Prachin Vrajmandal Me Jain Dharm Ka Vikas

Here's a comprehensive summary of the provided Jain text, "Prachin Vrajmandal me Jain Dharm ka Vikas" by Prabhudayal Mittal:

This book, "Prachin Vrajmandal me Jain Dharm ka Vikas" (The Development of Jainism in Ancient Braj Region) by Prabhudayal Mittal, details the historical presence and evolution of Jainism in the sacred region of Braj, which is closely associated with Lord Krishna. The text highlights the deep connections of several Jain Tirthankaras with the Shurasena region, the ancient name for Braj, with Mathura being its capital.

Key Points and Historical Overview:

• Tirthankara Connections:

  • Lord Rishabhanatha: The first Tirthankara, Lord Rishabhanatha, is linked to the creation of Shurasena, with Mathura as its capital.
  • Lord Suparshvanatha: The seventh Tirthankara has a special connection to Mathura. The goddess Kuvera Devi constructed a famous stupa there in his memory, housing his image.
  • Lord Anantnatha: A stupa was also built in memory of the fourteenth Tirthankara.
  • Lord Neminatha: The twenty-second Tirthankara is believed to be the brother of Lord Krishna, born in Sauripur (modern Bateshwar, Agra), a part of the Shurasena region. This connection made Mathura, Krishna's birthplace, a significant Jain pilgrimage site.
  • Lord Parshvanatha: The twenty-third Tirthankara, and Lord Mahavira: The twenty-fourth and last Tirthankara, both undertook vihar (journeys and preachings) in Mathura. During Lord Mahavira's visit, the king Uditodaya or Bhidama, Prince Kanval and Shanval, the merchant Jinadatta's son Arhdas, and other royal figures and prominent citizens converted to Jainism, leading to the spread of the religion among the common populace.

• Jambuswami's Sadhana-Sthal:

  • Jambuswami, the direct disciple of Sudharma Swami (who was a disciple of Lord Mahavira), attained kevalgyan (omniscience) after practicing penance for two years at a place called "Chaurasi" in Mathura. After living as an omniscient being for 44 years, he achieved siddha pad (liberation) at the age of 80.
  • Jambuswami is considered the last kevali in Jainism. The "Chaurasi" site in Mathura is revered as a "Siddha Kshetra" (place of liberation) due to his penance and attainment of salvation.
  • Jambuswami's influence extended beyond laypeople to even dacoits, many of whom renounced their criminal ways to pursue spiritual practices. These ascetics also attained paramgati (ultimate liberation) at Mathura's tapovan (forest of penance). Later, a temple was built at Chaurasi with Jambuswami's footprints, and stupas were erected in memory of the ascetic dacoits nearby.

• Deva-Nirmit Stupa (God-Made Stupa):

  • The stupa built by goddess Kuvera Devi for Lord Suparshvanatha was extremely ancient and famous. According to the 'Mathura Puri Kalpa', it was rebuilt with bricks during the time of Lord Parshvanatha, making it the oldest known Jain stupa, dating back at least three thousand years.
  • Excavations at Kankali Tila in Mathura by foreign archaeologists unearthed significant Jain architectural material. An inscription on a pedestal of a Kushan-era idol (currently in the Lucknow Museum) reveals that in Kushan year 71 (157 CE), the arhat idol was installed in the "Deva-Nirmit 'Voḍva Stupa'" under the guidance of Acharya Vridhhastika of the Vair branch of the Kottiya Gana.
  • This inscription confirms that the stupa built by Kuvera Devi was known as the "Voḍva Stupa" and was located at the present-day Kankali Tila. By the second century CE, the stupa was so ancient that its origin and builder were unknown, leading to its description as "God-Made."
  • This stupa complex eventually grew to include five original stupas, with many smaller ones added later, exceeding 500 in number. Numerous Jain temples and chaityas were also built, housing idols of various Tirthankaras. This made the Kankali Tila site a paramount Jain center not only in the Mathura region but across all of India. The hundreds of excavated idols and architectural remnants are testament to this significance.
  • The presence of Buddhist and Hindu-related sculptures alongside Jain idols indicates the religious tolerance and liberalism of the Jains of that era. Other religious groups also built temples there due to its national importance.

• Types of Jain Pilgrimage Sites:

  • Jainism recognizes two types of pilgrimage sites: Siddha Kshetra (place of liberation of a Tirthankara or great soul) and Atishaya Kshetra (place of divine miraculousness or abundance of temples).
  • Mathura qualifies as both: a Siddha Kshetra because Jambuswami attained liberation at Chaurasi, and an Atishaya Kshetra due to the divine stupa and the numerous stupas, temples, and chaityas at Kankali Tila.

• Archaeological Discoveries and Art:

  • Famous archaeologists like Cunningham, Harding, Growse, Burgess, and Furer participated in excavations at Kankali Tila. Most of the significant findings are housed in the Lucknow Museum, with a smaller portion in the Mathura Museum.
  • Notable findings include idols of Lord Rishabhanatha with matted hair, Lord Neminatha with Balabhadra-Vasudeva, and Lord Parshvanatha under a serpent hood. Many other Tirthankara idols were found, identifiable by inscriptions. The idols depict Tirthankaras standing in the vairagyapurna (renunciate) posture or seated in meditation for kevalgyan.
  • Significant Jain female deity sculptures include a rare Saraswati idol in the Lucknow Museum (the oldest found to date) and the Yakshini Chakreshwari Devi of Lord Rishabhanatha in the Mathura Museum (10th century). Chaturmukhi (four-faced) idols were also found.
  • More important than the idols are the Ayaga Pats, stone slabs predating idol worship. These slabs, depicting auspicious Jain symbols, were worshipped as Tirthankara symbols. The oldest Ayaga Pats are from the Shunga period (2nd century BCE). One such slab depicts the dance of the Apsara Nilanjana before Lord Rishabhanatha, showcasing ancient Indian dance postures. Another Shunga period slab depicts a procession and the worship of a stupa by Suparnas and Kinnaras. Numerous slabs with depictions of women's various gestures further highlight the artistic inclination of ancient Jainism.

• Religious Cohesion:

  • The Jain centers of Mathura—Jambuswami's place of liberation and Kankali Tila with its "Deva-Nirmit Stupa" and numerous temples—remained revered by all Jain sects for centuries. While the Jain sanghas in Magadha and South India later split into Digambara and Shvetambara traditions, the Jain community in the ancient Braj region remained unified, and its religious sites were respected by all.

• "Saraswati Andolan" and the Codification of Jain Agamas:

  • The original teachings of Jainism are in the Ardhamagadhi Prakrit language, known as "Jina Vani" or "Agama." Like Vedic scriptures, the Jain Agamas were initially transmitted orally.
  • Inspired by Emperor Ashoka's edicts promoting Buddhism, Jain scholars felt the need to preserve the Agamas in written form. Despite initial opposition from Jain ascetics, the "Saraswati Andolan" (Saraswati Movement) led by Jain scholars in the Mathura region championed this cause. The movement involved the creation of images of Goddess Saraswati holding a book, symbolizing the written word.
  • This movement gradually reduced opposition to codifying the Agamas. Digambara scholars first compiled and wrote down the Agama knowledge, followed by Shvetambara scholars, although this process took centuries.

• "Mathuri Vachana":

  • To discuss the implications of the Digambara scholars codifying the Agamas, a conference of Shvetambara ascetics was held in Mathura around 370 CE, presided over by Arya Skandila. The text of the Agamas was finalized and interpreted, known as "Mathuri Vachana." The codification of Agamas was also discussed but postponed due to significant disagreements. Later, in the early 6th century CE, the Shvetambara Agamas were first compiled and written down in Vallabhi, Gujarat, under the presidency of Devardhigani Kshamashraman.
  • The Shvetambara text 'Mathura Puri Kalpa' mentions that during a twelve-year famine in the Shurasena region, Arya Skandila gathered the sangha and conducted anuyoga (recitation and explanation) of the Agamas. Jinaprabha Shraman, through a fast for a fortnight at the ancient Deva-Nirmit Stupa, completed the damaged "Mahanishitha Sutra" which had been eaten by termites.

• Literature and Historical Events:

  • Early Jain literature was in Jain Prakrit. Later works were in Sanskrit, Apabhramsha, and regional languages. The Agamas are paramount, followed by the Puranas, which describe the glory of Jain Tirthankaras and also mention Rama and Krishna, though with a Jain perspective.
  • Vasudeva Krishna being considered the brother of Lord Neminatha led Jain scholars to show great interest in writing the biographies of Krishna's father Vasudeva, brother Balarama, and son Pradyumna. Jinacharya's 'Harivansha Purana' is particularly notable, detailing the lives of these figures alongside Tirthankara Neminatha.
  • While no authentic records of works composed in Braj during that period are available, it's presumed that some works in Sanskrit, Shauraseni Prakrit, and Shauraseni Apabhramsha existed but were lost. Works composed in Brajbhasha later still exist, shedding light on the literary pursuits of Jain scholars in the region.

• Invasions and Rebuilding:

  • From the Maurya-Shunga period until after the Gupta rule (over a thousand years), Jain structures in ancient Braj remained largely intact, and Jainism flourished.
  • The Huna invasions during the late Gupta period caused significant damage to Jain buildings, including the famous Deva-Nirmit Stupa, rendering other stupas and temples dilapidated.
  • The renovation of these damaged structures is credited to pious individuals like Vappabhatti Suri. According to 'Vividh Tirtha Kalpa', Vappabhatti Suri, with the help of his disciple Amraja, the king of Gwalior, got Mathura renovated in 826 CE. The ancient brick Deva-Nirmit Stupa was rebuilt with stone, and temples of Lord Parshvanatha and Lord Mahavira were established. Vappabhatti Suri also built a temple in Mathura, which was the first Shvetambara temple there.
  • After the decline of Buddhism, Jainism prospered in Mathura. The 10th, 11th, and 12th centuries saw significant growth, with numerous temples built at Kankali Tila and idols installed. Mathura's ancient Sauripur (Bateshwar) also became a notable Jain center.

• Mahmud Ghaznavi's Invasion:

  • Mahmud Ghaznavi's severe attack on Mathura in 1074 CE caused great damage to religious sites. The famous Deva-Nirmit Stupa at Kankali Tila was destroyed, as it is not mentioned thereafter. However, other Jain temples at Kankali Tila may not have suffered as much, as Jain idols installed shortly before that period have been found intact, possibly having been safely hidden by Jain devotees.

• Rajput Rule and Decline:

  • From the time of Mahmud Ghaznavi's invasion until the Delhi Sultanate (11th-13th centuries), Rajput kings ruled Mathura. Jainism was in a relatively stable condition during this period.
  • However, the increasing popularity of Vaishnavism led to a decline in Jainism's influence.

• Pilgrimage to Jain Tirthas:

  • Despite the decline in Jain influence due to the spread of Vaishnavism, the public's reverence for Jain religious sites persisted. Mathura, once a prominent Jain center, continued to be visited by Jain monks and laypeople from both Shvetambara and Digambara traditions.
  • Noteworthy pilgrims include Mani Dhari Jinchandra Suri (12th century) and a large sangha led by Acharya Jinchandra Suri of the Kharatara Gachha (14th century). A Digambara monk from Karnataka visited Mathura during Muhammad Tughlaq's reign (14th century). Samra Shah also led a large pilgrimage, during which the Shvetambara monk Jinaprabha Suri visited Mathura around 1385 CE. He wrote the 'Vividh Tirtha Kalpa' (1388 CE), a comprehensive description of Jain pilgrimage sites, including the 'Mathura Puri Kalpa' which details legends related to Mathura and the surrounding region.

• Impact of Vaishnavism and Sultans' Policies:

  • The widespread propagation of Krishna devotion led many Jains to convert to Vaishnavism. Jain temples and stupas fell into disrepair. Muslim Sultans, driven by religious fanaticism, frequently attacked and damaged these sites. Wealthy individuals like Seth Samra Shah attempted repairs, but the sites were repeatedly damaged.
  • By the reign of Emperor Akbar, Mathura's significance for Jainism had diminished, and its religious sites were in a pitiable state.

• Jain Texts Composed in the Era of Krishna Devotion:

  • The earliest Brajbhasha text related to the Jain belief about Krishna's son Pradyumna is Sudhar Agrawal's 'Pradyumna Charita', a significant historical and Hindi Jain work from the 14th century. Most subsequent Hindi Jain compositions date from Akbar's reign onwards, with many originating from Agra.

• Akbar's Era:

  • Akbar's reign was beneficial for Braj and its religious communities, including Jainism. Mathura, Bateshwar, and Gwalior were prominent Jain centers. Akbar's capital, Agra, became a new and powerful center due to political reasons.
  • Akbar was tolerant of all religions and invited Jain monks, listening to their sermons. He invited the renowned Shvetambara Acharya Hiravijaya Suri to Fatehpur Sikri, often listening to his religious discourses. This fostered a sense of self-respect among Jains in the Braj region, encouraging them to undertake renovation and construction of temples. Acharya Hiravijaya Suri himself visited Mathura, as described in the 'Heer Saubhagya Kavya', where he visited the sites of Parshvanatha and Jambuswami and 527 stupas.
  • Agra became a major literary center for Jainism during Akbar's reign, with scholars and poets producing numerous works in Brajbhasha.

• Seth Todar and Minister Karmachand:

  • Seth Todar, a wealthy merchant and prominent official in Akbar's court, financed the renovation of dilapidated Jain stupas and temples in the Mathura region in 1630 CE. He also organized a Jain ceremony in Mathura. He commissioned the composition of biographical texts about Jambuswami in Sanskrit and Brajbhasha.
  • Minister Karmachand of Bikaner also renovated some chaityas in Mathura, as mentioned in the 'Karmachandra Vanshvatankana Kavya'.

• Pandit Banarasidas:

  • Pandit Banarasidas, a Shrimāli Jain from Jaunpur, settled in Agra during Emperor Jahangir's reign. He was a learned scholar and a revolutionary thinker who founded a spiritual sect known as the 'Adhyatmik Panth' or 'Banarasi Mat', later famous as 'Terah Panth'. This reformist movement reduced the prestige of the chaityavasi bhattaraks of the Digambara sect.
  • Banarasidas is considered the foremost Hindi Jain author, renowned for his works like 'Nataka Samayasara' (spiritual and Vedanta work) and 'Artha Kathanaka' (his autobiography). His other works include 'Banarasi Nama Mala' and 'Banarasi Vilas' (poetry), and 'Paramartha Vachana' (prose, an early Hindi prose work in Jain literature).

• Aurangzeb's Reign:

  • The progress made by Jainism during the reigns of Akbar, Jahangir, and Shah Jahan was reversed by Aurangzeb's rule. Non-Muslim religious sites in the Braj region were destroyed, and most Jain scholars and ascetics migrated to Hindu areas. Jainism became weak and insignificant. Kankali Tila became deserted, and its importance waned. Bateshwar and Agra also lost their prominence.

• Modern Period:

  • After Aurangzeb's reign until the establishment of British rule, Jainism in the Braj region remained in a deteriorated state. During British rule, Jain merchants in Mathura provided significant support. Seth Maniram, a Digambara Jain, was instrumental in the renovation of the Chaurasi Siddha Kshetra and the construction of a Jain temple there, installing an idol of Lord Chandraprabha. His successor, Seth Lachhmichand, installed a marble idol of Lord Ajitnatha. This temple is the most famous modern Jain temple in the Mathura region.

• Current Situation:

  • The prominent Jain center in Mathura is now Chaurasi, which houses the central office of the 'Akhil Bharatiya Digambara Jain Sangha'. The weekly newspaper 'Jain Sandesh' is published from here. The 'Rishabh Brahmcharyashram' provides education in Jainism, Sanskrit, and modern subjects. The 'Saraswati Bhavan' holds a good collection of Jain texts.
  • Agra is the largest Jain center in the Braj region, with a significant Jain population and many active Jain organizations. The Jain College library there is well-known.
  • The Jain center at Kankali Tila in Mathura, once famous for the "Deva-Nirmit Stupa" and other structures, is now deserted. Despite the renovation of the Chaurasi site, Kankali Tila has been neglected, with people forgetting its historical importance.
  • The author notes that during the "Mahavir Jayanti" celebration in Mathura, he spoke about the historical glory of Kankali Tila, which was met with great interest and surprise by the attendees. This has sparked renewed efforts for its restoration, especially with the involvement of Muni Vidyanandji. It is hoped that this ancient site will be revitalized in the near future.

In essence, the book traces the vibrant history of Jainism in the Braj region, from its early connections with Tirthankaras and the flourishing periods of artistic and religious activity to its decline due to invasions and the rise of other religious movements, and finally, its revival and current state.