Mithila Aur Jain Mat - Book Summary

Here's a comprehensive summary of the provided Jain text, "Mithila aur Jain Mat" by Upendra Thakur, focusing on the key points discussed in the excerpt:

This scholarly article by Upendra Thakur, "Mithila aur Jain Mat" (Mithila and Jainism), argues that the region of Mithila (North Bihar) played a significant role in the history of Jainism, similar to its importance in Buddhism. The author highlights that Mithila, particularly its ancient city of Vaishali, holds a special place for both Jainism and Buddhism, a distinction not shared by many other regions.

Key Arguments and Points:

Vaishali as the Birthplace of Mahavira: The text emphasizes that the 24th Tirthankara, Lord Mahavira, was born into a distinguished family in Vaishali. Vaishali was an integral part of ancient Mithila. The author laments the neglect of Vaishali in Brahmanical texts and traditions, contrasting it with the attention given to Buddhist sites.
Evidence from Xuanzang's Travels: The Chinese traveler Xuanzang, visiting in the 7th century, observed numerous ruins of Hindu temples, Buddhist monasteries, and Jain establishments in Vaishali, with a significant number of Nirgrantha (Jain) ascetics residing there.
Archaeological Neglect of Jain Sites: Despite historical and literary evidence, Vaishali has not become a major Jain pilgrimage site like Pavapuri or Champa. The author criticizes archaeologists for their indifference towards uncovering Jain archaeological remains, stating that their efforts have primarily focused on Buddhist sites mentioned by travelers like Xuanzang.
Literary Evidence for Jainism in Mithila: The article asserts that sufficient literary evidence exists to support Vaishali as a significant center of Jainism.
Vaishali's Political and Religious Significance: Vaishali is described as a powerful and well-organized republic and a crucial center for religious movements in ancient Indian history. It was the capital of the Videha kingdom and the birthplace of Lord Mahavira.
Mahavira's Connection to Mithila: Mahavira's father, Siddhartha, was the chief of the Jnatrika clan, and his mother, Trishala, was the sister of Chetaka, the king of Vaishali. Trishala was also known as 'Vaidehi' or 'Videhadatta' due to her lineage from Videha (Mithila). This explains why Mahavira was also known by names like 'Videha' and 'Videhadatta,' indicating a strong connection to Mithila through his mother's side.
Influence of Mithila on Mahavira's Character: The author suggests that Mithila had a significant impact on Mahavira's personality and character development, which in turn contributed to Vaishali becoming a renowned center for Jainism, spiritual discipline, and asceticism throughout North India.
Other Tirthankaras in Mithila: Besides Mahavira, the 12th Tirthankara, Vasupujya, attained Nirvana at Champapur (Bhagalpur, then part of Videha), and the 21st Tirthankara, Naminatha, was born in Mithila. Mahavira himself spent twelve years in Vaishali and six years in Mithila.
Jain Influence During Buddha's Time: The text indicates that regions like Lichchavi, Malla, and Kashi-Kosala were the fields of activity for Mahavira and other Nirgrantha followers during the Buddha's era. Buddhist texts mention Rajagriha, Nalanda, Vaishali, Pavapuri, and Shravasti as centers of religious activities for Mahavira and his followers. Many Lichchavis and Videhas were supporters of Mahavira, with some belonging to the higher strata of society.
Interaction between Jainism and Buddhism: The article notes that figures like the Lichchavi general 'Simha' were initially followers of Mahavira before becoming Buddhists. A Jain named Sachchaka challenged Buddha in a philosophical debate in Vaishali. Buddhist texts also show Mahavira's considerable influence on the people of Vaishali and Videha.
Mithila as a Jain Aryadesha: The Jain belief that Mithila was an integral part of Jain Aryadeshas (lands of the Aryas) is mentioned, citing the birthplace and attainment of spiritual liberation for figures like Vitthayaras, Gavakavathis, Baladevas, and Vasudevas in these regions.
Impact of Jain Ascetics: The asceticism and strict discipline of Jain preachers from Vaishali earned them widespread fame in contemporary society. The text suggests that Buddha himself, in search of a "guru," went to Vaishali and was initiated by Alara Kalam, who was so absorbed in his meditation that he was oblivious to his surroundings. The author speculates that Buddha's initial spiritual journey was influenced by Jain practices, leading to a period of severe asceticism that impacted his health.
Social and Religious Context: The article places Mahavira's emergence within the broader context of social and religious ferment in North India during the 6th century BCE. The rigid caste system, the misuse of birth privileges, and the Brahmin monopoly in religious matters created discontent among the common people. Upanishadic philosophers like Janaka, Videha, and Yajnavalkya had already challenged this "priestcraft."
Mahavira's Contribution to Religious Reform: Mahavira aligned himself with this ongoing religious movement by propagating the teachings of Parshvanatha. He emphasized that peace and help could be found within oneself, not externally. His influential teachings were respected even by a section of Brahmins. The text suggests that intellectual Brahmins provided support to Jains, similar to their support for Buddhists, fostering Jain prestige in the realm of learning.
Jainism and the Caste System: Jainism gained popularity among the poorer and lower classes due to its egalitarian approach to caste. It proclaimed that anyone, regardless of birth (Brahmin, Kshatriya, Vaishya, or Shudra), could achieve the highest spiritual status through good deeds and virtues. A Chandala could attain the highest societal position through their talent and actions. While Jainism, like Brahmanism, believed in the transmigration of the soul and liberation from the cycle of birth and death, it differed in its emphasis on self-discipline and asceticism compared to Brahmanical practices. Mahavira did not outright reject the caste system but believed that birth into a caste was a result of past karma, and spiritual attainment was achievable by anyone through righteous conduct. He considered the caste system to be circumstantial and breakable by spiritual individuals.
Inter-religious Tolerance: The article points out that while Buddhism and Brahmanism engaged in philosophical debates for nearly a century, the relationship between Jainism and Brahmanism was generally more amicable and tolerant. Jain monks were considered significant philosophical debaters.
Logic and Philosophy: The article discusses the development of Indian logic, particularly by Jain and Buddhist logicians. It notes that Jain scholars became active in logic from around 400 CE onwards. Siddhasena Divakara's "Nyayavatara" (circa 533 CE) is considered the first scientific text on Jain logic, though the foundation of medieval logic was laid by Buddhist logicians. Jain logicians like Vidiananda (800 CE) in Pataliputra critically analyzed the philosophies of various Indian schools, including Sankhya, Yoga, Vaisheshika, Advaita, Mimamsa, and Buddhism.
Royal Patronage: While Jainism did not receive patronage on the scale of Ashoka or Harshavardhana, several rulers did embrace the faith. Parshvanatha, son of the King of Kashi, had considerable influence in royal circles. Mahavira's family was also a follower of Parshvanatha. The "Atkul" (eight clans) of the 16 Mahajanapadas included the Videhas, Lichchavis, Jnatrikas, and Bajji clans, all of whom showed interest in Jainism. Nimi, the founder of the Janaka dynasty of Mithila, is mentioned as having adopted Jainism. Mahavira's six-year stay in Mithila indicates a strong Jain following there.
Champa as a Jain Center: Champa, the capital of ancient Anga (modern Bhagalpur), was another major center for Jain activities, where Mahavira spent three rainy seasons. The construction of the Punnabbhadra temple in Champa by Mahavira's disciple Sudharman is mentioned. King Ajatashatru of Magadha personally went to welcome Sudharman, highlighting the respect Jain ascetics commanded.
Spread of Jainism: The support of the Vaishali Lichchavis helped Mahavira gain support from all directions, leading to the spread of Jainism in powerful kingdoms like Sauvira, Anga, Vatsa, Avanti, Videha (Mithila), and Magadha.
Malla and Kashi-Kosala's Jain Adherence: The Mallas, like the Videhas and Lichchavis, were devout followers of Mahavira. The text mentions that the Mallas observed fasting and lit lamps on the occasion of Mahavira's Nirvana, similar to the Lichchavis. Arishtanemi, the 22nd Tirthankara and a Videha king, was also welcomed by the Mallas, Uggras, Mogas, Kshatriyas, and Lichchavis. Jainism was also popular in the Kashi and Kosala republics, with rulers like Bimbisara, Nanda, Chandragupta Maurya, Samprati, and Kharvela being associated with the faith.
Jain Literature Compilation: The Gupta period saw the collection and editing of Jain religious and secular literature, indicating the spread of Jainism across India by that time. Inscriptions from the 6th century CE onwards also discuss Jain sects.
Decline of Jainism in North Bihar: By the 13th-14th centuries, Jainism and Buddhism experienced a significant decline in North Bihar (Mithila) and surrounding areas. The Tibetan Buddhist traveler Dharmaswami, in the 13th century, described Tirhut (Mithila) as a "state without Buddhists," and did not mention Jains.
Jain Art and Architecture: While archaeological evidence for Jain art and architecture is abundant throughout North India, it is relatively scarce in North Bihar (Mithila). The author expresses surprise at the lack of Jain artistic remains even in the Vaishali region. Some contested findings of Tirthankara statues in Vaishali are mentioned, along with the archaeological survey reports.
Literary Descriptions of Jain Art: Literary evidence, however, points to the existence of Jain artistic creations in Vaishali. Jain texts describe the construction of Jain temples (Chaityas) by the Jnatrikas in their territories. These Chaityas included gardens, temples, and residential quarters for ascetics.
Stupa Construction: Similar to Buddhist traditions, Jain traditions also involved building stupas on the samadhis of Tirthankaras. A stupa was built in Vaishali on the samadhi of Muni Suvrata and another in Mathura on that of Suparshvanatha. The importance of stupa worship in Jainism is highlighted, with references to Vaishali's Muni Suvrata stupa in Jain commentaries.
Archaeological Findings and Potential: Excavations in Kaushambi and Vaishali have yielded findings like the "Northern Black Polished Ware." The "Bahuputtika-Chaityam" mentioned in the Mahaparinirvana Sutra is possibly the same chaitya mentioned in Jain texts in Vaishali and Mithila. The text also describes the Purnabhadra Chaitya in Champa in detail, emphasizing its elaborate decoration and cultural significance.
Pala Period Statue and Other Sites: A black stone statue of Mahavira from the Pala period found in Vaishali is now housed in a modern temple and is known as 'Jainendra.' Other Jain statues and archaeological remains have been found in areas like the Kanagadh hill near Bhagalpur. While there are folk beliefs about Jayamangalgarh in North Munger being a Jain center, concrete evidence is lacking. The Mandar mountain is considered a very sacred pilgrimage site for Jains, where Vasupujyanatha attained Nirvana. The author concludes by emphasizing that extensive excavations in the neglected historical sites of North Bihar could bring to light a significant number of Jain archaeological remains.
Architectural Remains: From an architectural perspective, no significant structures have been found in Mithila, with most architectural remains belonging to the Digambara sect.

In essence, the article provides a detailed account of the historical presence and influence of Jainism in Mithila, supported by both literary and archaeological (though often contested or lacking) evidence, while also lamenting the historical neglect of this important aspect of regional history.