Jain Archaeology in Eastern India

Summary

"This article by Prof. B.K. Tiwary offers a detailed exploration of the historical and archaeological presence of Jainism in eastern India, asserting its independent antiquity apart from Buddhism and Brahmanism. Jainism, as per tradition, is said to have flourished in this region through numerous Tirthankaras who were either born or attained nirvana there, especially until the 12th century CE. Key Points Historical Significance Eastern India is described as a historical cradle of Jainism, where six Tirthankaras were born and twenty-two attained nirvana. Mahavira, the 24th Tirthankara, declared the region sacred and advised followers never to leave it. The decline in Jaina population post-12th century is attributed to foreign invasions and sociocultural shifts. Archaeological Evidence Early surveys by Buchanan and subsequent work by Kittoe, Cunningham, and others laid the groundwork for understanding Jain archaeology. Inscriptions on stone and copper plates have revealed details of temple construction, donations, and monastic activities. Important sources include ayagapatas, Hathigumpha and Sravana Belgola inscriptions, and edicts of Ashoka referencing Nirgranthas and Ajivikas. Iconographic Evidence Jaina idol worship, though debated, is evidenced from as early as 300 BCE. Iconographic evolution occurred in two phases: pre-11th century (shared features with Buddhism and Hinduism) and post-11th century (distinct, codified forms). Gupta and Kushana periods saw significant developments in sculptural motifs, like trilinear umbrellas, navagrahas, and chaumukha statues. Stone and bronze figures (some with drapery) from this period depict yaksas, yaksinis, and Triratna symbols. Monuments and Temple Architecture Several Jaina temples, especially from the 11th century onward, are found in Parasnatha, Rajgir, Champapaur, Khandagiri, etc. Architectural styles include Nagara, Vesara, and Kalinga (but not all in eastern India). Temples were often rebuilt or shifted to remote mountaintops for protection post-invasions (e.g., under Ala-ud-din). Stupas, Chaityas, and Caves Jaina stupas date from the 10th century BCE and were built at nirvana or cremation sites of Tirthankaras (e.g., Rsabhadeva at Kailash by Bharata). Literary texts (e.g., Aupapatikasutra, Avasyaka Niryukti, Jambudvipannati) confirm the existence of such structures. Caves at Rajgir, Gaya, Udaigiri, and Pabhosa served both monastic and devotional purposes, often donated by kings and merchants. Decline and Transition After 1000 CE, Jainism’s influence migrated to western and southern India, where it remains more vibrant today. Metal imagery replaced stone due to destruction by invaders; Nalanda became a center for metal icon casting.\