Collected Research Papers in Prakrit and Jainology Vol 02

Author(s): Nalini Joshi
Publisher: University of Pune

Page 34

C : The Model of Peaceful Interaction with Rulers
When we examine the Jaina History from this point of view, we come to know that in the Ancient, Medieval and Modern period, Jainas are successful in keeping peaceful and creative interaction with the Rulers. There are few kings who themselves belong to Jaina faith. It is mentioned in the Prakrit inscriptions of Hāthīgumphā (Kalinga, Mod. Orissa) that this Jaina king Khāravela (200 B.C.) belongs to Cedi dynasty. Though Vanarāja Cāvadā who was a Saiva king of Gujrath in the eighth century, it is evident that he was a Jainized King. He was assisted by important Jaina laymen in ruling the kingdom. He was a devotee of a Jaina mendicant and received
spiritual guidance to rule his kingdom. Kumārapāla (12th Cen. A.D.) was one king in the Cālukya dynasty who personally became a Jaina. Hemacandra, the most renowned Jaina Ācārya was his Guru. Animal slaughter, meat, liquor, hunting and dice were strictly prohibited in his kingdom. The dynasties like Kadamba, Ganga, Rāstrakūta, Cālukya and Hoyasāla were quite co-operative towards the Jaina monks and laymen. It is of course the outcome of keeping good relations with the rulers.
On the advent of Mughal kings, mendicants of both the Tapā and Kharatara Gaccha attempted successfully to established peaceful relations with them. Muni Jinaprabhasūri was a
contemporary of Mahammad Taghlak (14" Cen.). He influenced the Mughal Emperor with his occult yogic powers. Due to this relationship, Jinaprabha became successful in keeping the Jaina Samgha and Jaina temples intact. With the royal support, Jinaprabha produced remarkable literary
works. In the 16th Century, Ācārya Hiravijayasūri was honored in the court of Emperor Akbar. As a result it is said that the Emperor enforced non-harm in his kingdom on certain holy days and had taken a vow to forego hunting. Jaina narratives portray Jahāngir in a similar fashion.
The early twentieth century Tapāgaccha Acārya Buddhisāgarasūri had influenced Sayājīrao Gaikwad of Baroda.
The interaction between the Jainas and Europeans is very complex and even less studied
than between the Jainas and Muslims.12 This has been an interaction at the socio-economic level, as Jainas were among the Indian merchants with whom Europeans had their earliest dealings. The British were the colonial overlords, the relationship in which the social position of Jainas as bankers, traders, merchants etc. brought them into close association with the economic side of the British Rāj.
A later wave of Jaina migration begins in the second half of the 19th century. With economic opportunities becoming available in British colonial territories, many Jaina families
moved abroad, mainly in Africa. In the 20' century Jainas migrated to the 'West'. Jainas are seeking to widen their activities through the creation of 'Inter-faith-links' such as Jaina-Christian Association, the Jaina-Jewish Association and the Leicestershire Ahimsā Society for the care of Nature. In U.S.A. and Canada, Jainas have established many Jaina Societies and Jaina Centers. Some include temples, religio-social activities involving lectures and discussions for the spread of
vegetarianism, non-violence and peace."