Malav Sanskruti Ko Jain Dharm Ki Den - Book Summary

Here is a comprehensive summary of the Jain text "Malav Sanskruti ko Jain Dharm ki Den" (Contribution of Jainism to Malava Culture) by Basantilal Bang:

This text explores the profound and multifaceted contributions of Jainism to the culture and history of the Malava region in India, with a particular focus on the ancient city of Ujjain (Ujjayini).

The Significance of Malava and Ujjain:

Geographical and Historical Importance: The Malava region is highlighted for its rich history, fertile land, and aesthetically pleasing sites. Ujjain, its prominent city, is described as ancient and central to India's geography, even being referred to as the "navel" of the country and associated with spiritual chakras. Ujjain has been known by various names across different epochs.
Historical Context: Malava was a prosperous part of ancient Avanti country, with Avantika as its capital and "Avantija" as its language. The geographical boundaries of Malava are described, emphasizing the Vindhya mountain ranges separating it from the south. The text acknowledges the contributions of Western scholars and archaeological findings in shedding light on Malava's glory and Ujjain's ancient past, alongside Puranic, Buddhist, and Jain narratives.

Jainism's Deep Roots in Malava:

Early Influence: The text asserts that Jainism's roots in Malava are as deep as those of Shaivism and Vaishnavism. This is supported by Jain religious texts and traditions.
Connection to Rishabhanatha and Bharata: The Jain belief is that the first Jain Tirthankara, Rishabhanatha, imparted the teachings of civilized and disciplined living in the Kalpa era. This led to the establishment of cities, and the country was named Bharatavarsha after his son, Bharata. Rishabhanatha's instruction to Indra resulted in the creation of fifty-two countries in India, including Avanti (Sukoshal), whose capital was Avantika (Ujjayini). Chakravarti Bharata, the first emperor, conquered Avanti, further solidifying its connection to the lineage of the first Tirthankara.

Key Contributions and Historical Events:

Origin of Raksha Bandhan: According to Jain tradition, the Raksha Bandhan festival originated in Ujjain. It is linked to the arrival of the Digambara Jain Acharya Akampana Swami and the reign of King Shridharma. The festival's genesis is tied to the spread of communal hatred by ministers, and a story mentions the celebration of Raksha Bandhan to protect the Jain sangha when ministers attempted to kill monks.
Influence of Ahimsa (Non-Violence): The text highlights the profound impact of the Ahimsa principle in Malava, citing the "Yashodhar Charitra." King Yashodhara of Malava banned animal sacrifice by royal decree and, along with his subjects, embraced the dharma of compassion.
Arjuna's Past Life and Jainism: The text connects Arjuna, a Pandava hero, to Ujjain as his past life. He was born as Princess Sumitra in Ujjain, who listened to a Jain monk's sermon and took vows, though she could only adhere to them for a day before her death. She was later reborn in Ujjain and, after a virtuous life and penance, was born as Arjuna. This is attributed to the influence of Jain monastic practices of penance and vows.
Land of Religious and Martial Heroes: Malava is described as an ancient center for many Jain monks, including Acharyas like Akampana. During the time of Prince Nagakumara of Magadha, influential Jain monks were present in Malava. The text recounts how Nagakumara, impressed by the valor of five hundred warriors from Ujjain, was persuaded by monks to return with them after they displayed their prowess. It also mentions King Jayasena of Ujjain and his daughter Menaka, who agreed to marry Nagakumara after witnessing his bravery. The character of Karakaṇḍu, a king from Champa and a follower of Parshvanatha, is also mentioned as evidence of the righteousness and valor of Malava rulers.
Mahavira's Austerities in Ujjain: The text notes that the 24th Tirthankara, Mahavira, meditated in a cremation ground called Atimuktaka in Ujjain. He faced severe persecution from a person named Rudra but remained steadfast, leading to Rudra's submission and Mahavira being called "Ati Veera" (Very Brave). King Chandapradyota ruled Ujjain at this time, followed by King Palaka on Mahavira's nirvana day.
Center of the Maurya-era Jain Sangha: During Chandragupta Maurya's reign, the Nirgrantha Jain Sangha in Malava was prominent under Shrutakevalin Bhadrabahu. Chandragupta himself listened to Bhadrabahu's teachings and became a Digambara monk after hearing about a twelve-year famine. The monks who remained in Ujjain, due to the famine, began wearing a piece of cloth, leading to the term "Ardhaphalaka" (half-clothed). This marked the beginning of a schism in the Nirgrantha Jain Sangha, which originated in Ujjain. Ujjain remained a significant center for the Nirgrantha Sangha. King Kharavela of Kalinga convened a conference of Nirgrantha monks, with special invitations to those from Mathura, Ujjain, and Girinagar.
Saka Dominance and Vikramaditya's Victory: The text refers to the "Kalkacharya Kathana" and "Yashodhar Charitra" for the Saka conquest of Malava. The evil King Gardabhilla, a descendant of Kharavela, abducted Saraswati, the beautiful nun sister of the Jain Acharya Kalaka. Kalaka, unable to tolerate this, incited the Saka kings to attack Gardabhilla. The Sakas were victorious, gaining control of Malava and Ujjain. Kalaka rescued his sister, who then returned to her monastic life after atonement. The Andhra king Gautamiputra Shatakarni challenged the Sakas, whose capital was at Bhragukachha (Bhadroch) and whose territory extended near Ujjain. Although Shatakarni was initially defeated, he cleverly emptied the treasury and attacked again, defeating the Sakas and freeing Malava and Ujjain. Jain literature is filled with tales of Vikramaditya's victories. He was tolerant of Jainism, and the Vikram Samvat was adopted after the Saka victory. Many legends suggest Vikramaditya was a Jain preceptor, indicating his deep affection for Jainism.
Center for Chandragupta Vikramaditya and Jain Acharyas: Chandragupta II Vikramaditya, a powerful Gupta emperor, conquered Malava and brought Ujjain under his rule. His court honored Digambara Jain acharyas (Kshapanakas). According to Jain scriptures, Acharya Siddhasena of Mahakali temple converted Chandragupta to Jainism. During this time, the Digambara Jain Sangha shifted from Bhaddalpur (Bisnagar) to Ujjain, which subsequently became the central city for Digambara Jain Bhattarakas, with twenty-five prominent Digambara acharyas over 429 years.
Respect for Jain Acharyas by Paramara Kings: The Paramara kings, with their capital at Dhara Nagari (Dhar), but with Raja Bhoja making Ujjain his capital, were patrons of art, literature, and learning. They bestowed royal honors upon many Jain acharyas. Raja Bhoja, like Munja, held Jainism and its acharyas in high esteem. Acharya Prabhachandra was particularly honored. Acharya Shantisena defeated many scholars in Bhoja's court. Acharya VishalKirti's disciple, Madankirti, achieved the title of 'Maha Pramanik' by defeating opponents in Ujjain. Thus, Jainism held prominence in Malava, especially Ujjain, until the medieval period.
Ujjain's Ancient Grandeur and Legacy: Although Ujjain's ancient splendor has faded due to historical shifts, its ruins still echo tales of its glorious past: grand palaces, wide streets, beautiful Jain temples, attractive gardens, its status as a global trade center, immense wealth, fertile land, jewel-studded pathways, residences illuminated by moonstone, fragrant gardens, contented citizens, virtuous and devoted women, and a city so beautiful it could shame the sun's rays. Ujjain's ancient seat of learning, the hermitage of Maharishi Sandipani, reminds one of the sacred friendship of Krishna and Sudama. Prince Chandraprabha and his guru Kalasandiya were scholars of seventeen and eighteen languages respectively, skilled in archery, and became Jain monks under Mahavira Swami. Ujjain is renowned for integrating various religious streams, contributing to Malava's fame and India's global reputation.
Praise in South Indian Jain Literature: The text mentions the Tamil epic "Shilappadikaram," composed by a Jain prince, which features a unique description of Ujjain in its sixth chapter, highlighting its importance as a major North Indian city. The king of Avanti welcomed the Chola king with decorative torana gates adorned with jewels.
Jain Inscriptions in Malava and Ujjain: An inscription on Chandragiri hill in Shravana Belgola (Mysore) from Saka year 522 places Acharya Bhadrabahu in Ujjain, describing him as an expert in great astrological portents and a seer of past, present, and future, who predicted the twelve-year famine. An inscription in a Siddheshwara temple (Kallur Guded) from 1122 describes Acharya Singhnandi, stating that King Mahipala of Ujjain defeated King Padmanabha of Ikshvaku, leading two of his sons to migrate to South India and establish the "Ganga Kingdom" with Acharya Singhnandi's help. Numerous narratives in works like Gunadhya's "Vaddakaha," Merutongacharya's "Prabandhachintamani," Buddhist Jatakas, and Jain Puranas describe the Jain merchant community and their prosperity in Malava and Ujjain. The text concludes by stating the need for compilation, editing, and analysis of material related to Malava and its ancient cities to bring forgotten aspects of Malava culture back to light.
Malava as a Center of Various Religions: Malava has also been a center for the propagation of various religious traditions, but Jainism's presence and influence have been as strong as other religions. The passage of time has left indelible marks on this land, whose remnants continue to resonate with tales of glory. While modern Ujjain may not fully represent its past glorious traditions, every particle of Malava's soil and the gentle waves of the Kshipra River in Ujjain are capable of satisfying humanity's thirst for knowledge, philosophy, penance, conduct, and liberation.

The article acknowledges assistance from external sources, including an article by Shrimanta Kamtaprasad Jain. It also notes that the author's views on Gupta rulers and historical acharyas might differ from prevailing historical opinions.