Taranga Tirth

Here is a comprehensive summary of the Jain text "Taranga Tirth":

Book Title: Taranga Tirth Author(s): Anandji Kalyanji Pedhi (as publisher, the text itself attributes the preparation to Prof. Madhusudan Dhanki) Publisher: Anandji Kalyanji Pedhi

This book is a detailed exploration of the Taranga Tirth, a significant Jain pilgrimage site, focusing primarily on its magnificent Ajitnath temple. The publication aims to provide an artistic and historical overview of this sacred place.

Key Aspects of the Text:

• Historical Context of Jain Hillside Tirths: The text begins by establishing a tradition of Jainism favoring mountainous and elevated sites for establishing pilgrimage centers. It lists several prominent examples across India, including Sammada Shail (Sammet Shikhar), Sonagiri, Shravanabelgola, Ujjayanta Giri (Girnar), Shatrunjayagiri (Palitana), and Arbuda Giri (Mount Abu). Taranga is then placed within this esteemed lineage in North Gujarat.

• Etymology and Early History of Taranga: The origin of the name "Taranga" is not entirely clear. However, a reference from the 8th-9th century mentions a Buddhist cave with a statue of the Buddhist goddess Tara, suggesting a possible connection to the name. Later, in the 12th century, the Shvetambar Acharya Somaprabha mentions in his "Jindharmaprabodh" that King Veni-Vatsaraja established a temple to the goddess Tara, and a village called "Tara-ur" (later Tarapur) was founded there. It is suggested that "Taraggram" or "Taragavam" evolved into "Taranga." Historical inscriptions from the medieval period also refer to Taranga using names like Tarangk, Tarandurg, and Tarangadh.

• Early Jain Presence: While the Buddhist connection and the Tara temple are noted, the text suggests a strong possibility of Jain presence predating the founding of Tarapur. The "Varaangcharit" by Jatasimhanandi (around the 7th century) mentions a Jinālay (temple) built by King Varaga on Maniman Parvat between Anartapur and Saraswati, which is theorized to be the Taranga mountain. However, archaeological evidence from Taranga does not go back earlier than the 11th century.

• The Shvetambar Ajitnath Temple:

  • Construction: According to "Jindharmaprabodh" (1185 CE), the grand Ajitnath Chaitya of the Shvetambar sect at Taranga was built under the orders of the Solanki ruler Gurjara-Ishwar Kumarpal by his Dandnayak Abhay. The construction date is cited as 1165 CE (Samvat 1221), which is considered accurate based on stylistic analysis.
  • Influence of Acharya Hemchandra: "Prabhavakcharit" (1278 CE) states that the temple was built based on the guidance and royal decree of King Kumarpal's guru, Acharya Hemchandra. An anecdote suggests Kumarpal decided to build the temple after visiting the shrine of Ajitnath during his victory in Shakambhari (before 1150 CE). The construction likely took about five years.
  • Inscriptions and Donations: Inscriptions found in the temple mention donations and installations of idols by figures like Mantri Vastu-pala (1229 CE), who was contemporary to Vastu-pala and Tej-pala. Other inscriptions indicate further installations in 1248-49 CE by Bhuvanachandra Suri. While original idols are lost, these inscriptions are preserved.

• Temple's Reputation and Patronage: By the 13th century, Taranga had already gained renown as a pilgrimage site. References in the 15th-century texts "Updesh-tarangini" and "Sukrit-Sagar" mention visits by the Malva minister Prithvipala's son Zanza and the Kharataragachchhiya Acharya Jinachandra Suri.

• Challenges and Renovations:

  • Destruction and Preservation: The text highlights the destructive period of Muslim invasions in the 14th century, during which many Brahmin and Jain temples were damaged or destroyed. The Ajitnath temple at Taranga also suffered damage, as noted in a 15th-century work by Muni Sundar Suri.
  • Restoration: After the damage, Govinda, the chief of the caravan from Idar, commissioned a new idol of marble and had it re-installed in 1423 CE (Samvat 1479). Govinda is also credited with repairs to the temple and installing nine "bharapatta."
  • Further Renovations: In the 17th century, attempts were made to strengthen the old structure. The text mentions efforts between 1626-1632 CE, attributing the merit to the Jamnagar/Kutch Seth brothers Vardhman Shah and Padamsi Shah, following the teachings of Acharya Kalyan Sagar Suri. However, other records suggest these repairs were done under the guidance of Vijay Sen Suri, a disciple of Hirvijay Suri.

• Architectural Analysis of the Main Temple:

  • Overall Structure: The temple is described as a massive structure, approximately 74 feet wide and 125-130 feet high, with a garbha-griha (sanctum), a gudha-mandapa (inner hall), and a six-pillared porch (chachoki). Its layout is compared to the Adhinath temple at Shatrunjay, but Taranga's structure is larger.
  • Detailed Architectural Features: The text provides a meticulous breakdown of the temple's components, including the pedestal (pith), the plinth (vedi-bandha), the lower and upper moldings (jhanga), the cornice (chhaju), the spire (shikhar), and various decorative elements like carvings of deities, floral motifs, and geometric patterns. Specific decorative features such as "kankana-pattra," "kankana-kamala," "rathikas" with sculptures, "kunjara-aksha," "kapota-pali," and "ratna-patt" are described.
  • Critique of Certain Elements: The analysis points out some minor architectural shortcomings, such as the reduced height of certain decorative bands and the size of the mandapa, which is narrower than ideal. The quality of some ceiling carvings is also noted as being more typical of the 15th century than the original construction period.
  • The Shikhar (Spire): The spire is praised for its grandeur, proportion, and elevation, featuring numerous decorative elements and small spires. Its overall design is compared to a "Meru prasad" (a mountain-like structure).
  • The Mandapa: The gudha-mandapa and its associated porches are described, with particular attention to the pillar designs, ceiling decorations, and the flanking devakulikas (small shrines) built by Vastu-pala. The ceiling of the main hall (karataka-vitan or sabha-padma-mandarak) is a significant feature, adorned with sculptures of Vidyadharas and celestial dancers.
  • The Garbhagriha (Sanctum): The sanctum houses the idol of Ajitnath, believed to be installed by Govinda Seth in 1423 CE. The text notes the presence of other 13th-century idols. It mentions that the original sanctum, which likely had more detailed external features, was simplified during renovations, with some earlier sculptures added.

• Debunking Misconceptions: The book addresses and refutes several popular but incorrect beliefs about Taranga Tirth:

  • Siddhayika Temple: It dismisses the idea that the Shvetambar sect built a temple to Siddhayika after the goddess Tara was established, and that the Tirth later fell into Digambar hands. It explains that Siddhayika was not a prominent deity in Shvetambar tradition at that early stage.
  • Digambar Land Donation: The claim that the Shvetambar temple was built on land given by the Digambars is refuted, as there is no supporting evidence, and it is suggested that the land belonged to the king.
  • Thirty-Two Story Temple: The popular notion that the Ajitnath temple was originally 32 stories high is thoroughly debunked. The text argues that based on the current dimensions and architectural principles, such a height would be impractical and is not supported by any historical records. It suggests the current height of the temple is original.
  • Uniqueness of Height: The assertion by some Shvetambar writers that the temple's height is unparalleled in India is challenged by citing examples of other tall structures in India and even globally.
  • Kumarpal vs. Abhaya: The recent notion that the temple was built by Dandnayak Abhaya with the king's permission, rather than directly by King Kumarpal, is countered with evidence suggesting Kumarpal's direct involvement.

• Artistic and Historical Significance: The Taranga Ajitnath Jinalaya is highlighted as the largest existing Marugurjar temple in Western India. Its historical value is immense due to its royal patronage. The temple is also significant for its spire construction techniques and the study of Jain iconography. The text emphasizes its importance as a surviving example of the grand Meru prasad style of architecture from the Solanki era, many of which are now lost.

• Appendix: Figure Index: The book includes an extensive list of figures and photographs that illustrate various aspects of the temple, its architecture, and its sculptures, aiding in a comprehensive understanding of the site.

In essence, "Taranga Tirth" serves as a scholarly and detailed documentation of a vital Jain pilgrimage site, providing historical context, architectural analysis, and clarification of common misconceptions surrounding this ancient and magnificent temple.