Tirthankaroni Nirvanbhumio Sambandh Stotro

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The article "Tirthankaroni Nirvanbhumio Sambandh Stotro" by M.A. Dhaky, published in the "Nirgranth Aitihasik Lekh Samucchay," delves into the historical development and literary aspects of Jain stotras (hymns) that describe the places of nirvana (liberation) of the Tirthankaras (spiritual teachers).

The author begins by tracing the early history of references to Tirthankaras in ancient Jain Agamas (scriptures), primarily from the 5th to the 2nd century BCE. Initially, only brief mentions of "Ahanth Parshva" and "Vir (Jina Vardhamana Mahavir)" are found. The text highlights the significance of the Brihat Kalpa Bhashya (circa 550 CE) by Sanghadasa Gana, which states that Aryashyam, in the latter half of the 1st century BCE, presented his self-composed works on Prathamanuyoga, Chandikanuyoga, and Lokanuyoga to a council at Pataliputra for validation. Prathamanuyoga reportedly included biographies of the 24 Shalakapurushas (illustrious figures), including the Tirthankaras. It is suggested that the concept of the 24 Tirthankaras might have originated or been systematized in these works. However, a clear list of the 24 Tirthankaras is found in the Chaturvimsati-Stava, composed in Ardhamagadhi language, dating back to the 1st century BCE or the 1st century CE. The author speculates if this stava might have been created as a benediction for Aryashyam's Prathamanuyoga.

The article then discusses how later Agamas like Sthananga, compiled during the Kushana to Gupta periods, provide brief details about the Tirthankaras, including their previous lives, birth constellations, month-dates, parents' names, names of their chief disciples (Ganadharas), lifespan, and physical stature, often accompanied by extensive mythological narratives. The historical portrayal of Bhagwan Mahavir's life is found in the Acharanga Sutra's first section "Bhavana" (its earliest part circa 1st-2nd century CE), and in the "Jina Charitra" section within the Paryushanakalpa (compiled circa 503/516 CE) and Avasyak Churni (circa 600 + 650 CE). Some facts about Mahavir are also found in the Vyakhyaprajnapti, the fifth Anga Agama, possibly compiled in the 3rd century CE based on earlier traditions.

The mythological biography of Adinath Rishabha is found in the interpolated "Kathanuyoga" section of Jambudvipa Prajnapti (circa 3rd century CE) and later in the "Jina Charitra" section of the Paryushanakalpa. Information related to Arishtanemi, the 22nd Tirthankara, is found starting from the "Rathnemi" chapter of the Uttaradhyayana Sutra (circa 1st-2nd century CE) and scattered in Agamas like Sthananga (current compilation circa 353 CE), Vrishnedasha (3rd-4th century CE), and their commentaries (Niryuktis, Bhashyas), especially Avasyak Churni.

General details regarding the doctrines of Parshvanatha are found in Rishibhashitani (compiled 1st century CE), and information about his community is scattered in Sthananga, Paryushanakalpa ("Jina Charitra" section), and other Agamas. However, for other Tirthankaras, only very brief notes are available in these Agamas.

The article notes that the Acharanga Niryukti (circa 4th century CE) defines "tirtha" (pilgrimage site) to include places of birth, renunciation, attainment of omniscience (Kevalya), and nirvana of the Tirthankaras, a practice that closely resembles traditions in Buddhism.

While Agamas list the cities that served as birthplaces for the Tirthankaras, this is not the case for their nirvana sites. Historically, Bhagwan Mahavir's nirvana site is identified as Madhyama Pava, located north of ancient Kushinagar (Kushinara, Kasia), a capital of the Malla republic. Parshvanatha's nirvana site is identified as "Samayaseil" (Sammetshikhar or Sammada Shaila). According to Jambudvipa Prajnapti, Paryushanakalpa, and later stotras, Adinath Rishabha's liberation site was Mount Ashtapada. Vasupujya, the 12th Tirthankara, attained liberation at Champa, according to Paryushanakalpa, Tirthakalpa Prakirna (circa 550 CE), and others. Arishtanemi, the 22nd Tirthankara, is recorded to have attained moksha on Ujjayantgiri (Girnar) in texts like Jnatadharmakatha (circa 3rd-4th century CE), Avasyak Niryukti (circa 525 CE), Tirthakalpa Prakirnaka, and Visheshavashyaka Bhashya by Jinabhadra Gani Kshamashramana (circa 585 CE). The mention of Pava as Mahavir's nirvana site is found in later works like Paryushanakalpa, Avasyak Niryukti, Visheshavashyaka Bhashya, and Tirthakalpa Prakirna. Earlier Buddhist Pali Tripitaka texts also record the nirvana of "Nigantha Nataputta" (Jina Mahavir) in Pava. However, the nirvana sites of the remaining 20 Tirthankaras are not recorded in the available Agamas, including the later Paryushanakalpa ("Jina Charitra" section).

The article points out that in the subsequent period, the Avasyak Niryukti and possibly Tirthakalpa Prakirnaka and Visheshavashyaka Bhashya provided an answer: the remaining 20 Tirthankaras also attained liberation on "Samay-seil." The South Indian Nirgranth Agama-like text Trilokaprajnapti (circa 550 CE) also supports these facts.

While Buddhist texts and archaeological evidence indicate the erection of stupas at Buddha's nirvana sites and over his relics, there is no record of stupas being built at Pava or elsewhere over Jina Mahavir's ashes. However, Avasyak Churni mentions that Chakravarti Bharata, son of Rishabha, built a temple of the Jina on Mount Ashtapada. It is also suggested that there might have been a stupa for Parshvanatha on Sammetshikhar, and such a stupa definitely existed in Mathura.

The article then shifts focus to the stotra literature of the Nirgrantha (Jain) tradition. Beyond Prakrit, hundreds of Sanskrit stavas and stotras have been composed. The author highlights two stotras that specifically deal with the nirvana sites of the Tirthankaras. Both are attributed to the Southern Nirgrantha tradition. The first is believed to be by Pujyapada Devanandi (circa 635-680 CE), a renowned philosopher, scholar of Lakshana Shastra (science of characteristic signs), and an excellent commentator. The style strongly suggests his authorship. The second stotra is also attributed to him within the tradition, but its style, though of high caliber, is different, not post-early medieval, and stylistically more developed. Both stotras are undoubtedly of excellent quality. Since scholars from the Northern Jain tradition might be unaware of them, the author intends to present their essence and critique their qualities.

The first stotra is structured as a "Dvadashika" (a collection of twelve verses). The initial verse is an introduction, and subsequent verses eloquently describe the nirvana sites of Rishabha, Vasupujya, Arishtanemi, and Mahavir. The following four verses discuss the nirvana dates of the Tirthankaras, Jain history, and the nirvana sites of characters from mythological narratives. A half-verse concerning Shatrunjayagiri, considered the nirvana site of the Pandavas in the Nirgranth tradition, is included due to its beautiful composition. The author then quotes verses 21-25 from this stotra, which mention Kailash Shaila for Rishabha, Champa for Vasupujya, Urjayanta for Arishtanemi, and Pava for Mahavir. Verse 25 states that the remaining Tirthankaras attained liberation at Sammeta parvata. Verse 28 mentions the Pandavas achieving supreme peace on Shatrunjayagiri.

The author emphasizes the difficulty of composing verses about nirvana sites, given the seriousness and sanctity of the subject, which precludes the use of frivolous literary ornaments. Success in such compositions relies on the judicious selection and organization of simple, meaningful, and serene language. He credits Pujyapada Devanandi with accomplishing this difficult task. Two verses from Devanandi's other excellent poetic work, Samadhitantra (also known as Samadhi Shataka), are cited as examples of these qualities.

The second stotra discussed is the "Nandishvara Dvipa Stuti." After a powerful and poetic description of Nandishvara Dvipa, the following verses, with the intention of venerating the Jinas of 170 Dharmakshetras (holy sites), touch upon the nirvana sites of the 24 Tirthankaras of the current Avasharpini period in five verses. The verses quote that Rishabha attained liberation on the peak of Mount Ashtapada, Vasupujya at Champa, Nemi attained the supreme state on the peak of Urjayanta, and Vir attained nirvana in the midst of the sacred lake of Pavapur. The last verse states that the remaining Tirthankaras attained their desired goals on the summit of the glorious Mount Sammada, which is surrounded by forests of Sammada elephants.

The author praises the skillful composition of these verses, noting their elegance, nobility, and restrained power. The stotra's resonant sound is also highlighted. While the composer's inclination towards Agamas, their mastery, and poetic qualities are somewhat similar to those found in Devanandi's works, the author questions whether the composer had written on this topic in two different places or if it was the work of another equally capable but unknown author from a similar period, perhaps the late 7th century. A slight difference in the structure and word choice suggests potential variations. The author suggests that different meters might contribute to this perceived difference, even within the works of a single author. He defers a definitive conclusion to future in-depth analysis but tentatively suggests the style might resemble that of Jatasimhanandi, the author of Varangacharita (circa 650-700 CE).

The author states that he has reviewed about a thousand Sanskrit and Prakrit stotras from the Northern Nirgrantha tradition, dating from the 5th to the 17th century CE, but has not encountered any that focus on nirvana sites. He praises the Southern Nirgrantha tradition not only for its mastery of Sanskrit and its exceptional skill in poetic composition but also for its ability to render even dry and somber subjects like nirvana sites into meditative poetic narratives, incorporating elements of serenity and gravity.

The article concludes with a series of footnotes providing further historical and textual context regarding the Agamas, the origins of the concept of Tirthankara sites, the relationship between different Jain traditions, the interpretation of certain geographical terms like "Sammada," and the dating of various texts and authors. These footnotes offer critical insights into the scholarly debate and understanding of these ancient Jain traditions.