Sahitya Ane Puratattvana Pariprekshyama Gujaratma Nirgranth Darshan

Here is a comprehensive summary of the provided Jain text, "Sahitya ane Puratattvana Pariprekshyama Gujaratma Nirgranth Darshan" by M. A. Dhaky, focusing on the historical presence of Jainism (Nirgranth Darshan) in Gujarat:

Book Title: Sahitya ane Puratattvana Pariprekshyama Gujaratma Nirgranth Darshan (Nirgranth Darshan in Gujarat from the Perspective of Literature and Archaeology) Author: M. A. Dhaky Publisher: Z_Kailashchandra_Shastri_Abhinandan_Granth_012048.pdf Catalog Link: https://jainqq.org/explore/249353/1

Core Argument: The author, M. A. Dhaky, argues against the proposition that Jainism (Nirgranth Darshan) did not enter Gujarat before the 7th century CE and that the tradition of the Valabhi councils (which aimed to fix the canon of Jain scriptures) is unfounded. Dhaky presents a wealth of evidence from ancient Jain literature and archaeological findings to firmly establish that Jainism had a significant presence in Gujarat much earlier, dating back to at least the 2nd century BCE, and likely even earlier.

Summary of Key Points:

I. Literary Evidence:

• Absence of Early Mentions: The oldest Nirgranth scriptures, composed centuries BCE, do not contain any specific mentions of places within Gujarat.
• Later Agamic Mentions: References to Saurashtra, Dwarka, Ujjayanta-giri (Girnar), Shatrunjaya-giri (Shatrunjaya), and Hastavapra (Handva) are found in scriptures like Gnātadharmakathā, Vr̥ṣṇidaśā, and Prajñāpanā Sūtra (attributed to Arya Shyam or Kalakacharya). However, these scriptures, based on their language, style, and content, do not appear to be older than the Northern Kshatrapa period.
• Evidence from Sthaviravali: A crucial piece of evidence comes from the third part of the Pariṣuṣaṇakalpa's "Sthaviravali" (around 100 CE). It states that the Saurashtriya branch of Jain monks originated from Rishigupta, a disciple of Arya Suhamsti (around the latter half of the 3rd century BCE). This lineage traces back to the Mānavagana (possibly Malava gana). This conclusively indicates that the Nirgranth religion was prevalent in the Saurashtra region at least in the latter half of the 2nd century BCE.
• The Valabhi Councils:
  • The "First Valabhi Recension" (around 350 CE) is associated with Arya Nagarjuna's compilation of Nirgranth scriptures.
  • The "Madhuri Recension" (around 353-363 CE) took place under Arya Skandila.
  • The "Second Valabhi Council" (around 450 CE, or more accurately 503 or 516 CE) was presided over by Devardhigani Kshamashramana, aiming to harmonize texts from the earlier Valabhi recension.
  • These events are supported by references in Devavachak's Nandisūtra (around 450 CE) and notes in the later parts of Pariṣuṣaṇakalpa (around 503-513 CE), as well as commentaries by Acharya Malayagiri in the 12th century. The final part of Sthaviravali also concludes with Devardhigani's name. Therefore, there is no logical basis to dismiss the tradition of the Valabhi councils.
• Ujjayanta-giri (Girnar) as a Sacred Site:
  • According to Northern Kshatrapa and post-Kshatrapa Jain Agamic literature, three important events in the life of Jina Arishtenemi – initiation, attainment of Kevalajnana, and Nirvana – occurred at Ujjayanta-giri. This belief was prevalent in the 3rd-4th centuries CE.
  • According to the Digambara text Khadagama (around 500 CE) and its commentary Dhawala by Swami Virasena (815 CE), Acharya Dharasena, residing in the Chandra Cave on Ujjayanta-giri, taught the Karmaprakriti Prakrit to Munis Pushpadanta and Bhutabali. Dhaky dates Dharasena to between 450-500 CE, not the early 2nd century as believed by some Digambara scholars.
  • The Acharaanga-nirukti (around 175 CE) lists Ujjayanta-giri among prominent Nirgranth Tirthas of that era.
  • The Digambara text Trilokaprajñapti (around 550 CE) also includes Ujjayanta-giri as an example of a Nirgranth Tirtha.
• Prominent Scholars and their Connections to Gujarat:
  • Mallavadi, the author of the Sabhasya Dvadasanirnyachakra and commentator on Siddhsen's Sanmati Prakarana, was active in the latter half of the 6th century CE. He was associated with Valabhi and Bhrigukachchha (Bhavnagar) and was familiar with the works of Acharya Agastyasimha (around 175 CE) and the Buddhist philosopher Dignaga (around 480-560 CE).
  • The great Digambara philosopher and poet Samantabhadra, in his Brihad-svayambhu-stotra (around 575-600 CE), links Jina Arishtenemi to the "Kakuḍakr̥ti" (humped shape) of Ujjayanta. Dhaky suggests Samantabhadra must have seen Girnar's "Kud" (hump-like shape) to make such an accurate description.
• Vishēṣāvaśyakabhāṣya: A manuscript of Vishēṣāvaśyakabhāṣya, composed by Jinabhadra Gani (around 585-590 CE), was placed in a Jinalaya in Valabhi. A colophon in a 10th-century manuscript found in the Jaisalmer Bhandar indicates this Jinalaya must have existed before 610 CE.
• Other Literary Clues:
  • The Vyavahara Bhashya (around 575-600 CE) mentions 'Vajrabhuti' of Bharuch as a Prakrit poet, visited by Queen Nabhahanavati (Queen of Kshatrapa Nahapana).
  • An inscription on a metal idol from Akota refers to "Rathavasati," possibly named after "Arya Rath," suggesting the settlement could date back to the 2nd century CE.
  • Vidya-siddha Arya Khapuṭ was active in the Lata region (Gujarat) between the 3rd and 5th centuries CE.
  • The temple of Jina Suvrat in Bhrigukachchha was a famous and ancient Tirtha even in the 9th century. If the tradition of Arya Khapuṭ freeing it from Buddhist control is true, then this Tirtha predates his time, potentially going back to the Kshatrapa period.

Conclusion from Literary Evidence: The literary evidence firmly establishes the presence of Nirgranth Darshan in Gujarat from at least 175 BCE to 600 CE, directly contradicting the notion that it arrived only in the 7th century CE.

II. Archaeological Evidence:

• Bava Pyara Caves, Junagadh: These small caves, carved into the lower rocks south of Junagadh, are dated to the Kshatrapa period. They are distinct from the larger Khaprakodiya caves and are not Buddhist. The presence of auspicious symbols (Ashtamangalas) on the lintels of two caves and an inscription from around 198-199 CE mentioning "Kevalajnana samprāptānām jitajarāmaranānām" (a Jain term for those who have attained omniscience and conquered old age and death), along with references to the arrival of gods, demons, and Yakshas during a festival for a Jina's Kalyāṇaka (auspicious event), strongly suggests these caves were created by Nirgranth ascetics.
• Akota Bronzes:
  • The oldest among the Shvetambara Jain metal image find from Akota, a fragmented image of Jina Rishabha, is stylistically dated to around 500 CE.
  • Two exquisite sculptures of Jina made of dark gray-black stone, unearthed years ago, are now installed in Idar village and on the hill above. Stylistically, they belong to the 6th century CE.
  • Two metal images from Akota bear the name of the artisan "Jinabhadra Vachana-acharya." The style of the images and the script of the inscriptions indicate the latter half of the 6th century CE. This Jinabhadra is identified with the renowned Acharya Jinabhadra Gani Kshamashramana, who passed away in 594 CE.
• Dhank Caves and Sculptures: The Jain caves and sculptures at Dhank are dated to around 550-600 CE.

Conclusion from Archaeological Evidence: The archaeological evidence supports the presence of Nirgranth Darshan in Gujarat from approximately 200 CE to 600 CE. This further strengthens the argument that Jainism entered Gujarat well before the 7th century CE.

Overall Conclusion: Dhaky asserts that the claims made by scholars like Diskalkar, suggesting Jainism's late arrival in Gujarat, are not supported by evidence. He argues that if Jainism had reached as far south as Tamil Nadu and even Sri Lanka during the Mauryan period, it is highly improbable that it would not have entered Gujarat, situated in North India, much earlier. Dhaky implies that Diskalkar's knowledge of Nirgranth sources and pre-medieval archaeology was insufficient, leading to his flawed conclusions. The evidence presented by Dhaky leaves no room for doubt that the historical presence of Jainism in Gujarat predates the 7th century CE.