Malva Me Jain Dharm Aetihasik Vikas

Here's a comprehensive summary in English of the provided Jain text, "Malva me Jain Dharm: Aetihasik Vikas" by Tejsinh Gaud:

This book, "Malva me Jain Dharm: Aetihasik Vikas" (The Historical Development of Jainism in Malwa), by Dr. Tejsinh Gaud, details the long and significant history of Jainism in the Malwa region of India. Malwa, situated at the heart of India, has been a cradle for various major religions since ancient times, and Jainism is no exception.

Early Presence and the Mauryan Period: The Digambara tradition of Jainism traces its early presence in Malwa to the time of Lord Mahavir Swami, who visited Ujjain. He meditated in the Atimuktak cremation ground, where he faced severe persecution from a person named Rudra, yet remained steadfast. The text also mentions King Chandpradyota of Avanti (Malwa) being a follower of Jainism. This is evidenced by the acquisition of a statue of Jivant Swami by Chandpradyota, which led to a conflict with King Uddayi of Sindhu Sauvira. A temple was built in Dashpur (present-day Mandsaur) for this statue. However, no archaeological remains from this era have been found yet.

During the Mauryan period, there's a connection between Emperor Chandragupta Maurya and Jainism, as it's said he renounced worldly life and went south as a Jain monk. Inscriptions found in Shravanabelagola in South India mention a king named 'Chandragupti,' whom scholars link to Chandragupta Maurya. His initiation into Jainism is documented in texts like the Bhadrabahu Charita and Aradhana Kathakosh. The narrative of the twelve-year famine and the migration of monks to the south further supports the strong presence and growth of Jainism in Malwa during this time.

Post-Mauryan and the Age of Shakas and Kushanas: After Ashoka's death, the Mauryan Empire divided. While Patliputra was the capital of the eastern kingdom, Ujjain became the capital of the western kingdom under Samprati. Samprati holds a prominent place in Jain literature as a devout follower who actively promoted Jainism. He sent Jain monks to propagate the faith in regions where it was not established, and with royal patronage, Jainism quickly gained followers. Samprati also engaged in philanthropic activities like opening soup kitchens. Some Jain texts suggest he sent his soldiers disguised as monks for propagation. Notable acharyas (gurus) of this era include Bhadrabahu and Suhastisuri. Bhadrabahu's Āgamic literature is considered a significant contribution of this period.

In the era of Shakas and Kushanas, Jainism continued to flourish in Malwa. The story of Acharya Kalaka highlights this. Acharya Kalaka invited the Shakas to invade Avanti because the king of Avanti, Gardabhilla, had abducted his sister, the Jain nun Saraswati. After all efforts to secure her release failed, Kalaka sought the Shakas' help to punish Gardabhilla. This led to the establishment of Shaka rule in Malwa. The public's support for Kalakacharya suggests a strong Jain presence. Kṣapaṇaka, one of the "nine jewels" of Vikramaditya, is known for his philosophical works like Nyayāvatāra and Sanmatitarka. Important acharyas of this period include Bhadraguptacharya, Ārya Vajra, and Āryarakṣita Suri. Āryarakṣita Suri's division of Āgamic literature into four categories (Karaṇānuvoga, Gaṇitānuvoga, Dharmakathānuvoga, and Dravyānuvoga) is a significant contribution. He also authored the Anuyogadvāra Sūtra, an important text for Jain philosophy.

The Gupta Period: The Gupta period, known as the Golden Age of Indian history, saw all-round development. Although Gupta kings were Vaishnavas, evidenced by the title "Param Bhagavata" on their coins, they respected all religions. Malwa holds special significance for Jainism during this period as it's when archaeological evidence of Jainism begins to emerge. The Udayagiri caves near Vidisha contain twenty caves, two of which (the first and the twentieth) are related to Jainism. The inscription in the first cave dates it to the time of Emperor Chandragupta II. The twentieth cave features a poetic inscription dating to Gupta Samvat 106 (426 CE, during Kumāragupta's reign) and mentions the installation of a statue by Shankar, a disciple of Acharya Gosharm, who belonged to the lineage of Acharya Bhadra. The inscription provides details about Shankar's lineage and auspicious deeds.

A significant recent discovery from this period includes three rare Jain Tirthankara statues found near Bes River in Vidisha. These statues, carved from sandstone, bear inscriptions in Brahmi script and Sanskrit. The inscriptions shed light on the controversial historical existence of King Ramagupta. Based on these inscriptions, it is believed these statues were created during his reign. One statue depicts the eighth Tirthankara Chandraprabha, and another the ninth, Pushpadanta. The artistic style places them in the late fourth century CE, bridging the gap between Kushan and fifth-century Gupta art.

The period also saw the prominence of Jain acharya Siddhasena Divakara, renowned as a logician and philosopher. Both Shvetambara and Digambara traditions revere him. A legend states that he recited the Kalyana Mandira Stotra at the request of King Chandragupta, after which a statue of Parshvanatha emerged from the Mahakala temple's Shivalinga in Ujjain. Siddhasena Divakara is considered a pioneer of logic and Sanskrit literature in the Jain tradition. His association with Ujjain and its ruler Vikram is mentioned, though the exact identity of this Vikram is debated. His time is generally placed between the mid-fifth and mid-sixth centuries CE, possibly during the reign of Chandragupta II or Skandagupta. He is believed to have been a Brahmin by birth. Siddhasena composed numerous works, including thirty-two "dvātriṁśikās" (thirty-two stanzas) and the "Sanmati Prakaraṇa" in Prakrit, which logically explains Jain principles and has been followed by later scholars. He also wrote a scholarly commentary on the Tattvārthādhigama Sūtra. His Kalyana Mandira Stotra, a hymn to Parshvanatha, is known for its poetic brilliance.

The Rajput Period: The Rajput period is considered the golden age for the development and prosperity of Jainism in Malwa. Numerous Jain temples were constructed during this era. Jain temples and sculptures have been found in various locations like Badnawar, Gyaraspur, and Un. The ancient remains at Gyaraspur, with their architectural style resembling Khajuraho, are considered the oldest Jain temple ruins in Malwa. The Jain temples at Un, in the Khargone district, are in the Khajuraho style and indicate Jainism reaching its zenith in the region. These temples, made of stone blocks, exhibit intricate carvings on walls and pillars.

The period also produced many prominent Jain scholars and acharyas. Jinasena authored the Harivansha, a historical epic. Harishena wrote the Kathakosa. Mantunga is credited with composing the Bhaktamara Stotra, revered by both Jain traditions. Acharya Devadatta completed the Darshan-sara in Dhar in 960 CE and also wrote Aradhana Sara and Tattva Sara. Acharya Mahasena composed the Pradyumna Charita in the 11th century and was patronized by King Muñja. Amitagati, a jewel in Muñja's court, authored works like Subhashita Ratna Sandoha and Dharma Pariksha. Manikyandi wrote the Nyāya Sūtra "Parikshamukha." Nayanandi, his disciple, authored Sudarshana Charita and Sakala Vihivihāṇa. Prabhachandra, another disciple of Manikyandi, was a renowned commentator and wrote extensive philosophical works like Prameya Kamalamārtāṇḍa. Ashadhar, who migrated from Mewar to Malwa, was a prolific writer, authoring works like Sagaradharmāmṛta and Pramēyaratnākara. Shri Chandra wrote commentaries on various Puranas and texts. Poet Dhanpal, a Brahmin convert to Jainism, was patronized by King Muñja and known for his works in Sanskrit and Prakrit. Poet Damodar came to Malwa from Gujarat and composed the Neminatha Charita. Merutunga authored the historical treatise "Prabandha Chintamani."

The Parmar rulers of Malwa, particularly kings like Muñja, Sindhurāja, Bhoja, Jayasimha, and others, were strong patrons of Jainism. They provided patronage to Jain scholars and supported the construction and maintenance of Jain temples. Mandu, the capital, was a major center for Digambara Jainism. Scholars like Acharya Shantisena defeated non-Jain scholars in debates at King Bhoja's court. Bhoja's commander Kulchandra was also a Jain. The text mentions that King Jayasinhadeva III's minister Pethad Kumar renovated 300 Jain temples in Mandav, gilded their pinnacles, and built a large temple named "Shri Shatrunjayāvatāra." His son, Jhanjhan, built numerous rest houses, schools, and Jain temples, and established a large library. Wealthy merchants also contributed significantly to the construction of Jain religious structures.

The Muslim Period: Following the decline of the Rajput period, Malwa came under Muslim rule. This era saw the destruction of many Jain temples and idols, but also some new constructions, albeit fewer. Some Jain temples were converted into mosques, such as those in Ujjain and Agar. Despite the destruction, Jain followers held high positions in the Sultanate's administration, and scholars continued to contribute to literature.

Notable figures from the Muslim period include:

• Tāran Swami, the founder of the Taran Panth, composed 14 works.
• Minister Maṇḍan, a prominent scholar and Prime Minister under Hoshang Ghori, was proficient in various fields and authored works like Shringara Maṇḍan and Sarasvata Maṇḍan. His patronage extended to poets and scholars.
• Dhanada-raj, a cousin of Maṇḍan, wrote "Shatak-traya" (Ethics, Erotics, and Renunciation).
• Bhaṭṭāraka Shrūtakīrti, a scholar of Apabhramsha, authored works like Harivanshapurana and Dharma Pariksha.
• Sangramsingh Soni, a treasurer under Sultan Mahmud Khilji, was a devout Jain (Oswal) who also composed the work "Buddhisagar" and established knowledge centers.

The text highlights that Mandav had a large Jain population, with a legendary account of new Jain residents receiving gold and bricks from each household to build their homes. The prosperity of Mandav can be gauged from this.

Conclusion: The author concludes by stating that the provided text offers only a glimpse of the glory of Jainism in Malwa, largely omitting details about Jain art. He emphasizes the need for independent research on Jain art, literature, and the acharyas of Malwa to bring to light the lost history of many Jain scholars and their contributions.