Contribution of Jainas to Sanskrit and Prakrit Literature

Author(s): Vasantkumar Bhatt, Jitendra B Shah, Dinanath Sharma
Publisher: Kasturbhai Lalbhai Smarak Nidhi Ahmedabad

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Contribution of Jainas to Sanskrit and Prakrit Literature
In the olden days, when the king was all in all, any shift in his faith meant a mass conversion of his kith and kin and other faithful followers. In recent years also, similar instances of exodus of a large group from one faith to another in the footprints of their leader are not lacking. When the great leader Dr. B. R. Ambedkar embraced Buddhism, lakhs of Dalits and Pariahs imitated their master.
While editing the inscriptions in original form and language, concerned editors have added in English a note in brief on the subject matter of the epigraph. Before doing so, the methodology followed is to record the name of the place where the inscription was found. It may be inside outside slab fixed into the wall of the temple, on the pedestal or back side of the image etc. A slab or pillar of Jaina inscription may be found inside/outside a non-Jaina place of worship. Since such details provide some clue to the incidents that might have occured before either shifting the inscription or renovating the same old Jaina temple with required alteration to suit the taste of those who have appropriated the shrine.
It is anybody's guess to assess the situation and other similar circumstances under which the present day non-Jaina places of worship still possess the Jaina relics. One can hardly expect the non-Jaina devotees to gather Jaina inscriptions or edifies from some distant places and preserve them in nonJaina places of Worship. Further, it is curious to note that some of the Jaina epigraphs are found on the slab used for the ceiling/wall/pillar/gopuram/ compound/tank/reservoir of non-Jaina structure. A Jaina epigraph of 10th cent. C.E. being used for the steps on the bank of the river, ironically registers the death by sanyasana of Māriabbe, spouse of Māramayya and mother of Astopavāsirsi, Būtayya and Attayya (EC. III (R) No. 211 C. 10th cent. Tāyūr (Mysore Dt, Nanjangūd Tk) P. 300)
One can not but surmise, on the basis of available data and such other relevant contextual evidence, that most of these, if not all of these temples are either converted or restructured into non-Jaina holy places of worship. In the process, inspite of careful remodelling of Jaina temples into non-Jaina temples, somehow Jaina relics and vestiges are retained to speak of conversion of Jaina churches.
Without taking any hasty decision in the matter I have tried to maintain objectivity, to restrain from passing unwarranted remarks.