The origin of Oswal is disputed. There are 3 different schools of thought.
I. Opinion of Jain Acharyas
II. Opinion of Bhats and Charna
III. Opinion of historians
Opinion of Jain Acharyas
According to ‘Upkesh Gachh Pattawali’ Acharya Sri Ratna Prabh Suri did his ‘Chathurmas’ in the Veer Sanwat year 70 at Upkeshpur Pattan and he addressed the king and his people and converted them into Jains. Changing religion is not a big thing but to make a community to follow non-violence from violence was a historical achievement. He preached that Yagya & Havana were all against the Jainism and made all of them mahajan.
New Kingdom of Upkeshpur Pattan (City)
Accordingly to Upkesh Gachh Pattawali, the Raja or King of Srimal Pattan had 2 sons – Utpaldev and Sripunj. One day Utpaldev teased Sripunj, so Sripunj got angry and said, “you are giving me orders as if you have won this kingdom by your own means and power”
Utpaldev immediately realised this and he left the city with his friend Uhad and met Raja Sadhu of Dhelipur (Delhi). With his blessings he built a new city Upkeshpur. As the farming of sugar cane (Ganna) was done on that place, the name of the city was kept as Upkeshpur, which in a short time became famous as Upkeshpur Pattan. The city was about 12 yojans in length and 9 yojans in breadth. Many traders, scholars, Brahmins settled in this new city of Upkeshpur Pattan.
Acharya Ratna Prabh Suri
The city of Raganpur in the state of Vidyadhar was ruled by Raja Mahendra Chud. The queen Mahadevi Laxmi gave birth to a son who was named ‘Ratna Chud Vidhyadhar’. Ratna Chud was a great scholar, very brilliant and had skills in many Vidhyas. One day when he was flying in his ‘Viman’ (plane), it stopped near Mount Abu. On inquiry it was found that Acharya Sri Swamprabh Suri was passing by. Ratna Chud got down from his plane and bowed to the Acharya. From the preaching’s of Acharya he became disciple of Acharya and took ‘Disksha’ in the year Veer Sanwat 52. After getting skilled in various philosophical, intellectual and spiritual rites he became Acharya.
One day Acharya Sri Ratna Prabh Suri was touring near Abu, ‘Chakreshwari Devi’ came and asked Acharya if he could visit Upkeshpur Pattan then the Jain religion could be spread much faster. So the Acharya along with his 500 disciples reached Upkeshpur Pattan.
In Upkeshpur Brahmins were very powerful. They had blessings from the king in doing Havan, yagya etc. So when Acharya came the brahmins did not allow the Acharya to enter the city. So the Acharya and disciples were forced to stay on Lunadri mountain. All saints were under the ritual of ‘Maas Shraman’ (Fasting for a month) so in the evening after evening prayer (Pratikraman) the Acharya ordered to return back in the morning.
At night ‘Chamunda Devi’ came and bowed to Acharya and asked for forgiveness that she had forgotten the message of Chakreshwari Devi because she was busy in dancing. She requested the Acharya that she would create ‘maya’ so that the citizens will welcome Acharya and disciples. However in the morning Acharya announced to his disciples, that saints busy in Ghor Tapasya to stay and the rest to move else where. 465 saints left and 35 remained to continue the fasting and Tapasya.
The daughter, Saubhagya Kumari of Raja Utpaldev got married to Trilok Singh son of the minister Uhad. A snake bite Trilok singh at night when they both were sleeping. So he died. In the morning when the funeral procession was going Chamunda Devi appeared in saints form and told people why they were taking a living man for funeral and disappeared.
Every body discussed and some people told that they had seen similar saints on Lunadri mountain. All went there with the procession, there the Devi again reappeared in saints dress and told that the sadhus have divine powers. If you sprinkle hot water poured on the Acharya toe on the prince body the prince would regain life. This was immediately done and as expected the prince was back to life.
The visit of Acharya Ratna Prabh Suri
The whole city was overjoyed. The Acharya and his disciples were treated with full honour and respect and they entered the city. Crowd was cheering with Jai-Jaikar. Acharya stopped in front of the fort and said to remove luxurious things like carpets etc. than only they can enter. All decoration and luxuries were removed and than Acharya and his disciples entered in the palace. When the king offered jewels etc. to Acharya, he said, “Oh king, we have already left all material things long back and we remain busy in tapasya and prayers to the almighty, we have no pleasures even in seeing these things.“ Everyone was surprised.
When the sermon was given then they found out how better the Jain Religion is. The greater happiness can be found by sacrifice and religious ceremonies. The wealth, prosperity and physical pleasures are worldly desires. They increase sorrow & unhappiness at the end. This road leads to hell. The road to heaven is in sacrifices, donations, Dhyan, meditation etc. Before the birth the child faces 9 months of acute hell. The pain at the time of labor cannot be explained. By the action of sacrifices and meditation all pleasures can be gained.
In the year Veer Sanwat 70 the Acharya did his chaturmas (where Muni stay in a place for 4 months) The Acharya and his disciples broke the fast there and due to his continued preaching and sermons 1500 men and 3000 women became sadhu and Sadhvi and 140,000 people adopted Jainism.
The foundation day of OswalsAccording to Muni Sri Gyan Sunderji the foundation day of Oswals falls on the fourteenth day of Krishna Paksha in the month of Shravan. All Jain-Oswals celebrate this with sacrifice, prayers and meditation.
The KULDEVI of Oswals
The KULDEVI of Oswals is “Maa Jagat Bhawani Sachhiyay Mata”.
There was a big temple of Chamunda Mata in Upkeshpur presently known as Osiya situated near Jodhpur, Rajasthan. The temple was known for chamatkars and therefore everybody prayed to Chamunda Mata. In Navratri buffaloes were butchered. People used to give offerings of flash of buffaloes to please the Devi. The Acharya Shri Ratna Prabh Suri stopped this practice of animal killing. Because of this the goddess got angry and she created pain in the eyes of Sri Acharya. He did not do anything but continued with the suffering, when Devi found out that no reaction has taken place, she was ashamed. She asked forgiveness from the Acharya. Acharya explained that, “You better not allow killing of animals as offering to you, by asking your devotees to offer you flashes of buffaloes or other animals you are doing your own harm. You will have to face all the wrong that are committed in your name, you have been made Goddess because of your good actions but now you will have to face the hell “ The Goddess got enlightened she told Acharya,” from today no more such killings would be allowed in the temple and even red colored flower shall not be offered. I will accept Prasad & Lapsi, my worship will be done by kesar, chandan (Sandal wood) and Dhup (incense sticks). I will be happy as long as people are devoted to lord Mahavira. I will fulfill all the prayers of my devotees.’
Acharya told from today you are Sachhi Mata. From that day Chamunda mata became and known as Sachhiyay Mata.
The Jain Mandir of Lord Mahavira at OsiyaIt is believed and said that Sachhiyay mata was devoted in the Bhakti of lord Mahavira so much so that she decided to build a temple for Lord Mahavira.
The Upkeshpur king had a holy cow. A vary mysterious thing started happening. Everyday in the evening when the cow returns from jungle, she had no milk left. This continued for a while. The person looking after the cows was asked to explain why at particular place cows carried no milk. The shepherd explained that while the cow was roaming in a heightened land the milk flowed out from her automatically in all the four directions, when the milk was finished the cow returned to the herd. Next day also same scene was seen by thousands of people. King Utpal Dev was informed of the incident. Next day the king, the Prime minister & several thousand people gathered and saw the scene. The king narrated the incident to Acharya Sriji and acharya sri ji understood that this was the work of Chamunda Devi. Next day at the auspicious hour, the place was dug up and a deity of lord Mahavira made up of sand was retrieved. In the digging also 9 laks gold coins were also found which were melted and the idol of God Mahavira was covered with gold. Later a temple was built. It is said that the opening Pratistha (the way in which deity is installed) was done by Acharya sriji on Thursday the 5th day of shukla panchami in the year Veer Samvat 70. At the same time Acharya by his Devik powers did Pratistha for another Lord Parshvanath temple in Konarpur, which was miles away from Osiya.
Views/ Philosophy of Bhats and Charans
According to the writing of Bhats and Charans, the Oswal community was founded in year Vikram Sanwat 222. According to historian Mr. Pooran Chand Nahar and Daulat singh Bhati the oswal community came into existence in 222. However Jagga Shah of Abha Nagri made a big procession of Oswals in 222 and Jagga Shah was Oswal. Which means Oswals were in existence even before 222 but they were called Mahajans and not Oswals.
It is believed that before year 222 all Oswals were of Mahajan community. In year 222 there was a big meeting of Mahajans in Khandela (Near Jaipur) in that meeting Mahajans from Osiya (Upkeshpur), Srimal Nagar, Khandela, Pali, Agrova, Pragvat Nagar etc. came and attended. From that day all the Mahajans were named according to their places. Like from Osiya Oswals, from Srimal Srimali, From Khandela Khandelwal, from Pali Palliwal, from Agrova Agarwal and from Pragvat Porwal etc. Therefore in 70 AD Mahajans came in existence and 222 Ad Oswals came in existence.
Historical View
Some of the historians like Sri Pooran Chand Nahar, Dr. Bhandarkar, Agarchand Nahata , Hira Chand Ojha, Jagdish Singh Ghelot, Mohnot, Nensi are of the view that Oswals came in existence during the period between 70 AD and 222 AD.
Dr. Bhandarkar says that Utpaldev once asked for Shelter with Parihar king. The Parihar king gave the permission to re-build Bhelpur Pattan. It is said that shelter which was given is called Oslakiya (means take shelter) which later on was turned as Osiya. This was in 9th century.
According to Sohan Raj Bhansali the Oswals started from 8th century.
Osiya in history
The archeological team found many old samples, statues of olden times in Osiya. In the temple of Osiya there is a deity of Harihar, which is half Shiva & half Vishnu, which is vary ancient. The paintings found in Osiya include Vasudeva with baby Krishna on his head, Krishna fighting with horse, Killing of Putna, Kalidaman, Govardhan dharan, butter stealing etc. from the same comes the interesting images of Balram which seem to represent him as the incarnation of Seshnaga.
In olden days Osiya was a very big town. Osiya’s Telivada was situated 3 miles away in Tinvari village, at 6 miles is Pandit ji ki Dhani (small Village which is Pandit pur), at another 6 miles away village Kshatripura, at 24 miles is Lohavat which was place iron smiths colony of Osiya. There were 108 Jain temples in Osiya.
Present Osiya is situated about 40 KM from Jodhpur, Rajasthan. It is connected by road & train with Jodhpur and Pokharan.
Conclusions
The Bhat, Charans and historians have believed Utpaldev as Parmar after seeing his name in Upkesh gachh Pattawali and concluded that he is the founder of Oswal dynasty, just by finding name of Utpaldev in Parmar dynasty it cannot be concluded that Oswals originated from there.
According to poet Rishab Das book (Hari Vijay Sri Ras) Agar Chand Nahata concludes that Oswals originated in 510 by Sri Ratna Suriji.
According to ‘Mahir Stavan’ and ‘Oswal utpati Vratant’ it is Vikram Sanvat 1011 – 15. Dr. Laxmi Mal Singhvi concluded that Oswal originated in 5th century BC. Mr. Bhansali concluded 8th century .Sri Sukh Sampat Raj Bhandari Concludes Vikram Samvat 508.
According to ‘mathuri vachan 2nd’, Skandal Suri (357-360) stated about Mathura resident Oswal Polak who made description on the Tadpatra and gave to various saints there. Which means Oswals were in existence in Mathura before 4th century.
According to Col. Todd hundreds of people of Kshatriya community settled in Osiya gram and were later called Oswals.
Munsi Devi Prasad has written a book “Rajputane ki khoj”. As per that an idol of Lord Mahavira found in Kota while digging and on that name of Bhaisa Shah and V.S. is written, Bhaisa Shah is of Aditya Nag Gotra. Which proves that Oswals were in existence before V.S. 508.
We can conclude that the Mahajans originated in VS 70 and later were called Oswals or they might have been named as oswals in VS 222.
Jun 27, 2009
Jun 23, 2009
Jainism in Kerala
By Dr. P. D. Padmakumar
The spread of Jainism to Kerala is from Kamataka and Tamil Nadu. Jainism was a stronghold in Kamataka especially in Sravana Belgola during the reign of Chandragupta. Chandragupta was a great promoter of Jainisrn and sent many missionaries to the different parts. Among them somebody came to Kerala and spread Jainism here. This is considered to be the first Jain migration to Kerala. Another group of Jains migrated to Kerala around the 8th century from Tamil Nadu.
Many relics and studies prove the existence of Jainism in Kerala. The remaining of the Jain temples and the images of Tirthankaras have been found from different parts of Kerala. Though there were a number of Jain temples in the past, many of these temples were converted into Hindu temples.
Chithral, a place in Tamil Nadu, was a part of Kerala decades ago. It is said that the Saraswathi Kshethram in Chithral was a Jain temple till 13th century. The temple is situated on a huge rock near cave. This cave is said to have been used by Jain monks, because on the walls of the cave the Tirthankaras images have been engraved. Apart from that the idols of the 23rd and 24th Tirthankaras are erected in the sanctum sanctorum of the temple. From these facts there is no doubt to assume that Chitharal Saraswathi Kshethram was a Jain temple.
Nagaraja Swami Kshethram, situated in Nagarcovil, was a part of Travancore is said to be a Jain temple. Six Jain idols have been found from this temple. Mahavira's and Parsvanatha's idols are still being kept in the temple. Palakkad was an important jain centre in the past. Chandraprabha Kshethram (Chandrapraha is the 8th Tirthankara) is a Jain temple. The place where the temple is situated is known as 'Jain Medu' presently there is only one Jain family in Palakkad.
According to Archaeological department, Irinjalakuda Bharataswamy Kshethram is a Jain temple. Now this temple is worshipped by Namboodiries. Bharath was the eldest son of Rishabha Deva, the first Tirthankara of Jains. The Kallil Baghavathy Kshethram at Muvattupuza is a Jain temple, which is also worshipped by Hindus. The idols of Mahavira and Parsva Natha arc seen in these temples.
Apart from these temples many other temples also have been converted into Hindu temples. Jains were one of the civilized groups in Kerala. But in course of time the invasion of Saiva and Vaishnava religions declined the influence of Jains in the community. Many Jain kings were converted into these religions. This is said.to be the reason for the decline of Jainism. In the present. day the main Jain centres in Kerala are: Eranakulam, Calicut and Wayanad. The Jains of Eranakulam and Calicut are belonging to the Svetambara sect and most of them have become successful business men. In Wayanad Jains are mainly farmers and business men. Among these places Wayanad is the most important Jain centre.
Jainism in Wayanad
According to the ancient history of Wayanad Jains are the first group who migrated to Wayanad. The Kannada speaking people in Wayanad are known as Jains, they belong to the Digambara sect and they are called Gowadas. Hoysala kings were the rulers of Kamataka'in the 12th century and Wayanad was a part of Karnataka. At that time Wayanad was known as Bailnad. The rulers of Hoysala Dynasty were Jains till Vishnuvardha. Around the medivial period Saiva religion became a strong hold in Karnataka and the frequent attacks from Salva religion to Jain lead to the migration of Jains to Kerala and especially to Wayanad.
The migrated Jains first came to Panamaram on the banks of Kabani river. From there the Jain groups spread to the different parts of Wayanad. These Jains were basical1y farmers. Digging and ploughing were against their belief. So as to keep their belief they introduced eco-farming in Wayanad. Jainism was in its peak in Wayanad during the days of Hoysala Dynasty. Hoysala kings promoted Jainism and they sent many missionaries to the different parts to spread Jainism. There are many proofs, which justify the existence of Jainism in Wayanad. The history tells us that the Bathery Jain temple was built 800 years ago.
Earlier this temple was known as Kidangad Basti and the older name of Batheiy was Hennaredu Bedhi (twelve streets). These two names are Kannada names and it shows the influence of the Kamataka Jains. Some other similar place names are: Bennagode (Venniyode), Palagonthu (Palukunnu), Muthangadi (Puthangadi), and Hosengadi (Mananthavady). All these Kannada names are the fool-proof evidence to justify the existence of Jains in Wayanad.
It is believed that the wall inscriptions in Edakkal Caves (the oldest historical monument in Wayanad) are closely related to Jainism. The Swastik mark, the mark of the seventh Tirthankara, Suparswa Natha, has been engraved on the wall. The Chandrabimbamark, the mark of the eighth Tirthankara, Chandra Natha, also can be seen on the wall of the cave. The other inscriptions on the wall are the Hoysala kings'. The former Hoysalas were Jains.
In the thirteenth century Jainism was in its peak in Wayanad. By the end of eighteenth centuiy the religion became too weak because of the increasing influence of the Hindu religion and the invasion of Saiva - Vaishnava religions. In this period many Jain temples were destroyed and some of them were possessed by Hindus. The relics of these ruined temples can be seen in Bathery, Puthangadi and Poothadi.
At present Wayanad is considered to be one of the important Jain centres. According to the latest survey the total Jain population in Wayanad is 1581. Among them 797 are male and 784 are female. In Wayanad the main Jain centers are: Mananthavady, Panamaram, Anjukunnu, Varadoor, Kalpetta and Kaniyambatta.
The Jain Community in Wayanad
The Jain Community in Wayanad has been divided into nine units. In one unit there are nine committee members. Among them seven members are the Directors of the committee and the remaining two members are Chairman and Convener. The nine units are:
a) Anjukunnu Unit : The Anjukunnu Unit consists of thirty-seven families and the total number of members is 147. Among them seventy-four are married. There are seventy-one male and seventy-six female in the unit. Most of the Jains in this area are farmers. Apart from farmers there are teachers and employees.
b). Kalpetta Unit : In Kalpetta unit there are sixty-three families and it has the strength of 249 members 137 are married. The number of male are 131 and female are 118. The noted writer, cultural critic and former Union Minister Mr. M.P. Veerendrakumar, belongs to this unit.
c) Kaniyambatta Unit : The Kaniyambatta unit consists of fifty-two families and the number of members are 236. Among them 126 are married. There are 128 male and 108 female in the unit. The members of Kaniyambatta unit are basically fanners. Some of them doing business and most of the youth are doing their higher studies in different branches.
d) Karinkutty Unit : The total number of families in Karinkutty unit are twentynine. The total number of members is 116. Among them fifty-six are male and sixtyare female. Sixty-six members are married.
e) Muttile Unit : There are forty-three families in Muttil unit and it has the strength of 157 members. There are seventy-seven male and eighty female members. Among them eighty members are married.
f) Neervaram Unit : Neervaram unit consists of fifty-eight families and the total number of members is 211. There are 101 male and the remaining 110 are female. The number of married is 102.
g) Poothadl Unit: There are forty-nine families and 163 members in this unit. Among them seventy-two are male and ninety-two are married.
h) Puthlyidam Unit : Puthiyidam Unit consists of thirty-two families and 126 members. There are sixty-seven male and fifty female members. Among them seventy are married.
i) Vennlyode Unit : Venniyode unit comprises forty4hree families and 176 members. Among these members seventy-five are married. There are ninety-four male and eighty-two female.
All these nine units function with a view to uplift the standard of living of the Jains in the community. Most of the Jains are rich enough and have achieved a social status in the society. As far as some other Jains are concerned even now they are in the lower shelves. These Jain units try to occupy a better position and sphere for them.
Jain Temples in Wayanad
1. Sulthan Bathery Jain temple
This is an ancient Jain temple situated at Sultan Bathery town. It is supposed to have been built around twelfth century A.D. The temple was taken over, by Tippu sultan and used as the Battery for his army. It is now under the possession of Archaeology Department who repaired the temple in 1996. Though this temple surroundings had a large Jain population in ancient times, there are no Jains in this area now. On the pillars and on the walls of the temple are engraved with the images of Tirthankaras. One of the specialities of this temple is that no piece of wood is used for the construction of the temple even the roof of the temple is made of stones. The Wayanad Jain community conducts a Navakhalasha Panchamritha Abhisheka Pooja at this temple on the occasion of Mahaveer Jayanthi every year.
2. Sri Adblswara Swami Temple, Manantbavady
This is temple situated about 1 k.m. from Mananthavady. It is supposed to be centuries old. In 1960 the hereditary custodian Late Shri.D.Padmaja Tharakan handed over the temple to a trust, which was formed with Late Shri. Palukkunnu Chandrayya Gowder as President. The temple was renovated in 1958 and Pancha Kalyana was conducted.
3. Anandapuram Shrl. Adblshwara Swami Temple, Puthlyadam
This temple is situated about eight k.ms from Mananthavady town. It was constructed in 1957 and Pancha Kalyana Prathista Mahotsava was conducted in June of the same year.
4. Shri. Ananthanatha Swamy Temple, Ananthakrlshnapuram
This is one of the main Jain temples of Wayanad. It was situated in a place called Kalpavathy or old Kalpetta. It was originally managed by the Uralan Shri. Payappa Tharakan after whom the management was taken over by Sri. P.C. Mandappa Gowder in 1926, who formed a trust to manage the temple in 1931. This temple, which was dilapidated, was shifted and newly constructed at t place called Ananthakrishna puram and Pancha Kalyana Mahotsava conducted in 1933 under the Leadership of Late Shri. M.K.Subbiah Gowder and then by Late Shri. M. K.Ananthayya Gowder. Presently the temple is situated on the Kalpetta Mananthavady road about five k.ms from Kalpetta town.
5. Shri. Ananthanatha Swamy Kshethram, Varadoor
This Jain temple was originally situated at Arapatha near Echome. It was shifted to Kottavayal, and from there again to its present near Varadoor in. 1964. the temple was constructed under the leadership of late Shri.V. K. Vardhman Gowder. Panchakalyana Mahotsva was conducted in 1977 when the present idol was installed. A copper inscription has been found in this temple. And this inscription reads that, "Lalithappan son of a Kamataka king, came to Wayanad 300 years ago and donated valuable things to all the Jain temples." The temple is run by a trust, formed in 1953 by late V.P. Ananthayya Gowder.
6. Shri. Chandranatha Swamy Temple, Puthanangadi
This is one of the ancient Jain temples of Way an ad. A number of old and dilapidated ruins of other Jain temples are found around this temple. This temple is situated on the Panamaram - Nadayal road about five kilometers from Panamaram town. This place was originally known as Mannikapuram and was supposed to be a centre of trade in gems and pearls. In course of time this name was changed to Muthangadi and now as Puthanangadi. In 1950 a trust was formed to develop this temple under the leadership of late Shri. Ramachandra Gowder of Neervaram who renovated the temple. Later a new idol was installed and Panchakalyan was conducted in 1958 leadership of late Shri.M. V. Jinachandra Gowder.
7. Shri. Parsva Natha Swamy Kshethram, Anjukunnu
This is a newly constructed temple in 1996. The Panchakalyana Prathishta Mahotsva was conducted in the same year. It is situated about three kilometers from the Kalpetta - Mananthavady main road at a place called Anjukunnu.
8. Shri. parsva Natha Swami Kshethram, Palukunnu
This is another oldest Jain temple in Wayanad. The temple is situated at Palukunnu, which is about six kilometers away from Anjukunnu on Mananthavady - Kalpetta main road. It was renovated in 1950 by Kalathingal Krishna Gowder. About three decades back Parsva Natha Swami Kshetra trust was formed. The current President is Shri P.M. Vardhamanan.
9. Shrl. Shanthl Natha Swamy Devaswom, Vennlyode
This is a very old Jain temple of Wayanad. The temple was run and managed by the hereditary 'Uralans'.
a. Thazheveettil Shri. ShanthaIj Tharakan
b. Shri. Brahma Soori Tharakan
c. Shri. M.P.C. Jain
d. Venniyodc Shri. Dcvaraj Tharakan
These 'Uralalns' (hereditary custodians) handed over the temple to a trust consisting of twelve members on May 1955. in 1964 the temple was renovated and Panchakalyan was conducted under the leadership of Late Shri M. K Jinachandran. Earlier to this a Panchakalyana was conducted in 1928 under the leadership of Sargur Shri Chandra Sagara Swmaji. The annual pooja of this temple is conducted on Vaishaga Shuklanavami. The present temple is managed by a trust under the president ship of Shri. MJ. Vijayapadman. The temple is situated about eight kilometers from Kambalakkad town.
10. Chandranatha Girl Kshethram
This temple is situated on top of a single huge rock called Myladipara near Kalpetta. There was a huge idol of Chandranatha Tirthankara, which was worshipped in earlier times. This idol was destroyed by miscreants and only remnants of it remain today. A number of caves are situated behind the rock, which was used by Jain monks in earlier times. A temple renovation committee was formed about three decades ago under the President ship of M. S. Padmiah Gowder and later Shri P.M. Vardhamana took over the President ship. A pooja is conducted dunng March/April every year in which all the community members participate
The Contributions of Jain Community to Wayanad
One of the main contributions of Jainism is that the introduction of eco-friendly cultivation in Wayanad. Jains were against the digging and ploughing of the land. So as to keep their belief they did not plough or dig the land. In the field of irrigation Jains have contributed a lot. Some of the dams and ponds built by Jains still exist in: Cheeral, Kazhampukunnu, Nambiarkunnu, Chulliyode, Kolliyadi, Thaloor, Sultan Bathery, Meenangadi, Panamaram, Anjukunnu and Nadavayal. These ponds and dams were built in the medivial period. The Jains of that time used to store water in these ponds, dams and irrigated the crops. Doddappan Pond, near Sultan Bathery is one of those kinds. These ponds and dams, adjourned to the Jain temples were not only for the exclusive use of the temples but also for the use of men and animals.
Jains were experts in paddy cultivation and they introduced it in Wayanad. Like that the introduction of pepper and Robesta Coffee were the contributions of Jains. Another important contribution of Jains is in field of architecture. Most of the ancient Jain temples are in the Vijayanagara style. The temples have Mukhmandapa, Garbhagriha, Ardhamandapa and Mahamandapa. Sultan Bathery Jain temple is built in the same style. One of the specialities of this temple is that for the construction of the temple no piece of wood has been used, even the roof of the temple is made of stones. The engravings in the Puthanangadi Jain temple deserve a special mention here. Along with the Jain statues, the images of Matsya, Kunna and Varaha images too can be seen on the walls of this temple.
Jains are the first group who started social life in Wayanad. Centuries ago they migrated and started living together. The older name of Sulthan Bathery was 'Hennaredu Bedhi', which means 'twelve streets'. This is a Kannada name and the migrated Jains were from Karnataka. History and the name 'Hennerdu Bedhi' tell us that there were twelve well organized streets and it was the main centre of Jains. Thus Jains paved the way for the social life in Wayanad.
Important Personalities and Their Contributions
Shri.M.K.Jinachandran is considered to be the founding father of modern Wayanad. He was a great visionary and he did many things for the development of Wayanad and its people. He started the first High School in Wayanad, S.K.M.J.High.School, Kalpetta, which is considered to be one of the premier educational institutions in Wayanad. He also established fifteen L.P and U.P, Schools in Wayanad. For the development of the S.C and S.T sections he started a 'Kanyagurukulam'. Late Shri Ragavan Master, former MLA of Wayanad was a student of 'Kanyagurukulam'. The first to introduce telephone in the district is Shri. M K. Jinachrtdran who also introduced post offices here. He started the first petrol pump and vehicle service station.
Shri. Maniamkode Krihshna Gowder,a committed freedom fighter, is another important figure, who has contributed much in the fields of agriculture. He introduced Robesta Coffee in Wayanad; its seeds were brought from Africa. He made every endeavour to bring Gandhiji to Wayanad. As a result of his efforts Gandhiji came to Wyanad on January 14th, 1943. Palukunnu Chandrayya Gowder is another philanthropist, worked for the welfare of the people. He donated land and building for the inception of a Government Hospital in Panamaram. He started the Gandhi Memorial U.P School in Anjukunnu. Presently it is run by Christian management. Sri.V.K. Vardhamana Gowder started co-operative societies and banks in Wayanad. He also donated land for the veterinary hospital in Vardoor. Shri. M.P.Chandranathan, Sri. Vijayapadman, Shri Mandappa Gowder, Koottamunda Subbya Gowder, Shri. M. K. Padmaprabha, Shri M. P. Veerendra Kumar, are the other personalities who dedicated their life for the development of Wayanad. All these personalities donated a lione share of their money and land to uplift the people of Way an ad as well as the growth of Wayanad.
Jun 20, 2009
Jainism in Wayanad
Jackson
According to the ancient history of Wayanad Jains is the first group who migrated to Wayanad. The Kannada speaking people in Wayanad are known as Jains, they belong to the Digambara sect and they are called Gowadas. Hoysala kings were the rulers of Kamataka'in the 12th century and Wayanad was a part of Karnataka. At that time Wayanad was known as Bailnad. The rulers of Hoysala Dynasty were Jains till Vishnuvardha. Around the medivial period Saiva religion became a strong hold in Karnataka and the frequent attacks from Salva religion to Jain lead to the migration of Jains to Kerala and especially to Wayanad.
The migrated Jains first came to Panamaram on the banks of Kabani river. From there the Jain groups spread to the different parts of Wayanad. These Jains were basical1y farmers. Digging and ploughing were against their belief. So as to keep their belief they introduced eco-farming in Wayanad. Jainism was in its peak in Wayanad during the days of Hoysala Dynasty. Hoysala kings promoted Jainism and they sent many missionaries to the different parts to spread Jainism. There are many proofs, which justify the existence of Jainism in Wayanad. The history tells us that the Bathery Jain temple was built 800 years ago. Earlier this temple was known as Kidangad Basti and the older name of Batheiy was Hennaredu Bedhi (twelve streets). These two names are Kannada names and it shows the influence of the Kamataka Jains. Some other similar place names are: Bennagode (Venniyode), Palagonthu (Palukunnu), Muthangadi (Puthangadi), and Hosengadi (Mananthavady).
It is believed that the wall inscriptions in Edakkal Caves (the oldest historical monument in Wayanad) are closely related to Jainism. The Swastik mark, the mark of the seventh Tirthankara, Suparswa Natha, has been engraved on the wall. The Chandrabimbamark, the mark of the eighth Tirthankara, Chandra Natha, also can be seen on the wall of the cave. The other inscriptions on the wall are the Hoysala kings'. The former Hoysalas were Jains. In the thirteenth century Jainism was in its peak in Wayanad. By the end of eighteenth centuiy the religion became too weak because of the increasing influence of the Hindu religion and the invasion of Saiva - Vaishnava religions. In this period many Jain temples were destroyed and some of them were possessed by Hindus. The relics of these ruined temples can be seen in Bathery, Puthangadi and Poothadi. At present Wayanad is considered to be one of the important Jain centres. According to the latest survey the total Jain population in Wayanad is 1581. Among them 797 are male and 784 are female. In Wayanad the main Jain centers are: Mananthavady, Panamaram, Anjukunnu, Varadoor, Kalpetta and Kaniyambatta.
Jain temple is one of the most important amongst a series of ruins spread across the state of Kerala that testify to a period of strong Jain presence in this region. Believed to have been built in the 13th century, it served as a Hindu shrine and eventually as an ammunition store for Tippu Sultan's marching armies.
According to the ancient history of Wayanad Jains is the first group who migrated to Wayanad. The Kannada speaking people in Wayanad are known as Jains, they belong to the Digambara sect and they are called Gowadas. Hoysala kings were the rulers of Kamataka'in the 12th century and Wayanad was a part of Karnataka. At that time Wayanad was known as Bailnad. The rulers of Hoysala Dynasty were Jains till Vishnuvardha. Around the medivial period Saiva religion became a strong hold in Karnataka and the frequent attacks from Salva religion to Jain lead to the migration of Jains to Kerala and especially to Wayanad.
The migrated Jains first came to Panamaram on the banks of Kabani river. From there the Jain groups spread to the different parts of Wayanad. These Jains were basical1y farmers. Digging and ploughing were against their belief. So as to keep their belief they introduced eco-farming in Wayanad. Jainism was in its peak in Wayanad during the days of Hoysala Dynasty. Hoysala kings promoted Jainism and they sent many missionaries to the different parts to spread Jainism. There are many proofs, which justify the existence of Jainism in Wayanad. The history tells us that the Bathery Jain temple was built 800 years ago. Earlier this temple was known as Kidangad Basti and the older name of Batheiy was Hennaredu Bedhi (twelve streets). These two names are Kannada names and it shows the influence of the Kamataka Jains. Some other similar place names are: Bennagode (Venniyode), Palagonthu (Palukunnu), Muthangadi (Puthangadi), and Hosengadi (Mananthavady).
It is believed that the wall inscriptions in Edakkal Caves (the oldest historical monument in Wayanad) are closely related to Jainism. The Swastik mark, the mark of the seventh Tirthankara, Suparswa Natha, has been engraved on the wall. The Chandrabimbamark, the mark of the eighth Tirthankara, Chandra Natha, also can be seen on the wall of the cave. The other inscriptions on the wall are the Hoysala kings'. The former Hoysalas were Jains. In the thirteenth century Jainism was in its peak in Wayanad. By the end of eighteenth centuiy the religion became too weak because of the increasing influence of the Hindu religion and the invasion of Saiva - Vaishnava religions. In this period many Jain temples were destroyed and some of them were possessed by Hindus. The relics of these ruined temples can be seen in Bathery, Puthangadi and Poothadi. At present Wayanad is considered to be one of the important Jain centres. According to the latest survey the total Jain population in Wayanad is 1581. Among them 797 are male and 784 are female. In Wayanad the main Jain centers are: Mananthavady, Panamaram, Anjukunnu, Varadoor, Kalpetta and Kaniyambatta.
Jain temple is one of the most important amongst a series of ruins spread across the state of Kerala that testify to a period of strong Jain presence in this region. Believed to have been built in the 13th century, it served as a Hindu shrine and eventually as an ammunition store for Tippu Sultan's marching armies.
Jun 17, 2009
Acharya Tulsi: Peaace and Austerity
By Parveen Chopra
Some years ago, when work in the Indian parliament came to a screeching standstill following a boycott by opposition parties protesting against the official "whitewash" of the Joint parliamentary Committee report on a stocks scam, Acharya Tulsi, the most high profile Jain guru of them all, was asked to mediate. He succeeded in breaking the impasse, which could have brought the government down, using a singularly unlikely strategy: talking to the parties concerned about anekantavada, the Jain doctrine of non-absolutism, which holds that all human judgments and perceptions of truth are only partially valid, and that one must accommodate points of view other than one's own.
When asked to elucidate the doctrine, Tulsi responded like a Zen master. He picked up a table clock, the only valuable in his spartan room, and asked rhetorically: "Is it good?" Obviously, the correct answer is that it is superior to many clocks and inferior to many others. The point he was trying to make is that it is also made of plastic and glass; further, basically, it is an arrangement of electrons and protons and soon. Therefore, a story does not have just two sides, it has many, and all of them may be relatively true or false or both in degrees.
Tulsi was keenly aware of the relevance of Jainism's non-absolutism (nonviolence at a psychological level) and radical pacifism in today's busily pluralistic world. He also believed that although the danger of another world war may have receded, human greed and economic imperialism continue to unleash their fair share of violence on the world. Consequently, he was thinking global.
Under his guidance, a campaign had been launched to impart practical training in ahimsa (nonviolence). His missionaries carried his message abroad, while he himself continued to meet many dignitaries and religious heads such as the Dalai Lama, confabulating to promote peace and harmony in the world.
"Both peace and war originate in the minds of men," he said in his address to the world conference on peace and nonviolent action held at Ladnun, in the western Indian state of Rajasthan, in December 1995. "We have paid little or no attention to the question of transforming the human psyche."
It is this issue, which cut his life's work out for him. The answers came in the form of the well-known Anuvrat movement in 1950, and the later introduction of preksha meditation and the Science of Living course for students.
To find out more about the man, his mission and his motives, I traveled to Ladnun, virtually a one-horse desert town. Here, the headquarters of the Tulsi establishment is spread over 125 acres. The place is peppered with billboards carrying homilies from Tulsi and other Jain gurus of the past. The atmosphere is one of unhurried efficiency. Although Tulsi was forever undertaking padyatras (walking trips), this was his first visit since early 1995, after having anointed Mahaprajna, 76, as the head of the Terapanth sect in his place, at a public ceremony in New Delhi—an appointment that had been widely hailed because Acharya Mahaprajna was highly regarded as a yogi, philosopher and writer. Tulsi was staying in one of the rooms in a block reserved for monks of his Terapanth (Shwetamber) order.
The Acharya, now known as Ganadhipati, was a compact man with limpid eyes and large ears ("a sign of spiritual advancement," one of his acolytes whispered to me), who looked remarkably fit and alert for his 83 years. A Sanskrit and Prakrit scholar, he spoke in chaste Hindi in a measured tone. Perhaps in keeping with the unremittingly austere nature of his religion, he avoided the emotional approach or any oratorical flourishes even in his discourses, except perhaps an occasional anecdote or teaching story.
He sat cross-legged on a wooden divan as I sat on the uncarpeted but spanking clean floor. He was patient and solicitous, but filtering clear answers from his voice, muffled by a surgical mask that covered his mouth, proved difficult. He took pains to explain the complex Jain principles. The interview was continuously interrupted by streams of visitors, rich and poor, sweating city slickers and turbaned Rajasthanis. He blessed all of them, without exception, with a raised hand, mumbling a mantra.
What inspired a religious head like him to launch the popular Anuvrat movement, aimed at social reform and moral regenerations? "Human suffering," he replied. "Religion," he elaborated, "has two aspects: Modes of worship which vary wildly from religion to religion and a code of conduct which is more or less universal. I consciously chose to work on Character and conduct."
Since ordinary people find the five big vows (nonviolence, nonstealing, celibacy, non-acquisition and speaking the truth, common to Hinduism, Buddhism and Jainism) too intimidating, he developed a "minimum moral code" undated with vows such as: I will do my best to avoid contributing to pollution; I will do my best to avoid contributing to pollution; I will observe rectitude in business and general behavior; I will not resort to unethical practices in the elections.
The last one so endeared him to the then Indian Chief Election Commissioner. T.N. Seshan that he wanted Tulsi to stay in New Delhi in April, believing that his mere presence in the capital would contribute to cleaner and peaceful elections.
Anuvrat instantly brought Tulsi into the limelight. In the first flush of India's Independence, the need of the hour was felt to be nation rebuilding and eradicating social evils. Tulsi's crusade was seen to dovetail with those aims and the he struck a chord among the towering statesmen of the times, Gandhians and social reformers including Jawaharlal Nehru, Dr S. Radhakrishnan, Vinoba Bhave and Jayaprakash (JP) Narayan. JP went to the extent of saying that Tulsi was carrying on the work started by Mahatma Gandhi.
Anuvrat became a massive movement in the 1960s and the 70s. Tulsi had led many nationwide padyatras, logging over 100,000 km, administering the Anuvrat oath.
Preksha dhyan was the logical next step. Explained Tulsi: "I had started noticing that many people were unable to keep their vows, particularly about shedding addictions. What was needed was a method of inner purification that could give them the requisite strength." Surprisingly, the Jain tradition was not known to have handed down any such system. He entrusted the job to Mahaprajna, his right-hand man and alter ego, who scoured the Jain scriptures and found enough references by the mid-1970s to enable him to develop preksha meditation, with inputs from modern human psychology.
Preksha literally means looking deeply, the technique involves engaging your mind fully in the perception of the subtle internal and innate phenomena of consciousness to control your passions and purify emotion. Jeevan Vigyan (the Science of Living) aims at the all-round-physical, mental, emotional and moral-development of the student.
To carry on and coordinate all these activities, many institutions had come up under Tulsi's tutelage. The main one is the Jain Vishva Bharati in Ladnun. Set up in 1970 and deemed to be a university in 1991, it offers postgraduate courses in Ahimsa and Peace research, Jainology, and Prakrit (the language of the Jain scriptures, the Agamas). The university has over 1000 postgraduate and doctoral students on its rolls. Foreign students can study free here.
One of them, a 24-year-old American, Rence Kinnaman, stayed here for just two months but was overwhelmed by her experience: "I didn't become a Jain, but I became aware of life around me. I now have an increased awareness of all life. We're in this together."
Indeed. Jainism's new appeal is ecological. Pointed out Tulsi: "Jainism includes air, water, fire, earth and the vegetable kingdom in its ambit of nonviolence." This pacifism stemmed from the belief that the world is packed with an infinite number of embodied souls. At the lower level, the souls inhabit plants and trees, and microorganisms in the four elements. But higher or lower, a soul is a soul and Lord Mahavir's stricture is that no being is to be killed or harmed.
Accordingly, Jain monks carry a whisk to sweep aside any insects on the ground. Thy mask their mouths to avoid killing airborne microorganisms by inhaling them. Explaining why they insist on traveling on foot, Tulsi said: "It puts the least pressure on the earth's resources." They do not use electricity either and are allowed only a couple of mugs of water to sponge their bodies instead of having a bath. This spartan lifestyle means that although Jainism may by relevant today, it won't find too many takers. Agreed Tulsi: "It demands strict self-restraint and renunciation."
What most people will find hard to accept is sallekhana—fasting to death. Dharmanand, who runs Tulsi's Delhi center, says without betting an eyelid that his mother did sallekhana and that 100-odd devotees opt for this religiously sanctioned euthanasia every year, usually after their bodies become too enfeebled, by age or sickness. Jains believe that this is the way to die consciously and heroically, and thus conquer death.
Another famous Jain-born, Osho, went to the other extreme, towards indulgence, according to the Tulsi establishment. On his part, Osho missed no opportunity to castigate Tulsi, for example, for dabbling in politics. It is well-known that top politicians and administrators sought Tulsi out (the Rajiv Gandhi government's appeal to him for mediation led to the Rajiv-Longowal accord in Punjab). Right or wrong, this is what Tulsi had to say on the matter: "I involve myself in anything—familial, social or political—that has any bearing on spirituality."
Today Tulsi has become a synonym of Jainism, even though his Terapanth, founded in 170, is the smallest and the newest Jain sect. Mahaprajna attributes it to the fact that "Gurudev (Tulsi) has had not only a vision, but also inner resources to give if form and movement."
Tulsi hailed from a devout family of Jain traders in Ladnun and showed early leadership qualities and a spiritual bent of mind. Destiny knocked when Acharya Kalugani, his family guru, came for a visit, About their meeting, Tulsi later said: "His divine face fascinated my heart and I used to gaze at him for hours." He took his monk's vows at the age of 11, and by the time he was 16, he had already started attracting acolytes. Kalugani appointed him Terapanth's ninth acharya when he was just 22.
Tulsi had since shown great organizational ability and the mind of a progressive man. Among other things, he had instituted a rigorous training program for the monks and nuns of his order. A mammoth project to edit and computerize the 32 Agamas went on under his guidance. And to obviate the injunction against monks using mechanical means of travel, he created a new order of semi-monks called Samans who routinely fly to other countries.
"Americans are all ears when they hear that Jainism had influenced Mahatma Gandhi who in turn influenced Martin-Luther King," says Sthitprajna, the 30-year-old chief Saman.
Tulsi had also tried to unite the fractious Jain community by opening lines of communication among the sub-sects of the Digambers and Shwetambers.
Although a champion of inter-faith harmony, Tulsi didn't mind discussing Jainism's uniqueness. He was quick to refute the uninformed belief that Jainism was born as reaction to the excessive ritualism in Hinduism. "Jainism and Buddhism were part of a parallel Negganth or Shraman (ascetic) culture in India which is perhaps pre-Vedic," he asserted. Further, Jainism is less fatalistic. "According to the Vedic religion, not even a leaf stirs without God's will. But Jainism does agree that God arbitrates in human affairs. This puts the onus for one's destiny on oneself and on self-effort."
What continued to engage his mind was religion's impact on society, which he believed was paramount.
The one thing that remained long after I had departed from Tulsi's calming presence was the sincerity of all his concerns and the utterly simple core of his teachings, contained in a slogan he had coined: Jain bano na bano, good man bano—it doesn't matter if you become a Jain, aspire to become a good man, a moral man.
Some years ago, when work in the Indian parliament came to a screeching standstill following a boycott by opposition parties protesting against the official "whitewash" of the Joint parliamentary Committee report on a stocks scam, Acharya Tulsi, the most high profile Jain guru of them all, was asked to mediate. He succeeded in breaking the impasse, which could have brought the government down, using a singularly unlikely strategy: talking to the parties concerned about anekantavada, the Jain doctrine of non-absolutism, which holds that all human judgments and perceptions of truth are only partially valid, and that one must accommodate points of view other than one's own.
When asked to elucidate the doctrine, Tulsi responded like a Zen master. He picked up a table clock, the only valuable in his spartan room, and asked rhetorically: "Is it good?" Obviously, the correct answer is that it is superior to many clocks and inferior to many others. The point he was trying to make is that it is also made of plastic and glass; further, basically, it is an arrangement of electrons and protons and soon. Therefore, a story does not have just two sides, it has many, and all of them may be relatively true or false or both in degrees.
Tulsi was keenly aware of the relevance of Jainism's non-absolutism (nonviolence at a psychological level) and radical pacifism in today's busily pluralistic world. He also believed that although the danger of another world war may have receded, human greed and economic imperialism continue to unleash their fair share of violence on the world. Consequently, he was thinking global.
Under his guidance, a campaign had been launched to impart practical training in ahimsa (nonviolence). His missionaries carried his message abroad, while he himself continued to meet many dignitaries and religious heads such as the Dalai Lama, confabulating to promote peace and harmony in the world.
"Both peace and war originate in the minds of men," he said in his address to the world conference on peace and nonviolent action held at Ladnun, in the western Indian state of Rajasthan, in December 1995. "We have paid little or no attention to the question of transforming the human psyche."
It is this issue, which cut his life's work out for him. The answers came in the form of the well-known Anuvrat movement in 1950, and the later introduction of preksha meditation and the Science of Living course for students.
To find out more about the man, his mission and his motives, I traveled to Ladnun, virtually a one-horse desert town. Here, the headquarters of the Tulsi establishment is spread over 125 acres. The place is peppered with billboards carrying homilies from Tulsi and other Jain gurus of the past. The atmosphere is one of unhurried efficiency. Although Tulsi was forever undertaking padyatras (walking trips), this was his first visit since early 1995, after having anointed Mahaprajna, 76, as the head of the Terapanth sect in his place, at a public ceremony in New Delhi—an appointment that had been widely hailed because Acharya Mahaprajna was highly regarded as a yogi, philosopher and writer. Tulsi was staying in one of the rooms in a block reserved for monks of his Terapanth (Shwetamber) order.
The Acharya, now known as Ganadhipati, was a compact man with limpid eyes and large ears ("a sign of spiritual advancement," one of his acolytes whispered to me), who looked remarkably fit and alert for his 83 years. A Sanskrit and Prakrit scholar, he spoke in chaste Hindi in a measured tone. Perhaps in keeping with the unremittingly austere nature of his religion, he avoided the emotional approach or any oratorical flourishes even in his discourses, except perhaps an occasional anecdote or teaching story.
He sat cross-legged on a wooden divan as I sat on the uncarpeted but spanking clean floor. He was patient and solicitous, but filtering clear answers from his voice, muffled by a surgical mask that covered his mouth, proved difficult. He took pains to explain the complex Jain principles. The interview was continuously interrupted by streams of visitors, rich and poor, sweating city slickers and turbaned Rajasthanis. He blessed all of them, without exception, with a raised hand, mumbling a mantra.
What inspired a religious head like him to launch the popular Anuvrat movement, aimed at social reform and moral regenerations? "Human suffering," he replied. "Religion," he elaborated, "has two aspects: Modes of worship which vary wildly from religion to religion and a code of conduct which is more or less universal. I consciously chose to work on Character and conduct."
Since ordinary people find the five big vows (nonviolence, nonstealing, celibacy, non-acquisition and speaking the truth, common to Hinduism, Buddhism and Jainism) too intimidating, he developed a "minimum moral code" undated with vows such as: I will do my best to avoid contributing to pollution; I will do my best to avoid contributing to pollution; I will observe rectitude in business and general behavior; I will not resort to unethical practices in the elections.
The last one so endeared him to the then Indian Chief Election Commissioner. T.N. Seshan that he wanted Tulsi to stay in New Delhi in April, believing that his mere presence in the capital would contribute to cleaner and peaceful elections.
Anuvrat instantly brought Tulsi into the limelight. In the first flush of India's Independence, the need of the hour was felt to be nation rebuilding and eradicating social evils. Tulsi's crusade was seen to dovetail with those aims and the he struck a chord among the towering statesmen of the times, Gandhians and social reformers including Jawaharlal Nehru, Dr S. Radhakrishnan, Vinoba Bhave and Jayaprakash (JP) Narayan. JP went to the extent of saying that Tulsi was carrying on the work started by Mahatma Gandhi.
Anuvrat became a massive movement in the 1960s and the 70s. Tulsi had led many nationwide padyatras, logging over 100,000 km, administering the Anuvrat oath.
Preksha dhyan was the logical next step. Explained Tulsi: "I had started noticing that many people were unable to keep their vows, particularly about shedding addictions. What was needed was a method of inner purification that could give them the requisite strength." Surprisingly, the Jain tradition was not known to have handed down any such system. He entrusted the job to Mahaprajna, his right-hand man and alter ego, who scoured the Jain scriptures and found enough references by the mid-1970s to enable him to develop preksha meditation, with inputs from modern human psychology.
Preksha literally means looking deeply, the technique involves engaging your mind fully in the perception of the subtle internal and innate phenomena of consciousness to control your passions and purify emotion. Jeevan Vigyan (the Science of Living) aims at the all-round-physical, mental, emotional and moral-development of the student.
To carry on and coordinate all these activities, many institutions had come up under Tulsi's tutelage. The main one is the Jain Vishva Bharati in Ladnun. Set up in 1970 and deemed to be a university in 1991, it offers postgraduate courses in Ahimsa and Peace research, Jainology, and Prakrit (the language of the Jain scriptures, the Agamas). The university has over 1000 postgraduate and doctoral students on its rolls. Foreign students can study free here.
One of them, a 24-year-old American, Rence Kinnaman, stayed here for just two months but was overwhelmed by her experience: "I didn't become a Jain, but I became aware of life around me. I now have an increased awareness of all life. We're in this together."
Indeed. Jainism's new appeal is ecological. Pointed out Tulsi: "Jainism includes air, water, fire, earth and the vegetable kingdom in its ambit of nonviolence." This pacifism stemmed from the belief that the world is packed with an infinite number of embodied souls. At the lower level, the souls inhabit plants and trees, and microorganisms in the four elements. But higher or lower, a soul is a soul and Lord Mahavir's stricture is that no being is to be killed or harmed.
Accordingly, Jain monks carry a whisk to sweep aside any insects on the ground. Thy mask their mouths to avoid killing airborne microorganisms by inhaling them. Explaining why they insist on traveling on foot, Tulsi said: "It puts the least pressure on the earth's resources." They do not use electricity either and are allowed only a couple of mugs of water to sponge their bodies instead of having a bath. This spartan lifestyle means that although Jainism may by relevant today, it won't find too many takers. Agreed Tulsi: "It demands strict self-restraint and renunciation."
What most people will find hard to accept is sallekhana—fasting to death. Dharmanand, who runs Tulsi's Delhi center, says without betting an eyelid that his mother did sallekhana and that 100-odd devotees opt for this religiously sanctioned euthanasia every year, usually after their bodies become too enfeebled, by age or sickness. Jains believe that this is the way to die consciously and heroically, and thus conquer death.
Another famous Jain-born, Osho, went to the other extreme, towards indulgence, according to the Tulsi establishment. On his part, Osho missed no opportunity to castigate Tulsi, for example, for dabbling in politics. It is well-known that top politicians and administrators sought Tulsi out (the Rajiv Gandhi government's appeal to him for mediation led to the Rajiv-Longowal accord in Punjab). Right or wrong, this is what Tulsi had to say on the matter: "I involve myself in anything—familial, social or political—that has any bearing on spirituality."
Today Tulsi has become a synonym of Jainism, even though his Terapanth, founded in 170, is the smallest and the newest Jain sect. Mahaprajna attributes it to the fact that "Gurudev (Tulsi) has had not only a vision, but also inner resources to give if form and movement."
Tulsi hailed from a devout family of Jain traders in Ladnun and showed early leadership qualities and a spiritual bent of mind. Destiny knocked when Acharya Kalugani, his family guru, came for a visit, About their meeting, Tulsi later said: "His divine face fascinated my heart and I used to gaze at him for hours." He took his monk's vows at the age of 11, and by the time he was 16, he had already started attracting acolytes. Kalugani appointed him Terapanth's ninth acharya when he was just 22.
Tulsi had since shown great organizational ability and the mind of a progressive man. Among other things, he had instituted a rigorous training program for the monks and nuns of his order. A mammoth project to edit and computerize the 32 Agamas went on under his guidance. And to obviate the injunction against monks using mechanical means of travel, he created a new order of semi-monks called Samans who routinely fly to other countries.
"Americans are all ears when they hear that Jainism had influenced Mahatma Gandhi who in turn influenced Martin-Luther King," says Sthitprajna, the 30-year-old chief Saman.
Tulsi had also tried to unite the fractious Jain community by opening lines of communication among the sub-sects of the Digambers and Shwetambers.
Although a champion of inter-faith harmony, Tulsi didn't mind discussing Jainism's uniqueness. He was quick to refute the uninformed belief that Jainism was born as reaction to the excessive ritualism in Hinduism. "Jainism and Buddhism were part of a parallel Negganth or Shraman (ascetic) culture in India which is perhaps pre-Vedic," he asserted. Further, Jainism is less fatalistic. "According to the Vedic religion, not even a leaf stirs without God's will. But Jainism does agree that God arbitrates in human affairs. This puts the onus for one's destiny on oneself and on self-effort."
What continued to engage his mind was religion's impact on society, which he believed was paramount.
The one thing that remained long after I had departed from Tulsi's calming presence was the sincerity of all his concerns and the utterly simple core of his teachings, contained in a slogan he had coined: Jain bano na bano, good man bano—it doesn't matter if you become a Jain, aspire to become a good man, a moral man.
Understanding Jains and Jainism| Prof. Padmnabh Jaini
By R. UMA MAHESHWARIReflections of Prof. Padmanabh S. Jaini, Professor Emeritus, University of California-Berkeley, on Jainas and Jainism.
JAINISM is a religion, broadly speaking, of “listeners” and teachers, over and above whom are the liberated souls, the ford-makers or Tirthankaras. There was yet another “assembly of listeners” (to borrow a phrase used in one of the edited volumes on Jaina society1), converging in the sweltering heat of Delhi in early June, to listen to Prof. Padmanabh S. Jaini share reflections and insights on Jaina epistemology and the history of the Jaina tradition in India. Jaini was the key resource person at the International Summer School of Jaina Studies (ISSJS) recently held at the Lal Bahadur Shastri Sanskrit Vidyapeeth in Delhi.
The ISSJS was initiated in 2005 as a platform to bring together academics, students and others interested in Jainism and enable them to share the doctrinal and experiential facets of Jainism. The Indian programme was designed to give scholars a course in Jaina tradition through classroom lectures, interactions with the Jaina community and visits to Jaina pilgrim places.
It started with just seven scholars in the year 2005 and the number increased to 28 in 2008, mostly by word of mouth. The ISSJS is also planning to establish research centres in Jaina studies. The first step in this effort is the setting up of the Global Centre for Ahimsa and Indic Research at Parshwanath Vidyapeeth in Varanasi. Organisations collaborating with the ISSJS include the University of Ottawa, the American Institute of Indian Studies and the Shastri Institute of Indo-Canadian Studies. Besides, there are coordinating units or partners in Texas, London, Hawaii and elsewhere.
Jainas have been a minority religious sect for some centuries now. Many would not even know the distinction between Jainas and Hindus on account of the relative obscurity and “silence” on this sect in Indian history and sociological studies. Jainism was one of the original Indian non-theistic traditions besides Buddhism that emphasised individual effort towards self-realisation and ultimate liberation without a god concept. Ahimsa (non-killing), right faith, conduct and knowledge and non-possession (aparigraha) in everyday life takes an individual to that ultimate liberation.
It was founded around the same time as Buddhism (though scholars believe it pre-dated the latter). However, there are relatively few works on Jainas in history when compared with other traditions. And if more and more people, especially in the West, are now turning their attention to Jainism, the credit goes to scholars such as Padmanabh Jaini, Paul Dundas and Peter Flugel.
Although Jaini began his academic career with a study of the Buddhist tradition, it was his work on Jainism (later in his career) that earned him greater worldwide recognition and gave Jaina studies a high profile in the academic community. He is the most respected name among the Jaina community worldwide; Jaini’s scholarship is vast and his knowledge of the scriptures in Prakrit and Sanskrit (not to forget Pali) makes him one of the rare scholars of the old tradition who tirelessly update his knowledge and perspective and constantly writes on various aspects of the Jaina tradition.
Jaina taught at the School of Oriental and African Studies in London before joining the University of Michigan, Ann Arbor, in the United States. He retired as Professor of Buddhist Studies at the University of California-Berkeley, where he is currently Professor Emeritus. His best known works include The Jaina Path of Purification (1979), Gender and Salvation: Jaina Debates on the Spiritual Liberation of Women (1991), Collected Papers on Jaina Studies (2001), Collected Papers on Buddhist Studies, and several papers in international journals of repute. Philosophy and epistemology (in both Buddhist and Jaina traditions) have been his forte.
However, Jaini wears his scholarship lightly. He spared his precious time for a conversation with the writer outside his tight schedule of daily lecturing. Following are excerpts from that conversation, supplemented by reflections on his approach to the subject and the course; and excerpts from his well-attended talk at the India International Centre (IIC) in Delhi on June 6, on “Heavens and Warfare in Buddhism and Jainism” (the latter added on request by the Jaina community).
Jaini’s lectures reflected the importance he gave to comparative analysis of religious or philosophical traditions in their contexts. His knowledge of Western traditions – religious and philosophical – to which he made several allusions, is vast. Pointing out the logical limitations within traditions, he would make us see the Jaina point as reflected in the canons and the post-canonical developments in Jaina thought and remind us at the same time that he was not passing judgment on other traditions. His reasoning for those limitations would make us review and revisit some of those limitations from a purely epistemological or logical perspective and draw our own conclusions. His intense lectures brought home the importance of approaching Jainas as a community through its philosophy.
In one of his earlier writings, Jaini had pointed out that Western scholarship to a large extent had been more devoted to Buddhism and Hinduism than to Jainism. This has had its own impact on research in Jaina studies worldwide. The “history of Western scholarship in Buddhism in particular,” he wrote, “is a long and colourful one, covering a period of more than 150 years… (while) in comparison the history of Jaina studies is brief and uninspired: the main portion of Western scholarship in Jainism was completed during a period of about 60 years beginning toward the end of the last century; the scholars of Jainism during this period were interested less in the religion itself than in the linguistic peculiarities of the Prakrit and Apabhramsa in which Jaina works were written. Besides this linguistic interest their religion was approached primarily as a tool for the comparative study of Buddhism….”2
H. Jacobi was among the earliest scholars to bring to the notice of the Western scholar the Jaina canonical text Ayaranga Sutta (Acaranga Sutra) in 1882. Incidentally it is one of the earliest publications of the Pali Text Society. And within Jainism, Western scholarship laid more stress on the Svetambara Jaina tradition than on the Digambara tradition.
Jaini said, “There is hardly anyone working on the Digambara tradition in the West. Though scholarship on any area of Jainism is welcome and needed, the Digambara tradition has most certainly been neglected. We also need more research in regional histories of Jainism (such as yours in Tamil Nadu), and much needs to be done particularly in Karnataka, which I hope scholars working on Jaina studies will do. The Jainas suffered a lot in Karnataka (by way of persecution and marginalisation) and I would be happy if some scholar would look into the Jaina – Lingayat conflict in this region.”
He has been critical also about the influx of – or, the intrusion, in a negative sense – money into the situation so far as some sections of the larger Jaina society3 are concerned. “Money,” he says, sadly, “is for two things – either to destroy your enemies or to give you power by giving hope to your friends and associates of some rewards. Businessmen can only see in terms of loss and gain….”
As for the summer school and its relevance, he said “coming to India itself is an educating experience [for those coming from outside India]. Mere classroom lectures and reading texts cannot be of great benefit as living in a place like Dadabari [a Jaina retreat of sorts in Delhi, where the scholars stayed during the course] can. Dadas are not tirthankaras; and this place is not something traditional Jaina monks would encourage.
“Unless you see these (subtle) things on your own you do not know too much (about practices in Jaina contemporary society). The idea of seeing the location of the religion and tradition is far more important than book knowledge. The scholars who have come here will also be visiting Jaina pilgrim centres which will add to their knowledge and experience of a tradition.”WAR & DEATH
Jaini’s talk at the IIC seemed appropriate in the context of the Sri Lankan situation at present. He believes that the war may be over in Sri Lanka but the struggle is far from over. But he had started to contemplate on the situation by means of a simple question: “Where do you go when you perish in war? Does a person who dies in war go to heaven?” And, as he said at the talk, this question led him to the Buddhist chronicle of Sri Lanka, the Mahavamsa. But, since Jainas were as eager to know what their texts said about the same question, Jaini included reference to the same question in the Jaina canonical text, Bhagavati Sutra (Vyahapannati, Book VII). World religions such as Judaism, Christianity, Islam and the Indian Vedic tradition (and Krishna urging Arjuna to fight) speak of the concept of war and of warriors attaining heavenly abode if they are killed in war. What do the Jaina and Buddhist religions have to say to that?
Speaking of war in these two non-theistic traditions, Jaini said the Mauryan emperor Asoka was the only king in the history of the world who ever apologised for having killed and for war. It was one of the rare occasions where tradition and praxis converged.
The Mahavamsa mentions the war between the Sri Lankan king “Duttha Gamini” Abhaya (101-77 BCE) and the Damila (Tamil) king Elara, where the latter is killed. Apparently, Abhaya ordered the people of his kingdom to pay respects to the fallen Elara by observing silence when they passed the site of his death. Abhaya is filled with remorse that thousands died, and suffers.
Eight Buddhist arhats come to pacify him and absolve him of his wrongdoing (killing in war). Their reasoning, which convinces him, is that he after all killed just one and a half men; the rest were “unbelievers” – those with mithya-ditthi (non-Buddhist in the context of the Mahavamsa). They say to him “as for thee thou shall bring glory to Buddha…” and therefore convince him there are no obstacles in his passage to heaven.
According to Jaini, mithya-ditthi should be understood as a term used for one who does not believe in life after death. But in another text of the same tradition, there is a contradiction. Samyukta nikaya – in a dialogue between a “yodha-jiva” (one who made living from fighting) and the Buddha – gives a different meaning for mithya-ditthi. There the Buddha says that a person who kills is reborn in purgatory (avichi), especially if that person kills with the view (mithya-ditthi) that he would go to heaven therefrom. The Mahavamsa obviously gave a different meaning to the term to absolve king Abhaya of his crime of killing.
In the Jaina tradition, Somadeva Suri (10th century ACE) spoke of defensive war, yet was silent on the idea of death in the battlefield.
An opposite view is given in the Bhagavati Sutra (Vyahapannati, Book VII) where nine Malla and nine Lichhavi tribal chiefs of Kasi and Kosala died in a war. Indrabhuti Goyama (Gautama) and Mahavira have a similar dialogue (as in the Mahavamsa) where Mahavira tells Goyama that those who say these warriors shall go to heaven utter a falsehood. According to Mahavira, only two men attained heaven in this war – the archer Varuna of Vaisali who was a samana uvacaka (upasaka, adherent) and had taken the anuvratas (followed the basic tenets of Jainism) and his friend. Varuna had taken a vow to participate in battle only if ordained by the king and to not shoot the first arrow. In the battlefield, a wounded Varuna bowed his hands in veneration of Mahavira and proclaimed that he would henceforth renounce all possessions and give up all forms of violence until his death. He died instantly and went to heaven. His friend, who said he would do the same, was reborn as a human being. IMPORTANCE OF NON-VIOLENCE
Jaini showed the differences between Jainism and Buddhism on violence and killing. It was only after Varuna offered to renounce all (aparigraha) and give up violence of all kind that heaven became accessible to him; in the Buddhist text, the killing of one and a half (‘only’) “believers” and thousands of “unbelievers” assured king Abhaya a place in heaven. The importance of non-violence in all Jaina texts is highlighted through this story. These are two traditions that do not believe in a god concept. It is important to see their perspectives on warfare and its rationale.
Jaini’s talk was followed by questions on the inherent contradiction within the Buddhist doctrine on war and himsa. Would Buddha have condoned the same? Jaini urged the audience to understand the context, as he often did in his lectures, with a tinge of humour – that Buddha was after all not available at that time. And that violence is not the “privilege” of one community; there have always been enough reasons to go to war in history, but people needed to be reminded as to where they were going if they went ahead with this war.•
R. Uma Maheshwari is a freelance journalist based in Hyderabad and has a doctorate in the history of the Tamil Jaina community from Jawaharlal Nehru University, New Delhi.
1. Michael Carrithers, Caroline Humphrey, eds; The Assembly of Listeners: Jains in Society, Cambridge University Press, 1991.
2. Jaini, “The Jainas and the Western Scholar”, in P.S. Jaini, ed; Collected Papers on Jaina Studies, Motilal Banarsidass, Delhi, 2001; page 23.
3. More often it is the wealthy (Svetambara) Jainas of the north who figure in commonplace perceptions about the Jainas. But there is a relatively hidden, relatively poorer (or middle-class) section among Jainas, and these are most often the Digambara Jainas. Their temples and images of tirthankaras therein are in sheer contrast to the ones found in Svetambara (ornate, rich, marble) temples; in the latter the eyes of the tirthankara image are open (with their bodies decorated with precious stones, jewellery and so on) in striking contrast to the austerity preached in the original Jaina doctrine. Digambaras take umbrage at this representation and there are usually conflicts between these two sects over the takeover of certain older Digambara temples and sacred places by rich Svetambara Jainas. And Digambara Jainas also state that their history and antiquity are being wiped out by the Svetambaras. Then there is the centuries’ old debate between the two sects over the antiquity and authenticity of their scriptures and practice.
Jun 9, 2009
Abbakka Rani : The Unsung Warrior Queen
Shri Kailash Kr. Mishra
"Abbakka rode the horse stately and worked deep into the night dispensing justice. She is the last known person to have Agnivana (fire arrow)."
The Arabian Sea water that splashes the shores of Ullal near Mangalore in Karnataka could tell you the story of Abbakka Rani, locally known as Abbakka Mahadevi. Such is her personality in the region that she has become a folk legend. Abbakka Rani is one of the earliest freedom fighters of India who resisted the Portuguese.
The regions where Abbakka was queen is known as Tulunadu. Rani Abbakka was queen is known as Tulunadu. Rani Abbakka, though a Queen of a little known small princely state, Ullal, was magnetic woman of indomitable courage and patriotism. While Rani Jhansi has become a symbol of courage, Abbakka, nearly 300 years her predecessor, has been largely forgotten by history. Her furious wars with Portuguese are not well recorded. But whatever is available speaks of a luminous personality of awesome valour and bravery.
Sources, such as archival records, travelogues of several Portuguese travelers and historical analysis confirm that there were three Abbakkas: mother and two daughters, who fought against the Portuguese Army between 1530 and 1599.
Though it is the second daughter who was the most courageous, the folklore treats all three Abbakkas as one great Queen and a brilliant personality Abbakka Mahadevi or Rani Abbakka. In this article also she is being treated as a single character - Abbakka Rani.
Ullal fort, the capital of Abbakka's kingdom, is located just a few kilometers away from the city of Mangalore, on the shores of the Arabian Sea. It is a historical as well as a pilgrim spot because of the beautiful Shiva Temple built by the Queen and a unique natural rock, called the Rudra Rock. The rock appears to change colours every second, as the sweater splashes on it.
According to local legends. Abbakka was an extraordinary child and as she grew up showed signs of being a visionary. there was no equal to her in military science and warfare, mainly in archery and sword fighting. Her father encouraged her in this and after she was well versed in all areas, she was married to a neighbouring local king of Bangher. The marriage did no last long with Abbakka breaking the ties by returning the jewels given by his to her. The husband thus nurtured revenge against Abbakka and later on joined the Portuguese in a treaty, to fight Abbakka.
The Portuguese had made several attempts to capture Ullal, strategically placed. But Abbakka had repulsed each of their attack with sheer courage and ingenuity. The queen's story is retold from generation to generation through folk songs and yakshagana, the popular folk theatre, In bootaradhana, (which literally means appeasing the possessed, a local ritual dance) the personal in trance narrates the great deeds of Abbakka Mahadevi. Abbakka, dark and good looking, always dressed in simple clothes like a common village woman. She rode the horse stately and worked deep into the night dispensing justice.
According to the folklore, Abbakka is the last known person to have the Agnivana (fire-arrow) in her fight against the Portuguese. Though Abbakka was a Jain by faith her administration was well represented by Hindus and Muslims. Her army too consisted of people from all sects and caste including Moggaveeras, a fisher folk community. The first attack by the Portuguese in south Kanara coast was in 1525, when they destroyed the Mangalore port. Rani Abbakka was alerted by the incident and started preparing herself to protect her kingdom. In 1555, the Portuguese sent Admiral Don Alvaro da Silvereira against the Queen of Ullal Abbakka Devi Chowta who had refused to pay them the tribute. She fought with courage and intelligence and pushed them back.
In 1558 the Portuguese Army perpetrated another wanton cruelty on Mangalore, putting to death a number of men and women, both young and old, plundering a temple, burning ships and finally setting the city itself on fire.
Again, in 1567, the Portuguese army attacked Ullal, showering death and destruction. The great Queen Abbakka Devi Chowta (Bucadevi I) resisted it.
The same year one general Joao Peixoto was sent by the Portuguese Viceroy Antony Norohna with a fleet of soldiers. He captured the city of Ullal and also entered the royal court. However the Queen escaped and took asylum in a mosque. The same night, she counter-attacked the Portuguese army, with a help of 200 of her soldiers and killed General Peixoto and 70 Portuguese soldiers.
The invaders were forced to flee to their ships in disgrace. The Portuguese soldiers who remained in Ullal were dead drunk, in over confidence and were dancing. Taking advantage of this opportunity, about 500 Muslim supporters of Abbakka Rani attacked the Portuguese and killed Admiral Mascarenhas along with the help six thousand Muslim soldiers in 1568, and the foreign army had to leave the Mangalore fort.
In 1569, the Portuguese Army not only regained the Mangalore Fort but also captured Kundapur (Basrur). Abbakka Rani was a source of threat to the Portuguese. They won the confidence of Abbakka's estranged husband, kind of Bangher and started attacking Ulla. Abbakka Rani fought vigorously.
She formed an alliance in 1570 with Bijapur Sultan Ahmed Nagar and the Zanmorine of Calicut, who where also opposing the Portuguese. Kutty Pokar Markar, a general of the Zamorine fought on behalf of Abbakka and destroyed the Portuguese fort at Mangalore but while returning he was killed by the Portuguese.
Abbakka lost the war as her husband assisted the Portuguese by revealing to them her strategies of warfare, which he was familiar with. She was arrested and jailed. However, the warrior that she was, she was, she revolted in the prison and died as a soldier - fighting.
Though Abbakka has been admired and worshipped in the local folk forms, it is very recently there there have been efforts to honour her memory.
As a result of these efforts the Karnatka Government has erected a statue of the Queen in the city of Bangalore. IGNCA is making a documentary on Abbakka Rani, incorporating the folk myth.
Shri Kailash Kr. Mishra is a Research Fellow, in Janpada Sampada and is involved in the documentary Project on Abbakka.
The author expresses his sincere thanks to Prof. Vasantha Madhava, Prof. Amrut Someshwar, Prof. B.A. Vivek Rai, Dr. Wahab Doddamane, Dr. Nandavar and Shri Bharatadri, for the inputs they gave on Abbakka Rani.
Jun 7, 2009
Equanimity and Meditation
BY Prof. Sagarmal Jain
Samayika is the principal concept of Jainism. It is the first and foremost duty among six essential duties of a monk as well as of a house‑holder. Prakrta term Samaiya is translated into English in various ways such as observance of equanimity, viewing all the living beings as one's own self, conception of equality, harmonious state of one's behavior, integration of personality as well as righteousness of the activities of mind, body and speech.
Acarya Kunda kunda also used the term samahi (Prakrta) its Sanskrita samadhi, in the sense of samayika, where it means a tensionless state of consciousness or a state of self absorption (1).
In its general sense the word samayika means a particular religious practice through which one can attain equanimity of mind. It is end as well as means in itself. As a means it is a practice for attaining equanimity while as an end it is the state in which self is completely free from the flickering of alternative desires and wishes as well as excitements and emotional disorders. It is the state of self absorption or resting in one's own self. In Avasyaka-niryuti it is mentioned that the samayika is nothing but one's own self in its pure form (2).
Thus from transcendental point of view Samayika means realization of our own self in its real nature. It is the state in which one is completely free from attachment and aversion. In the same work Arya Bhadra also mentions various synonyms of samayika. According to him equanimity, equality, righteousness, state of self‑absorption, purity, peace, welfare, happiness are the different names of samayika (3).
In Anuyogadvara-sutra (4), Avasyaka Niryukti (5), and Kundakunda's Niyamasara (6), Samayika is explained in various ways. It is said that one who by giving up the movement of uttering words, realizes himself with non‑attachment is said to have supreme equanimity (7). He, who detached from all injurious or unpious actions, observes threefold control of body, mind and speech and restrains his senses, is said to have attained equanimity (8). One who behaves equally as one's own self towards all living beings mobile and immobile, is said to have equanimity (9). Further, it is said that one who observes self‑control, vows and austerities, one in whom attachment and aversion do not cause any disturbance or tension and one who always refrains indulgence, sorrow and ennui, is said to have attained equanimity or Samayika (10).
This practice of equanimity is equated with religion it self. In Acaranga Sutra, it is said that all the worthy people preach religion as equanimity (11). Thus, for Jainas, the observance of religious life, is nothing, but the practice for the attainment of equanimity. According to them, it is the essence of all types of religious activities and they all, are prescribed only to attain it. Not only in Jainism but in Hinduism also, we find various references in support of equanimity. Gita defines yoga as equanimity (12). Similarly in Bhagvat it is said that the observance of equanimity is the worship of Lord (13).
The whole frame‑work of Jain religious practise (sadhana) has been built on the foundation of samayika i.e. the practice for equanimity. All the religious tenets are made for it. Acarya Haribhadra maintains that one who observes the equanimity (samabhava) will surely attain the emancipation, whether he belongs to Swetambara sect or Digambara sect, whether he is Bauddha or the follower of any other religion. It is said in Jaina religious texts that one who observes hard penances and austerities such as eating once in a month or two as well as one who make the donations of crores of golden coins every day, can not attain emancipation unless he attains equanimity. It is only through the attainment of equanimity of mind that one can get emancipation or liberation. Acarya Kunda-Kund says what is the use of residing in forest, mortification of body, observance of various fasts, study of scriptures and keeping silence etc. to a saint, who is devoid of equanimity (Niyamasara 124).
Now we come to the next question that how one can attain this equanimity of mind. Mere verbal saying that I shall observe the equanimity of mind and refrain from all types of injurious activities does not have any meaning unless we seriously practices it in our own life.
For this, first of all one should know that what are the causes which disturb our equanimity of mind and then one should try to eradicate them.
Though it is very easy to say that one should observe the equanimity of mind, but in practice it is very difficult to attain it. For our mental faculty is always in grip of attachment and aversion. What so ever we think or do, is always motivated by either attachment or aversion. The vectors of attachment and aversion are solely responsible for the disturbance of mental equanimity and so the practice to attain equanimity depends on the eradication of attachment and aversion. So long as we do not eradicate the attachment and aversion, we are unable to attain equanimity.
Now our attention turns to the eradication of attachment and aversion. How we can get rid of these two enemies of equanimity. Attachment is an another name of mineness and this mineness can only be vanished through the contemplation of ektva bhavana and Anyatva bhavana i.e. nothing is mine except my own self. In Aurapaccakhana it is clearly mentioned that.
It we want to conquer the mineness we must have to contemplate on the transitory nature of worldly things as well as of our own body. One, who perceives that the death is coming nearer and nearer every moment, only can see the things in their right perspective. Samyak‑darsana is nothing but to have a proper understanding of the worldly thing. One who perceives one's own death and transitory nature of things can never be attached to them. When mineness disappears otherness also disappears. For these two are the relative terms and without one other also loses its meaning and when the idea of mineness as well as otherness dissolves attachment and aversion disappears and equanimity dawns.
There is only one way to attain the equanimity of mind and that is through the contemplation of real nature of one's own self as well as of worldly things, one can eradicate the vectors of attachment and aversion and thus attain equanimity and it is through self‑awareness that one can be steady and firm in the state of equanimity or self‑absorption. Equanimity needs proper understanding of real nature of one's own self as well as of others.
In Niyamasara, it is said that one who meditates in one's own real nature with non‑attached thought, activity and realizes his self through righteous and pure concentration can attain the supreme equanimity. One, who always practices the dharma dhyana (righteous meditation) and Sukla dhyana (meditation of Pure‑form or real nature) can attain the equanimity. Thus, samayika is closely related to meditation, without meditation and self‑awareness no one can attain the equanimity of mind. Kund kunda further maintains that one who is absorbed in righteous and pure meditation is the Antaratma or sadhaka and one who is devoid of such contemplation or meditation is called Bahiratma. The realization of self is only possible through equanimity and equanimity is only possible through the meditation of one's own real nature (Niyamasara 15, 147).
At last I would like to conclude my paper by quoting a beautiful verse of religious tolerance of Acarya Amitagati ‑
Sattvesu maitrim gunisa pramodam klistesu Jivesa Krapapartvam Madhyasthyabhavam Viparita Vrattan Sada mamatma Vidhadhatudeva.
"Oh Lord. I should be friendly to all the creatures of world and feel delight in meeting the virtuous people. I should always be helpful to those who are in miserable conditions and tolerant to my opponents."
BIBLIOGRAPHY
1. Amgasuttani‑I, Jaina Visva Bharati, Ladanun, ed. Ist 1974.
2. Acaranga Curni, Jinadasa Gani, R.K.S.S. Ratlam (M.P.), ed. Ist, 1941.
3. Acaranga Tika (Ist Srutaskandha), Siddhacakra Sahitya Pracaraka Samiti Surat, ed. Ist, 1934.
4. Ayaro‑ Comment., Ed. & trans.by Yuvacarya Mahaprajna, Jaina Canonical Text Series, Jaina Visva Bharati Ladanun ed. Ist 1981.
5. Bhagavatisutra Tika, Agamodaya Samiti, Bombay, ed. Ist 1918.
6. Jaina Sutras Jacobi Hermann, (S.B.E.S. Vol. XXII, pt.I), M.L.B.D., Delhi, Rep. ed. 1964.
7. Mahavira Carita Mimansa (Guj.) pt.1, Pt. D. D. Malavania, Ramesh Malavania, 8, Opera Society, Ahmedabad, 7, ed. 1st, 1992.
8. Niryukti‑Samgraha‑ ed. Vijayanemisuri, Harsa Puspamrta Jaina Granthamala (189), Lakhabaval, Santipuri, Maharastra, ed. 1st, 1989.
9. Sutrakrtanga‑Tika pt.1, Agamodaya Samiti, Bombay, 1919.
10. Sthananga‑Tika‑ Seth Maneklal Cunni lal, Ahamadabad, ed. 1st, 1937.
11. Vyavahara Bhasya Tika,Vakil Kesavalal Premchand, Ahmedabad, ed. Ist.1926.
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