Chapter
VIII
Jaina
Monks, Statesmen and Árävakas1
Introduction
Almost simultaneously
with the nirväîa of Mahävīra his chief disciple (Gaîadhara), Indrabhüti
Gautama, attained Kevala-jņäna and after his own nirväîa was
succeeded by Sudharma, and the latter, in his turn, by Jambu Svämi. The total
period allotted to these three gurus is 62 years (i.e., 527-465 B. C.). All the
three were, like Mahävīra, Arhat Kevalins and they attained nirväîa.
Both the Digambara and the Ávetämbara accounts are in perfect agreement as to
their respective names, character and total period.
After the three Kevalins
came the five Árutakevalins, one after the other. The Digambara accounts allot
to them a total period of 100 years, whereas the Ávetämbara accounts that
of 116 years. The names of the first four gurus are different in the two
traditions, but they are in full agreements as to Bhadrabähu I being the last
guru of this group. They do not differ as regards the twelve-years famine that
took place in Magadha in his times nor as regards the consequent emigration of
the Jaina Saãgha under his leadership. But while the Digambara tradition states
that the Saãgha migrated to the South, Ávetämbara tradition says that
Bhadrabähu went to Nepal. The origin of the great schism, which later on
developed into Digambara and Ávetämbara sects, is ultimately traced to this
event.
In the Ávetämbara
tradition, after Bhadrabähu's departure Sthülabhadra assumed the leadership of
the Saãgha in Magadha. After the famine was over he convened a council at
Päûaliputra, at which the remnant of the Sãgha left behind in Magadha tried to
put in order the sacred lore. In M.E. 827-840 (or A.D. 300-313) a second
council was convened at Mathura under the presidentship of Ärya Skandila at
which whatever could be gathered from different monks was fixed in the form of
the canon. Simultaneously, another council was held at Valabhī by Nägärjuna
Süri and it also made a similar attempt. But the two versions disagreed in many
points and hence no redaction took place. Finally, in M.E. 980 (or 993), i.e.,
in A.D. 453 (or 466,) at another council at Valabhī held under the chairmanship
of Devarddhigaîi an attempt to reconcile the different readings of the former
councils was made and the available texts were finally written down.1
In the Digambara
tradition, after Bhadrabahu I came one after the other 33 successors of
Mahavira and they took 683 years in all It is believed that the original
canonical knowlege lasted only up to the end of this period. About this time
the redaction of the surviving canonical knowlege was undertaken by the
Digambara Acäryäs. A part of the traditional (canonical) knowlege was redacted
by Dharasena., Puspadanta and Bhutbali and another by Gunadhara, Äryamankhu and
Nagahasti.
Dharasena may be safely
assigned to circe A.D 40-75 Pu˙padantä to circe A.D. 50-80 and Bhutlabali to
circa A.D. 66-90 and the competition of the Saûkhandagama to circa A.D. 75.
Gunadhar who wrote Ka˙äya-pahuda may be safely assigned to about (circa
A.D. 25), Aryamankhu to circa A.D. 50 and Nagahasti circa A.D. 130-132.
Thus within hocy a century (A.D. 25-75) the surviving Digambara canonical
knowlege was finally reduce is writing.
Jainism prospered in
India because of the vast canonical literation and the dedicated activities of
the ideal Jaina monks, trüsted statesmen and devoted Árävakas.
Jaina monks were not
only great scholars but also they possessed high character. Whatever they preached,
they practised in their lives. They preached ethics and a spiritual way of
life. They wandered from place to place for the propagation of Jainism. They
preached in the language of the masses. As these saints were ever moving about
and were reticent about biographical details, very little is known about their
personal lives. Some Jainas also acted as trusted statesmen of kings and
emperors. They were truthful and sincere. They were generally honest in the
performance of their duties. Some Árävakas who were rich, were devoted
to their religion. They constructed temples and installed images in them. They
led Saãghas to holy places. They got prepared copies of the manuscripts
for presentation to the monks. They were so much enlightened that they exercised
check on the monks if they deviated from the teachings of Jainism.
A.
jaina Monks
1.
Kundakundächärya
: Kundakunächärya occupies a unique position in the history of Jainism. He
belonged to Mülasaãgha and his own lineage (i.e. Kundakundänvaya) with
its many subsequent branches and sub-branches spread far and wide. To trace
their spiritual lineage from Kundakunda has been looked upon as a proud
privilege by Jaina monks of the Digambara Section, As many as three major
Saãghas being known to have this Anvaya. He is also reputed to have
established the superiorty of Jaina scriptures and to have made them popular
all over Bhärata Kshetra. Many later authors are greatly indebted to him and
some of his works have proved to be a milch cow for later commentators for
quotations, and his Samayasära in particular is studied with devotion by
all the Jainas without any distinction.1
As regards the question
of domicile of Kundakunda, there is no doubt that he belonged to the South. His
very name, Koîâakunda appears to be Dravidian and looks like the name of a
Kannaâa town or village. Later writers specifically mention that he belonged to
the town of Koîâakunda, and there still exists a village of this name about 8
kms. from Guntakal railway station which is associated with the life of
Kundakunda. He is said to have performed penance in the nearby cave. A similar
tradition connects him with Nandi hill.
The date of Kundakunda
has been a baffling problem. Scholars generally advocate that Kundakunda
belonged to the first century A.D. It is possible to suggest that he lived in
the second century A.D. Kundakunda along with the six teachers in succession is
mentioned in the copper plate inscription of 466 A.D.2 If we take 150 years for the six
teachers, the time of the first teacher Gunachandra will be about 316 A.D.
Guîachandra was not actually the pupil of Kundakunda but only in his line.
Therefore, Kundakunda must have lived in the second century A.D. at least 100
years before Guîachandra.3
In later works and
inscriptions, Kundakunda is mentioned by several names. The epigraphic records
generally give his name as Koîâa,-Kunda, Kundakunda being the Sanskrit form of
the same. Devasena (933 A.D.) and Jayasena (1150 A.D.) refer to him as
Padmanandi. Several inscriptions and writers of the 14th century and onwards mention that he
was also known as Vakragrīva, Gôiddhapichchha and Elächärya.
There are certain main
traditional facts1 regarding the life of Kundakunda.
Kundakunda flourished after the division of the original Jaina church in to
Ávetämbaras and Digambaras. He is the Áishya of Bhadrabähu. On the
authority of the Árutävatära, Padmanandi of Kundakundapura traditionally
received the knowledge of Siddhänta consisting of Karma and Kashäya-präbhôita
and he wrote a huge commentary on half of the Shaûkhaîâägama.
Kundakunda, on the authority of Jayasena and Bälachandra, is said to have been
a contemporary of Áivaskandha Mahäräja of the Pallava dynasty. He is the author
of Tamil classic Kural.
As far as the Digambara
Text tradition was concerned, the important texts as a whole had fallen into
oblivion during the time of Kundakunda. In order to meet the religious needs of
the community, he wrote works on the basis of traditional text knowledge
inherited from early teachers. The traditional aspect of Kundakunda's work is
clear from the fact that his work have some common verses with some texts of
the Ávëtämbara canons which being a common property in early days have been
preserved by both the sections independently. The well known and available
works of Kundakunda are Samayasära,
Pravachanasära, Paņchästikäyasära, Niyamasära,
5. Rayanasära, 6. Ashtapähuda, 7. Bärasa-aîuvekhä,
8. Daáabhakti and 2 A.D. All are written in Prakrit language.
2. Umasvämi : Umäsvämi was the
celebrated author of the Tattvärtha Áutra. He is held in high esteem by
the Jainas. The Tattvärthä Áutra is one of the original works on
philosophy. It is also called the Mokshäsastra, and it occupies high
place in Jainism. It is the first known Jaina work in Sanskrit and contains
some 357 pithy Sütras divided into ten chapters. The earliest available
commentaries on the Tattvärtha are of all the Digambara Scholars of
repute, viz. Püjyapäda (5th Century), Akalaõka (7th century) and Vidyänanda.
In literature as well as
inscriptions, Umäsvamī is invariably mentioned just after Kundakunda and before
Samantabhadra. The Digambara tradition, however associates him with the
Kundakundänvaya of Nandi Saãgha. The Paûûävalī of the Saãgha informs
that he succeeded Kundakunda himself in 44 A.D. Sometimes, he is described as a
disciple of and sometimes as born in or belonging to the line of Kundakunda.
The influence of Kundakunda's works and of the red-acted canonical texts has
been traced in his Tattvärtha. A verse usually found at the end of his
work and some inscriptions also mention. Gridhapichchha as a sobriquet of
Umäsväin.1
The Ávetambara called
Umäsvämī by the name Umasväti. The author also wrote a commentary on the Tattavärthä
Sütra, according to the Ávetämbaras, although the Digambaras deny the
authenticity of this Bha˙ya. This commentary was known to the Ávetämbara monks
even in the early seventh century A.D. if not earlier. Both Siddhasena Gaîa
(C.600 A.D.) and Haribhadra (minddle of the eighth century) knew this Bhashya.
According to the Praáasti at the end of this Bhäshya. Umäsväti
was a monk belonging to the Uchchanägarī Áäkhä which was a branch of the
Kuâiya (Kolidya) gaîa and was quite popular in the Mathura region as
known from the inscriptions. We further learn from the same Bhäshya that
he was residing in Kusumapura or Päûaliputra at the time of its composition. He
was a Brähmaîa of the Kaubīshaîi gotra and his father's name was Sväti
and mother was called Vätsī. His preceptor in respect of initiation was
Ghoshanandi Kashamäáramaîa and grandpreceptor was Vächakamukhya Áivaárī His
teacher in respect of education was Vächakächärya Müla and grand-preceptor was
Mahävächaka Muîâpäda.
3. SÄmantabhadra : Sämantabhadra is
one of the greatest masters of Jaina literature. He was a brilliant and a great
preacher of the Jaina religion throughout India. He is the first writer to give
a most interesting as well authoritative exposition of the Syädväda
doctrine, and has been styled as the first composer of devotional prayers (Ädya
Stutikära).
Like other early
authors, Samantabhadra gives but little information about himself. Whatever is
known about him has been gleaned indirectly from his works, from the remarks of
his commentators and from several inscriptions (11th-15th century A.D.). The
later works like the Kathäkoshas and Räjävatī-Kathe also give
some information.
His known and available
works written in chaste Sanskrit are as followsAptamīmäãsä or Devägamastotra,
Yuktyänuáäsana, Svayambhustotra, Jina Stutiáataka or Stutividyä
and Ratnakaraîâa Árävkächära. His first known commentator is
Akaläna (C.625-75 A.D.) followed by Vidyänandi and others.
There is much
controversy regarding the date of Samantabhadra. The traditional date of
Samantabhadra is Áaka 60 (138 A.D.), and as B.A. Saletore observes, "Credence may be given to the
tradition that Samantabhadra seems to have lived about 120-185 A.D.1
In the works of
Samantabhadra, the description of Jaina ascetics as purely 'forest recluses'
befits only to the times prior to about 300 A.D. The traditional Digambara
chronology places Samantabhadra two generations before Püjyapäda. Püjyapäda is
placed in the latter half of the fifth century A.D. Hence, It is justified to
hold the view that Samantabhadra belonged to century A.D.2
As known from the Räjavalī-Kathe
(1834 A.D.), Samantabhadra was a Tamil. He had close association with Käņchi.
The Kathäkoshas (11th to 15th centuries) describe as the naked ascetic
of Käņchī. Besides Käņchī, he was also closely associated with the rulers of
Karahäûa (modern Karahada), the ancient and probably the first capital of the
Kadambas of Banaväsī.
According to tradition,
the royal disciple of Samantabhadra was Áivakoûi, Áivakoûi was probably none
other than Áivaskanda Árī, the second ruler of the Kadamba dynasty. He is known
to have had Jaina learnings. Tradition says that he abdicated the throne in
favour of his son Árī Kaîûha who was probably the Kadamba king. He is said to
have intervened between Áivaskanda Árī and Áivaskanda Varman (Early part of the
3rd century, a predecessor of Mayüravarman Kadamba of the Chandravalli record
assigned to 258 A.D.).
The original name of
Samantabhadra was Áäntivarman who was probably a younger son of the Näga chief.
He seems to be identical with Killikavarman Choâa, the ruler of Uragapura (or
Uraiyur modern Trichinopoly within the
Phaîimaîâala or the South Indian federation of Näga chiefs.1 With his namesake, it is possible
to identify him with some chief of the Kadamba dynasty.
His personal
achievements are to be found for the first time in the 11th century Kathäkoáa
of Prabhächandra. In this work, Samantabhadra is represented as calling himself
the naked ascetic from Käņchī. He is further shown as the preceptor of Áivarya,
the author of the Ärädhanä. That work delineates him as visiting places
like Puîâravardhana, Daáapura, Väräîasī, Päûaliputra, Käņchī, Mälava, Sindhu,
Ûakka (Punjab) and Karaîäûaka. It appears that Samantabhadra was an itinerant Sädhu
and was universally respected for his vast learning and mesmeric personality.
4. Áivärya : Áivärya is the author
of the Ärädhanä, also called Mülärädhaņa or Bhagavatī-ärädhanä
which is a very important and ancient Prakrit text mainly dealing with the
conduct of Jaina ascetics. It is believed to have been the ultimate source of the
Jaina Kathäkosha literature which is represented by the Kathäkoshas
of Harisheîa (931 A.D.), Prabhächandra (980 A.D.), Árīchandra (1066 A.D.),
Brahma Nemidatta, Rämachandra etc. A number of Prakrit, Sanskrit and Kannaâa
commentaries were written on this work. The earliest available commentary is
the Vījayodayä-ûikä in Sanskrit written by Aparäjita Süri, also known as
Árīvijaya (700 A.D.).
The author Päîitalabhojī
Áivärya supplies information at the end of his work by mentioning the names of
his three teachersÄrya Jinanandi Gaîi, Ärya Sarvagupta Gaîi, and Ärya Mitranandi Gaîi. The term "Päîitalabhojī'
is distinctively a Digambara epithet used for their ascetics. Besides his three
Gurus, he also mentions Bhadrabähu who is said to have died peacefully
in spite of great suffering. The prefix Ärya and the suffix Gani used
by Áivärya with the names of his 'gurus' are quite similar to those used
in the Mathura inscriptions of the Áuõga-Áaka-Kushäîa period. This points out
that the author belonged to the North.
The author speaks of a
peculiar form of funera1 which shows that the dead body used to be left away in
some open space in the forest to be disposed off by birds and beasts. This
ptactice was prevailing in a tribe named oreital which lived in South-Western
Sindh during the period of Indo-Greeks.
Yativôishabha : Yati Vôishabha is perhaps the
most important author from a historical point of view. He is known to have been
the author of three important worksthe Chürîī-Sütras on the Kashäyapähuâa
of Guîadhara, the Karaîa-Áütras containing Mathematical formulae and the
Tilvyapaîîati, an early Prakrit text on the subject of cosmology.
Although it mainly deals with the nature, shape, size divisions and
subdivisions of the universe, it also incidentally gives much information on
Jaina doctrine, Puräîic traditions about the Tīrthaõkaras and other heroes and
about ancient Geography and on political history of ancient India such as the
dynastic, chronology, commencement of the 'Áakas' rule and their eras and so
on. At the same time, the work is highly valuable for the study of the
development of the science of Mathematics in ancient times. This work has
undergone many recensions or transformations.
The question is how much
of it corresponds to the original text, and what is the author's date. Scholars
like Premi, Mukhtar and Upadhye assign this work and its author
to the end of the fifth century A.D. Phool
chandra Shastri has shown that it must be a later compilation made
probably by Jinasena (837 A.D.) on the basis of the original work.
Yati-Vôishabha is held
in high esteem and is considered a very ancient scholar by the writers of the
Seventh century onwards. His predecessors Äryaãaõkhu and Nägahasti are equally owned
and respected in the tradition of both the sects Äryamaõkhu has been assigned
to the first century A.D. While Nägahasti has been proved to have belonged to
shcent A.D. Yati Vôishabha has been described as Änteväsī (associate,
Junior colleague or immediate disciple) of Nägahasti. Hence, Yativôishabha
seems to have belonged to 150-180 A.D.1
Püjyapäda
Devanandi : Jain
tradition, both literary as well as inscriptional, place Püjyapäda Devanandi in
between Samantabhadra and Akalaõka (C.625-675 A.D.). His real name was
Devanandi but he is generally known by the title 'Püjyapäda'. He was an eminent
author, and a master of several branches of learning. He wrote his works in
Sanskrit, both prose and verse, of a high quality. He was in his times, the
chief pontiff of the Nandi or Deáīyagaîa, a branch of the Müla
Saãgha of Kundakunda's line. He was probably the first Jaina Guru to
devote himself to the writing of valuable secualar works, besides religious
ones. He was a great grammarian and also the master of the medicine.
Püjyapäda appears to
have been the head of a great center of learning at or near Talkad, the capital
of the Western Gaõgas in south Kraîäûaka.
The Western Gaõga rules
Durvinīta was a devotee and a pupil of Püjyapäda, Durvinita's father Avinīta Koõgini
is said to have himself appointed this scholarly monk as a teacher of his son
even before the latter's accession to the throne. As Püjyapäda's fifty year
pontificate indicates his long life, his date may safely be fixed, as 464-524
A.D. The known works of this great master areJainendra Vyäkarîa, Sarvärthasiddhi,
Daáabhaktyädi saãgrah, Samädhitantra, Ishtopadeáa and Säntyäshûaka.1
7. Siddhasena Diväkara :
Siddhasena Diväkara2 is identified by some with Kshapaîaka.
Traditionally, he is regarded as one of the nine gems of the court of
Vikramäditya. That he flourished in the Gupta period is indirectly proved by
the fact that he is mentioned by Püjyapäda (early 5th century) in his Jainendra.
According to a tradition among the Jainas, Siddhasena Diväkara performed a
miracle during Vikramäditya's time in the celebrated Mahäkäla temple of
Ujjayini. He is the author of the two well known works namely Nyäyävatära
and Sanmatitarka Sütra. Both the works deal with logic. Siddhasena also
wrote a commentary on the famous work of Umäsväti. In his work Sanmati-Áutra,
we find for the first time a comparative study of different Brahmanical and
Buddhist systems of Philosophy and their criticism from the Jaina point of
view.1 In the Seventh century Chürîī
namely Ävaáyaka-chürni, of Jinadäsa, Siddhasena Diväkara is mentioned,
Haribhadra (8th century) was also thoroughly acquainted with the philosophy of
Siddhasena Diväkara.
8.
Devardhigani Kshamäáramaîa : Devardhigaîi Kshamäáramaîa was the great Ávetämbara pontiff
who convened a Council of the Ávetämbara scholars at the city of Valabhi
(Gujarat) in 453 A.D. It was at this council that the redaction of the entire
canonical knowledge that had been preserved by the Ávetämbara section was
finally undertaken. There were differences of opinion about the readings of the
texts and some of them had several different versions each. It seems that
Devardhigaîi acted simply as an editor and he reduced to writing the scriptures
which had come down to him by word of mouth. This attempt of preservation by
redaction of traditional knowledge opened a new era in the cultural progress of
the country. It gave an unprecedented impetus to the creation of voluminous
exegetical literature in the form of Niryuktis, Chürîis, Bhäshyas,
Vôittis and Ûīkäs, which is very valuable for the study of
ancient historical traditions and cultural conditions. The attempt of
preservation of Jaina canon by Devardhigani is noteworthy.1
9. Mänatuõga : Mänatuõga is the author
of the celebrated Bhaktämara of Ädinäth Stotra. According to a
tradition, he was a contemporary of Mayüra and Bäîa (606-647 A.D.) at the court
of king Harsha. Mänatuõga according to a Paûûävali of the
Bôihadgachchha, was a minister of Vairīsiãha (933 A.D.) of the Paramära
dynasty.2
10. Akalaõka : Akalaõka is one of the
greatest scholars in the history of Indian Logic. Like majority of ancient
thinkers, he gives practically no information regarding his personal life. In
the Kathäkoáa of Prabhächandra, Akalaõka has been mentioned as the son
of the Minister of king Áubhatuõga of Mänyakheûa. A number of writers beginning
from Vädiräja and Prabhächandra refer to Akalaõka's debating skill and his
victory over the Buddhists. The earliest source that refers to this event is a
tenth century inscription of the reign of Bütuga II. Later Jaina writers and
authors of epigraphs have referred to this feat of Akalaõka with evident pride.
The patron of Akalaõka, according to the Kathäkoáa of Prabhächandra was
Áubhatuõga, but the Akalaõka Charita mentions one Sähasatuõga in whose
reign Akalaõka defeated the Buddhists. Prabhächandra further informs that the
debate took place in the court of Himaáītala, who was evidently a contemporary
of Áubhatuõga. But the evidence of Akalaõka Charita is confirmed by the
Áravaîa-Belagola inscription No. 67 which refers to Akalaõka's patron as
Áahasatuõga, who is generally identified with Dantidurga (middle of the eighth
century). Akalaõka was actually a contemporary of Dantidurga, and flourished in
the middle of the eighth century A.D. It has further been suggested that
Himaáītala of Akalaõka tradition should be identified with the king of Kaliõga.
Since Akalaõka knows the Buddhists and Brahmanical scholars, who flourished
even in the seventh century, we will be justified in placing him in the eighth
century A.D.
Apart from his Tattvartharäiavärtika,
which is a commentary on the famous book of Umäsvami. Akalaõka is the reputed
author of the Ashûaáatī, a precious work of Jaina philosophy dealing
mainly with logic. It is a commentary on the Äptamīmäãsa. of
Samantabhadra. Another well-known works on logic by him is the Nyäyaviniáchaya.
His other works are Laghīyastrayī Prakarana and Svarüpa Sambodhana.
A treatise work on expiatory rites called Präyaáchita grantha is also
ascribed to him. The Pramäîa Saãgraha is also ascribed to Akalaõka.1
Haribhadra
Süri
In the eighth century,
probably between 705 A.D. and 775 A.D., Haribhadra, the most distinguished
Jaina scholar, lived in Rajasthan. He was born in a Brähmaîa family at
Chitraküûa, the modern Chitor. He was the Purohita of a king named
Jitäri about whom history knows nothing. Being a Brähmaîa by birth, he was
thoroughly well acquainted with the Brähmaõical works of Philosophy. He was not
only a literary but has authority on Logic. He wrote in both Sanskrit and
Prakrit. He was also at home with the Buddhist Logic. He wrote, the well known
commentary on Dinnäga's Nyäyapraveáa.
It is said that
Haribhadra was deeply inspired by a Jaina nun; and as a result of it, he
embraced Jainism. Being asked by his Guru to write 1444 volumes, he
wrote a number of books on Logic, Yoga, Dharma, Ethics etc. Out of them only
about fifty are now available. He is the earliest Sanskrit commentator of the
canon, and his contributions to Jaina Logic are outstanding. He commented on
the Anuyogadvärasütra, Ävaáyakasütra, Daáavaikälikasütra, Nandisütra,
Prajņäpaîasütra etc. Besides his commentaries on Ägamas, he wrote the Anekäntajayapatäkä
and Anekäntavädapraveáa, in which he not only expounded the Jaina
philosophy of Anekänta but also criticised current philosophical systems. He
inaugurated a new era in Yoga literature by writing the Yogabibdu and Yogadôishûi-Samuchaya.
In his Shad-daráana-Samuchchaya, he gives a brilliant exposition of the different
systems of philosophy. He wrote the Dhürtäkhyäna, Samaraichchakahä and Kathäkoáa
in Prakrit. In the Samaraichchakahä he throws some light on the
condition of Jainism. The rivalary between Jainism and Buddhism was very keen
in his time.
Haribhadra Süri raised
the powerful voice against the abuses of the Chaityaväsī sect. He found Jaina
saints living in Chaityas and maûhas. They used their wealth for
their personal good. They put on even coloured or scented clothes. They ate
food or sweets fetched by the monks. They sold idols and purchased children in
order to make them their disciples.
12. Siddharshi : The next distinguished
Jaina monk of Rajasthan is Siddharshi born at Árīmäla in Marwar. He was the son
of Áubhaãkara. He was initiated and was named Siddharshi. In 906 A.D., he
composed the allegorical novel named Upamitibhavapraņchäkathä. The
Saãgha being pleased conferred the title of 'Vyäkhyänakära' on him.
Later on, he made a deep
study of Buddhism, so much so, that even the Buddhists held him in high esteem
for his scholarship and highly virtuous life. In course of time, the title of
Süri was conferred on him by his Guru.
13. JIneávarasüri : Jineávarasuri occupies a prominent
place in Jaina history. His early name was Árīdhara. He and his brother Árīpati
were Brähmanas by caste. They came to Dhäränagarī where they met a rich man
named Lakshmīpati. He introduced them to Vardhamänasüri. Being impressed by
their deep scholarship, Vardhamänasüri initiated them into Jainism and
instructed them to preach it.
At this time, the
Chaityaväsī sect was very powerful. Actually, Vardhamänasuri rose in revolt
against it and founded Vidhimärga; but Jineávarasuri by his efforts organized
its followers into a community and made it countrywide. He went to Aîahilapura where
the Chaityaväsis were very strong. He stayed in the house of the Purohita
Someávara. He defeated Surächärya, the leader of the Chaityaväsīs, in the court
of the king Durlabharäja at Päûaîa and got the title of 'Kharatara'. He
established his own sect known as Vidhimärga at Aîahilapura. Later on, it was
known as the Kharataragachchha. Then his reputation spread to neighbouring
regions like Marwar, Mewar, Malva, Vägaâa, Sindh and Delhi, and a large number
of Árävakas became his devoted followers.
Jineávarasuri and his
young brother Buddhisägarasüri generally lived and moved together. In 1023 A.D.
they were at Jäbälipura (Jalor), where Jineávarasuri wrote commentary on the Ashûakasaõgraha
of Haribhadra and Buddhisägarasuri completed the Svopajņa Paņchagranthī.
Jineávarasuri brought
about a renaissance in Jainism, and, therefore, he is called the
'Yugapradhäna'. New temples known as Vidhichaityas were built. There came also
some change in the form of worship. New Gachchhas, new castes and new Gotras
also came into existence. The original Áästras were revised and several
commentaries were prepared. He had a large number of disciples, the chief among
them were Abhayadeva, Jinachandra and Jinabhadra.1
14. Jinavallabhasüri : The next
great Jaina saint is Jinavallabhasüri, who was the follower of Chaityaväsi sect
in the beginning. At Päûan, he got an opportunity to study the scriptures under
Abhayadevasüri, the saint of Vidhimärga. As a rsult, he gave up the Chaityaväsī
sect and accepted Vidhimärga. At his directions, his followers constructed the
Jaina temples known as Vidhichaityas.
At this time, the
followers of the Chaityaväsi sect were powerful in Mewar. With a view to
diminishing their influence, Jinavallabhasüri left Pätan for Chitor, where he
converted a large number of people to Jainism and celebrated the consecration
ceremony of several images and temples. From Chitor, he came to Dhärä. The King
invited him to his palace, where he listened to his religious discourses. He
was so highly pleased with his extraordinary poetic talent that he offered him
a Jägira of three villages and a handsome present in cash. He did not accept
either of them but requested that the king should grant two parutthadrammas
daily from his customs house for the maintenance of two Kharatara temples.
From Dhärä,
Jinavallabhasüri came to Vägaâa, where he addressed large gatherings. He also
came to Nagaur where the installation ceremony of Nemijinälaya was performed
under his supervision. As he converted several people to Jainism, it was natural
for him to from many Gotras.1
15. Jinadattasüri : Jinadattasüri is
one of the great Jaina monks, who propagated Jainism in Rajasthan. He was born
at Dhavalakapura in 1075 A.D. in Hümbaâa caste. His parents were Vadhiga and
Vähaâadevī. His early name was Somachanda. His dīkshä Guru was Vächaka
Devabhadragaîi, and he was given the name of Somachandra Muni. Being impressed
by his extreme austerities and genius, Dharmadevopädhyäya made him Ächärya at
Chitor in 1112 AD. and named him Jinadattasüri.
Jinadattasüri was widely
respected even by the Rajput rulers of Rajputana and Gujarat for his learning
and piety. The Chälukyan rulers Karîaräja and his son Siddharäja respected him.
Jinadattasüri was a contemporary of Arîoräja Chauhäna of Ajmer, who honoured the
Ächärya by visiting him at his own place and by granting his followers a
suitable site for a big Jaina temple. He converted a large number of people to
Jainism and established many Gotras. Besides, he is said to have given dīkshä
to 500 monks and 700 nuns. Having installed Jinachandrasüri on his seat, he
expired in 1154 A.D. at Ajmer. On account of his popularity among the masses,
he came to be known as Dädäjī.1
16. VÄdiáridevasüri : Devasuri was born
in 1143 A.D. at Madhuvatī near Mount Abu in the Prägväûa family. He was the son
of Vīranäga and Jinadevī. When cholera broke out in the town, Vīranäga left the
town and came to Bharoch. The early name of Devasuri was Pürîachandra.
From his very childhood,
Pürîachandra was highly intelligent. He impressed a Jaina monk who asked his
master to give the boy to him. He was given dīkshä in 1152 A.D. and was
named Rämachandra. Within a short time, he became well-versed i the science of tarka,
lakshaîa, pramäîa and literature; and scholars began to admire
his scholarhip. He defeated his opponents in the discussion held at
Dhavalakapura, Kashmir, Sanchor, Chitor, Gopagiri, Dhärä and Bharoch. Impressed
by his deep scholarship, the Guru installed him on the seat of Ächärya in 1174
A.D. and gave him the name of Devasüri.
Then Devasuri came to
Dhavalakapura on the invitation of Udaya and performed the installation
ceremony of the image of Sīmandharasvämi. From there, he travelled to Mt. Abu
for pilgrimage. In course of his journey, Árī Devasüri came to Nagaur. Ahidäna,
the ruler of this place, received him warmly. In the meanwhile, Siddharäja, the
ruler of Gujarat, wanted to besiege Nagaur but when he was informed of the
presence of Devasüri, he returned Then he invited Árī Devasuri to Patan and
kept him there for four months.
Árī Devasuri defeated
the famous Digambara Jaina Saint of Karîätaka named Kumudachandra in the
discussion held in the court of the king Siddharäja Jayasiãha. In 1147 A.D., he
got the Jaina temple constructed in the town called Phalavardhikä (Phalodhi)
and performed the installation ceremony of the image. In the town of Arasana
also, the image of Nemijina Was installed.
17. Hemachandra : The most prominent
Jaina monk is Hemachandra under whom Jainism prospered greatly both in
Rajasthan and Gujarat. He was born in 1089 A.D. at Dhandhuka, a town in the
district of Ahmedabad and was named Chäõgadeva. His parents were Chächiga and
Pähiîī of Árīmoâha caste. Both the parents were adherents of the doctrine of Jina.
Pähiîī handed over her son to a monk named Devachandra. The circumstances which
led Chäõgadeva to enter the order of Yatis are more or less romantic.
Devachandra took the body with him to Cambay where he was first initiated in
the temple of Pärávanätha in 1093 A.D. this occasion, the famous Udayana held
the usual festival and Chäõgadeva received the name of Somachandra. In 1105
A.D., he was ordained as Ächärya at Nägaur by Devasüri. On this occasion, he
again changed hi name and was now cailled Hemachandra.
The parton of
Hemachandra was Jayasiãha Siddharäja, who felt attacted and impressed by his
deep and wide scholarship, used to listen to his discussion. Hemachandra helped
Kumärapäla in securing his accession to the throne. He is said to have foretold
that Kumarpal was going to be the future ruler of Gujarat. It was for this
reason that he had deep reverence for the Jaina religion. Kumärapäla was
originally a devotee of Áiva but was converted to Jainism by Hemachandra. After
his conversion which is said to have taken place in 1159 A.D., he aspired to
make Gujarat model Jaina state. He personally gave up hunting animals, eating
meat and using intoxicants, dice-playing and animal fights. In addition, he
erected, the Jaina temples and favoured the literary and scintific efforts of
the Jainas.
Hemachandra was called
the 'Omniscient of the Kali age' (Kalikäla Sarvajņa), the title which he
well deserved. He was more a scholar than a poet. By his efforts, Jaina
literature made considerable progress in the twelfth and thirteenth centuries.
His contributions to the general Sanskrit literature are also noteworty. He
wrote useful and important works on grammar, lexicography, poetics, prosody,
philosophy and history.
Hemachandra's services
to education were as remarkable as his literary activities. He trained a number
of pupils who have left works on various branches of Sanskrit literature. The
chief among those pupils are Rämachandra, Guîchandra, Mahendrasüri,
Devachandra, Vardhamänagaîi, Udayachandra, Yaáaáchandra and Bälachandra.1
18. Jinakuáalasüri : Jinakuáalasüri is
the most popular Jaina saint and is also known as Dädäjī. He was born in the
village Samiyäîä in Marwar in 1280 A.D. His original name was Karmaîa. In 1290
A.D., he received initiation from Jinachandrasüri and was named Kuáalakīrti. At
Nagaur in 1310 A.D., he was given the title of Vächanächärya by
Jinachandrasüri. In 1319 A.D, Jinachandra passed away and the title of Süri was
given to Jinakuáala at Patan amidst great rejoicings.
Räjapati of Delhi made
arrangement for the sojourn of Jinakuáalasüri. He passed through Kanyänayana,
Narhad, Phalodhi, Marukoûa, Nagaur, Merta, Jalor, Árīmäla and at last reached
Patan. The members of the Saãgha reqested Jinakuáala to accompany them. He
consented and started from patan and reached Áatruņjaya where he performed
several religious activities. He worshipped the idol by composing new stotras.
Yaáodhara and Devendra were initiated to monkhood by him. He celebrated the
installation ceremony of the image of Neminätha. The consecration ceremony of
the images of Jinapatisüri and Jineávarasüri was also performed by him. On the
occasion of Nandīávaramahotsava, Sukhakrtigaîi was given the title of
'Vächanächärya.' Afterwards, he returned to Patan with the Saãgha safely.
In 1324 A.D.,
Viräûamahotsava was celebrated at Patan with great rejoicings for fifteen days
under the guidance of Jinakuáalasüri. The images of the Tirthaõkaras and the
Ächäryas were sent to the various places such as Jalor, Devaräjapura,
Áatruņjaya etc. Tejapäla celebrated the Nandīávaramahotsava at Patan in which
Sumatisära, Udayäsara, Jayasära and Dharmasundarī were initiated into monkhood.
The famous Árävaka of Bhīmapallī named Vīradeva called Jinakuáalasüri form
Patan to Bhīmapallī and requsted him to accompany the Saãgha to Áatruņjaya.
After passing through various cities and villages, the Saãgha reached
Áatruņjaya. He celebrated the consecration ceremony of the Vīra Chaitya at
Bhīmapallī, Chintämaîi Pärávanätha temple at Jaisalmer and Pärávanätha temple at
Jälor.
The Árävakas of Sindh
invited Jinakuáalasüri for propagation of Jainism. He went there and organised
various ceremonies such as the Pratishûhä, Vratagrahaîa, Mäläropaîa and Nandīmahotsava
in order to give an impetus to Jainism. He wandered through various places and
impressed the people by his religious discourses. This caused a great religious
awakening among the people. He spent a rainy season at Devaräjapura where he
caught high fever and died in 1352 A.D.
Jinakuáalasüri was a
distinguished scholar, well-versed in different branches of learning like
grammar, law, literature, prosody, astronomy, magic etc. He could not
contribute so much to literature as he was engaged in other activities. So
great was his influence that, in his honour, a number of stutis, stotras,
padas and Chhandas have been composed in many a village, city and
holy place. The people of Svagachchha, Paragachchha, Sthänakaväsī and
Teräpanthī worship him with great devotion.1
19. Hīravijayasüri : The most
distinguished Jaina teacher at the time of Akbar was Hīravijayasüri. He was the
leader of the Tapägachchha sect of the Jainas and was born at Palanapur. He was
the som of Kumära and Näthī of the Bīsä Osaväla family. His original name was
Hīrajī. He was initiated to religious life by Vijayadänasüri in 1539 A.D. and
was named Hīraharsha. After getting education from Muni Hariharsha, he went to
Devagiri in the south in order to learõ Nyäyaáästra from Naiyäyika Brähmaîa. He
made a close and deep study of various branches of learning.
After his return from
the Deccan, Vijayadevasüri made him a Paîâiûa in 1551 A.D. Next year, he was
made a Upädhayäya at Näâläi. Then in the same year, he was made a Süri at
Sirohi. On this occasion, Chäõga Mehatä, a descendant of Dhannä Poraväla, the
builder of Ranakpur temple, celebrated a great festival.
In 1582 A.D. when Akbar
heard of the lofty virtues and deep learning of Hīravijaya, he ordered
the Viceroy of Gujarat to request him to visit his court. In response to the
summons of the vicerory, the monk went to Ahmedabad where he exchanged views
with the royal representative. He refused to accept all the costly gifts
presented to him and, in accordance with the rules of his order, he started on
his long journey ot Fatehpur Sikri on foot.
On his way, passing
through Bīsalapur, Mahäsana, Patan, Baradi, Siddhapur and other places,
Hīravijaya reached Saratara. At this place lived a Bhīla Chief named Arjuna. He
along with his eight wives came to hear Sürijī's sermon, and he took a vow not
to kill any innocent animal. He then went to Abu; and Räva Surtäna of Sirohi
welcomed him and took a vow to refrain from drinking, hunting and meat eating.
After that, passing through Sanganer, Chätsu, Bayänä and Mathura, he reached
Fatehpur Sikri where he was accorded a royal reception; and Abul Fazl was asked
to look after his comforts until the emperor found leisure to converse with
him. After much discussion upon the problems of religion and philosophy first
with Abul Fazl, the Muslim luminary of the age, and then with Akbar, he paid a
visit to Agra. At the close of the rainy season, he returned to Fatehpursikri.
From the inscription by
Hemavijaya dated 1593 A.D., in the porch of the eastern entrance of the
Ädinätha temple of Áatrunjaya hill, it appears that Hīravijaya persuaded the
emperor in 1592 A.D. to issue an editct forbidding the slaughter of animals for
six months, to abolish the confiscation of the property of the deceased
persons, the sujijia tax and Áukla, to set free many captives, snared birds and
animals and to present Áätrunjaya to the Jainas. Fishing was also prohibited at
Fatehpursikri.
In 1596 A.D.,
Hīravijayasüri came to Nägaur where he spent the rainy season. Mahajala, the
finance minister of the king Jagamala, treated him with great respect.
Indraräja, an official of Bairat, invited him; but he could not go and sent hi
pupil Kalyäîavijaya for the performance of the consecration ceremony. After
that, he went to Abu and then to Sirohi where he spent the rainy season on the
persuasion of the ruling chief. On his advice, Räva Surtäna abolished some
taxes. Once the Räva had imprisoned one hundred innocent Árävakas due to
certain misunderstanding. The leaders of the Saãgha had tried their best to
secure their release but the Räva did not listen to them At last, he released
them on the advice of Sürijī.
From Sirohi, Hīravijaya
came to Patan where he spent the next rainy season. From there, he started for
Pälithänä. The function was organized in his honour which was attended by
several Jainas. He also passed the rainy season at Uîä. Äjamkhän, the governor
of Gujarat, came to pay his respects. It was all due to Süri's magnetic
personality and the honour given to him
by Akbar. At this time, Jämasähiba of Jämanagara with his minister named
Äbajī Bhaîasälī reached Uîä to pay his compliments to the Ächärya. Hīravijaya
also induced the official Khän Muhammad to give up violence. He celebrated the
consecration ceremony of the temple in 1595 A.D. and in the same year, he
starved himself to death in the approved Jaina fashion.1
20. Jinachandra : Jinachandra was a
famous Ächärya of the Kharataragachchha sect. He was born in 1508 A.D. at
Khetsar in Jodhpur of Árīvant Áäha and Áirīyadevī of Bīsä Osaväla family. His orginal
name was Sultan. He received his initiation in 1547 A.D. from Jinamäîikyasüri
and his dikshä name was Sumatidhīra. In 1555 A.D., he obtained the title
of Suri form Guîaprabhasüri.
While Akbar was holding
his court at Lahore, he heard the fame of the Süri and wanted to hear him. He
suãmoned Mantrīávara Karmachandra Bachchhävata and requested him to invite the
sage to his court. Considering his old age and hot season, Karmachandra pleaded
that it would be difficult for him to come from Cambay. Then, the emperor asked
him to write a letter to send his disciple Mänasiãha whom the Süri sent along
with six other religious followers. Receiving also an urgent letter from
Karmachandra, the Süri started his journey on foot, gradually reached Sirohi
and observed the Chaturmäsa at Jalor. Afterwards, he started, and
passing through many villages and cities, reached Lahore in 1591 A.D. with
thirty- one Jaina Paîâitas in a great procession and was courteously received
by the emperor. After a religious discourse on Ätman, ahiãsä etc., he
was conducted to his residence. He used to come daily to the palace for the
discourse on religion. Akbar used to address him as a Great Master (Bôihadguru).
Hearing of the
destruction of the Jaina temples at Dwarka, Jinachandra prevailed upon Akbar to
issue an imperial farmän for the protection of the Jaina holy places
such as Áatruņjaya, Pälithänä and Girnar. The necessary order was sent to
Azamkhän, the Subedär of Ahmedabad. The places of pilgrimage were put in charge
of Karmachandra.
Just before starting for
Kashmir, Akbar, met the Süri and at his instance issued a farmän
ordering the prohibition of the slaughter of animals for seven days (Navamī
to Pürîimä, every year in the month of Äshäâha. Akbar with the
disciples of Jinachandra namely Mänasiãha, Harshaviáäla and some others reached
Kashmir and observed the vow of non-violence for eight days. He returned to
Lahore in 1592 A.D. At this instance, Jinachandra gave the title of Ächärya to
Mänasiãha, calling him Jinasiãhasüri. On the advice of Karmachandra, Akbar gave
the title of 'Yugapradhäna' or 'Chief of the Age' to Jinachandra. At the
persuasion of Süriji, Akbar gave protection for a year to all animals of the
sea adjoining Cambay, the palce of pilgrimage.
Jinachandra was held in
high esteem by Jahangir also. In 1611 A. D., being incensed at the
misconduct of the dissolute Darsaîi, Jahangir not only banished him but ordered
that members of other Jaina sects should also be ousted from the realm. This
caused wide-spread consternation amongst all sections of the Jainas. The news
reched Jinachandrasüri who travelled from Patan to Agra and called on the
emperor. After a prolonged discussion on religion, Sürijī succeeded in
persuading the emperor to withdraw the order. He breathed his last in 1613 A.D.
at Bilärä in Marwar.1
21. Jinasiãhasüri : After
Jinachandrasüri, his paûûadhara Jinasiãhasüri became the leader of the
Kharataragachchha. In Rajasthan, he mostly lived at Bikaner, Sirohi etc. In the
Árī Jinasiãhasürigīta of Räyasamundra, it is related that he had great
influence on Jahangir. At his request, the emperor assured safety to all living
creatures. He conferred upon him the title of 'Yugapradhäna'. In 1616 A.D.,
Jinasiãhsüri spent the Chäturmäsa at Bikaner. In the Jinaräjasüriräsa
composed in 1624 A.D. by Árisära, it is written that Jahangir was much anxious
to see him, and he sent an officer to Bikaner to invite him. But unfortunately,
he died in 1617 A.D. on his way to Agra.
The event mentioned in
the Jaina räsa is more or less of the legendary character, intended to
glorify the Jaina order, and can only be accepted when supported by some
contemporary evidence. The attitude of Jahangir to Jinasiãha (Alias Mänasiãha)
and towards the Jainas, as it is made to appear in them, does not seem to have
been correctly represented. At the time of Khusru's rebellion, Mänasiãha
prophesied that Jahangir's reign would last only for two years. This encouraged
Räyasiãha of Bikaner to rebel. He was, however, pardoned by Jahangir who waited
for an opportunity to punish Mänasiãha. In 1616 A.D. when Jahangir went to
Gujarat, he persecuted the Jainas as their temples were the centres of
disturbance and their religious leaders were accused of immoral practices. He
summoned Mänasiãha to the court but the latter took poison on his way from
Bikaner and died. Evidently there seems to be more truth in these facts than
the above concocted story.
(B)
Jaina-Statesmen
In early times, carrer was thrown open
to talents, and talented Jainas captured many important offices. In those days,
the heads of different departments of the State-Provincial Governors, Prime
Ministers and Daîâanäyakas were known as Mantrīs and Ministers
and acted as Commanders of the Army.
South
India
1.
Árutakīrti :
Árutakīrti was the General of the Kadambas. He and his descendents were great
patrons to Jainism. They were devoted to the Ächäryas of the Yäpanīya
Saãgha. From his inscription,1 it is known that he donated Badovara
land for his own merit to the Arhantas. This land was situated in
Kheûaka village which he got from his master Kadamba ruler named Käkusthya
Varmä. In another inscription,2 Árutakīrti has been praised, and he
has been mentioned as Bhojaka or belonged to Bhoja dynasty. He was a favourite
of Käkusthyavarma. Môigeáavarmä, grandson of Käkusthya Verma, assigned Kheûa
village in charity to the wife of Árutakīrti and mother of Dämakīrti.
Jayakīrti, elderson of Dämakīrti, gave the Kheûaka village to Ächärya
Kumäradatta of the Yäpanīya Saãgha for the merit of his parents.
2. Chämuîâaräya : Chämuîâaräya was
well known by the name 'Räya'. He was a great warrior, sincere, and devoted to
Jainism. We get information about his life from several inscriptions of his
time and the Chamuîâaräya Puräîa written in the Kaîîada language. He was
born in the Brahmakshatra Kula as known from his inscription.1 He was the Senäpati
(Commander of the Gaõga ruler Räyamalla IV, and also his father Märasiãha III.
Räyamalla IV and Märasiãha III were the feudatories of the Räshûraküûa rulers
Kôishîa III and Indra IV, and they won victories in battles. If we read
inscriptions2 along with the Chämuîâaräya
Puräîa, it becomes clear that Gaõga rulers Märasiãha and Rächamalla
attained victories for their masters Räsûraküûa rulers Krishaîa III and Indra
IV through their Senäpati Chämuîâa Räya. In his inscriptions, he was
given several titles showing his bravery.
Chämuîâa Räya installed
the famous big image of Bähubali, a feat of sculptural art in monolith at Sravaîabelagola3. He had two teachers namely
Ajitasena and Nemichandra Siddhänta Chakravartī. It is known from the
Áravaîabelagola inscription4 that this Senäpati built a Basadi
at Chikka beûûa. From another inscription,5 it is clear that his son Jinadevaîîa,
who was a disciple of Ajitasena Muni, also constructed a basadi.
He seems to be the foremost for the establishment and uplift of Jinaáäsana.
3. Áantinätha : We know about Áäntinätha from the inscription.6 He was a naural poet. His title was
Sarasvatī Mukha-Mukhara. His fame was wide. He requested Lakshma king
for transforming a wooden Jaina temple into stone. The name of this temple was
Mallikämoda Áantinätha.
There were several Jaina
Senäpatis associated with the Hoysala dynasty during the twelfth century
A.D. The most famous ruler of this dynasty was Vishîuvardhana. The credit for
his vast conquests goes to the eight Jaina Senäpatis. Their names were
Gaõgaräja, Boppa, Puîisa, Baladevaîîa, Mariyäne, Bharata, Aicha and Vishîu. The
Hoysala dynasty became famous in the South because of these Senäpatis.
4. Gaõga RÄja : The chief among these Senäpatis
was Gaõgaraja.1 We know about his life from two
dozen inscriptions. There is mention of his conquests. He gave different kinds
of charities to the Jaina Munis and temples. His two Jaina teachers were
Meghachandra Siddhäntadeva and Áubhachandra Siddhäntadeva. He renovated several
fallen Jaina temples. One Jaina temple was known by his peculiar title Drohagharatta.
The Hoysala ruler Vishîuvardhana assigned village and gave other charities to
this temple in order to increase his merit.
5. Boppa : Daîâeáa Boppadeva, son of
Gaõgaräja, was a great warrior and devoted to Jainism. He built two Jaina
temples known as Áäntiávara Vasadi and Trailokya-raņjana Vasadi (Boppaîa
Chaityälaya). He has been praised for his valour. In 1134 A.D., he
attacked the enemy, repulsed his powerful army and defeated the Kongas.2
6. Puîisa : One of the warrior
companions of Gaõgaräja, one was Puîisa. He was the minister of peace and war (Sändhivigrahika)
of the Hoysala king vishîuvardhana. His heroic deeds in the battles have been
described in the inscription.1 He conquered several countries, and
presented them to his master Vishîuvardhana. Puîisa was large hearted like
Gaîgaräja. He rendered equal service to humanity and religion. It is known from
the inscription2 that he restored by returning the
lost belonging of the traders peasants, Kirätas and others who lost
their belongings, he tried to restore them by returning. He also helped by
bringing them up. He donated land to the attached Vasadis with his own
Triküûa Vasadi at Arakottara of Aîîenäd and adorned Gaõgavädi like the
Gaõgas with Vasadis.
7. Baladevaîîa : Baladevaîîa was also
the Senäpati of Visęnuvardhana. He was the third son of king Arasäditya
and Ächämbike. His two elder brothers were Pamparäya and Harideva. In the
inscription,3 he was given titles Mantriyüthägraîi,
Guîī, Sakalasachivanätha, Jinapädäãdhri sevaka etc.
8. Mariyane and Bharata : The two brothers Daîâanäyaka
Mariyane and Bharata were Generals of the Hoysala ruler Vishîuvardhana. Some
inscriptions4 give introduction to their dynasty.
They were related to the Hoysala dynasty. Vishnuvardhana understanding Mariyäne
Daîâanäyaka his Paûûadäne (Räjya Gajendra) made him Senäpati.
These two brothers were warrior, as well as devoted to religion. In the
inscription,1 different virtues of Bharata have
been praised, It has been mentioned that his wealth was meant for the Jaina temples, kindness for all
beings, his soul for the worship of Jīnaräja and charity for Munis.
From the two Áravaîabelagola-inscriptions2, it is known that he got eighty new
basadīs built, and renovated two hundred old basadis of
Gaõgaväâi. The teacher of these two brothers was Gaîâavimukta Vrati, disciple
of the Ächärya Maghanandi of Deáīgaîa. Pustaka gachchha. These two
brothers were living in the time of Narasiãha, son of Vishîuvardhana.3 These two got sovereignty of three
villages including Sindageri by paying five hundred Honnus to the ruler
Narasimha.
9. Aicha
: The nephew of Gaõgaräja was Aicha who was the General of
Vishnuvardhana. From the inscription4, it is known that he got
constructed several Jaina temples at the places Kopana, Belgula etc., and died
in saintly way of Sallekhanä. Boppa, son of Gaõgaräja, got built Nishadyä
in memory of his cousin.
10. Vishîu Daîdädhip : Vishîu
Daîâädhipa was another Senäpati of Vishîuvardhana.5 He conquered the southern province
within half a month. He was the right hand of Vishîuvardhana. He got him
married with the daughter of his Prime Minister. He was given the post of Mahäprachaîâa
Daîâanätha and Sarvädhikärī. This Senäpati was religious and
charitable. He performed several public deeds, and got constructed a Jaina
temple in the capital Dorasamudra. His teacher's name was Árīpäla Traividyadeva
to whom he donated a village and lands for the management of Jaina temple and Ähäradäna
to saints.
11. Mädiräja : One Jaina Minister of
Vishnuvardhana was Mahäpradhäna Mädiräja. In one inscription,1 his religious virtues have been
praised. He was Adhipati of Árīkaraîa, and he influenced the audience
hall by his oratory. He kept the account of the treasury. His teacher was
Árīpäla Traividyadeva. The four Senäpatis of Narasimha, successor of
Vishîuvardhana were Devaräja, Hulla, Áaņtiyaîîîa and Iávara Chamüpa.
12. Devaräja : There is mention of
Devaraja in the inscription.2 His gotra was Kauáika. He
has been told Árī Jinadharmanirmalam-barahimakara and Árī Hoysala Mahīáaräjyabhübhrinnilaya
Maîipradīpa Kalaáa. Being pleased by his faithfulness and devotion to
religion, king Narasiãha gave him village Süranahalli where Devaräja built the
Jaina temple. The Hoysala ruler gave ten Honnus in charity for Ashûavidhärchana
and Ähäradäna and named the village Pärávapura.
13. Hulla : Hulla was General of Hoysala king Narasimha. Like
Chämuîâaräya, he made efforts for the progress of Jainism. He is known from
several inscriptions3. During the reign of Hoysala
Vishîuvardhana, Narasiãha and Balläla, Hulla rendered service to the Hoysala
kingdom.
14. Áäntiyaîîa : Áäntiyaîîa was the
commander of the Hoysala ruler Narasiãha.1 He was the son of Pärisaîîa and
Bammaladevī. He was the son-in-law of Parīsaîîa Mariyäne. In the inscription,
he has been called Mahäpradhäna and Paûûisa Bhaîâärī (Superintendent
of Spears). Parisaîîa Mariyäne defeated the enemies in the battlefield and
sacrificed his life. Narasiãha made his son Santiyanna, the master of Karuguîâa
and Daîâanäyaka of the army. Áäntiyaîîa got the basadi built in
the memory of his father and granted charity for its security. His teacher
Mallisheîa was Paîâita.
15. Iávara Chamüpa : Iávara Chamüpa has
been mentioned as Senäpati of the Hoysala ruler Narasiãha in the
inscription.2 He was the son-in-law of Mahäpradhäna,
Sarvädhikärī and Daîdanäyaka Chamüpa. Iávara Chamüpati repaired
the Jaina temples and his wife Mächiyakka constructed a Jaina temple and a tank
at the holy place Maydabolala. His teacher's name was Gaîâavimukta Munipa.
16. Recharasa : Even during the reign
of Ballala II, successor of Narasīãa, there were some Jaina Senäpatis
who rendered valuable service to the Hoysala Kingdom. One of them was
Recharasa. He was devoted to Jainism. He installed the Sahaáraküta Jaina image
at Arasiyakere. For the management of the temple, he got the village Indarahälu
from the king Ballala II and entrusted it to his teacher Sägaranandi
Siddhäntadeva. The name of the above Jaina temple was Elekoûi.1 In 1182 A.D., Recharasa was Daîâädhinätha
of the Kalachuri ruler Bijjala. He got several regions from the Kalachuri
rulers. One of them was Nagarakhaîâa. He granted charity to Áantinätha Jaina
temple at the place Mäguâi there.2 From the Áravaîa-belagola
inscription,3
it is known that he performed the installation ceremony of Áantinätha
and entrusted the Basadi to Sägaranandi of Kolhapura. In this
inscription, he has been called 'Vasudhaika-bändhava.
17. Budhiräja : Another Senapati of
Hoysala Ballala II was Büdhiräja. He has been called Mantrīávarä and Áandhivigrahika
in the inscription4. He possessed Chaturvidha
Päîâitya, and he could compose poetry both in Sanskrit and Kaîîaâa. In 1173
during the time of Pattabandhotsava of king Balläla, he got built the
Triküta Jinälaya at the place Marikali of Sīgenäâa, and he presented the
village Marikali to his teacher Väsupüjya Siddhäntädeva for the worship of
temple, renovation, Ähäradäna etc.
18. Chandramauli : Chandramauli was the
Minister of Hoysala king Balläla. He was well versed in Bhärata áästra,
Ägama, Logic, Grammar, Upanishad, drama, poetry, etc., and was the
right hand of the king Balläla.5 Though he was Áaiva, his wife
Achaladevī was highly devoted to
Jainism. He was liberal towards Jainism. His wife got constructed the
Pärávanatha temple of Áravaîabelagola, and Minister Chandra Mauli himself
requested the king Balläla to donate the village Bammeyana Halli village in
charity for worship of the temple.
19. Nägadeva : Nägadeva was the Jaiana
Minister of Ballala II. He was the son of Bommadeva Sachiva. It has been
mentioned in the inscription1 that he was the protector of Jaina
temple, and the king made him Paûûanasvämī. His teacher's name was
Nayakīrti Siddhäntadeva. After erecting Nrītya raõgaáälä and Áiläkuttima
in front of Pärávadeva at the Tīrtha of Áravaîabelgolaa, he got built a Nishidhi
in memory of the department teacher. He got Nagara-Jinälaya known as
'Árīnilaya' at Áravaîabelagola, and donated land for it. He appointed
Áravaîabelagola natives 'Vaîijas', descendants of Khaîâali and Mülabhadra.
20. MÄdeva Daîdanäth : Among the Jaina Ministers,
Mahadeva Daîâanätha was noteworty. He was Mahapradhäna of
Mahämaîâaleávara Ekkalarasa. His teacher's name was Sakalachandra Bhaûûäraka.
It is known from the inscription2 that he got constructed the beautiful
Jaina temple at a place named Uddhare in 1198, and named it Eraga Jinälaya.
He gave several charities for worship and renovation of the temple, and
different charities from Ekkalarasa.
21. Kammaûa Mächayya : In the
inscription3 of 1200 A.D. found from the village
Kumbeyana halli, a name of another Jaina Minister is mentioned. He was Mahäpradhäņa,
Sarvädhikärī and Tanträdhishûäyaka
Kammaûa Mächayya. He donated to Parivädimalla Jinalaya in Kumbeyanahalli
village with his father-in-law in 1200 A.D., Mahapradhäna Sarvädhikärī,
Hariyaîîa performed the Pratishûhä of Kumbeyanahalli's deva.
22. AmÔita : Amôita was another Daîâa-näyaka
of Ballala II as known from the inscription.1 He was Mähäpradhäna,
Sarvädhikäri Mahäpasäyasa (Äbhüshanädhyaksha) and Bherudana Morttädashûayaka (Adhyaksha of Upädhidhärīs). He has been
told in the inscription as Kavikulaja and Chaturthavarna (Áudra).
He has been said as Dhärmika, Áubhamati Puîyädhika, Mantrichüâämaîi
and Saumyaramyäkriti. He got built a Jaina temple called ekkoûi at
Äkkulanghere in 1203 A.D. He performed Ashtavidhapüjana of Áantinätha
before all Näyakas, citizens and peasants, and donated land for Ähäradäna
to Munis. He got built a temple, big tank and one sattara at the
birth place Lokkuîâī along with his brothers and established one Agrahära
and a water-hut. He was liberal even towards the Non-Jainas. He got constructed
a temple of Amôiteávara at his birth place.
23. Īchaîa : Īchaîa is mentioned in the
inscription2 of 1205 A.D. He got built such a
Jaina temple at Velagavattinäâa during the reign of Ballala II, as noticed in
that region. Hence this region became Kopaîa.
24. Mädhava : Mädhava Danâanäyaka is
also found mentioned in the inscription3. He has been told as belonging to
the family of Vīramahadevaîîa. His teacher was Mädhavachandra Bhaûûäraka. He
died as Samädhimaraîa after giving up all family relations and after
construction the Jaina temple. In this inscription, there is mention of another
Daîâanäyaka Machigauâa. His teacher was Mädhava Chandra Bhaûûäraka. He
attained heaven by Samädhividhi.
25 Küchiräja : A Jaina Minister
Küchiräja of the Yädava king Mähädeva of Devagiri is found mentioned in the
inscription.1 He was a pupil of Padmasena. After
the death of his wife Lakshmīdevī, he got the Jaina temple built in her name
and gave it Pogale gachchha of Sena Gaîa. He requested the king to
assign a village for the management of a Jaina temple. After meeting the local
Gauda people, he himself donated and got donations from others.
26. IruGappa : Jaina Ministers and Senäpatis
rendered valuable services to the Vijayanagara kingdom. The name of Irugappa is
noteworthy among them. From his inscriptions2, it is known he was both Mahämantrī
and Senäpati. His father was Chaicha (Vaichappa) Daîâeáa, and his teacher
was Siãhanandi. He established the Kunthunätha Jaina temple. He also composed
the Nänärthanäma mälä. There is mention of his donation and the
construction of Maîâapa in the two inscriptions3 found at Tiruppa Ruktikuîru near
Kaņjīvaram.
27. Gopa : Gopa was a Senäpati
of Devaräya4. He was the ruler of Nägarakhaîâa.5 His two Jaina teachers were
Paîâitächärya and Árutamunipa Gopa dies by Samädhividhi.
Gujarat
28. Muņjala : Muņjala was a Minister of
king Karîa, and contiued to hold office under Siddharäja. He saved the king
Karîa from a fall and won Mayaîalladevī's secret blessings. On another
occasion, he helped Jayasiãhadeva, Karîa's son. When the siege of Dhära was indefinitely prolonged,
Siddharäja took a vow to refrain from food until he had captured the fort of
Dhära. At this time, Muņjala intervened and persuaded Siddharäja to fulfill his
vow by breaking Dhära made of flour into pieces. He is said to have taken an
important part in the capture of Dhära. After taking Dhära, Siddhäräja had
taken a vow that he would enter Aîahilaväâa mounted on an elephant, with
Yaáovarman, holding an unseathed sword in hand, on the back seat of the Howdah.
Muņjala pointedout to the king the risk he had undertaken by taking that vow.
The king was unwilling to break his vow but Muņjala persuaded him to fulfil it
by giving in Yaáovarman's hand a wooden sword.1
29. Áäntu or Sampatkara : Áäntu or
Sampatkara was another Jaina Minister of Siddharäja. He was the Prime Minister
of Karîa also. In the beginning of his career, he was a Governor of Läûa in
Broach. By dint of his merit, he rose to the rank of the Chief Minister of
Karîa. His proficiency in Statecraft and his success in political affairs are
specially mentioned by Bilhaîa, He had sent an army under Sachchika to fight the
Sultan of Ghazni whom it defeated on the banks of the Indus. Áäntu is said to
have put an end to the tyranny of Madanapäla, maternal uncle of king Karîa.
Taking advantage of the King's absence from the capital, the king of Mälwa
invaded Gujarat. As an able Statesman, he tried to avoid the enemy knocking at the door. Áäntu did not disclose
the fault of others and gave an opportunity to the wrong doer to improve.1
30. Äsuka : Another Jaina Minister of
Siddharäja was Äsuka. He was a Mähämätya or Prime Minister between
1122-23 A.D. and 1124-25 A.D. With his advice and assent, Jayasimha made a
pilgrimage to the Áatruņjaya hill and gave a grant of twelve villages to the
temple of Ädinätha. He attended the famous debate between Devasüri and
Kumudachandra.2
31. Sajjana : Sajjana was another Jaina
officer of Siddharäja. After the
conquest of Soratha, he was appointed Governor of the Province. This is
confirmed by an inscription in Neminätha's temple built by him on Giranära,
Sajjana's temple in Giranära is the largest temple on the hill.3
32. Vagbhata : According to the
commentator of the Vägbha-ûälaõkära, Vägbhaûa was a Prime-minister of
Jayasimhadeva. He was probably a son of Udayana.4 As known from the Dvyäáraya,
he was also a Prime Minister of Kumärapäla. This fact is confirmed by the
Näâola copper plates of V.S. 1213. He built a stone temple to Ädinätha on the
Áatruņjaya hill in 1154-55 A.D. and founded Vägbhaûapura at the fort of the
hill. In this city, Vägbhaûa built a temple of Pärávanätha and called it Tribhuvanavihära
after King's father.1
33. Chandrasüri : Chandrasüri, the
author of the Munisuvrata's Charitra, was the Governor of Läta
before he entered the order of Jaina monks.2
34. Ambaâa or Ämrabhaûa : Ämra or
Ämrabhaûa was another, Mantrī of Kumärapäla. He was the second son of
Udayana. He built the Áakunikavihära in Broach in V.S. 1211 or V.S.
1222. The Jainas of Broach believe that the remains of this temple are found in
a mosque.3
35. Chähaâa : The Udepur inscription of
V.S. 1222 informs that Chähaâa was a daîâanäyaka or Kumärapäla in Malwa.
He was probably Chähaâa, third son of Udayana. From an inscription on Giranära,
it seems, he had seven sons, the eldest of whom was a treasurer of Kumärapala.
By dint of merit, he (the eldest son) rose to the rank of Prime Minister. From
the Praáasti to the Pôithvīchandra-Charita of Áäntisüri, it is
clear that Kumärasīmha, Chähaâa's eldest son, was the Prime Minister in V.S.
1225.4
36. Mhadeva : The Kiräâu inscription of
V.S. 1209 and the Bäli inscription of V.S. 1219 speak of Mahädeva as the Prime
Minister of the king. We do not know much about this Mahädeva. He was probably
the son of Dädäka, a Prime Minister of Siddharäja and the Governor of Ujjain in
V.S. 1195.5
37. Pôithvīpäla : The Praáasti
to the Mallinätha Charita informs that Prithvīpäla was the Prime
Minister of Kumärapäla. This Pôithvīpäla repaired Vimalaáähaá temple on Mount
Äbü.1
38. Daîdanäyakas : In V.S. 1202,
Sahajiga was the Daîâanäyaka of Saurashtra. In V.S. 1207, Sajjana was
the Dandanäyaka of Chitoda. We do not know who this Sajjana was. He was
probably the daîâanäyaka of Saurashtra in the time of Siddharäja and
built the stone temple on Giranära. In V.S. 1210, 1213 and 1216, Vaijaladeva
was the daîâanäyaka of Näâola. In V.S. 1222, Ambaka, son of Räîiga, was
the daîâanäyaka of Saurashtra.2
39. Yaáahpäla : Yaáahpäla was a Jaina
Minister of Ajayapäla. He completed the Moh-aparäjaya, an allegorical
drama, celebrating the conversion of Kumärapäla to Jainism, in this reign. His
father's name was Dhanadeva and mother's name Rukmini. Dhanadeva was a Minister
of Siddharäja or Kumärapäla.3
40. Other Officials : In V.S. 1247,
Sobhanadeva was the governor of Läûadeáa and Rämasimha the Mudrädhikärī,
Ambaâa Mantri and Älhädana Daîâanäyaka were the other Jaina
officers of Bhima II.4
Madhya
Pradesh
41. Pähila : Pahila was the Minister of
the Chandella ruler Dhaõga governing Jejäbhukti now called Bundelkhand.
The Khajuräho inscription dated 953-954 A.D. in the temple of Pärávanätha
records a number of gifts and endowments of gardens by one Pähila who claims to
have been held in esteem by king Dhaõga. The devotion of the Grahapati family
to which Pähila belonged is also evidenced by Áäntinätha image inscription of
V.S. 1132 in which it is found that during the reign of Kīrttivarman, the image
of Áäntinätha was installed by a group of his hereditary Ministers namely
Pähilla and Jiju. They were disciples of Väsavachandra. Another statue was
setup by Sälhe, the son of Pähilla in 1157-58 A.D. during the prosperous reign
of Madanavarman, and the sons of Sälhe were Mahegaîa, Mahichandra, Árīchandra,
Jinachandra and Udayachandra.1
42. Sähu Kuáaräja : Sähu Kuáaräja
Jaisaväla was the Minister of the Tomara ruler Vīramadeva (1402-23 A.D.) of
Gwalior, He was devoted to Jainism. Padmanäbha Käyastha wrote the Yäáodhara
Charita during the reign of Vīramadeva by the inspiration of the Minister,
Sähu Kuáaräja Jaisaväla.2 Kuáaräja also built the Jaina
temple of Chandraprabhu in Gwalior.
43. Kamalasiãha : Kamalasimha was the Chief
Minister of Âüõgarasiãha (1425-59 A.D.) He erected a huge image of
Ädinätha in V.S. 1497, and its
consecration ceremony was performed by Raidhü. Kamalasiãha also inspired others
to install several images. He was a patron of the great poet Raidhü and
encouraged him to write several works in Prakrit, Apabhramsa and Hindi. Asapati
was also the Minister of Âüõgasasiãha.
Jaina
Statesmen of The Sultäns of Mäîâu
44. Naradeva Sonī : Hoshang Shah
honoured the Jainas by associating them with his government. They had a
reputation for their honesty in handling cash. Hoshang Shäh appointed Naradeva
Sonī as his Bhaîâägärika (treasurer) and associated him in his Council.
Narasiãha had become famous for his charities, as his son Sangräm Singh Sonī
mentions that his father's charities knew no bounds and all recipients returned
to their places after receiving full satisfaction from Naradeva.1
45. Sangräm Singh Sonī : During the
reign of Mahmud Khalji, we find Sangräm Singh, son of Naradeva Sonī, occupying
the same position that his father had enjoyed during the reign of Hoshang shah.
That Sangräm Singh enjoyed the confidence of Sultan Mahmud is borne out from
the Praáasti of Buddhisägara, Sangram Singh accompanied Mahmud Khalji in his
Deccan campaigns and completed his Buddhisägara at Pratishûhänpura (Paiûhän) on
the Godavari where he seems to have gone for a holy dip in 1463 A.D. In order
to retain the favour of the Sultän, he did not fail to praise him in his
composition. Sangram Singh Sonī retained his position throughout the reign of
Nasir Shah.2
46. Maîâana : Maîâana another Jaina of
Árīmäla caste, became well known in the reign of Hoshang Shah. Maîâana was a
successful businessman and earned a good deal of wealth through his business.
While he extended his charities, and lavishly donated for the entablishment of
Jaina monasteries. He neither neglected his business nor failed to assist
Sultan Hoshang Shah with his financial aids. Sultan Hoshang Shah also in return
honoured him.1
47. Jasavīra : There was another Jaina
family flourishing in Mänâu during the reign of Mahmud Khalji I. In this family
Jasavira became quite prominetn. He visited many of the places of Jaina
pilgrimage and distributed charity everywhere. He set up fifty-two Saãghapatis
and was himself honoured with the title of 'Samgheávara'. Jasavīra was
also associated with the government. He held an important post in the
principality (Jägir) of Shehzädä Ghiyas Shäh.
Jaina merchants used to
go either for trade or for pilgrimage, and it is not unlikely that they used to
bring information about the internal condition prevailing in the kingdoms they
visited and supplied them to their rulers. We find that in 1454, Jasavīra
visited Mewar and also the court of Ränä Kumbha where he was honoured by the
Räîä. It is possible that he might have visited the kingdom of Mewar in order
to collect information.2
48. Punjaräja : That the Jainas were
happy and prosperous in his reign is borne out from the praises that have been
lavished on Mäîâu in the Praáasti of the Kalpa Sütra transcribed
in 1198 A.D. The Jainas had become more closely associated with the
administration and received various titles from Sultan Ghiyath Shah. Punjaräja
was made Wazir of the Khälsä lands and was given the title of 'Mafar-ul-Mulk.'1
49. Padärtna of Rämpurä : From the two
inscriptions of Rämpurä, it is known that Padärtha was of the Ragheraväla
Caste. The Chandrävata ruler Durgabhänu of Rämpurä appointed the royal Padärtha
as his Finance Minister. Durgabhanu's son Chandra is said to have raised
Padärtha to the status of Prime Minister. He gained a position of power and
influence as Prime Minister. He was greatly devoted to the Tīrthaõkaras. He
made gifts of food and clothes to the Saãgha while setting out to see
the festival in Jaina temple. The pillar inscription records the excavation and
the consecration of the well by Padärtha.2
Uttar
Pradesh
50. Ministers of The chauhänas of
chandraväda :
Rämasimha was the Diwän of the Chauhana ruler Chandrapäla. He built the
Jaina temple in 996-999 A.D. and installed the image of Chandraprabhu in it.
Amritapala, a Minister of Abhayapäla, constructed the Jaina image at
Chandraväda. Soâusahu, Minister of Jaheda, got the Bhavishyadatta Kathä
written in Apabhraãáa in 1173 A.D.3
Rajasthan
Almost every state of
Rajasthan and every principality or jägīra was served by more than one Jaina
minister of manager. Naturally, all of them were not pious people; but some of
them led a life of lofty ideals and were deeply devoted to their masters who
could not but respect the general principles of their religion. The ministers
and officers preached by practice and not by precepts. Their masters and all
others who came into close contact with them were deeply impressed by the
simplicity of their personal life and began to respect the religion which was
responsible for their high morality, their high official position, social
status, learning, loyalty and devotion. They are too numerous to be described
but a bare outline of the life of some of them seems to be necessary.
52. Vimala : We have no information
about the Jaina statesmen of Rajasthan before Vimala1 who is the most famous Jaina
statesman of the eleventh century. He was a son of Vīra, the Mahattama
of the King Mülaräja, and rose to the position of the Minister of Bhīma I by
sheer dint of his military skill. Probably, he fought against Mahamüd Ghaznī
with his master. According to the Prabandhas, he defeated the twelve Sämantas.
It cannot be wholly legendary and may contain some elements of truth. They may
be deputies or generals left by Mahmüd Ghaznī after his return from India. He
also assisted his master in restoring Sauräshtra and Kachchha which became
independent taking advantage of the Muslim invasion.
Afterwards, Vimala
helped his master Bhīma in capturing Chandrävatī, a place near Abu, from
Dhandhuka. Bhīma made him a governor in recognition of his services. In course
of time, Vimala restored friendship between Dhandhuka and Bhīma. Bhīma returned
his kingdom to Dhandhuka but kept Vimala as his representative of Abu as before.
Vimala was a deeply
religious and self-sacrificing man. He led an extremely simple life and
lavished almost all of his immense personal wealth on the construction of a wonderful temple on Mount Abu.
52. Udayana : Udayana was the
well-known statesman in the time of Chälukyan rulers namely Siddharäja and
Kumärapäla. He was a native of Marwar, born at Jalor. He was a Jaina by
religion and Árīmäla by caste At the suggestion of some persons, he went to
Karîävatī and stayed at the place of a painter, named Lachhi. Fortune smiled on
him and he became a rich man. In course of time, he won name and fame; and he
was appointed as the governor of Khambhat by Siddharäja.
Udayana was a devout
Jaina and enormously rich. He was responsible for the initiation of Hemachandra
at the age of eight, when he was the governor of Cambay. According to the Prabandhachintämaîi,
it was he who persuaded his father Chächiga to consent for the initiation of
his son. When Kumärapäla was wandering as an exile persecuted by the fiery
wrath of his uncle, it was Udayana who gave him shelter. Ther is little doubt
that he remained in touch with him throughout his exile and made efforts to
secure him the throne.
Udayana was a true
follower of Jainism. Once Kumärapäla sent him against the king of Soraûha. he
left his army in Vardhamänapura and went to Vimalächala. While worshipping, he
saw a rat with a burning wick entering a hole in the wooden temple. Seeing
this, Udayana determined to build a stone temple and vowed to take only one
meal till the task was accomplished. Then he reached the camp and marched
against Sunsars. In a battle, the imperial army was defeated; but he was
mortally wounded. The minister thought that he was dying before having rebuilt
the temples of Vimalächala and Bhôigukachchha. His officers assured him that
his sons Vägbhaûa and Ämrabhaûa would carry out his plans. He passed away
peacefully when his sons assured him to fulfil his vow. When Kumärapäla heard
about his death, he was much grieved. Udayana had four sons Vägbhata, Chähaâa,
Ambaâa and Sola. Vägbhaûa and Ambaâa became the Prime Minister and Minister
respectively in his reign.1
53. Vastupala : Vastupäla, the prime
minister of the Väghela king Vīradhavala of Dhavalaka or Dholka during the
thirteenth century, was not only a statesman but also great patron of art and
literature. Vastupäla and his twin brother Tejapäla were born in an
aristocratic Prägväûa family of Aîahilaväâa in 1205 A.D. They were the sons of
Kumäradevī, the widow remarried to Aávaräja, a military commander of the
Väghelas. During their childhood, they lived with their father in a town called
Sumhalakapura which was given to him by the Chälukyan king as a reward for his
services.1 After the death of Aávaräj, the two
brothers with their mother went to Maîâalī where they lived until the death of
their mother. After that, they seem to have begun their political career. He
served first under Bhīmadeva and his services were lent to the court of
Dhavalakka only afterwards.2 We do not know when Vastupäla
joined the services of Bhīma, but it is certain that he end his brother were
appointed at Dhavalakka in 1220 A.D.
Economic
and Political Consolidation : When Vastupäla was appointed the governor of Stambatirtha or
Khambhat, he improved the economic conditions of the people and reformed
administration. fort this purpose, he devised an excellent administrative
machinery in order to put an end to Matsyanyäya. He put a check on unscrupulous
people who were making money by base means and indulging in piracy.3 In this way, he succeeded in
checking corruption with an iron hand. All these measures naturally brought
about confidence among the people.4 He also improved the moral tone of
the people. As a result of it, life and property became safe and secure, and
thus it led to the prosperity of trade and commerce.
Warlike
Deeds : After
establishing peace in the kingdom, Vastupäla launched upon the career of
conquests. Saãkha, the ruler of Läûa, claimed the port of Stambha, which was in
the possession of Vīradhavala and attacked it. After a fierce fight at a place
called Vaûakupa (Vaâavä) near Stambatīrtha, Saãkha was defeated. The Yädava
King Siãhana of Devagiri from the south and the four Märwärī rulers from the
north made a joint attack on the kingdom of Vīradhavala. Showing shrewd
statesmanship on this occasion, Vastupäla became successful in making truce
with the four chiefs from Devagiri.
The Prabandhas
describe several other warlike deeds of Vīradhavala and his two ministers.
First of all, they conquered the rulers of Vämanasthalī (Modern Vanthalī, near
Junagarh). Säõgana and Chämunâa, the brothers of Vīradhavala's queen
Jayataladevī declined to pay homage to Vīradhavala.5 They were slain in a combat. The
great riches of the palace of Vanasthalī fell into the hands of Vīradhavala.
Vīradhavala led another attack against Bhīmasiãha of the Pratīhara clan ruling
at Bhadreávara in Kutch but could not conquer him: he had to return only after
making a peace treaty.1 By it, a new friend was made and
Kutch border became free from danger. After this Vīradhavala thought of
subduing Ghüghula, a chief ruling at Godraha (Modern Godhrä) in the Mahītaûa
region on the banks of the river Mahī. Tejapäla, who was sent with a strong
force, captured Ghüghula and put him in a wooden cage.2
During the reign of
Vīradhavala, there was the attack of Sultan Mojdin of Delhi on Gujarat but it
was successfully repulsed by the strategy of Vastupäla. Mojdin may be
identified with the slave ruler IItutmish who ruled from 1211 A.D. to 1236 A.D.
The Sultan Iltutmish undertook a number of expeditions to Rajputana and
Gujarat. He captured Jalor sometimes between 1211A.D. and 1216 A.D. and Mandor
about 1226 A.D. In one of these, he might have attacked Gujarat. The enemy was
encircled by Dhärävarsha of Chandrävatī from the north and Vastupäla from the
southafter his army of Cahdruavatī from the north and Vastupäla from the south
after his army had entered a mountain pass near Abu. Consequently, the Sultan
had to retreat. After some time, the Sultan's mother was going on pilgrimage to
the holy Mecca and had come to a port of Gujarat where she was robbed by the
pirates. Vastupäla returned the old woman's property after receiving her with
great respect and also provided for her comfort and safety. While returning
from Meccat she took Vastupäla with her to Delhi and introduced him to the
Sultan. Vastupäla obtained a promise from the Sultan to keep friendship with
Vīradhavala and thus made his kingdom safe. Coming from Delhi, he was received
by Vīradhavala with great honour.3
53. Pilgrimages Of Vastupäla :
According to the Prabandhas, Vastupäla had made thirteen pilgrimages to
Áatruņjaya and Girnar. In childhood, he went to both the places with his father
Aávaräja in 1193 A.D. and 1194 A.D. After becoming a minister, he led the Saãghas
to Áatruņjaya and Girnar in 1221 A.D., 1234 A.D, 1235 A.D., 1236 A.D. and 1237
A.D. The pilgrimage of 1221 A.D. was probably the most important one as it is
described with remarkable accuracy and poetic skill in contemporary works like
the Kīrtikaumudī, the Sukôitasaãkīrtana and Dharmäbhyudaya.
Public
Works : Vastupäla
and Tejapäla are remembered more for the cultural activities inspired by their
munificience. They brough about a cultural renaissance. They built a large number
of public works like temples, rest houses, tanks, wells etc. Their munificience
and philanthropy extended to a large number of places in the whole of Gujarat,
Saurashtra and Marwar. Their public works extended to Árīáaila in the South,
Prabhäsa in the West, Kedära in the North and Benares in the East.1 They were confined not only to the
Jainas but were meant for all. They constructed hospitals, dharmaáäläs, Maûhas,
Áiva temples and even mosques2. Besides, the famous Jaina temple
of Abu at Delaväâä generally known as Luîavasahī temple was constructed by him.
Patron
of Learning and Literature : Vastupäla was not only a philanthropist and patron of art but at the
same time, a great patron of learning. He had established three public
libraries in Aîahilaväâ, Stambhatīrtha and Bhrigukachchha by spending an
enormous wealth.3 His personal library was also very
rich and contained more than one copy of all important Áästras.4 He was highly liberal towards poets
and scholars. While giving patronage to scholars, he made no distinction
between Jaina and non-Jaina. He gave large wealth to the Brähmaîas having
poetical skill.
Moreover, Vastupäla was
credited with a critical faculty which enabled him to detect defects in poetic
compositions by others and to make improvements in them. He was himself a poet
too. His poetic name was Vasantapäla. His first poem was the Ädinäthastotra in
the form of hymn in praise of Ädiávara on the Áatruņjaya hills.5 He has also written several Stotras
like the Neminäthastotra, Ambikästotra and a short Arädhanä
of ten verses. He was also proficient in composition of Süktis. In the
Abu Praáasti, Someávara has spoken highly of his originality in the
field of poetry.6 He has composed the Naranäräyaîananda
of Arjuna and Kôishîa.
Literary
Circle of Mahämätya Vastupäla : Several poets and the scholars circled round Vastupäla
and not of the royal court of the Väghelas. There is no doubt that these poets
and scholars came to the Väghelas court and sometimes received gifts from their
ruler. But these writers praised the Väghela kings not so much as they did
Vastupäla. It indicates that all of them were dependent upon Vastupäla, and it
was mainly through him that their literary efforts were appreciated. And hence,
we are justified in calling these writers as the literary circle of Vastupäla.
The names of these writers are Someávara, Harihara, Nänäka, Yaáovīra, Subhaûa,
Arisiãha, Amarachandrasüri, Vijayasenasüri, Udayaprabhasüri, Jinabhadrasüri,
Narachandra, Narendraprabhasüri, Bälachandra, Jayasiãhasüri and Mäîikyachandra.
Jodhpur
State
54. Restoration Of the kingdom by Tejägadahīya To
Mäladeva : In Jodhpur state, there were several leading Jainas who
rendered valuable services to the ruling chiefs. Among them, the name of Tejä
Gadahīyä is well-known. He was a great warriour and a faithful servant of
Mahäräjä Mäladeva. In about 1541 A.D., Shershah attacked Jodhpur with large
forces but he could not defeat the brave Räjputs so easily. He, therefore, took
recourse to treachery and became successful in capturing Jodhpur from the
Räûhoâas. Shershah was so much impressed by their valour that he remarked
"I had nearly lost the empire of Hindustan for a handful of Bäjra
(Millet)."
Shershah appointed his
deputy Hamajä to govern Jodhpur. According to the Osvälavaãáävalī,1 Tejä Gadahīyä restored the kingdom
of Jodhpur to his master Mäladeva after putting Hamajä to death. It shows his
bravery as well as devotion towards his master.
55. Heroic And Philanthropic Deeds of Muhaîota
Jayamala : Muhaîota Jyamala was a great warrior and philanthropist.
The Mughal emperor gave two districts of Jalor and Sanchor to Mahäräja
Gajasiãha who appointed Muhaîota Jayamala as the governor. Jayamala carried on
the administration successfully. He defeated 500 Maräûhäs who invaded Sanchor.
When a dreadful famine broke out in 1630 A.D., he distributed grains free of
charge among the needy and distressed. Besides, he spent his entire property in
these charitable activites.
56. Muhaîota Naiîasī As An Administrator
: The son of Muhaîota Jayamala was Muhaîota Naiîasī, who was a historian as
well as an administrator. He acted as the dīväna of Jasawantasiãha. He
compiled a history of Marwar on the
line of Abul Fuzl. He introduced the census sustem and improved the
administration by removing many lägas and begäras. He has written
a five-yearly report describing the districts, villages, their income, quality
of land, tanks, wells and different castes in Märwari language on the model of Äini-Akbarī
of Abul Fuzl.
Muhaîota Naiîasī was a
devout Jaina and possessed spotless character. He was loyal but frank and brave
but lenient. He led an extremely simple life strictly according to the tenets
of Jainism.
57. Ratanasiãha As A Warrior :
Ratanasimha Bhaîdärī served Abhayasiãha with great zeal and devotion. He was a
great warrior. In 1730 A.D., Mahäräja Abhayasiãha was appointed as a Viceroy of
Ajmer and Gujarat. After a period of 3 years, he placed Ratanasiãha Bhaîdarī in
the sole charge of the province. He worked there from 1733 A.D. to 1737 A.D.
The Mughal power was on decline so that authority of the emperor was defied by
the Maräûhäs on the one hand and by his refractory governors on the other.
Ratanasiãha, therefor, had to spend his whole time either in waging the wars
against the Maräûhäs or putting down the overpowerful governors.
Ratanasiãha had not been
long in his new office when the Maräûhäs under their leader Jadujī Däbhade
visited Gujarat. In order to save the province from their ravages, he had to
purchase their retreat at an enormous expense.
Bhävasiãha, the
hereditary governor of Vīramagäm, was a source of trouble to him. In 1734 A.D.,
he had to issue orders to Jawahmard Khan for the arrest of the delinquent.
Jawahmard Khan, of course went to Viramagam and took him into custody but was
forced by his supporters to release him.
In 1735 A.D.,
Soharabkhan was appointed as the governor of Viramagam but Ratanasiãha did not
like his appointment. Soharab Khan leaving Sadak Ali as his deputy in Junagarh
marched for Vīramagam. Ratanasiãha also with assistance of Mominkhan and others
proceeded towards Vīramagam. A battle was fought between the two. The troops of
Soharab Khan fled away and he himself was killed in the battle. Bhävasiãha of
Vīramagam was waiting for the revenge. He, therefore, entered into an alliance
with the Maräûhäs and treacherously admitted them into the city. Dämajī. the
Maräûhä leader, assumed the control of Viramagam and expelled the Märawärī
administrator Kalyäna and left his agent Raõgojī. Raõgojī advanced as far as
Bavla near Dholka pillaging and devastating the country. Ratanasiãha marched
against him and drove him back to Viramagam. He, however, laid siege to it. At
this time, Pratäparäva advanced towards Ahmedabad. When Ratanasiãha knew it, he
at once raised the siege of the town and returned to Ahmedabad.
In 1737 A.D., Muhammad
Shah became displeased with Abhayasiãha and appointed Meminkhan as the Viceroy
of Gujarat in his place. When Ratanasiãha Bhaîdärī became aware of the change,
he at once wrote to his master for the orders. The reply from Abhaysiãha was
that Ratanasiãha Bhaîâäri should resist Memimkhan if he could. He prepared to
defend Ahmedabad while Meminkhan prepared for the march of his army. Meminkhan
also made his friendship with the Maräûhäs. But Ratanasiãha was a great diplomat
and made attempts not to make the union of these two parties. In the end, he
entered into negotiation with Meminkhan and left the city after receiving a
large sum of money from him.
After the death of
Jorävarasiãha, the chief of Bikaner in 1745 A.D., there started a war of
succession between the two claimants namely Gajasiãha and Amarasiãha. With the
aid of Ûhäkura Kuáalasiãha and Mehatä Bakhtävarasiãha, Gajasiãha succeeded in
securing the gaddi, upon which Amarsiãha took up the cause of the disappointed
claimant and marched a large force in command of Ratansimaha Bhaîdärī against
Gajasiãha. A decisive battle was fought in 1747 A.D. and Ratanasiãha Bhaîâärī
was killed fighting gallantly.1
Professionally a soldier
and statesman, Ratanasiãha was almost a Sädhu in his private life.
Naturally, he was greatly respected not only by Jainas but also by non-Jainas
including the Muslims.
58. Áamasera Bahädura As a General :
Áamasera Bahädura, who was the commander in chief of Mahäräja Vijayasiãha,
participated in several battles. In the battle fought in Gaurwar province, he
showed excellent bravery in 1792 A.D. In recognition of his gallantry and
heroism on battlefields, Mahäräjä Vijayasiãha became highly pleased and
conferred upon him unique honour of Rävä Räjä and a jägīra worth 29,000/-.1 He was a very pious man and stories
regarding his charity and purity are still current in Marwar.
59. Loyalty Of Dhanaräjä : After
conquering Ajmer from the Maräûhäs in 1787 A.D., the ruling chief of Jodhpur
made Dhanaräja its governor, The Maräûhäs soon recovered their losses and four
years later again invaded Marwar. Two sanguinary battle of Merta and Pätan were
fought in which Märwärīs were defeated.
In the meantime, the
Maräûhä General De Boighe had attacked and invested Ajmer. Dhanaräja, the
governor of the place, stood the siege heroically and successfully.
Vijayasiãha, seeing the disastrous result of Pätan, issued him order to
surrender the place to the enemies and return to Jodhpur. It was too exacting a
demand on his brave and chivalrous nature. He would neither consent to a
disgraceful surrender nor would he be guilty of disobedience to his master. He
was thus placed in dilemma. Eventually, he decided to end his life. He had the
diamond ring on his finger he had the gem pulverised and swallowed the powder.
'Go and tell the prince', cried the departing hero,'thus only, I could testify
my obedience and over my dead body alone, could a Märäûhä enter Ajmer.'
60. Diplomacy And Loyalty of Indraräja :
Indraräja Siõghī was a real diplomat as well as a loyal servant of his master.
Jagatsiãha, the ruler of Jaipur, espoused the cause of Mänasiãha's rival
Dhoõkalasiãha and attacked Marwar with a large army. Mahäräjä Süratasiãha of
Bikaner, Pinâärī Amirakhan and several other Sardars also joined him. Jaipur
forces took the possession of Märoûha, Merta, Parbatsar, Nagaur, Pälī, Sojat
etc. and even the city of Jodhpur. Only the fort remained under the possession
of Mähäräjä. At this time, Siõghī Indraräja and Bhaîdärī Gangäräma requested
Mäharäjä Mänasiãha to let them out through the secret path of the fort. The
prince acceded to the request and sent them outside the fort. Both of them went
to Merta where they collected a large force. They won Amīrakhan, the leader of
the Pinâärīs, to their side by offering him a bribe of one lakh. After that,
Siõghī Indraräja, Bhaîdärī, Gangäräma and Ûhäkura Áivanäthasiãha of Kuchäman
left for Jaipur. When the Mahäräjä of Jaipur came to know, he sent a large army
under the command of Räya Áivaläla. Several skirmishes took place but not
decisive battle was fought. At last, Amīrakhän and Siõghī Indraräja succeeded
in rounting the Jaipur forces at Fägī near Tonk. When this news reached
Jagatasiãha, he immediately raised the siege of Jodhpur and left for his
counry.
Mahäräjä Mänasiãha
highly honoured Indraräja on his return to Jodhpur and made him his chief
minister. After that, Indraräja besieged Bikaner and compelled the Mahäräjä to
pay four lakhs of rupees as a price for raising his siege. He also saved his
master from the serious plot of Amīrakhan. When he invaded Bikaner, Amīrakhän
in his absence got the pattä of the districts of Parbatsar, Märoûha,
Dīdwänä and Sambhar. The Pathans of Amīrakhan reached Jodhpur and demanded
their salaries and the possession of four districts from Indraräja, who asked
them to produce the relevant document. When it was placed before him, he
swallowed it up. This act infuriated the Pathans who killed the Sõghī then and
there. When this news reached the Mahäräjä, he expressed his deep sorrow over
his death and ordered for the royal funeral. In return of his valuable
services, Mahäräjä Mänasiãha gave the jägīra of twenty-five thousand and
dīvänagī to his son Fateharäja.1
Bikaner
And Jaina Statesmen
61. Restoration of the kingdom to kalyäîasiãha by
the efforts of Nagaräja : In Bikaner State, there were some Jaina
statesmen who not only controlled the civil affairs of the state with great
skill but also took part even in military affairs. Among them, the mane of
Nägaräja is well-known. He was a faithful servant of his master Jaitrasiãha.
When Mäladeva, the ruler of Jodhpur, wanted to conquer Bikaner, Jaitrasiãha
sent Nägaräja to the court of Shershah for help. Jaitrasiãha lost his life
fighting against Mäladeva who took possession of Bikaner. Nägaräja, persuaded
Shershah for the invasion of Marwar. Mäladeva was badly defeated, and it
enabled Kalyäîasiãha, the son of Jaitrasiãha, to restore his hereditary
kingdom.
Tradition has it that
Nagaräja was a great man in all respects. He was a God-fearing man, and his
every act was inspired by lofty ideals. He gave great charities, respected
Sädhus and led a very abstemious life.
62. Military and philanthropic Activities of
karmachandra : Karmachandra was an able statesman, a great general
and a religious man. He was the chief minister of Räyasiãha. When Abhayasiãha,
the ruler of Jaipur, invaded Bikaner, he advised his master to make peace
because the state was not prepared for the disastrous war. By his efforts,
Akbar gave the title of Räjä to Räyasiãha. When Mirza Ibrahim of Nagaur
attacked Bikaner, he repulsed him. Later on, he against Gujarat under Mughal
standard. He extended the bounds of the Bikaner state by occupying Sojat, Jalor
and some portion of Sindh.
Karmachandra rendered
valuable services to his community and religion. he led many Saãghas to the
holy places. In 1555 A.D., he celebrated the official entry of Jinachandrasüri
at Bikaner with great rejoicings. During the famine of 1578 A.D, he made every
endeavour to relieve the starving population by setting up depots for the free
distribution of grain. He redovered a large number of images from the
Mohammedans into whose hands they had fallen and deposited them in the Chintämîi
temples at Bikaner. It was through his efforts that Jainism secured the place
in the heart of Akbar. In 1592 A.D., on the suggestion of Karmachandra, Akbar
invited Jinachandrasüri from Cambay and received the holy visitor at Lahore
with high honour.
Karmachandra was a
farsighted statesman. When Räyasiãha, the ruler of Bikaner, was becoming more
and extravagant, he made the last and determined dffort to bring the king to
senses at the cost of his personal loss. The treasury became empty and the
future of the state appeared gloomy. His enemies poisoned the ears of the Räjä
against him. Räyasiãha determined to arrest Karmachandra and to put him to
death. Anyhow, it became known to Karmachandra who at once fled from Bikaner
and sought the protection of Akbar. The emperor treated him with kindness and
assigned him an honourable post in his court.1
63
Suppression of Refrectories by Amarachandra Suräîä : Amarachanda Suränä rose to the
position of eminence during the reign of Mahäräjä Süratasiãha. He was sent with
an army against Zabatakhan, the chief of Bhattis. Zabatakhan fought for 5
months, but in the end, he had to surrender the fort to Amarachanda. In
recognition of his service, Amarachandra was made dīväna of the state.
In 1808 A.D.,
Süratasiãha despatched a large force under the command of Amarachandra to check
the march of advancing army under Indraräja Siõghavī, sent by Mahäräjä
Manasiãha of Jodhpur. However, no major incident took place and it was with the
good offices of Amarachanda that the reconciliation between the two states was
brought about.
Amarachanda was then
appointed to suppress the refractory nobles of Bikaner. He carried out his task
most successfully with iron hand. He exacted a heavy fine from the Ûhäkura of
Saraubi and then attacked Ratanasiãha Baidvant and hanged him on the spot. He
next invaded Bhattis and ruthlessly butchered them all except one. Soon after,
he attacked the leading Ûhäkura chiefs Naharasiãha and imprisoned them. In 1815
A.D., he was sent with an army against Áivasiãha of Churu, who committed
suicide. And thus, Churru fell into the hands of Amarachanda. Mahäräjä
Süratasiãha highly appreciated his svices and conferred on him the special
honour.
The continuous success
of Amarachanda Suräîä could not be borne by his enemies who formed a conspiracy
to bring about his downfall. In 1817 A.D., he was falsely accused of intriguing
with Amīrakhan, the leader of the Piîdärīs, and was executed in a most brutal
manner by the Mahäräjä.1
Udaipur
And Jaina Statesmen
64 Shelter to prince udaisiãha by Äáäáaha :
The Udaipur state was served by a number of Jaina soldiers, statesmen and
administrators with singular devotion and loyalty. One of them is Äáäáäha who
was the Kiledära of Kumbhalmer. He aflorded asylum to the infant prince
Udaisiãha against the clutches of Banavīra. Although in the beginning, when
Pannä Dhäya approached him for protection of Udaisiãha, Äáäáäha was reluctant
to give him shelter. But latr on, it was on the persuasion of his mother that
he acceded to the request of Pannä. In order to maintain secrecy, he bagan to
call Udaisiãha as his nephew. When Udaisiãha came of age, Äáäáaha along with a
handful of chiefs installed Udaisiãha on the gaddī, and this saved the
dynasty from ruin.1
65. Loyalty of Mehta chīlajī : Another
officer who proved loyal to Udaisiãha in his hour of crisis was Mehatä Chīlajī.
Though he was the Kiledära of the fort of Chitor under Banavīra, his
real desire was to restore the fort to the rightful claimant Udaisiãha. When
the latter besieged the fort of Chitor, Mehatua Chīlajī sent all the sectets of
the fort to Udaisiãha and thus helped him in capturing the fort.2
66. Bhämáäha, The Saviour of Mewar
: Bhämäáäha, who was the dīväna of
Mahäräîä Pratäpa, set the noble example of high sense of patriotism and loyalty.
When Mahäräîa Pratäpa was in desperate need of mony to continue the struggle
with the Mughal emperor, Bhämäáäha, the embodiment of truth and loyalty, came
to his help and disclosed the secrecy of the hidden treasure, as it was written
in bhaī, which was under his possession. This enabled Mahäräîä to
collect his scattered forces and to renew war against Akbar. The result was
that Räîä Pratäpa in a short campaign regained the whole Mewar except Chitor,
Ajmer and Mandalgarh.3
67. Military and Philanthropic Deeds of Dayäladäsa
: Saõghavī Dayäladäsa, Dīväna of Mahäräîä Räjasiãha, was a great general and
philanthropist. When Mewar was attacked by Aurangzeb in 1679 A.D.,
Dayäladäsa fought on the side of
Mahäräîä and gave an example of undaunted heroism. Besides, Dayäladäsa was also
sent to check the advance of the Mughal forces from the side of Malwa.
Not only the military
general but he was also deeply religious minded and a devout Jaina. It was on
accoutn of his personal efforts that Mahäräîä issued orders for the observance
of Ahiãsä in the area of Upäsarä. Dayäladäsa also constructed a
beautiful Jaina temple in the shape of a fort on the mountain just near
Räjasamanda.4
68. Mehatä Agarachanda As a diplomat and
statesman : Mehatä Agarachanda proved himself to be the successful
diplomat and able statesman of the eighteenth century A.D. At this time, the
politicalsituation of India as well as of Mewar was surcharged with fear and
suspicion and of India as well as of Mewar was surcharged with fear and suspicion
and anarchy was rampant. The props of the Mughal empire seems to be failing and
the Maräûhas taking advantage of such situation were plundering and devastating
the territory. In Rajasthan too, princes were disunited and were indulgung in
mutual quarrels and family feuds. Mahäräîä Arisiãha was a man of unscrupulous
temperament. As a result of it, his faithful Saradäras became hostile to him
and coquetted with the Maräûhä chiefs. The Maräûhäs inflicted a severe defeat
on Mahäräîä and forced him to pay a heavy war indemmity. Mähäränä could pay
only 33 lakhs and for the rest, he gave the districts of Jīvaâä, Jīram and
Nīmach etc. to Sindhia Taking advantage of the weakness of Mahäräîä, Holkar
also occupied the fertile area of Nimbäâä. Under such state of affairs,
Mahäräîä made Mehatä Agarachanda his Dīväna.
With uncommon
tactfulness and personal intrepidity, Mehatä succeeded in bringing about a
rapprochement between the two rival and hostile groups of the Sardäras and thus
restord peace. In order to achieve this object, he occupied Mandalgarh which
was the stronghold of the rebellious Sardäras. Naturally, this pleased Mahäräîä
who first appointed him as the governor of Mandalgarh and afterwards gave him
the paûûä of that place.
Agarachanda again came
to Mahäräîä's rescue when fictitious Ratanasiãha organized a conspiracy with
the help of Sindhia and some of the Mewar chiefs. Though Mahäräîä's forces fought with undaunted heroism, they
were defeated; and Agarachanda and other chiefs were made captives. He was asked
by the Maräûhäs to recognize Ratanasiãha as the righful claimant but, true to
his master's loyalty, he declined to do so. Anyhow with the help of Áivachanda,
he was able to free himself from the clutches of the enemy.1
Mehatä Agarachanda also
served Mahäräîä Bhīmasiãha who gave shelter to Chüîâävatas of Rämpura. This
incited the anger of Sindhia of Gwalior who sent forces against Mahäräîä under
the command of Äkhä and Läkhä. A dreadful battle was fought and in the end,
Mehatä Agarachanda emerged victorious. When the chief of Shahpura took away the
district of Jahazapur, Mehatä Agarachanda fough against him and seized
Jahazapur back.
Mehatä Agarachanda was
not only a skilful general but also an able administrator. He successfully
carried on the administration of Mandalgarh by providing facilities to the
people. He constructed tanks and repaired the fort. He was also a man of
letters. In his last days, he wrote some works which rflect upon his
dipolomatic insight and scholarship.
69. Farsightedness of Mehatä Devīchanda
: Mehatä Devīchanda was a farsighted statesman. He was also truthful and highly
devoted to his master and state. When under some pressure Mahäräîä Bhīmasiãha
became ready to hand over the fort of Mandalgarh to the famous Jhälä
Jälimasiãha, Devīchanda paid no heed to his instructions and continued to
occupy the fort. Being a farsighted statesman, he knew the future dangers.
Jhälä Jälimasimha made preparations to annex Mandalgarh. First of all, he
constructed a fort at Luhandi near Mandalgarh for invasion. Not only this, he
occupied three villages of Mewar. Devīchanda at once attacked Jhälä, routed his
forces and forced him to flee away. Mahäräîä became highly pleased and wanted
to offer him the post of Chief Ministership. He declined to accept and remained
only a chief councillor.1
Jaina
Statesmen of Jaipur
In the history of
Jaipur, the Jaina statesman occupy a high and prominent place. About fifty
Jainas acted as Dīvänas and rendered valuable services to the state. Under
their patronage, Jainism made a great progress. They got various copies of the
Jaina Áästras prepared and constructed a number of temples and images. They
were also warriors and good administrators. The achievements of some of them
shall be described here.
70. Nänu's contribution to jainism : Saha Nänu was the Prime Minister of
Mänasiãha Kachchhäväha ruler of Ämber who was deputed as the Governor of
Bangadeáa by Akbar. It seems that Säha Nänu had to visit Bengal several times
in connection with his duties towards his Master. He got the Yaáodhara
Charitra written in V.S. 1659 at Akachchhapura (Akabarapura), near
Champänagarī in Baõgadeáa from Bhaûûäraka Jņänakīrti in the Ädinätha temple. He
built twenty Jaina temples of the Tīrthaõkaras at Sammedaáikhara and led
pilgrimage to this holy place several times.
71. Warlike deeds of Vimaladäsa :
Vimaladäsa was the Dīväna of both Mahäräjä Rämasiãha I (1668 A.D.-1690 A.D.)
and Viáanasiãha. He was a great warrior and lost his life in the battle of
Lälasoûa. A chhatrī was also built in his memory.
72. Restoration of the kingdom of Amber by
RÄmachandra : After Vimaladäsa, his son Rämachandra became the chief
minister who served both Viáanasiãha and his successor Sawäi Jayasiãha. He
restored the kingdom of Amber to Sawäi Jayasiãha. In 1707 A.D., the Mughal
emperor Bahädura Shah invaded Amber and occupied it. He appointed Saiyyad
Hussain as the governor. Jayasiãha abandoned his kingdom along with his chief
minister Rämachandra and took shelter under Mahäräîä of Chitor. Rämachandra
wanted to free Amber from the clutches of the enemy. With this object in view,
he organized his forces which compelled Hussain Khän to leave Amber in favour
of Sawäi Jayasiãha. In recognition of his services, Mahäräja assigned him a
piece of land and his name also began to appear on his coins. Formerly there
was written Dīväna Rämachandra on the golden coin but now 'Bande Dīväna
Rämachandra' was inscribed,1
Rämachandra was also
famous as a man of justice. When there was a possibility of conflict between
the chiefs of Jodhpur and Jaipur over the partition of Sambhar, he was
appointed as an intermediary from both the sides. He divided Sambhar equally
between the two parties and his decision was accepted. In return of his
services, he was given about 5000 maunds of salt yearly.
73. devotion of Kôipärama towards his master :
Another able Jaina statesman of Sawäi Jayasiãha was Kôipäräma who was and envoy
at Delhi. He was the faithful servant of his master. Vijayasiãha, the rival of
Sawäi Jayasiãha, won the Mughal emperor and his vazir Kamaruddin to his side by
a promise to give five crores of rupees and five thousand cavalry. Räva
Kôipäräma knew the secrecy of the plot through Daurankhan and cautioned his
master. Jayasiãha took the measures of safeguard against his enemies. He became
highly pleased with Kôipäräma and gave the village of Manoharapura to him.2
74. Vijayarama Chhäbarä as a diplomat :
Vijayaräma Chhäbarä was also one of the ministers of Sawäi Jayasiãha. The sister
of Sawai Jayasiãha was going to be married to the Mughal emperor Bahädurshah,
but it was due to the efforts of Vijayaräma Chhäbarä that she was married to
Räva Budhasiãha Hädä, the king of Bundi. Further as a successful diplomat, he
became successful in bringing the hostiliteis betwiin the Mughal emperor
Bahädurshah and Sawäi Jayasiãha to a close.
75. Harisiãha As An Administrator :
Sawäi Jayasiãha obtained the Ijärä of the Áekhävätī district from the
Mughal authorities. He, therefore, invervened in this affair for the first time
in 1726 A.D. and 1727 A.D. He appointed a competent banker named Harisiãha to
collect the tribute. The Qaimkhani Nawabs held this place as watan for
more than a century. At first, the Qaimkhani chief declined to pay the tribute;
and disturbances also took place before the authority could be established. As
the troops under the command of Harisiãha were insufficient to secure the
Darbar's possession in Jhunjhunu, he entered into a series of agreement with
local leaders to secure their assistance in suppressing the trouble. In the
end, he became successful in establishing the authority of Sawäi Jayasiãha in
Áekhävatī.1
76. Rayachnda as a Diplomat : The
marriage question of Kôishîäkumärī between the rulers of Jaipur and Jodhpur was
settled by the efforts of Räyachanda. Kôishîäkumärī, the daughter of Mahäränä
Bhīmasiãha of Udaipur, was first going to be married to the Jodhpur. As the
ruling chief of Jodhpur died before the marriage, it was decided to marry her
to Jagatsiãha, the chief of Jaipur. This was considered to be an insult of the
Jodhpur House by Mahäräjä Mänasiãha. In about 1805 A.D., the preparations for
the struggle started on both the the sides. Anyhow Räyachanda settled the
question peacefully between the two parties. Both Jaipur and Jodhpur chiefs
promised not to marry Kôishîäkumärī. The sister of Jagatasiãha was married to
Mänasiãha and the daughter of Mänasiãha was given to Jagatsiãha.
The peace thus
established could not last long. Again, there started a struggle on the
question of Dhoõkalasiãha. Hearing the news of the invasion of Jaipur by
Räûhoâa forces with the help of Amīrakhan, Jagatsiãha had to raise the siege of
Jodhpur fort and march towards Jaipur. At this critical time, Räyachanda by
giving bribery of one lakh won Amīrakhän to his side and saved both the town
and life of his master.
77. Áivajīläla As Administrator And Warrior
: Áivajīläla became famous both as an administrator and warrior. There was no
systematic order in the collection of Muamala during the reign of Mahäräjä
Pratäpasiãha and there were several irregularities. Áivajīläla became
successful in removing them all and collecting a large amout of money. He
achieved a remarkable success in the task of the procudtion and the
distribution of salt entrusted to him. He also participated in several battles
fought by the Mahäräjä of Jaipur against the Piîâärīs and Rathoâas. In
appreciation of his services, Mahäräjä of Jaipur gave him special honour.
78. Saõghī Jhotäräma as a Diplomat :
Saõghī Jhotäräma was a shrewd diplomat in the nineteenth century A.D. Such was
his powerful influence in the court of Jaipur that Tod remarked it as the
faithless court, the Jhootä darbära and the Baniyäräja. But these expressions
indicate only the partisan character. It was only due to the prejudice of the
author against the hesitation of Jaipur
state in accepting the British alliance bacause of the influence of Jhotäräma
who knew the future consequences. The British Government took Bairīsäla of
Samod, the leading nobles of the state to their side. Between Jhotäräma and
Rävala Bairīsäla, there came into existence the deadly enmity. In order to
bring the downfall of Jhotäräma, schemes were devised. He was credited with the
crime of murdering his young master in 1835 A.D. When he knew the jealousy, he
himself resigned the post of ministership. He was ordered to go to Dausä, where
he was kept under strict restrictions. He could neither write nor read. Santris
and Chaparasis remained there to gaurd him. Even after that, the plots were
devised by Rävala Bairīsäla who was in power.
79. Kôishîadäsa : Kôishîadäsa, a rich
merchant of the Bagheraväla caste, was the Prime-Minister of Kishore Siãha
Chauhän of Kotah Kishore Siãha was the Sämanta of the Mughal Emperor
Aurangazeb. Kôishîadäsa was highly devoted to Jainism. Even during the reign of
Aurangzeb, Krishnadäsa constructed a Jaina temple of Mahävīra and celebrated
the installation ceremony of the temple as well as images with his wife and
sons in 1689 A.D. at Chändkheâī. He could build the Jaina temple because
Aurangzeb was in the South where Kishore Siãha was serving him faithfully.
Krīshîadäsa was sincere to his master Kishore Siãha. Even then repeated
explanations were demanded as to why the temple was being built against the
express imperial policy. But the local authorities continued to send evasive
replies because they knew that the emperor's end was high.
In 1835 A.D., the
assault was committed upon the person on the British Resident Major Alves when
he was returning from a visit of ceremony at the palace. It caused the death of
Mr. Blake, the assistant agent to the Governor Genera. Jhotäräma was residing
at Dausä under confinement. He with his brother and son were arrested because
some letters were seized both at Dausä and Agra. As a matter of fact, these
letters seem to be forged. For the trial of this case, the court met in 1836
A.D. The judges appointed for the trial were the puppets in the hands of the
British Government. He and his brother were sentenced to death by the court but
the Governor General in Council however took a different view of this case. The
sentences of death in their case was commuted to imprisonment for life and the
fort of Chunar was designated as the place of their confinement.1
The numerous Jaina
statesmen, soldiers and administrators who served various important states of
Rajputana for several centuries wielded naturally a great influence in the
respective states. Their influence was very helpful to the spread and
dissemination of Jainism in Rajasthan. They secured respect for Jaina Sädhus,
arranged maintenance of Jaina temples, helped in running Jaina schools,
encouraged the well-equipped Jaina libraries and in several other ways ensured
respect for Jainism even by those who were not its followers. Rajasthan has
been ruled for the last one thousand years by Räjputs who had no hesitations in
shedding the blood. That Jainism flourished in their dominious is due to the
influence of the Jaina Sädhus and the leading Jaina house-holders. Besides,
there were a large number of Jaina businessmen and almost in every state, a few
of them even multimillionaires. Some of them were mighty bankers and the Räjput
rulers who suffered from the chronic want of necessary funds for maintaining
the armies and running the administration depended mostly on loans from these
rich magnates; and what is true of the rulers, was true in still greater degree
of the people in general in all the states. Thus, the mercantile Jaina
community wielded a great influence in the society; and their religion was
naturally respected by the people. It is due to the influence of Jainism that
the population of Rajasthan ruled by Rajputs remained vegetarian in larger
majority than any other part of India.
Árävakas
There were some Árävakas
who were great patrons of Jainism. They were wealthy and spent their wealth for
the propagation of Jainism. They were of high character. The important Árävaks
known to us are as follows :
Gujarat
1.
Rähaâa : Rähaâa was
intelligent, popular, religious and noble minded. He worshipped the image
according to the rules of his faith, praised the Jaina monks, listened to their
sermons, gave money in charity to the poor, performed penance to the best of
his abilities and observed the vows of a Jaina layman.
2. Äbhaâa : The Prabandha
chintämaîi gives information about Ähaâa, a rich Jaina of the time of
Kumärapala. Ähaâa began life as a poor man. Once fortune smiled upon him and he
became very rich. He was a follower of Hemasüri, and performed the religious
ceremonies of the Jainas with great faith. He was a great donor.2
3. Chhaâaka sheth and kubera :
Chhaâaka Sheûh and Kubera were Jaina multi-millionaires of the time of
Kumärapäla.3 According to Yaáahpäla, a
contemporary of Kubera, Kubera had six crore gold coins, 8000 mans
of silver, 80 mans or jewels, 50,000 horses, 1000 elephants, 80,000
cows, 500 ploughs, 500 shops, 500 carriages etc. It seems to be an
exaggeration, but there is no doubt that he was very wealthy.
4. Jagadu : Jagadu was the son of
Sola, Several stories are told about Jagadu. Sarvananda Süri informs us that
fortune smiled upon Jagadu and the
latter became very rich without any great effort on his part. The great famine
occurred for three years from V.S. 1313 to 1315 or V.S. 1315 to 1317. There may
or may not be on exaggeration about the amount of corn distributed by Jagadu
but certain it is that he opened alms-houses in various parts of the country,
gave corn to the poor very viberally and helped Vīsaladeva of Aîahilaväâa and
other kings of India by giving them corn in the days of famine.
Jagadu's several pious
and religious deeds are known. He built several Jaina temples at Bhadreávara,
Dhaņka, Wadhawana, Devakula etc. and set up images also in them. he made three
pilgrimages to Giranära and Áatruņjaya. He dug wells in many villages and
towns.
The date of Jagadu's
death is not known. From Jagaducharitra, it seems that he survived for
some years after the great famine. He must have died bofore V.S. 1331.1
Madhya
pradesh
5. Pethaâa : Pethaâa was another
prominent Jaina of this period. His father's name was Deda. His guru
advised him to seek fortune in Maîâapadurga. Pethaâa acted according to the
advice of his spiritual preceptor and became exceedingly rich King Jayasiãha
Paramära of Malwa honoured him much and gave him ensigns of royalty.
Dharmaghosha Süri, who
had induced him to seek fortune in Malwa, came to Maîâapadurga and advised
Pethaâa to build Jaina temple. Pethaâa
acting according to the Süri's suggestion, built eighty-four Jaina temples in
different parts of India. His edifice at Maîâava gaâha was superb. It was
adorned with gold knob and staff costing eighteen lakhs. On the
Áatruņjaya hill, Pethaâa built a temple Áäntinätha. He also built a Jaina
temple at Devagiri. He spent large sums of money to erect this temple and
called it 'Amulyapräsäda'. This temple was completed in 1218-79 A.D.
Pethada made pilgrimage
to Áatruņjaya, Giranära and Mount Äbu. He had taken the vow 'Parigraha-Pramäîa
Vrata' or the fifth vow or a Jaina layman when he was at Vidyäpura (Vijapura).1
6. Jhäņjhana : Pethada's son Jhäņjhaîa
was a chip of the old block. He married
Saubhägyadevī, daughter of Bhīma Sheth of Delhi. In 1284 A.D., he started from
Maîâapadurga with Dharmaghosha Süri and Jaina Saãgha and made a pilgrimage
to Áatruņjaya and Giranära. On the way, he halted at Balapura, Chitraküûa
(Chitor), Arbudagiri, Chandrävatī, Praáhädanapura (Pälanpura), Aîahilapura,
Täranagiri (Täraõgä), Karîävatī and several other places. At Baläpura,
Jhäņjhaîa set up twenty-four images and built a temple to Pärávanätha at
Karähetaka, at the suggestion of Dharmaghosa, his preceptor. At Karnävatī, he
rewarded a bard for composing a good poem, set free ninety-six prisoners and
took his meals with Säraõgadeva of Gujarat.
According to the Upadeáataraõginī,
Jhaņjhaîa Shäh, hearing that Äbhu Árīmälī of Tharapadra or Tharada, who had the
biruda of 'Paáchima Maîâalika' did not take his meals without feeding
the Jainas that paid visits to this place, went to Tharapadra with a Jaina congregation
of 32,000 and put up at Äbhu's place. Äbhu Shäh was, on that day, engaged in
religious ceremonies, but his brother Jinadäsa feasted the congregation and
gave presents to the Jainas. Next day, Jhäņjhaîa fell at the feet of Äbhu and
begged forgiveness for putting him to a severe test
Jhäņjhaîa, like his
father, was an excellent follwer of Jina, on influential member of the Jaina,
community and great donor.1
7. Samarasiãha : Samarasiãha, who repaired
the temple of Ädinätha on the Áatruņjaya Hill, belonged to Upakeáa Vaãáa.
Aîahilaväâa was Samarasiãha's domicile of choice. Samarasiãha was a well-known
jeweller in the old capital of Gujarat. He exercised great influence at court.
When Ädinätha's temple on the Áatruņjaya Hill was destroyed by the Muslims, he
obtained a 'firmäna' to repair the temple. When the Jainas came to know
of the 'firmäna, they gave a rousing reception to Samara Shäh. Samara
Shäh, then made up his mind to make tomake a pilgirmage to the holy hill in the
company of the Jaina congregation to set up the image of Ädinätha in the newly
constructed temple. The Jaina monks and the prominent Jainas joined the
congregation. Alapakhana, Subedär of Gujarat, who had granted permission
to rebuild the temple, gave ten guards to protect the congregation.
When the congregation
reached Pälitänä, Samarasiãha Shäh pitched tents. About this time, his brothers
Sahajapäla from Devagiri and Sähaîa from Khambhat came to Pälithänä with
congregation. In 1315 A.D., Samarasiãha installed the image of Ädinätha in the
completed temple, on the holy hill. The honour of performing the ceremony at
the time of setting up the images is shared by Siddhäsüri of Upakeáa-gachchha
and Ratnäkara Süri of Tapägachchha. A festival was held by Deáala, Samara
Shäh's father to celebrate this event. From Pälitaņä, Samaraáaha went to
Giranära with the congregation and worshipped Neminätha. From Giranära, he went
to Devapattana where he was given a rousing reception by the king. The
congregation then went to Div. From Div, the congregation went to Aîahilaväâa.
The Jaina Saãgha gave a rousing reception to him. According to the Näbhinandanoddhara
Prabandha, Emperor Gyäsuddīn was much pleased with Samaraáäha and highly
honoured him. He was appointed as the 'Subedär' of Telaõgadesa where he
set free many prisoners and obliged many chieftäins.1
8. Karma Áäha : Karma Áäha was the son
of Osavaãáī Toläáäha of Chitor by his wife Lilu. He was a well-known cloth
merchant in Chitor. Once when Bahädura Áäha, prince of Gujarat, paid a visit to
Chitor, he came to know Karma Áäha from whom he bought cloth. The young prince
liked Karma Áäha and soon became his friend. When he wanted money to return to
Gujarat, Karmaáäha gave him a lakh
unconditionally. In 1526 A.D., Bahädura Áäha became the king of Gujarat. When
Karma Áäha came to know this, he went to Ahmedabad where he was well received
by the king who returned the money lent to him and asked the Baniä
merchant if he could do any thing for him. Thereupon, Karmaáäha requested
Bahädura áäha to give him a firmäna to repair the temple on Áatruņjaya
hill. The king granted his request and gave him the 'firmäna'.
In 1531 A.D., Karmaáäha
repired Samarasiãha's temple on the Áatruņjaya hill. Punâarīkasvämi's temple
was erected by him in 1531 A.D. The Räyana Pädukä temple in Adreávaratunka was
also erected by him in 1531 A.D. Chakreávarīdevi's temple in Adeávara-tunka was
also erected by him in 1531 A.D.1
9. Päâäáäha : Päâäáäha was also known
as Bhaãsäáäha. This name originated from Päâä of Bhaiãsä meaning buffalo.
According to traditions, he belonged to Thubona in Bundelakhand. He was of
Gahoi caste. He used to deal in räõgä (brass) and became prosperous.
Päâäáäha was devoted to
Jainism, and built many temples and images of Áäntinätha. There are beautiful
images of Áäntinätha Kunthunätha, and Aranätha in Käyotsarga pose at
Bajaraõga gaâha. These were installed in V.S. 1236. He also set up the
Áäntinätha Jaina image at Gurilagiri, Muõgävalī Tahasil, Guna District. The
Jaina temples at Aharajī, Khänapurä, Jhälarapäûan, Thubon, Bhiyädanta, Bardi,
Bhäbhona, Satna, Sujhekä, Pahäda, Pacharai Seranajī, Sonägiri etc. were all
constructed by Pädäáäha.
Appendix
canonical
literature of the Svetambaras
The canonical texts are
broadly divided into two groups : (1) Aõgapaiûûha, and (2) Aõgabähira. The
Aõgapaiûûha group include the Aõgas, and the Aõgabähira group is classified
into fivesub-groups. This the canonical texts may be subsumed under six heads
(1) Aõga (2) Upäõga, (3) Paiîîä (4) Cheyasutta
(5) Mülasutta and (6) Cülikäsutta All these works are in Prakôta.
(1) Aõga
The Aõgas are twelve in
number. They are as follows : (i) Äyäraõga (ii) Süyagaâaõga,
(iii) Ûhäîäõga (iv) Samaväyäõga, (v) Viyähapaîîtti (Bhagavatī),
(vi) Näyädhammakahäo, (vii) Uväsagadasäo, (viii) Aõtagaâadasäo
(ix) Anuttarovaväiyadasäo, (x) Paîhavägaraîäiã (xi) Vivägasuya and
(xii) Diûûhiväya (not extant now).
(2) Upaõga
The Upäõgas are also
twelve in number. They are : (i) Ovaväiya, (ii) Räyapaseîaiya (iii) Jīväbhig
(iv) Paîîavaîîä, (v) Süriyapaîîatti, (vi) Jambuddīvapaîîatti,
(vii) Candapaîîtti (viii) Niryävaliyao (ix) Kappavaâaãsiyäo
(x) Pupphiyao, (xi) Pupphaculiyao and (xii) Vaîhidasäo
(3) Paiîîä
The Paiîîäs are ten in
number : (i) Causaraîa (ii) Äurapaccakkhäîa,
(iii) Mahäpaccakkhäîa (iv) Bhattapariîîä, (v) Taõdulaveyaliya,
(vi) Saãthäraga (vii) Gacchäyära, (viii) Gaîivijjä,
(ix) Deviõdatthaya and (x) Maraîasamähī
(4) Cheyasutta
The Cheyasuttas are six
in number : (1) Nisīha, (ii) Mahänisīha, (iii) Vavahära,
(iv) Dasäsuyakkhandha (v) Kappa (Bôhatkalpa) and (vi) Paņcakappa
(Jiyakappa)
(5) Mülasutta
The Mülasuttas are four
in number : (i) Uttarajjhayaîa, (ii) Dasaveyäliya (iii) Ävassya
and (iv) Piîdanijjutti (Ohanijjutti)
(6) Cülikäsutta
The Cülikäsuttas are two
in number : (i) Nandī and (ii) Anuyogadara.
Thus the told number of Ägamas are fortyfive.
The Sthänakaväsīs and the Teräpaõthis accept only Thirty-two Ägamas.
(1) Eleven Aõgas (2) Twelve Upäõgas, (3) Four cheyasuttas (leaving
asida) Mahänisīha and Jiyakappa) (4) Three Mülasuttas (leaving aside
Piîdanījjutti) and (5) Two Cülikäsuttas. The Digambaras do not accept these
forty-five Agämas.
Canonical
literature of the Digambaras
The canonical texts are
broadly divided into two goups : (i) Aõgapaiûûha and (2) Aõgabähira (1)
The Sarvärthasiddhi of Püjyapäda and the Dhavalä of Vīrsena include in the Aõgapaiûûha group following
twelve Aõgas (i) Äyära, (ii) Südayada, (iii) Ûhäîa, (iv) Samaväya
(v) Viyähapaîîatti, (vi) Nähädhammakahä (vii) Uväsayajjhayaîa,
(viii) Aõtayaâadasä (ix) Aîuttarovavädiyadarä (x) Paîhaväyaraîa
(xi) Vivägasutta and (xii) Ditûhiväda.
(2) The Aõgabähira
group include the following : (i) Sämäiya, (ii) Cauvīsattho,
(iii) Vaõdaîä (iv) Paâikkmaîa (v) Veîaiya, (vi) Kidiyamma
(vii) Dasaveyäliya, (viii) Uttarajjhayaîa (ix) Kappavavaharo
(x) Kappäkappiya, (xi) Mahäkappiya (xii) Puîdarīya,
(xiii) Mahäpuîdarīya and (xiv) Îisīhiya
The Digambaras believe
that the texts of both the groups are not extant now except some portion of Dīûûhiväya,
the twelfth Aõga.
The Diûûhiväya comprises
fourteen Puvvas, namely, (i) Uppadapuvva, (ii) Aggeîiyapuvva
(iii) Vīruyä îuvädapuvva (iv) Atthiîatthipavädepuvva,
(v) Näîapavädapuvva, (vi) Saccapavädapuvva,
(vii) Ädapavädapuvva, (viii) Kammapavädepuvva
(ix) Paccakkhäîanämadheyapuvva (x) Vijjäîuvädapuvva,
(xi) Kalläîanämadheyapuvva. (xii) Päîäväyapuvva,
(xiii) Kiriyävisälapuvva and (xiv) Lokabiõdusära puvva.
Dherasena (C.A.D.40-75)
had a partial and fragmentary knowledge
of the Aggeniyapuvva ineluded in the twelfth Aõga known as Diûûhivaya.
He imparted the knowledge of this Puvva to Pu˙padanta and Bhutabali, who
composed the Volume known as aûkhaîâägama which deals with the doctrine
of Karma in great detail. Since the work was completed on the fifth day of the
bright fortnight of the month of Jye˙ûha, this day has since been known as the
festival of Sruta-Paņcami.
Like Dharasena there was
another saint named Guîadhara (C.A.D. 25) who had a partial and
fragmentary knowledge of the Îäîapaväd a puvva included in the twelfth Aõga
known as Diûûhivaya. He wrote Ka˙aya-pahuâa which deals with the passion
of attachment, avesion etc.
References
1. Published in JSB, I. 4, p. 71.
2. See R. Narsimhachar, Inscriptions at
Áravaîabelgola (EC, Vol. II, Bangalore, 1923).
3. See Appendix A (iii)
4. Jshi,
p. 120.
5. Jsls,
pt. II, No.95.
6. Jainism in Rajasthan, p. 69.
7. Pravachanasära ed. by A.N upadhye
8. Jshi,
pp. 134-136.
9. Jshi,
p. 148.
10. Chj,
p. 325.
11. Jshi,
pp. 146-147.
12. Chj,
p. 325.
13. Jshi,
pp. 128-131
14. Jshi,
pp. 137-141
15. Jshi,
pp. 153-161.
16. Chj,
p. 327.
17. Jshi,
p. 164
18. Jshi,
pp. 152-153.
19. Mta, p. 464.
20. Chj,
pp. 328-329.
21. Purätanaprabandhasaõgraha, pp. 103-05
and Präbhävakacharitra, pp. 183-212.
22. Aitihäsika Jaina Kävyasaõgraha, p. 4, Yugapradhäna
Jinachandrasürī, p. 10 & Kharataragachcha-bôihadguruväedli.
23. Kharataragachchha Bôihadgurvdvali &
Aitihäsika Jaina Kävyasaãgraha, pp. 14-6.
24. Aitihäsika Jaina Kävyasaingraha, pp.14,
46 and 363 and Kharataragachchhabrihadgureäcali.
25. The Life of Hemachandrächärya.
26. Dädä Árī Jinakuáalasüri and
Kharataragachchha Bôihadgurvävali.
27. Akbar the Great by Smith, pp. 116-168
and Sürīávara aura Samräû Akbar.
28. Kharataragachchha Bôihadgurvävali, Aitihäsika Jainakävya-Saõgraha,
pp. 58, 81 and 82 and Yugapradhäna Jinachandrasüri.
29. Jsls,
No. 96.
30. Ibid, No. 100
31. Jsls,
III, No. 165.
32. Ibid, No. 152, 165, and 155.
33. Ibid, No. 395.
34. Ibid, I No. 122.
35. Ibid, III, No.157.
36. Ibid, III No. 204.
37. Jsls,
pp. 125-126.
38. Jsls,
III, p. 126.
39. Jsls, III No. 264.
40. Ibid, No. 264.
41. Ibid, III No. 296.
42. Ibid, No. 307, 308 and 411.
43. Jsls,
No. 307.
44. Ibid, Nos. 154 and 355.
45. Ibid, No. 411.
46. Ibid, No.304.
47. Ibid, No. 305.
48. Jsls,
III, No. 319.
49. Ibid, III No. 324.
50. Ibid III No. 348, 362, 363, 381 and 396.
51. Jsls,
III, No. 347.
52. Ibid, No. 352.
53. Jsls,
III, No. 465.
54. Ibid, No. 408.
55. Ibid, No. 429.
56. Ibid, No. 379.
57. Ibid, No. 409.
58. Jsls,
III, No. 428.
59. Ibid, No. 431.
60. Ibid, No. 437.
61. Jsls,
III, No. 452.
62. Ibid No. 451.
63. Ibid No. 540.
64. Jsls,
III, No. 511.
65. Ibid, No. 581, 585 and 587.
66. Ibid III, No. 581 and 587.
67. Ibid No. 609 and 610
68. Jainism in Gujarat, pp. 5-7.
69. Ibid, p. 10.
70. Ibid, p. 10
71. Ibid, P. 11.
72. Jainism in Gujarat, p. 88
73. Ibid, p. 11.
74. Ibid, p. 88-89.
75. Ibid, p. 87.
76. Ibid, p. 89-90.
77. Jainism in Gujarat, p. 90.
78. Ibid, p. 90-91.
79. Ibid, p. 108.
80. Ibid, p. 113.
81. Kmta,
p. 453.
82. Jgps,
I, p. 5.
83. Upendra
Nath dey : Medieval Malwa, pp. 422-428.
84. Ibid.
85. Upendra
Nath Dey : Medieval Malwa, pp. 422-428.
86. Ibid.
87. Upendra
nath Dey : Medieval Malwa, pp. 422-28.
88. EI, xxxvi,
pp. 121-123.
89. Jupj.
90. Vimalacharitra. See also
Purätanaprabandhasaõgraha (Vimalavasatiprabandha, pp. 81-82.)
91. Prabandhachintämani, pp. 67-68 and pp.
104-105.
92. Vastupälacharitra, Chapter I.
93. Naranäräyaîananda, Xvi, 35.
94. Krītikaumudī, IV, 16.
95. Vastupälacharitra IV, 40.
96. Prabandhakoáa of Räjaáekhara, p. 103.
97. Prabanandhaskoáa of Räjaáekhara, pp. 104 f.
98. Ibid., pp. 107 f.
99. Ibid., pp. 119 f. See also Prabanandhachintämani,
p. 103.
100. Vividhatīrthakalpa, p. 79. see also Prabandhakoáa,
p. 130
101. Prabandhakoáa, pp. 129 f.
102. Ibid.,
103. Vastupälacharitra, p. 80.
104. Naranäräyaîananda. XVI, 39.
105. Prächīna Jaina Lekha Saõgraha, No. 64.
106. Anekänta, II p. 249,
107. Some distinguished Jainas pp. 60-63. and also Jodhpuraräjya
kä Itihasa, pt. II, pp. 638-641.
108. HOO, p. 55.
109. HOO, pp. 59-63.
110. HOO, pp. 100-104. See also Karmachandravaãáaprabandha
and Karmachandravaãáotkīrtanakävyam.
111. Some Distinguished Jainas, pp. 71-74.
112. HOO. pp. 70-71.
113. Ibid., pp. 71-72.
114. Udaipurarajya ka Itihasa, pp. 1304-05,
and Vīravinoda, p. 251.
115. Udaipur Räjya Kä Itihäs, pp. 1304-05.
116. Udaipuraräjya Kä Itihäs, pp. 1311, and
HOO, pp. 77-82.
117. HOO, pp. 87-88 and Udaipur Räjya kä Itihäsa,
pp. 1315-16.
118. Vīraväîī, I pp. 68-83 and Räjputuana
Kä Itihäs by Ojha, pp. 915-16.
119. Annals & Antiquities of Rajasthan,
p. 592.
120. Report on Panchäpana Singhänä, pp.
9-10, See also A report on the Land Tenures and Special powers of certain
Thikanedars of the Jaipur State, pp. 45-46.
121. Jaipur State Trials.
122. Jainism in Gujarat, p. 102.
123. Ibid, p. 103.
124. Ibid, p, 103.
125. Jainism in Gujarat, pp. 152-158.
126. Jainism in Gujarat, pp. 159-160.
127. Jainism in Gujarat, pp. 161-162.
128. Jainism in Gujarat, pp. 172-180.
129. Jainism in Gujarat, pp. 236-240.