Shravan Belgola Ke Abhilekho Me Dan Parampara

Here's a comprehensive summary of the Jain text "Shravan Belgola ke Abhilekho me Dan Parampara" by Jagbir Kaushik:

This document, originating from the Jain Education International and intended for private use, focuses on the tradition of charity as evidenced in the inscriptions of Shravan Belgola. The text highlights the significant role of charity (दान - daan) in Jainism, emphasizing its auspicious nature and the joy it brings to the giver.

The author begins by defining dan as the renunciation of one's possessions for one's own and others' benefit. This definition is further elaborated by referencing texts like Rajvartika and Dhavala, which distinguish between abandoning wealth for the sake of Jain ascetics (with the goal of attaining the three jewels – Ratnatraya) and broader charitable acts. Acharyas have categorized dan into various types, such as:

• From Sarvasiddhi: Ahara-daan (food donation), Abhaya-daan (fearlessness donation), and Jnana-daan (knowledge donation).
• From Sagaradharmamrita: Sattvic, Rajasic, and Tamasic types of dan.

However, the primary division of dan is into Aloukik (otherworldly/supernatural) and Loukik (worldly).

• Aloukik Dan: This is offered to mendicants (monks). It is further categorized into four types: food, medicine, knowledge, and fearlessness.
• Loukik Dan: This is given to ordinary individuals and includes acts like establishing hospices, schools, drinking water fountains, etc.

The text states that around two hundred inscriptions from Shravan Belgola mention the tradition of charity. These inscriptions detail various forms of dan, including:

• Gramdan (Village Donation): Villages were donated for the purpose of temple maintenance, food offerings to monks, and renovation. The income from these villages supported these religious activities. Examples include donations for specific temples and religious purposes by royalty and ministers.
• Bhumi-dan (Land Donation): Land was donated for various religious purposes like ritualistic worship (Ashtavidha Pujan), food donations, and temple expenses. Land was also donated in exchange for daily flower garlands for worship. The practice of donating land to cure illnesses or fulfill desires is also mentioned, with severe curses for those who misappropriated the donated land.
• Dravya (Dhan) Dan (Wealth/Money Donation): Cash donations were made for activities like worship and ritualistic bathing (Dugdhabhisheka). Kings also donated taxes from villages for religious endowments. A practice of collecting subscriptions (monthly or annual) for religious activities is also noted. The interest from donated money was used for the daily ritualistic bathing of deities with milk.
• Basti (Building/Monastery) Construction: The construction of monasteries was a significant form of charity, often undertaken in memory of ancestors for the welfare of the public. The text lists several surviving monasteries and mentions that these were well-equipped with inner sanctums, vestibules, prayer halls, and pillar banners.
• Mandir (Temple) Construction: The tradition of temple construction is ancient, and the inscriptions show its prevalence. Temples were often built within monasteries, with Shravan Belgola being a prominent center of Jainism. Both common people and royalty contributed to temple construction, including building walls, halls, and ashrams.
• Murti (Idol) Construction: The inscriptions also reveal the practice of idol construction. The famous statue of Bahubali at Shravan Belgola is mentioned, along with the construction of idols of other Tirthankaras and deities by lay followers, indicating that idols were also made as charitable offerings.
• Jirnoddhar (Renovation): The renovation of old temples and monasteries was considered as virtuous as building new ones. The inscriptions indicate that the renovation of numerous Jain temples and monasteries was undertaken, demonstrating a commitment to preserving religious heritage.
• Nishidya Construction: Nishidyas are places of samadhi (meditation and death) for saints and ascetics. These were built in secluded, illuminated locations, either near or not too far from monasteries. The inscriptions show that Nishidyas were built in memory of gurus, husbands, brothers, and mothers. Kings and ministers also commissioned Nishidyas for their gurus.
• Other Donations: The inscriptions also mention other forms of charity such as Parikota (fortification) construction, Talab (tank) construction, Padhsala (reading room/library) construction, Chaityalaya (temple hall) construction, and Stambh Pratishthapana (pillar consecration).

In conclusion, the document asserts that the tradition of charity held immense importance during the period reflected in the Shravan Belgola inscriptions. Donations were primarily made in memory of ancestors and for the welfare of the general populace. This encompassed the construction and renovation of monasteries and temples, the donation of wealth, idols, Nishidyas, tanks, reading rooms, temple halls, and fortifications. Villages and land were donated for construction and renovation activities, and the income generated from these grants was used to manage provisions like food for monks.