Siddhahemkumar Samvat

Here's a comprehensive summary of the provided Jain text about the "Siddhahemkumar Samvat":

The text, "Siddhahemkumar Samvat" by Punyavijay, published by Punyavijayji, introduces a unique and previously unrecorded era known as the "Siddhahemkumar Samvat." It begins by acknowledging the existence of numerous historical eras or samvats (calendrical systems) in Indian history, such as the Vaidik Samvat, Kali Samvat, Vir Samvat, Vikram Samvat, Shaliwahan Shak Samvat, Gupta Samvat, and Simha Samvat. Many of these have faded from public memory, with only a few, like Vikram Samvat and Shaliwahan Shak Samvat, remaining widely recognized and respected.

The author posits that the longevity and acceptance of any samvat are usually due to specific reasons and the patronage of its proponents and their followers. While the exact origins of many samvats are subjects of extensive scholarly research, this article focuses on introducing one such distinctive samvat: the Siddhahemkumar Samvat.

The primary evidence for the existence of this samvat comes from an inscription found on a metal idol in a temple adjacent to the main entrance of the Chomukji shrine atop Giriraj Shatrunjaya. The inscription reads:

"Shri Siddha-ma-kumar San 4 Vaishakh v 2 Gurau Bheemapalli Satk Vyav. Harishchandra Bharya Gundehi Shreyoartham Shri Shantinath Bimbam Karitam ||"

(Translation: In the year 4 of the Siddha-ma-kumar era, on the 2nd of Vaishakh, Thursday, in Bheemapalli, for the welfare of Harishchandra and his wife Gundehi, the idol of Shri Shantinath was consecrated.)

Although this inscription is brief and doesn't mention the names of the consecrating Acharyas or other significant historical details, the mention of "Shri Siddha-ma-kumar San 4" is considered highly significant. This is because this particular samvat has not been previously observed or documented in any known records.

The author then delves into the likely origin of the "Siddhahemkumar Samvat." It is proposed that this samvat incorporates the names of three prominent figures from Gujarat's history:

1. Shri Siddharaj Jaisinghhdev: The illustrious king of Gujarat.
2. Acharya Shri Hemchandrasuri: The renowned Kalikal Sarvajna (omniscient in this era), a scholar of Syadvada, and a friend and guru to the kings of Gujarat.
3. Shri Kumarpaldev: The king of Gujarat, referred to here as "Gurjareśvara Paramarhat Maharaj."

The author strongly believes that the "Siddhahemkumar Samvat" was likely formed by combining the initial syllables or parts of the names of these three great luminaries.

However, the text acknowledges that there is no concrete evidence to suggest a systematic or official establishment of this samvat. The author speculates that the mention of the "Siddhahemkumar Samvat" in the inscription was likely made by an individual who held immense respect and reverence for Acharya Hemchandra. It is further suggested that this inscription might have been made after the passing of all three great personalities.

The author notes the absence of any strong supporting evidence for the widespread adoption of this samvat. If prominent individuals or a significant following had been behind its promotion, its mention would likely be found in the prashastis (prefaces/commendations) of various texts, colophons (pujpika), and ancient stone inscriptions. Since it has not been discovered by scholars, it is inferred that it was likely an expression of personal devotion by someone who felt compelled to commemorate these Gujarati luminaries.

The text contrasts this with other self-proclaimed or religious samvats that might have a limited but present following and documentation. The author questions whether even a small group of followers, like those for "Atmasamvat" or "Dharmasamvat," existed for the "Siddhahemkumar Samvat," given its lack of broader recognition.

Despite the lack of widespread adoption, the author emphasizes that it is still a cause for joy to recognize that in that era, there were individuals who felt the need to create a samvat in memory of these three influential figures of Gujarat and made efforts to do so. The author laments that if the people of that era had collectively agreed to establish a samvat in their memory, Gujarat and its cultural heritage would be viewed with even greater respect today.

Finally, the author urges the Jain community, and specifically the Anandji Kalyanji Pedhi (an important Jain trust), to pay close attention to the preservation and safekeeping of important historical artifacts. The author expresses concern that valuable items might be lost or stolen, citing examples of inscriptions and metal idols disappearing. The author implores the Pedhi's workers to ensure that the metal idol bearing the "Siddhahemkumar Samvat" inscription is kept in a secure location to prevent its loss, emphasizing the need for careful management to protect it from falling into the hands of antique dealers. The article concludes by referencing its publication in "Shri Jain Satya Prakash, June, 1943."