Spread of Jainism in Ancient India

SR No.: 250320
Original Sutra Author: N/A
Author: Ram Bachan Singh
Publisher: Z_Jain_Vidyalay_Hirak_Jayanti_Granth_012029.pdf
Publication Year: 1994
Total Pages: 1
Language: English
Classification: Article & History
File Size: 870 KB

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Tirthankara Vimala. The fourth Ninhava Asamitta, who flourished in the 3rd century B.C. was associated with this town. influence of jainism. It may be noted that Bengal accepted jainism before Buddhism as only a few places of this province figure in Pali texts. According to Kalpasutra (P-264) Mahabira had spent a year of his missionary career in Puniyabhumic which was actually included in Ladha or West Bengal. The Acaranga, a very old text, informs us that Mahabira had visited both western and southern Bengal. The great Bhadrabahu (4th Century B.C.) who was a Brahmin and the first genuine Jain philospher, was a native of Northern Bengal. Among the four Sakhas, originating from Godas, a disciple of Bhadrabahu there are three significant names-Tamraliptika Sakha, Kottvarshiya sakha and Pundravardhaniya sakha (see sacred Book of the East. vol. 22 p. 288). All the three sakhas were Sankansya (mod. Sankasiya in Farrukhabad dist. U.P.) was the capital of Kusdhvaja Janaka, Sita's parental uncle. It was one of the noted town of pre-Buddhist India. The Theruvali refers to the Sankasiya sakha under Caranagana i.e. Varanagana estiblished in the third century B.C. It proves its relation with the Nirgrantha religion. Mathura had been a great jain centre from 2nd century B.C., if not earlier. The account of Fa-hien the Chinese traveller may be mentioned here, "The people of this region killed no living creature, drank no wine and ate no garlic or onion. There were no butchers or wine seller in the market." The account smells of profound Jain influence in this region. The literary texts and a few Jain inscription of that period prove that Mathura retained its popularity as a jain centre between 600 A.D. and 1000 A.D. (Chatterjee 78) observes that popularity of jainism gradually diminished with the migration of jain monks towards Rajasthan, Gujrat and Karnataka. The ruling dynasties of North India did not patronise the jainism like the three above states. Several places of modern Uttar Pradesh were directly connected with jain religion. Devagarh Temple (see Siddhant Bhaskara vol. 8, pg 67-73) in Jhanshi district on the river Betwa may be refered here. It should be noted that Devagarh continues to be a sacred place for the jain as even to-day. We find only a few evidences regarding the existences of jainism in the extreme Northern India, i.e. Punjab, Hariyana, Himachal Pradesh and Kashmir. It was looked upon only as one of the minor religious sect in these states. An inscription (see E.I. vol. 1, p.120) from Kangra, Himachal Pradesh, discioses the names of two jain saints. We note that one Sravaka Ratna from Kashmir founded a 'Manibimla of Neminatha (see Vividhatirthakalpa, P-9) in 932 A.D. on the sacred hill of Rajvataka. A few Swetambara and Digambara jain images belonging to the 8th centureis A.D. have been discovered from Punjab (All India Radio news Bulletin, 30-6-75). West Bengal - Under Mahabira Jainism became one of the major religious sects of Eastern India. Undivided Bengal was one of the greatest centre of jainism from the days of Mahabira. It was his religious conquest that western Bengal came under the geographical units situated in Bengal. Tamraliptika (modern Tamuluk in Midnapur District) was a port. Here the merchant Tamali Moriyaputta became a Jain recluse during Mahabira's life time (Bhagavatti P.572). Kottivarsa, according to Pannapanna, a canonical text was the capital of Laddha country and Pundravardhana was Northern Bengal. The account of Yuan Chowang shows the tremendous popularity of jainism in Pundravardhana and Samatata, the two provinces of ancient Bengal. The discovery of a large number of Jain temples and coins particularly from Bankura and Purulia proves the popularity of Jainism in West Bengal during the Pala period. (Banerjee, R.D.). A copper plate inscription of the Gupta year 159 from Paharpur (Bangladesh) is one of the most interesting jain records of the Gupta period. This earliest jain records from Bengal refers to an endowment for the worship of Arhats to a Vihara in Vatagahali near Paharpur. In Eastern India Jainism maintained its existence till the end of the 10th century A.D. However no jain inscription has been found from either West Bengal or Bangaladesh which can be assigned between 600 A.D. and 1000 A.D. (Cheatterjee, 78). Orissa ;- Jainism was probably introduced and popularised in Orissa by zealous Jain monks of Bengal during the closing years of the 5th Century B.C. The Acaranga (P.85) a very old text informs us that Mahabira had visited areas of both Western and हीरक जयन्ती स्मारिका अध्यापक खण्ड / 29