Some Aspects of Jainism in Eastern India

Author(s): Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

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Some Aspects of Jainism in Eastern India
various sects lived pell-mell, the Digambara Nirgranthas being very numerous."60
"It had more than 30 Buddhist Monasteries and above 2000 Brethren, all adherents of the Sthavira School. There were 100 Deva Temples, the various sects live pell-mell and the Digambara Nirgranthas were very numerous."61
It is significant to note in this connection that the above excerption from the narrative of Hiuen-Tsang shows the preponderance of the Digambara Nirgranthas in Bengal during his time. While the Svetāmbara-Jainas were popular in Mathura region, the Digambara sub-sect flourished in Bengal. It is probably due to the merger of the Ājivikas with the Jainas as suggested by P.C. Bagchi.
In the well known perspective of the spread of Jainism in Bengal close to the epicentre of its early development it is obvious that the discovery of relevant iconic representations and relics from different places of this part of the country throws adequate light on the ideals and traditions of the tirthankaras. It also helps to understand the historical process through which Jainism inanifested itself from its inception in eastern India and ultimately acquired a universal character. In fact, if explorations are continued amidst the wooded highlands of West Bengal and also within the terrains of Chota nagpur and its neighbouring regions in eastern India the scope of interest in studying their religious significance would be revealed properly.
In Bengal, a large number of Jaina tirthankara images of the Pāla-Sena period have been discovered from different districts. They represent icons of Adinātha/Rşabhadeva, Neminātha, śāntinātha, Pārsvanātha and Mahāvīra. The tirthařkara images found in different parts of Benga! and its adjoining regions are not much perplexing from the icono-religious point of vicw. The Jaina iconographical texts distinctly ordain that a tirthankara should have long arms hanging upto the knee, the śrī-vatsa symbol and nude body flanked on two sides by a Yaksa and Yakşiņi, the presence of a particular tree (Keraluvrkșa) under which he attained the supreme knowledge and one of the aşta-pratiharya consisting of heavenly tree, throne, umbrella, nimbus, drum, showering blossoms. chowris and musical instrument. He should sit in padmasana or paryankāsana or stand in kayotsarga posture. The tīrthankaras and their attendant deities should also have their respective lañchana