Arhat Parshva and Dharnendra Nexus

SR No.: 002108
Original Sutra Author: N/A
Author: M A Dhaky
Publisher: L D Indology Ahmedabad
Publication Year: 1997
Total Pages: 204
Language: English, Hindi
Classification: Book_English, Articles, History, Art, E000, & E001
File Size: 8 MB

Page 117

Parsvanatha images in Orissa and Bengal
image at Podasingidi (Plate 33), which seems to belong to the eighth/ninth century on stylistic ground, is one of the earliest of Jina images discovered in Orissa. Most of the images of Pärsvanatha and those of other Jaina divinities, however, seem to have been produced during the Somavamsi period which began towards the close of the ninth century. Epigraphic evidence suggests that the Somavaṁšis encouraged the spread of the Nirgrantha religion in their kingdom. Some of the old Nirgrantha caves on the Khandagiri were converted into Jina shrines during this period." Apparently, Pārsvanatha and other images of the creed, carved on the walls of these caves, were the result of this conversion which in turn was due to a continual memory that the caves belonged to the Nirgrantha creed. Reference in this connection may be made to an inscription on the wall of Cave No. 11. It announces: "In the year 549, in the victorious reign of Sri Udyotakeśarī, the decayed wells and decayed tanks were shown (i.e. cleansed) for bathing and drinking and (the images of) 24 Tirthankaras were established (i.e., carved on the walls of the caves) on the auspicious Kumāra Parvata. If any heretic causes even damage (to them), such a cheat (will) by his act, excite the anger of Sri Pārsvanatha." The Nirgrantha religion lingered on in Orissa even after the fall of the Somavaṁsis towards the close of the 11th century. However, the Jagannatha cult, with its rising popularity since the beginning of the Ganga rule, was destined to overwhelm Orissa in the near future when the religion of the Buddha as well as of the Jina were to be obscured.
II. BENGAL
Association of Bengal with Nirgrantha religion seems to have begun from the time of its inception. Mahāvīra is reported to have travelled in the pathless countries of the Ladha (Radha in West Bengal), as narrated in the "Uvadhana-sutta" (c. third/ second cent. B.C.) inside the Acåränga Book I, before he attained enlightenment.10 According to a tradition, recorded in the Brbat-kathakosa of Harisena (A.D. 933), the patriarch Bhadrabähu, who was the preceptor of Candragupta Maurya, was born at Devikota (i.e. Kotivarsa, modern Bangarh in the West Dinajpur District, West Bengal)." The same source reports that he was initiated in the order of friars in Pundravardhana. According to the second section of the Sthaviravali (c. 100 AD) of the Paryusanä-kalpa (compiled c. A.D.503/516), from Godäsa, a disciple of Arya Bhadrabahu, emanated a branch of friars, Godäsa-gana, which had in course of time split into four branches, Kotivarṣiyä, Pundravardhaniya, Tämraliptikä and DäsiKharvatika." Of these four sub-orders, the first two represent the well-known places in north Bengal, the third in lower Bengal and the fourth probably in West Bengal,"
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