Prachin Vajramandal Me Jain Dharm Ka Vikas

This document, "Prachin Vajramandal me Jain Dharm ka Vikas" by Prabhudayal Bhital, explores the historical development and significance of Jainism in the ancient region of Brajmandal (Vajramandal). The text highlights the deep connections between Brajmandal, particularly its capital Mathura, and various Jain Tirthankaras.

Key Points:

• Ancient Connections: Several Jain Tirthankaras had strong ties to Shurasena Janapada, the ancient Brajmandal. The first Tirthankara, Rishabhanatha, had a significant role in the region's geographical formation. The seventh Tirthankara, Suparshvanatha, is associated with Mathura through a famous stupa built by the goddess Kuvera. The fourteenth Tirthankara, Anantanatha, is also mentioned in relation to a stupa. The twenty-second Tirthankara, Neminatha, is considered the brother of Vasudeva Krishna and a son of the Yadav king Samudravijaya of Shauripur (present-day Bateshwar, Agra), making Mathura and its surroundings significant Jain pilgrimage sites. The twenty-third Tirthankara, Parshvanatha, and the twenty-fourth Tirthankara, Mahavir, also traveled to Mathura, leading to conversions among royalty and citizens.
• Jambuswami's Significance: Jambuswami, the chief disciple of Sudharma Swami and the last Kevali (omniscient being) in Jainism, attained his omniscience and salvation at a place called "Chaurasi" in Mathura. This made Chaurasi a "Siddha Kshetra" (site of salvation). His influence led to the spiritual awakening of householders and even dacoits, who abandoned their evil ways and embraced asceticism.
• The "Deva Nirmit Stupa": The stupa built by Kuvera Devi in memory of Suparshvanatha was exceptionally ancient and famous. Rebuilt with bricks during the time of Parshvanatha, it was considered the oldest Jain stupa, dating back at least three thousand years. Excavations at Kankali Tila in Mathura by foreign archaeologists unearthed significant Jain artifacts, including an inscribed pedestal of a Kushan-era idol. This pedestal identified the stupa as the "Vo Stupa" and indicated that by the second century, its origin was so ancient that it was referred to as "Deva Nirmit" (built by gods).
• Kankali Tila as a Major Center: Kankali Tila evolved into a major Jain center, with the original stupa expanding into five, and later over 500 smaller and larger stupas, along with numerous Jain temples and chaityas. This site became the most important Jain center in India, evidenced by hundreds of excavated sculptures and architectural remnants. The presence of Buddhist and Hindu sculptures alongside Jain ones indicates the religious tolerance and inclusivity of the Jains of that era.
• Types of Jain Tirthas: The text distinguishes between "Siddha Kshetra" (sites of salvation of Tirthankaras or great souls) and "Atishaya Kshetra" (places of divine miraculous power or numerous temples). Mathura is both a Siddha Kshetra (due to Jambuswami's salvation) and an Atishaya Kshetra (due to the abundance of stupas and temples at Kankali Tila).
• Archaeological Discoveries: Excavations at Kankali Tila, involving prominent archaeologists like Cunningham and Harding, yielded a wealth of material, largely housed in the Lucknow Museum and the Mathura Museum. These discoveries include:
  • Sculptures: Statues of Rishabhanatha with matted hair, Neminatha with Balabhadra Vasudeva, and Parshvanatha under a serpent hood. Also significant are the ancient inscribed Saraswati idol and the Chakreshwari Devi idol.
  • Ayag Patas: Stone slabs with auspicious Jain symbols, used for worship before the practice of idol worship became prevalent. The oldest dating back to the Shunga period, depicting scenes like the dance of Nilanjana apsara before Rishabhanatha and stupa worship by supranas and kinnaras.
• "Saraswati Andolan" and "Jin Vani" Writing: Inspired by the need to preserve the Jain scriptures (Agamas), which were initially oral, scholars in Mathura initiated the "Saraswati Andolan" (Movement of Saraswati). This movement advocated for the written preservation of the "Jin Vani" (Jain scriptures). The creation of statues of Saraswati holding books by Mathura's artists visually represented this movement. This effort eventually led to the acceptance of writing down the Agamas by both Digambara and Shvetambara scholars.
• "Mathuri Vachana": Around 370 VS, a conference of Shvetambara ascetics in Mathura, presided over by Arya Skandila, fixed the recension of the Agamas and their commentary, known as "Mathuri Vachana." This conference also considered the issue of writing down the Agamas, but decisions were postponed due to significant disagreements. Later, in the 6th century CE, the Shvetambara Agamas were first compiled and written down at Vallabhi in Saurashtra.
• Literary Contributions: The ancient Jain literature was in Ardhamagadhi Prakrit. Later works were composed in Sanskrit, Apabhramsa, and regional languages. The text mentions the "Harivamsha Purana" by Jinacharya, a significant work detailing the lives of Tirthankaras, including Neminatha, and their associates like Krishna. It also notes the existence of works in Sanskrit, Shauraseni Prakrit, and Shauraseni Apabhramsa, though many are lost. Later works in Brajbhasha are still extant.
• Impact of Invasions:
  • Huna Invasion: During the late Gupta period, the Hunas caused significant damage to Jain structures in Brajmandal, including the "Deva Nirmit Stupa."
  • Mahmud Ghaznavi's Invasion: In 1074 CE, Mahmud Ghaznavi's invasion severely damaged religious sites in Mathura, including the destruction of the "Deva Nirmit Stupa." However, other Jain temples might not have suffered extensive damage, with some idols possibly being moved to safety.
• Renovation and Religious Revival:
  • Vappabhatisuri: Vappabhatisuri is credited with the renovation of Jain sites after the Huna invasion. He led the renovation of the Mathura pilgrimage in 826 VS, rebuilding the "Deva Nirmit Stupa" with stone and establishing temples for Parshvanatha and Mahavir. He also founded the first Shvetambara temple in Mathura.
  • Medieval Period: Jainism flourished in the 10th, 11th, and 12th centuries, with new temples and idol installations at Kankali Tila and Shauripur.
• Decline and Influence of Vaishnavism: The increasing popularity of Vaishnavism led to a decline in Jainism's influence. Many Jains converted to Krishna bhakti cults. Jain temples and monuments fell into disrepair and were further damaged by invasions.
• Pilgrimage to Jain Tirthas: Despite the decline, reverence for Jain pilgrimage sites remained. The text mentions continuous pilgrimage to Mathura from the 1st to the 17th centuries, with notable pilgrims like Manipra Jinachandra Suri and large sanghas (religious congregations). Jinaprabha Suri's "Vividha Tirth Kalpa," written around 1388 CE, includes a section on Mathura, "Mathurapuri Kalpa," detailing local traditions and the religious condition of the region.
• Literary Works in the Krishna Bhakti Environment: The text highlights "Pradyumna Charita" by Sudar Agrawal as the first Brajbhasha text on Jain beliefs concerning Krishna's son Pradyumna. This work from the 14th century is considered significant for Hindi Jain literature.
• Akbar's Reign: Emperor Akbar's reign was beneficial for Jainism. Agra emerged as a powerful new Jain center, alongside Mathura, Bateshwar, and Gwalior. Akbar's religious tolerance and his invitation to Jain scholars like Hiravijaya Suri fostered a sense of pride among Jains, leading to renewed efforts in temple construction and renovation.
• Contributions of Shahu Todar and Minister Karmachand: Shahu Todar, a prominent Jain devotee and official during Akbar's reign, played a crucial role in renovating Jain stupas and temples in the Mathura region around 1630 VS. He also patronized the creation of biographical works on Jambuswami in Sanskrit and Brajbhasha. Minister Karmachand also contributed to the renovation of chaityas in Mathura.
• Pandit Banarsidas: Pandit Banarsidas, a significant Jain scholar and writer, arrived in Agra during Jahangir's reign. He founded a spiritual sect known as the "Adhyatmi Panth" or "Banarasi Mat," which later became famous as "Terah Panth." His influential works include "Natak Samaysar" and "Ardh Kathaanak" (his autobiography).
• Aurangzeb's Rule: Aurangzeb's reign marked a decline for Jainism, with the destruction of non-Muslim religious sites and the displacement of scholars and ascetics. The significance of Mathura's Kankali Tila and Chaurasi diminished, as did the prestige of Bateshwar and Agra.
• English Rule and Revival: After Aurangzeb's reign, Jainism remained in a weakened state until the establishment of English rule. During this period, Jain families in Mathura, notably the family of Seth Maniram, provided significant patronage. Seth Maniram's son, Lachmichand, renovated the Chaurasi Siddha Kshetra, built a Jain temple, and established the worship of the eighth Tirthankara, Chandraprabha. His son, Raghunathdas, installed a marble idol of the second Tirthankara, Ajitanatha.
• Current Status: Currently, the Chaurasi Siddha Kshetra in Mathura, associated with Jambuswami, is the prominent Jain center in Brajmandal, housing the central office of the Akhil Bharatiya Digambar Jain Sangh and publishing the weekly "Jain Sandesh." The Rishabh Brahmacharyashram provides education in Jainism, Sanskrit, and modern subjects. Agra remains the largest Jain center in Brajmandal, with numerous Jain institutions and a renowned Jain college library.
• Neglect of Kankali Tila: The text laments the current desolate state of Kankali Tila, which was once a famous Jain center. Despite renovations at Chaurasi, Kankali Tila has remained neglected. The author notes that during a recent Mahavir Jayanti celebration, he spoke about the glory of Kankali Tila, sparking interest among the attendees for its restoration, which is hoped to happen in the near future with the efforts of Muni Vidyananda.

In essence, the book provides a detailed historical account of Jainism's presence and evolution in Brajmandal, highlighting its deep roots, significant pilgrimage sites, influential figures, literary contributions, and the impact of various historical events, ultimately emphasizing the enduring legacy of Jainism in the region.