Maharashtra Ka Sanskruti Par Jainiyo Ka Prabhav

Here's a comprehensive summary of the provided Jain text, "Maharashtra ka Sanskruti par Jainiyo ka Prabhav" (Influence of Jains on the Culture of Maharashtra), by Rishabhdas Ranka:

The book explores the profound and ancient influence of Jainism on the culture of Maharashtra, tracing its roots from prehistoric times to the medieval period. The author argues that Indian culture is far older than previously believed, with evidence from sites like Mohenjo-daro and Harappa suggesting a developed culture existed even before the arrival of the Aryans. This pre-Aryan culture is identified as "Shraman Sanskruti" (ascetic culture), which the author posits was likely Jain.

Key arguments and points made in the text:

• Prehistoric Influence:

  • The text asserts that the "Shraman Sanskruti," existing before the arrival of Aryans, laid the foundation for later Indian cultures.
  • References to Rishabhadeva and Arishtanemi in the Vedas are cited as evidence of Jain presence in ancient times.
  • The author suggests that the early Vedic culture was focused on ritualistic worship, material prosperity, and longevity, as seen in Vedic prayers for long and happy lives.
  • In contrast, the Shraman culture emphasized yoga, self-control, spirituality, and the belief in rebirth. The text highlights a dichotomy in Indian thought: one promoting worldly success through action and pleasing deities, the other advocating renunciation of worldly pleasures to escape the cycle of birth and death.
  • The author challenges the notion that the Vedas are the sole origin of Indian culture, suggesting that Arya culture was a small but influential part of a larger, ancient cultural tapestry comprising various indigenous groups like Dravidians, Mughals, and others.
  • It is proposed that before the arrival of Aryans, Maharashtra had prevalent Bhagavat Dharma or Shraman Dharma, which the Aryans later integrated, influencing popular thought and practices.
  • The definition of "Bhagavat" is broadened to include followers of any revered deity or person, including Shiva, Vishnu, Jains, and Buddhists. The author notes the potential similarity between Shiva and Rishabhadeva due to shared symbolism (bull) and emphasis on yoga and asceticism.

• Historical Maharashtra and Jainism:

  • The period from the 7th century CE onwards is considered historically significant for Maharashtra, particularly the Satavahana era.
  • Maharashtra served as a region for Jain ascetics even before Lord Mahavir's time.
  • The text mentions the Ter caves in Osmanabad district, believed to be from 500-650 BCE, with Jain literature referencing the arrival of Karkanda there.
  • The southward migration of Bhadrabahu with Jain monks during a famine is mentioned, impacting South India.
  • Ashoka's inscriptions are found in Maski (Karnataka) and Sopara (Maharashtra), indicating the spread of Mauryan influence.
  • The Satavahana period (230 BCE - 218 CE) is highlighted as a time when Vedic, Buddhist, and Jain religions received patronage. Satavahana kings were liberal and patrons of art and literature. King Hala's "Gatha Saptashati" is mentioned as being influenced by Jainism.
  • During this era, the integration of deities like Shankara and Uma into the Arya pantheon, possibly to counter Buddhist popularity and reduce conflict between Aryans and non-Aryans, is discussed. The rise of Shaivism, Vaishnavism, Bhagavatism, and Kapalikas is also noted.
  • The decline of the Vedic ritual system and the rise of caste-based society are observed. The "Gatha Saptashati" mentions various tribal groups.
  • Key Jain figures and events in Maharashtra:
    • Acharya Kalaka's influence at the court of King Satavahana in Pratishthan (modern Paithan) is described, including the shifting of the Paryushana festival date.
    • Acharya Palitiy (Padalipta) is mentioned for his work "Tarangavati," considered the first prose poetry in Maharashtri Prakrit, which influenced folk literature.
    • Acharya Aryasamiti's initiation of ascetics at Achalpur (Amravati district) and Acharya Vajrasena's initiation of various groups at Sapar (near Mumbai) are noted.
    • The influence of Jainism on the literature of saints in Maharashtra is explored, emphasizing the importance of understanding Maharashtri Prakrit and Maharashtri Apabhramsha.

• Influence on Language and Literature:

  • The text emphasizes that Maharashtri Prakrit, the language of Jain Agamas, significantly influenced the development of Marathi.
  • Many words from ancient Prakrit texts are still present in modern Marathi, indicating a strong linguistic connection.
  • The work of Jain Acharyas like Padaliptasuri ("Tarangavati") and the influence of Maharashtri Prakrit on folk literature are highlighted.
  • The contribution of poets like Swayambhu and Pushpadanta, who were residents of Maharashtra, to Apabhramsha literature is acknowledged.
  • The author Udyotanasuri's "Kuvalayamala" provides valuable information about Maharashtra, its people, and their language in the 8th century CE, describing Maratha traders and their characteristics.
  • The text lists several Marathi words that have Prakrit origins, demonstrating the linguistic heritage.

• Dynastic Patronage and Jainism:

  • Vakatakas: While the Vakatakas patronized Sanskrit and the arts, their primary religious focus leaned towards Shaivism, Vaishnavism, and Shaktism. However, the influence of Jainism and Buddhism on art, sculpture, and architecture, particularly the Ajanta caves, is acknowledged.
  • Chalukyas: The Chalukyas, while generally followers of Vedic religion, were patrons of Jainism. King Pulakeshin II, in particular, was liberal and tolerant towards all religions, and his court included the Jain scholar Ravikirti, who composed the Aihole inscription. The presence of Jain temples and followers was significant during their rule.
  • Rashtrakutas: The Rashtrakuta dynasty is identified as a major patron of Jainism. Although initially Shaivite, many Rashtrakuta rulers and their subordinates became devout Jains, making Jainism almost a state religion. This period saw significant advancements in Jain temples, monasteries, and literature. Rulers like Dantidurga, Dhruva, and Amoghavarsha were instrumental in promoting Jainism. Amoghavarsha, a scholar and poet, patronized Jain scholars like Jinansen and Ugraditya. The Rashtrakutas fostered education, with Jain gurus playing a crucial role in establishing schools and imparting knowledge.
  • Yadavas: The Yadava rulers, though generally followers of Hinduism, were also tolerant of Jainism and patronized arts and literature. Amoghavarsha's reign saw the flourishing of Jainism, with many nobles and military leaders embracing the faith. The Yadavas' eventual decline led to the end of their rule in Maharashtra.

Overall Conclusion:

The book powerfully argues that Jainism was not merely a religious movement but a significant cultural force that deeply influenced the language, literature, art, architecture, and social fabric of Maharashtra from ancient times. The text underscores the syncretic nature of Indian culture, where Jain traditions and philosophies were interwoven with other religious and cultural streams, contributing to the rich tapestry of Maharashtra's heritage. The author aims to demonstrate the enduring legacy of Jains in shaping the identity of Maharashtra.