Vyantar Valinaha Vishe

Here is a comprehensive summary of the provided Jain text, "Vyantar Valinaha Vishe" by M.A. Dhaky, based on the provided PDF excerpts:

The text explores the identity and lore surrounding a Yaksha (Vyantar) deity named Valinaha, who is prominently featured in Jain tradition, particularly in connection with the Vimal Vasahi temple at Dilwara.

Origins and Early Mentions:

• The legend of Valinaha is first found in the "Vimalprabandh" (circa 1512 CE) by Kavi Lavanyasamay. According to this text, when Vimal purchased land at Delvada on Abu mountain to build a temple to the Brahmanical goddess Shrimata, Valinaha, the local Kshetrapal (guardian deity of the field), caused disturbances by destroying construction work at night. Vimal appeased him with offerings, allowing the construction to proceed peacefully.
• Similar accounts appear in other medieval Jain texts, including the "Prabandh Sangrah 'B'" (16th century CE), which states that Valinaha had a shrine where the Vimal Vasahi now stands.
• Pandit Meghani's 15th-century CE "Tirthmala" also mentions a similar figure, calling him "Kshetrapal," "Khetalvir," and "Valinag" (though the author suggests "Valinah" is more accurate).
• Other Tapa-gaccha works like Shubhashilagani's "Panchshati Prabandh" (1465 CE) and Somdharma Gani's "Upadesh Saptati" (1447 CE), and Ratnamandir Gani's "Bhojprabandh" (1451 CE) also reference this narrative, indicating that the legend of Valinaha was already in circulation by the 15th century.

Etymology and Identification:

• The author posits that Valinaha's original Sanskrit name was likely "Valabhinath" or "Virupanath."
• The latter name, "Virupanath" (meaning "ugly" or "formless"), might refer to the fearsome appearance of his consort, Bhairavi.
• The author draws a parallel to the English term "poltergeist" for a disruptive spirit, suggesting Valinaha was a powerful, restless soul causing disturbances. The practice of worshipping such spirits as Kshetrapals was common in medieval and late medieval periods.
• The name "Valinaha" could be an Apabhramsha (a Prakrit language) form of "Valabhinath" or "Virupanath," evolving over time.

Iconography and Worship:

• A statue of Valinaha is believed to still exist in the Shrimata temple complex west of the Vimal Vasahi at Dilwara.
• The text identifies the deity known today as "Rasio Valam" (a local folk deity) as likely being Valinaha. The folk legend connects Rasio Valam to Shrimata as a tantric yogi.
• The image of Rasio Valam is described as a two-armed marble statue with a fierce, even grim, face, furrowed brows, and wide eyes. It wears its hair tied up, possibly like Bhairava or Nirriti. The left hand holds a drinking vessel, and the right hand grasps something (perhaps the remnant of a sword hilt). A trident is shown to the right, partially depicted. At the base, an worshipper is on the right, and a quadruped animal (possibly a dog) is on the left.
• Stylistically, this statue is dated to the late 12th century, meaning it predates Vimal's construction period. This suggests the legend of Valinaha causing disturbances might have been added later.
• Valinaha can be categorized within the Rakshasa (demon) class of Vyantar deities according to Jain scripture (like the Vyakhyaprajnapti, Sthananga, Prajnapana Sutras), given his fierce iconography.
• His iconographic representation closely resembles that of Nirriti in Brahmanical tradition, who is considered an ancient "Rakshasi" and later a "King of Rakshasas." The only difference is Nirriti's "khataka" (sword) being replaced by a skull cup in Valinaha's imagery. This confirms Valinaha's likely "Rakshasa" lineage, predating Jain traditions.
• The worship of Kshetrapal deities like Valinaha was more widespread during the Solanki era than it is today. They were likely worshipped as village guardian deities in various locations beyond Dilwara and Thara.

The Name "Valabhinath":

• The origin of the name "Valabhinath" is debated. It could refer to a deceased Maitraka king of Valabhi who became a Vyantar.
• Alternatively, it might relate to the "Valabhi" style of vaulted roofs common in stables, with the deity residing within the hollows of these structures.
• Another possibility is that the name originated from a powerful, neglected soul associated with such structures.

Worship Practices:

• In Brahmanical worship, Kshetrapal was offered animal sacrifices, while Jain tradition, as noted in medieval sources, offered him offerings of lentil cakes.
• The text also mentions that in later periods, instead of statues, stone pillars (khambhi) dedicated to Kshetrapal were worshipped.

Additional Insights and Criticisms:

• The author notes that while Jainism generally prohibits the worship of fierce deities, during the medieval period, deities like Mahishmardini or Chandika were sometimes incorporated into Jain temples, especially as tutelary deities of merchant communities. Kshetrapal worship also gained traction, particularly in Rajasthan.
• The text briefly mentions a theory connecting Valinaha to stables ("ghodadaar") due to the architectural style of stables potentially being called "Valabhi."
• A note from Prof. Bansidhar Bhatt suggests that the presence of "Valinaha" or "Valinag" could be linked to the word "Vyan" (meaning "to wander" or "to roam") and speculates that such legends might have been introduced into Puranic literature as a response to disturbances faced by Hindu-Jain-Buddhist temples from Muslims.
• The folk term "Valam" is also explored, with suggestions of it meaning "husband" or "beloved" and its presence in folk songs and place names.

In conclusion, "Vyantar Valinaha Vishe" meticulously traces the legend of Valinaha through various Jain texts, identifies his likely original Sanskrit name and iconographic origins, discusses his worship and possible etymology, and places him within the broader context of Kshetrapal worship in medieval India. The text highlights the fluidity of religious beliefs and the integration of local deities into the Jain pantheon.