted depiction of Buddha bowing to a Nirgrantha is likely an echo, it points to Jainism's flourishing presence.
• Kalpa Sūtra: The establishment of Jaina schools (gaņas) named after places in Bengal, such as Tāmraliptika, Koțivarsiya, and Pundravardhanīya, indicates strong Jaina influence in north, west, and south Bengal, likely by the 1st century AD.
• Mathura Inscription: An inscription from the Kushana era (around 150 AD) mentions a Jaina monk from Rārā (likely Radha).

Growth and Prominence in Later Periods:

• Paharpur Copper-Plate Grant (479 AD): This grant from North Bengal confirms the existence of a Jaina temple and monastery, supported by a Brahmin couple. It demonstrates reverence for Jaina Arhats even among non-Jainas.
• Hiuen Tsang's Account (c. 638 AD): The Chinese pilgrim describes Jainism as the dominant religion in two important states of Bengal. In Pundravardhana (North Bengal) and Samatata (Lower Bengal), he notes the "Digambara Nirgranthas" were "very numerous," implying they were either the majority of the non-Buddhist population or the most numerous among the non-Buddhist ascetics.

Decline and Later Period:

After the 7th century AD, definite information about Jainism's position in Bengal becomes scarce. While Jaina images from this period are found, the number is small, and epigraphic records are lacking. The decline of Jainism coincides with the rise of the Pala dynasty, who were patrons of Buddhism. The rarity of Jaina images and inscriptions from the Pala period (8th-12th centuries AD) suggests a significant decline, possibly due to the popularity of Buddhism. The text speculates that the naked Nirgranthas might have merged with communities like the Avadhutas. Today's Jaina families in Bengal are primarily descended from immigrants from western India during the Muslim period.