Contribution of Jainism to Indian culture

Ranakpur Jain Temples

When Jainism, the “religion of the Jinas (Conquerors)” came into being in the 6th century BC, the Hindu religious texts were all in Sanskrit while those of Buddhism were in Pali which is still the religious language of the Buddhists in Sri Lanka, Myanmar and South-east Asia. The Jainas however, opted for Prakrit, though at different places texts were written in local languages as well. A large number of Ashokan edicts are in Prakrit. Mahavira, the founder of Jainism, himself preached in ardha Magadhi (Half Magdhi). Secondly, the Jain philosophy has certainly enriched India’s thought. The five vows ahimsa, satya, asateya, aprigraha and brahmacharya are relevant even today.

In the early centuries of the Christian Era, the Jains (like their Buddhist counterparts) constructed stupas adorned with railings, gateways with carved figures and pillars. The image of a Tirthankara (ford maker, one of the 24 teachers of Jainism) from Lohanipur (Patna) dating back to the Mauryan period is one of the earliest Jaina figures. The Hathigumpha cave of Kharvela (with its famous inscription) and the Khandagiri and Udaigiri caves of the state of Orissa contain early Jaina relics.

During the Kushana period Mathura was a great centre of Jaina art. A votive plaque (ayapatta) depicting the cross-legged naked figure of a Tirthankara is really wonderful. The practice of making Jaina images continued throughout the Gupta period and afterwards. The gigantic statues of Bahubali (called Gometashvara) at Sharvana Belgola and Karkalla, both in Karnataka are real wonders.

Located in Pudukottai district of Tamil Nadu, Sittanavasal Cave is home to some of the best cave paintings of India. Sittanavasal is distorted form of Siddhanivasan meaning abode of Siddhas saints. An inscription written in Brahmi script and belonging to 3rd century BC has been found here. According to the inscription, these cave temples were constructed by Jain monks. The Paintings of tehe cave temples were made in frescoe technique.

The Jain temples were constructed at all places of pilgrimage. The Temples at Ranakpur, near Jodhpur in Rajasthan and the Dilwara temples at Mount Abu in the state of Rajasthan are the products of superb craftsmanship.

The Jain tower in the fort of Chittor in Rajasthan is another specimen of architectural engineering. Innumerable manuscripts in palm leaves were written down and some of them were painted with gold dust. These have given rise to a new school of painting known as the “Western Indian School’

The Jainism has played a very significant role in the development of language, philosophy, architecture, sculpture and painting in India. It never became a dominant religion, nor was it embraced by a large number of people, and it never crossed the frontiers of India, but its presence in Indian art and culture was always felt and admired. The same is true to this day.

Chittor Conquest of Ala-ud-din Khilji

In 1303 AD, Ala-ud-din Khilji attacked Chittor in Rajasthan. Chittor, the capital of Mewar, was controlled by Guhila Rajputs. The geographical location of Chittor kept it immune to external invasion.

Being an imperialist Ala-ud-din thought of sending an expedition to Chittor, ruled by Rana Ratan Singh at that time. However according to several Rajput sources and Malik Muhammad Jayasi’s Padmavat, the principal reason of Ala-ud-din’s invasion of Chittor was to acquire Rata Singh’s queen Padmini who was of exquisite beauty. The story of Padmini does not seem plausible because it is not explicitly mentioned in any contemporary sources. Even the celebrated poet and writer Amir Khusrau, who accompanied Ala-ud-din during this expedition, does not mention anything about the episode.

Durig the siege of Chittor the Rajputs showed exemplary valour. Their two brave leaders, named Gora and Badal, showed utmost bravery. But the army of Chittor was no match for the organized strength of Delhi Sultanate. After a long siege of eight moths, Chittor was captured by Ala-ud-din, who renamed the city Khizrabad, after the name of his eldest son, Khizr Khan. Rajput women preferred death to dishonor and performed Jauhar (self immolation). According to Tod, “that horrible rite, the Jauhar, where the females are immolated to preserve them from pollution or captivity. The funeral pyre was lighted within the ‘great subterranean retreat’, in chambers impervious to the light of the day, and the defenders of Chittor beheld in procession the queens, their own wives and daughters, to the number of several thousands. The fair Padmini closed the throng….They were conveyed to the cavern, and the opening closed upon them, leaving them to find security from dishonor in the devouring element”.

According to Amir Khusrav, 30000 Hindus were killed followed by demolition of many temples.

Ranthambhore Expedition of Ala-ud-din Khilji

Ala-ud-din was the second ruler of the Khilji dynasty of the Delhi Sultanate (the combined period of five dynasties from 1206 to 1526). He succeeded to the throne in 1296 by killing his uncle and father-in-law Jalal-ud-din Firuz, who founded the Khilji Dynasty in 1290 by murdering Kaiquabad, the last ruler of the Ilabari Dynasty, known more popularly as the Slave Dynasty. 

Ala-ud-din was an imperialist. With his accession begins, as Sir Wolseley Haig says, “the imperial period of the Sultanate”. During the time of Ala-ud-din, Ranthambhore was ruled by the chivalrous Rajput chief Hamir Deva. An expedition sent by the Sultan in 1299 met with only limited success. The Rajputs could not be subdued completely. So Ala-ud-din himself marched to Ranthambhore and captured it in 1301. Hamir Deva was put to death. Ranmal, the minster who betrayed his master Hamir, was also killed by Ala-ud-din’s order. 

However, according to Hammir Mahakakavya, written by the Jaina poet Nayachandra Suri, Hamir Deva cut off his head with his own sword when he realized that he had been betrayed by his two generals Ratipala and Krishnapala, and his end was near.

India Celebrates Vallabhbhai Patel’s Birthday

Today is the 135th birth anniversary of Vallabhbhai Patel was a great freedom fighter whose contribution to Indian independence is exemplary. Popularly known as Iron Man, he marked his entry into politics by participating in the Kheda Satyagraha launched in 1918 to secure exemption for the cultivators from payment of land tax for the crops that had failed. In 1922 he stared another peasant movement in Bardoli taluka of Gujarat, popularly known as the Bardoli Satyagraha. In recognition of his great success in organizing the Bardoli movement, Mahatma Gandhi called him Sardar. 

Vallabhbhai Patel actively participated in all the movements launched under the leadership of Mahatma Gandhi. After Independence in 1947, he became India’s deputy Prime Minister. His portfolios included Home, the Indian States and Information and Broadcasting. The crowing achievement of his political career was the integration of some 562 Princely States and domains in the India Union.

Ashoka as a Buddhist

Ashoka, the great Mauryan Emperor, became a Buddhist eight years after his coronation, that is a year after his conquest of Kalinga. According to Sri Lankan chronicle Mahavamasa (Great Chronicle), Ashoka was converted to Buddhism by Nigrodha, a boy monk who was just seven years old, and afterwards he came into contact with Moggaliputa Tissa who presided over the third Buddhist Council called by Ashoka in his capital Patliputra (modern Patna, the capital of Bihar). 

After the third Buddhist Council Ashoka sent Buddhist mission to several parts of India and to Sri Lanka where he sent Mahendra his son, or in some sources his brother, and daughter Sanghamitra for the spread of Buddhism. The conversion of Sri Lanka into Buddhism is unanimously ascribed to Mahendra. 

When Ashoka embraced conversion to Buddhism the other members of his family also followed suit. According to the Buddhist sources, Ashoka’s brother Tissa, his son, daughter and queen Karuvaki also became converts to Buddhism. The famous Queen’s (Minor/pillar) edict in Allahabad refres to the sacred donations made to the Buddhist Sangha (the Buddhist order) by his second queen Karuvaki. 

Ashok’a relation with the Buddhist Sangha was that of a royal patron and in this context he tried to rigidly enforce the unity of the Buddhist Sangha. In his minor Rock Edicts he repeatedly warns that “whosoever, monk or nun, breaks up the Sangha, after being clothed in white garments shall be expelled out of the Sangha.” After his conversion to Buddhism, he went on pilgrimages to various Buddhist scared places and built several stupas and viharas.

Early Life of Ashoka

We have to rely on the traditional accounts to know the early life of Ashoka, the greatest of the Indian kings. According to Buddhist accounts his mother was Janapada Kalyani or Subhadrangi. As a prince he served as a Viceroy of Ujjaini and Taxila. During his Viceroyalty he fell in love with the daughter of a merchant of Bidisha, referred to as Devi or Vedisa Mahadevi, whom he married. 

Ashoka’s two other well-known queens were Karuvaki and Asandhimitra. The second queen, Karuvaki is mentioned in the Queen’s Edict inscribed on a pillar at Allahabad, in which her religious and charitable donations are referred to. She is described as the mother of Prince Tivara, the only son of Ashoka to be mentioned by name in edicts and inscriptions erected by the Great Mauryan Emperor throughout the kingdom. 

According to the Sri Lankan Buddhist chronicle Mahavamsa, Ashoka usurped the throne by killing 99 of his brothers. Only the youngest brother named Tishya was spared.

Early Life of Ashoka

We have to rely on the traditional accounts to know the early life of Ashoka, the greatest of the Indian kings. According to Buddhist accounts his mother was Janapada Kalyani or Subhadrangi. As a prince he served as a Viceroy of Ujjaini and Taxila. During his Viceroyalty he fell in love with the daughter of a merchant of Bidisha, referred to as Devi or Vedisa Mahadevi, whom he married.

Ashoka’s two other well-known queens were Karuvaki and Asandhimitra. The second queen, Karuvaki is mentioned in the Queen’s Edict inscribed on a pillar at Allahabad, in which her religious and charitable donations are referred to. She is described as the mother of Prince Tivara, the only son of Ashoa to be mentioned by name in inscriptions.