Vasudhara Dharni Ane Vaso Nu Vasudhara Mandir

Here's a comprehensive summary of the Jain text "Vasudhara Dharni ane Vaso nu Vasudhara Mandir" by Shilchandrasuri, based on the provided pages:

This text explores the concept and practices associated with "Vasudhara," a widely popular and accepted tradition across Vedic, Jain, and Buddhist Indian traditions. The author, Shilchandrasuri, delves into the origins, evolution, and significance of Vasudhara, particularly within the Jain context, and its connection to a specific temple in the Vaso village of Gujarat.

Vasudhara Across Traditions:

• Ubiquitous Popularity: Vasudhara has been popular for thousands of years, accepted in some form by Vedic, Jain, and Buddhist traditions, with each claiming its origin.
• Vedic Connection: The Vedic tradition traces Vasudhara to the Atharvaveda. Lakshmi and Kubera are identified as Vasudhara and her (Buddhist) companion "Jambhal." Words like "Vasudhani" and "Vasuda" are used for her. A ritualistic havan (fire sacrifice) for rain and food obtained from the Yagurveda is also named "Vasudhara." This practice is still observed in some parts of Uttarakhand and Garhwal during marriages.
• Buddhist Significance: In Buddhism, Vasudhara is considered a goddess emanating from Ratnasambhava Buddha or Akshobhya Buddha. The Vajrayana sect believes her origin is from the Panchadhyani Buddhas. Buddhist literature contains numerous works related to Vasudhara Dharani, such as Arya Vasudhara Namashtashatak, Vasundhara Devi Vrata, and various katha (narratives) and sadhana (practice) texts, indicating her popularity in Buddhist rituals.

Vasudhara in Jainism:

• Later Introduction: The "Vasudhara Dharani" as a ritualistic practice appears to have entered Jainism at a later stage. Manuscripts of this Dharani written by Jain authors are rarely found from before the 15th century, suggesting its adoption around that period. The author notes that the practice might have been prevalent in Buddhism as early as the 3rd century Vikram Samvat, and Jains followed suit.
• Ancient Jain Concepts of Vasudhara: However, the conceptual understanding of "Vasudhara" is ancient within Jainism. It refers to the manifestation of five divine powers that appear in the courtyards of householders when Jain Tirthankaras or ascetics break their fast. Descriptions of Vasudhara are also found during the descent (cyavan) and birth of Tirthankaras.
• Scriptural References: Jain scriptures like the Bhagavati-Vivahapannatti Sutra, Kalpa Sutra, Samavayang Sutra, Sutrakritang, and Gnatadharmakathaang contain mentions of Vasudhara. Haribhadrasuri's Samaraichchakahā also includes a verse referring to Vasudhara. These mentions are generally associated with the raining of wealth by divine powers due to the merit of austerity.
• Shift in Focus: The author speculates that initially, the intense effect of austerities inspired deities to perform Vasudhara. Over time, as the practice of austerities and the associated humility declined, the desire for wealth increased. This led to the creation of magical rituals, mantras, and texts to attract deities for wealth distribution.
• Mutual Exchange: During the medieval period, when Vedic, Buddhist, and Jain traditions co-existed and sometimes interacted, the exchange of such practices like the Vasudhara Dharani by Jains from other traditions is plausible, though direct evidence is lacking.
• Influence and Adoption: Dr. Banarasidas Jain is quoted as stating that Jains, being followers of the vitaraga (detached) path, might not have a natural inclination for mantras and tantras. However, influenced by Vedic and Buddhist mantras, Jains adopted them, adapting them to their doctrines by creating texts like Padmavati Kalpa and Namaskar Kalpa. He suggests that Jain ascetics might have been instrumental in promoting Dharani worship.
• Current Practices: It is evident that the ritualistic practice of "Vasudhara Dharani" with its accompanying texts was adopted by Jains from Buddhists. Even today, some Jains perform this ritual, particularly during festivals like Diwali. The methodology, mantras, and texts are available in written and printed forms.
• Purpose of the Ritual: According to the available traditions, Vasudhara Dharani was given by Lord Buddha to a poor layman named Suchandra, whose wealth was restored. This indicates that the ritual is performed by or for the poor to acquire wealth.
• Variations of Vasudhara Dharani: Professor Dr. Chandrabhal Tripathi mentioned that there are three known versions of Vasudhara Dharani: a brief original Buddhist version, an Indian version (which can be identified as the Jain version due to its presence in Jain libraries), and a more elaborate Nepali version. Dr. Tripathi was researching these versions.

Vasudhara Mandir in Vaso Village:

• Historical Context: The text then focuses on the historical aspect of Vasudhara Dharani, particularly in relation to a temple in Vaso village, Gujarat.
• 'Charotar Sarva Sangrah': This book mentions that Vaso village was founded by Vachha Patel in the year 1224 Vikram Samvat. It states that a temple of Vasundhara Mata existed there, considered the family deity of the kings of Kheda, King Mordhvaj. The text further notes that a place of "Vasantdhara Mata" (or Vasudhara Mata) still exists in Vaso as the village's kuldevi (family deity).
• Shri Harilal Godani's Research: Gujarati researcher Shri Harilal Godani interprets "Vasundhara Devi" as Earth Goddess. He believes Vaso was founded on a site where a Vasundhara Mata temple already existed. He also points to the ancient city of Sinhapur (5th century), now Sinhadi village, where Vasundhara Devi was the family deity of King Mordhvaj. Godani suggests the current Vasundhara Mata temple is about 300 years old, built on the ruins of an older one, with the original deity possibly destroyed or buried, and currently, a Mahishasuramardini idol is installed there. Godani's interpretation focuses on Vasundhara as Earth and doesn't connect it to Vasudhara.
• New Evidence from Pandit Shridipvijayji: The author presents significant new evidence from Pandit Shridipvijayji, a renowned Jain monk and poet of the 19th-20th centuries. He himself documented visiting Vaso, worshipping the "Vasudhara Mata" there, and creating an image of the deity. This leads to several conclusions:
  1. The deity in Vaso's temple, whether called Vasomati, Vasudhara, or Vasundhara, is indeed Vasudhara Devi.
  2. Since Shridipvijayji performed sadhana and created an image of the deity, it's clear that a Vasundhara/Vasudhara idol, not Mahishasuramardini, was present at that time.
  3. Shridipvijayji's record of extracting the "Vasudhara Mandal," "Vasudhara Devi Chitra," and "Vasudhara Vidhan" indicates his devotion to this practice and its prevalence in his time.
• Challenging the Earth Goddess Interpretation: This evidence strongly refutes the idea that Vasundhara solely means Earth Goddess.
• Concluding Speculation: The author speculates that Vaso or Sinhapur might have been a center of Buddhist tradition in medieval or earlier times, and this Vasudhara temple might have been built by Buddhist tantrics. He calls for archaeological and historical research to shed more light on the ancient temple and the original deity idol.

Visual Evidence:

• The cover page of the issue features a painting of Vasudhara Devi created by Shridipvijayji, along with his handwritten inscription. The inscription confirms his extraction of the Vasudhara Mandal, Vasudhara Devi Chitra, and Vasudhara Vidhan in the year 1902 Vikram Samvat (which corresponds to the early 20th century) in Vaso village. It describes the deity as one who fulfills the desires of the people and rescued the householder Suchandra from hardship by showering gold and silver.

In essence, the text traces the journey of Vasudhara from its ancient roots in Vedic and Buddhist traditions to its adoption and adaptation within Jainism, highlighting the ritualistic importance and the conceptual evolution of the concept. It also sheds light on the historical significance of the Vasudhara temple in Vaso village, presenting crucial evidence that connects it directly to Vasudhara Devi worship within Jainism.