Jin Murti Lekh Vishelshan Tirthakar Manyata Evam Bhattarak Parampara - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jin Murti Lekh Vishelshan Tirthakar Manyata evam Bhattarak Parampara" by Dr. N.L. Jain, focusing on the content related to Jain Tirths, Iconography, Tirthankar concept, and the Bhattarak tradition in Bundelkhand:

This text, authored by Dr. N.L. Jain, delves into the analysis of Jain idol inscriptions in the Bundelkhand region of India, with a specific focus on Tirthankar recognition and the Bhattarak tradition. It highlights the historical and religious significance of Jain Tirthas (holy places) and the information embedded within the inscriptions found on Jain idols.

I. Jain Tirthas and Their Significance:

Concept of Tirthas: The text begins by defining Tirthas as places guided by the teachings of great men (Mahapurushas) who offered solace to suffering humanity. These "living Tirthas" (Jagam Tirthas) lead to the creation of "immovable Tirthas" (Sthavar Tirthas) – specific locations and regions associated with their activities and important life events (Panchkalyanakas).
Types of Tirthas: Tirthas are broadly categorized into two types:
- Siddha Tirthas ( सिद्ध तीर्थ): Places where individuals achieved ultimate spiritual liberation (Moksha). Examples from ancient times include Parasnath, Champapur, Pavapur, Girnar, and Kailash. In the Bundelkhand region, Kandalgiri, Dronagiri, Nayanagiri, and Shramanagiri are identified as Siddha Tirthas.
- Atishay Tirthas ( अतिशय तीर्थ): Places where significant and inspiring events promoting Jain Dharma have occurred or are occurring due to devotees or divine reasons. These are more numerous than Siddha Tirthas. Examples include Shri Mahavir Ji, Papoura, Ahar, and Khajuraho.
Modern Context: The text acknowledges that alongside religious Tirthas, the concept of "areas" has expanded to include historical, archaeological (like Devgarh), artistic, natural scenic (like Shimla, Kashmir), and industrial areas (like Bhilai, Tatanagar). However, this specific work focuses solely on religiously significant sites within the Bundelkhand region.

II. The Bundelkhand Region:

Historical Names: The region was historically known as Chedi Desh, with neighboring Vatsa Janapad. Rulers like Vasu and Shishupala belonged to the Chedi dynasty, and ancestors of King Kharvela of Kalinga were also Chedi rulers. Later, it was governed by Kalchuri, Chandel, and Bundela kings, with its name evolving through Dahala (Tripuri), Ja jakbhukti, and finally Bundelkhand.
Geographical Scope: It encompasses parts of present-day Madhya Pradesh (Gwalior, Hoshangabad, Sagar, Jabalpur, Rewa) and Uttar Pradesh (Jhansi).
Cultural Significance: Bundelkhand has been renowned for its valor, devotion to Dharma, religious tolerance, architectural prowess, and sculptural art for the past thousand years. Jainism has consistently held a significant and influential position in its cultural landscape, resulting in numerous Jain Tirthas and artistic sites.

III. Analysis of Jain Idol Inscriptions (Jin Murti Lekh):

Importance of Inscriptions: The inscriptions on Jain idols and in temples are crucial for understanding the development of sculpture and shedding light on the political and social history of the time. While architectural studies have been extensive, a critical study of idol inscriptions has been less common, making this work a significant contribution.
Information Contained in Inscriptions: Inscriptions typically include some or all of the following information:
1. Date and Era of Consecration: Primarily Vikrami era, which is 57 years ahead of the Gregorian calendar.
2. Name of Jain Sect and Lineage: Mool Sangh and Kundakundanvaya are frequently mentioned, along with the Kasthasangha and its sub-divisions (gana and gachha).
3. Consecrating Bhattarak and Guru Lineage: This information is often absent in very ancient inscriptions and in later periods (19th century) when the Bhattarak tradition declined.
4. Details of Consecrating Seths, Noblemen, and Their Families: This includes the name of the head of the family, his wife, sons, and their Jain sub-castes (jati-upjati). Common castes mentioned in Bundelkhand are Golapurva, Paurpatta or Parwar, Agrotaka or Agarwal, and Golaraad or Golalare, referred to as 'Anvay'.
5. Mention of Contemporary Kings and Their Dynasties: These are typically later additions but provide insights into the political history and the benevolent nature of the rulers towards all religions.
6. Name and Details of the Sculptor and the Specific Place of Consecration:
Completeness of Information: It's rare for all six types of information to be present in a single inscription. The text provides an example of an inscription on a statue of Bhagwan Parshvanath in Chhatarpur that contains most of this information, excluding the sculptor's name. Other inscriptions may contain only three or four types of details.
Utilizing Inscriptions: Inscriptions are valuable for social, religious, and historical understanding. They have been used to confirm the Digambara identity of certain sites and are crucial during disputes. The author advocates for the publication of inscriptions from all Jain idols across India.

IV. Tirthankar Recognition and the Bhattarak Tradition:

Tirthankar Concept: Jainism currently recognizes the tradition of 24 Tirthankaras. The creation of their idols began in pre-Christian centuries. The practice of identifying Tirthankaras by their characteristic symbols (laanchhan) is considered a later development, explaining why many ancient idols lack these symbols. The text suggests that the concept of the "Chauvishi" (24 Tirthankaras), similar to other religions, developed later in Jainism.
Dominant Tirthankaras in Bundelkhand: Based on inscriptions from Bundelkhand between 862 and 1180 CE, statues of Bhagwan Shantinath and Bhagwan Shanti-Kunthu Arhanath are predominantly found. Papoura and Nainagir are exceptions, featuring Adinath and Parshvanath respectively. The prevalence of Shantinath statues is attributed by Dr. Jyotiprasad to the desire for peace during times of conflict. Statues of Adinath and Parshvanath are also found, but in lesser numbers. The absence of Bhagwan Mahavir's statues during this period is noted as a subject for further research.
Development of Jain Sects (Sangh): While Mool Sangh, Kasthasangh, Nandisangh, and others were established much earlier, their specific mention in Bundelkhand inscriptions becomes prominent only after the 12th century. The text notes that inscriptions up to 1180 CE do not mention the Sangh, with such details appearing in later periods.
Emergence of the Bhattarak Tradition: The names of consecrating Bhattarakas are absent in inscriptions until the 12th century. Inscriptions from Devgarh or Bahoriband, for instance, do not suggest the presence of Bhattarakas at that time. The author suggests that the Bhattarak tradition likely emerged during the period of Muslim rule, possibly in the 13th century. Bhattarak Dharma Chandra is cited as the first recognized Bhattarak to perform consecrations in 1275 CE.
Evidence of Bhattarak Lineages from Inscriptions:
- Early Mentions: The earliest mentions of consecrating figures, without the title "Bhattarak," include Trivikram Pandit Devakirti's disciple Manikyanandi in 1203 CE (Chhatarpur) and Sakalkirti in 1209 CE (Chhatarpur). Sakalkirti is believed to be a Bhattarak, and several prominent Bhattarakas bore this name later.
- Types of Bhattarak Traditions: The inscriptions indicate at least three types of Bhattarak traditions in the Bundelkhand region:
  1. Mool Sangh Kundakundanvaya: This tradition appears to be the most influential in the region.
  2. Kasthasangh: Six Bhattarakas from this Sangh are mentioned between 1331 and 1485 CE, including Sahasrakirti, Gunandeva, and Vishal Kirti. This Sangh seems to be associated with the Agrotaka (Agrawal) or Grihapati (Gahoi) sub-castes, which are less prevalent in Bundelkhand.
  3. Devasen Sangh:
- Origin of Sangh and Gachha Specificity: The text notes that while various Sanghs existed, the specificity of their Gachhas and Gan began to appear around 950 CE in Siroj. In Bundelkhand, most inscriptions mention the Mool Sangh's Saraswati Gachha and Balakar Gan, with Nandisangh and Kasthasangh appearing later.
- Bhattarak Tradition's Contribution: The Bhattarak tradition, which likely started in the 11th-12th century, contributed significantly to the propagation of Dharma, consecrations, literature creation, and preservation of literature. This tradition flourished for about 600 years, with mentions becoming scarce after 1836 CE. It is now largely extinct in North India, except for South India.
- Challenges in Tracing Lineages: Despite the presence of Bhattarak lineage details in inscriptions, tracing the exact lineage is challenging due to the similarity in names of disciples and grand-disciples, leading to the establishment of separate thrones (peths) and branches.
- Bhattarak Centers: Bhattarak Gadi (seats of authority) were established at various locations like Delhi, Nagaur, Jaipur, Surat, Nagpur, Shravanabelagola, Gwalior, Chanderi, and others. In Bundelkhand, the Gwalior seat of the Kasthasangh and multiple seats of the Mool Sangh had influence.
Specific Bhattarak Lineages in Bundelkhand:
- Kundalpur, Rewa, and Chhatarpur Lineages: The text details specific successions from Kundalpur, Papoura, Rewa, and Chhatarpur. For instance, the Chhatarpur lineage includes Yashokirti, Lalitkirti, Dharmakirti, Padmakirti, Sukalchandra, Surendrakirti, and others.
- Ater Branch: An alternative tradition from Chhatarpur, known as the Ater branch, is also mentioned, with Bhattarakas like Jinchandra, Singhkirti, Dharmakirti, Shilabhooshan, etc. The founder of the Ater branch, Bhattarak Singhkirti, was a disciple of Bhattarak Jinchandra (1480-1580 CE), whose consecrations are found in many Jain temples, though his details are scarce.
- Jerhat Branch: This branch is associated with Bhattarak Devendrakirti, a disciple of Bhattarak Padmanandi. This branch was established in Surat to counter the influence of Bhattarak Sakalkirti. Many sub-branches emerged from it, including those of Bhattarak Tribhuvanakirti, Sahasrakirti, Padmanandi, Yashokirti, Lalitkirti, Dharmakirti, and Padmakirti, which are predominantly found in Bundelkhand idol inscriptions.
- Dating and Research Gaps: The text emphasizes that while Bhattarak-consecrated idols become prominent from the 13th century onwards, with known periods for figures like Dharma Chandra, Prabhachandra, and Padmanandi, comprehensive information about many Bhattarakas, particularly from the Jerhat and Ater branches in Bundelkhand, is lacking. There's a call for greater effort and financial contribution from Jain centers to document this historical and cultural heritage.
Other Information from Inscriptions: Beyond Bhattarak lineages, inscriptions also provide information about dynasties, sculptors, scribes, consecrating householders' families, and Jain sub-castes, which are crucial for historical research, such as the documented history of the Parwar sub-caste.

In conclusion, the book "Jin Murti Lekh Vishelshan Tirthakar Manyata evam Bhattarak Parampara" by Dr. N.L. Jain serves as a critical study of Jain idol inscriptions in Bundelkhand, offering valuable insights into the evolution of Jain iconography, the concept of Tirthankaras, and, most significantly, the historical trajectory and regional influence of the Bhattarak tradition within Jainism. It highlights the importance of these inscriptions as primary historical sources while also pointing out the need for further research and documentation.