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Caitya Paripāți and Ahmedabad of Early 17th Century
Prof. R. N. Mehta*
Introduction
In the search of Indian history and archaeology, the nineteenth century scholars like Alexender Cunningham used the Chinese records of Si-ju-ki by Juan Chuvang, a pilgrim to India. These records of Tirthayātrā or Caitya Paripāti were pursued for the study of Buddhist settlements, but scepticism about Indian records of Tirthayātrā was also known to exist.
Fortunately various studies of Tirthayātrā records of Paurānic traditions have proved their value and are being used in the study of settlements. The Tirthas noted in Padmapurāna, in Ahmedabad area proved that their record was factual with the use of old mythological symbols.
Encouraged by this experience of Paurānic record, it was thought to study some Jaina record for the city. Fortunataly a good caitya paripāti written in samvat 1667, Māgha 5th, Sunday was available. Caitya Paripāti
This caitya paripati of Lalitasāgara, a disciple of Gayāsāgara Sūri is preserved in a manuscript in the L. D. Institute of Indology. The attention of the present author was drawn towards it by Laxamanabhai Bhojaka. He helped the author by transcribing the text and even identifying some places. This was a great help in the programme of the study of History of Ahmedabad, undertaken by the Department of History and Culture of Gujarat Vidyapith.
The present paper summarises the salient aspects of the work and some important results. The caitya paripāți of Lalitasāgara begins with salutation to Sarasvati and the teacher and recommends Caitya Vandanā in the Jaina prāsādas of Ahmedabad.
The text begins with the Mahāvira temple near Fatah Mehta Pole near Dhikva. This is the present Mahāvira temple on Gandhi road near Patasā ni Pole. Then different Jaina temples with the number of images are described.
While describing the location of these temples, the author clearly mentions that there were sixty temples in the city and twelve under ground temples. In the
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Prof. A. N. Mehta
suburban area the author notes thirty two temples, six underground ones and thirty eight Bhuvanas.
The areas in the city begin from the Mahāvira temple noted above, and include Dosiwādā, Pataki Joga Gadhi, Hājā Patel ni Pole, Timla Pada, Pataka Raja Mehta, Sanghavi Kalani Pole, Pataka Dhānā Suthar, Patak Jamalpur, Patak Devasi Saha, Panjari pole, Patak Kothari, Patak Ksetrapāla, Ghachi ni Pole, Patak Gajipur, Jalalpur.
The suburban areas are Asaul, Elampur, Navapura, Rajpur, Premapur, Sarangpur, Rupapari, Kalupur, Doshi Jasa ni Pole, Dhana Mehta ni Pole, Bibipur, Habadipur, Sakandrapur, Najampur, Baghinpur, Raktapur, Naroda.
The suburbs on the western side of Sabarmati are noted as Vadijapur, Kashampur, Usmanpur, Vajirpur, Shekhpur, Maedalpur, Kochab.
The text runs in fifty five units of Gujarati verse. The last verse is a colophon and gives the information about the author, the period of composition etc. Comments
This is an important document for the study of the Jaina Prāsādas, icons in particular and the history of city in general. Significantly the Mahāvira Prasad noted in the text exists at the place noted in the text. Its wooden structure was pulled down in the last decade of the 19th century and replaced by the present day stone temple. The stone work reflects the older wooden order, but raises also an issue of a possible renovation after the period of Jahāngira, during whose rule the Paripāti is composed. Such examples could be multiplied but they are not discussed in this small paper due to the time factor.
The urban analysis on the basis of this Paripāti suggests the Jaina nuclii in the city and also suggests the main area of the city. The urban study of Ahmedabad indicates that the administrative and religious centre of sultanas extended from Bhadra to the Jami Mosque. The other areas like the old Ashawal and the newly developed places were to the east of Jami Mosque. This is amply supported by this Paripāti, which indicates that the nucleus of habitation specially of the Jainas was in the area of Fatah Mehta Pole, Zawari ni Pole, Panjarā Pole, Dhānā suthär ni Pole, etc. The situation has not changed within last three hundred and eighty one years.
But, the suburban areas show continuity and change. Some suburbs like Vadaj, Usmanpur, Kocharab exist, but others like Kashimpur, Vajirpur have disap
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________________ Caitya Paripati and Ahmedabad of Early Seventeenth Century peared and new use of these areas have developed. Similarly some Tirthas also have disappeared with the passage of time. However, when a longer view of the growth of the Jaina Tirthas is taken by the analysis of the new Paripati and the building activity of the temples, the progress of Jaina tirthas becomes clear. In the Jaina caitya paripati of samvat 2035 ( 1978 A. D.) one records 136 temples, 67 associated temples and 106 house temples. These figures show the rise of about three times within the period of Lalitsagara and the present. Conclusions From the study of the Paripati of Lalitsagara as well as the Sthala Puranas like Nagar Khand, Kaumarika Khand etc., that deal with the Tirthas of our country, it is clear that they preserve their tradition, history etc. When dated Paripatis are considered as a source of history, they are as effective as the diaries of Chinese travellers and other travelogues. The difference being, the Paripati gives detailed information of the Tirthas. When the anonymous and undated literature of Tirthayatra is used, it is also found to be equally effective after an analysis of its chronology on the basis of internal and external examination of the text. * Retired Professor and Head Department of Ancient History, Gujarat Vidyapitha, Ahmedabad.