Jaisalmer Ane Tena Prachin Gyan Bhandaro

Here's a comprehensive summary in English of the provided Jain text, "Jaisalmer ane tena Prachin Gyan Bhandaro" by Punyavijay:

The book discusses Jaisalmer, a historic princely state in Rajasthan, India, which is now dissolved. Located on the northwestern border of Rajasthan, close to the border of Pakistan, its capital was initially Lokava before being moved to Jaisalmer for political reasons. After becoming the capital, Jaisalmer flourished as a trading hub, attracting merchants and leading to the construction of religious sites for both Jain and non-Jain communities.

The text notes that around 150 years prior, Jaisalmer had twenty-seven Jain households and a significant population. However, due to disputes with the state, many merchants and other residents migrated. Although some returned after a reconciliation, the city did not fully recover its former prosperity. Today, while grand old buildings hint at its past glory, many are in ruins.

The Jaisalmer fort houses the royal palace and other structures, including eight impressive shikharbandh (spire-topped) Jain temples built by the Kharatargachhi Jains. Two of these, the Ashtapad-Chintamani Parshwanath’s dual temple and two others, are exceptional examples of sculpture and architecture. The author highlights the intricate carvings of shalabhanjikas (sculptures of women) depicting various emotions, and the detailed sculptures on the pillars and domes, all contributing to the grandeur of the temples. A German scholar, Dr. L. Alsdorf, was impressed by the Gujarati artistic influence in these temples, which a local artisan attributed to Gujarati architects who migrated to Rajasthan during a period of unrest in Gujarat.

The fort also contains non-Jain temples, including one dedicated to the Sun God, which likely had ancient worship practices. The city of Jaisalmer has a Jain temple built by the Tapagachchhi Jain community, which, though grand, is described as ordinary. Outside the city lies the Ghadisar Lake, a large reservoir that could sustain the population for years if properly maintained. However, due to neglect of the channels feeding it, it no longer stores sufficient water.

The climate of Jaisalmer is arid, receiving only two to three inches of rain annually. Six inches of rain would transform Ghadisar Lake into a vast water body. Despite being in a desert region, the soil around Jaisalmer is firm, preventing water from seeping away. True desert conditions are further away, though sand accumulation from storms can create desert-like areas.

Outside Jaisalmer are numerous samadhis (tombs) of Jain monks and prominent merchants. Due to lack of care, some are falling into disrepair while new ones are being built. The area is rich in stone quarries, yielding khaar (salty) stone primarily used for construction, making it easily accessible to the local population. Artisans craft household items from this stone, and other stones like vinchia are used to create beautiful objects such as cups, saucers, and paperweights. Local residents use colored mud from the Ghadisar Lake for painting their homes.

The text then focuses on Jaisalmer's significant ancient Jain gyanabhandaras (libraries/repositories of knowledge). Jaisalmer has a total of 10 such repositories, belonging to various Jain gacchas (sects) and prominent figures like Acharya Jinvallabha Suri, Acharya Vayagadgachha, Acharya Gan, Shresthi Thaharu Shah, Dungarji, Tapagachchha, Lankagachchha, Acharya Vruddhi Chandraji Maharaj, and Acharya Lakshmi Chandraji Maharaj.

All repositories, except those of Tapagachchha and Lankagachchha, are under the authority and supervision of the Kharatargachchha. Three of these repositories (the second, fourth, and eighth) have been consolidated into the Kharatargachchhiya Acharya Jinvallabha Gani Gyana Bhandara within the fort. These are securely kept in the basement of the Shantinath Jain temple, in a third basement accessible through two passages, with narrow windows. Historically, palm-leaf manuscripts were stored on stone shelves with wooden doors. Now, they are kept in steel cabinets. The Jinbhadriya Gyana Bhandara in the fort exclusively contains palm-leaf manuscripts. Other repositories also hold a small number of palm-leaf manuscripts. In total, there are about 600 palm-leaf manuscripts, with the ten repositories holding between 12,000 to 13,000 books in total.

While other repositories in Gujarat (like Patan, Ahmedabad, Khambhat, Vadodara) have larger collections, Jaisalmer's repositories hold unique and rare materials that are less accessible to scholars, thus increasing their significance. These include kaashthachitrapatikaaon (wooden picture panels) and manuscripts with golden script. Many of the palm-leaf manuscripts are extremely ancient, with copies that are difficult to find elsewhere, making them important for research. The abundance of kaashthachitrapatikaaon and other artistic materials significantly enhances the value of these repositories. A collection of wooden picture panels from the 13th to 15th centuries provides insights into ancient Indian culture.

One panel from the 13th century depicts a giraffe, illustrating the ancient Indian affection for animals and the possibility of giraffes being housed in Indian zoos at that time. The vibrant colors and binding materials used in these panels have remarkably endured for 500-700 years without fading or damage, indicating a high level of artistic skill in color preparation. The colors used in portraits of Jain Tirthankaras, Acharyas, and patrons have also remained vibrant, showcasing the use of special binding agents in what appear to be watercolor-like paints. Decorative motifs like lotuses and circles drawn in black ink mark the end of chapters in palm-leaf manuscripts, aiding in navigation.

The Jaisalmer repositories are particularly noteworthy for containing an extremely ancient palm-leaf manuscript of the Visheshavashyak Mahabhashya by Jinvallabha Gani Kshamasraman, believed to be from the 9th or early 10th century. This manuscript is invaluable for scholars of ancient scripts, as it can help reconstruct the alphabet of that era and aid in deciphering scripts from earlier and later periods.

Another unique possession of the Kharatara Vagadgachha repository within the fort is a collection of ancient paper manuscripts, including Padashathitippanak, dating back to V.S. 1246 and 1278. This predates even the ancient manuscripts discovered in Kurgi, Asia, by Dr. Weber, which are attributed to the 5th-6th century CE. These repositories are therefore crucial for literary research.

The literary wealth within these repositories is not limited to sectarian Jain literature but encompasses broad Indian, universal, and all-encompassing literature. They are a treasure trove of Vedic, Jain, and Buddhist texts, covering grammar, ancient poetry, phonetics, prosody, rhetoric, literature, drama, and philosophical works.

The collection includes rare manuscripts of Vedic and Buddhist literature, important for research. A philosophical text from the latter half of the 12th century is present, as are ancient manuscripts of Jain Agamas, vital for their study. Notably, the repository contains the only known ancient Prakrit commentary (Chuni) by Agatsim Asthavir on the Dashavaikalik Sutra. It also holds an ancient manuscript of Padlipasurirekrt Jyotishkaran Dak Prakirn Ka Vritti, a significant text for astronomers, with no other copies found elsewhere. For Buddhist philosophical literature, they provide pure forms of Tattvasangraha and its commentary, Dharmottar Par's Malvadini, and other commentaries. Texts like Deviy Chhand Shastra and its commentary, Kasi and its commentary, Vakroktijivita, a Sanskrit grammar text in Prakrit, Ubhat Kavyalankar, Someshwar's commentary on Kavyaprakash, Abhidhavrutti, Matrika, and Ambadassakt Kalpalata, and the complete text of Pahallavshesh's commentary on Sanket are exclusively found here.

Beyond literary content, the artistic richness, including wooden panels, and the pujikaen (colophons) of ancient authors at the end of manuscripts, offer valuable historical and cultural details. For example, a manuscript of Maldhari Hemachandrasuri's Bhavbhavana Prakaran with its commentary, written in V.S. 1240, mentions place names like Padra and Vasad, providing significant historical and cultural information. These repositories attract both Indian and foreign Jain and non-Jain scholars alike.