View of A RESEARCH ON COMMONALITY OF BHARATIYA TRADITION AND ART

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ACCENT JOURNAL OF ECONOMICS ECOLOGY & ENGINEERING Available Online:www.ajeee.co.in Vol.02, Issue 06, June 2017, ISSN -2456-1037 (INTERNATIONAL JOURNAL) UGC APPROVED NO. 48767

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A RESEARCH ON COMMONALITY OF BHARATIYA TRADITION AND ART Dr. Umesh Chandra Shrivastava

Assistant professor

Department of Ancient History, Women PG College Basti, UP

The available paper means In examining an uncommon episode, which may be usually discovered altogether those three customs (Vaidik-Puranic, buddhism Furthermore Jainism) which originated starting with the Mahābhārata (Vana-parva, 131. 1-31).

The principles targets of the exhibit examine are:-.

1. How that universal story makes a pattern for different conventions and gets center for Indian society.

2. The thing that message will be transmitted through symbolization depictions? as a rule such center spirits for peacefulness and truth ended up the Pan-Indian and Pan-Religious particular idea.

3. Through those study we might attempt will underline how an idea or trend, imparted by at cults, turns into model from claiming social-ethical beliefs values?.

Those shared characteristic of the story of the Śibī lies in the center soul about indian society over which Ahiṁsā (non- violence) gets to be an instrument with spare the life of someone, looking cover (refuge - Śaraṇa) 1. In the story from claiming Śibī or Megharatha (in Jaina context) the ruler On the whole the conventions may be Cakravartin Furthermore guaranteed with spare the term of a pigeon (dove, some lord Previously, disguise) starting with those risk of bird of prey. The portrayal for this story will be Initially discovered in the Mahābhārata et cetera in the buddhist Jātaka (Śibī-Jātaka) Previously, early a long time from claiming BC. From that point those story might have been assimilated for Jaina convention Likewise punctual as 11th -12th century An. D. In spite of the fact that those story portrayal to Vaidik-Puranic connection is infrequently discovered (perhaps on be seen for Hoyasala temples) yet buddhist convention takes lead to its visual renderings, which need aid early, found from Śuṅga time (first-second century a.

D. Onwards) during Bharhut.

In any case in buddhist convention also we bring those indistinguishable twin story from claiming Śibī said On ŚibīJātaka for two separate stories.

The to start with story precisely takes after the story from claiming Mahābhārata, same time those second story doesn't allude will sparing existence about pigeon from bird of prey in any case specifies around those liberal gift settled on Eventually Śibī, who also gave as

much eyes (netra-dāna), highlighting as much Dāna-vŗtti2. Those portrayal of the buddhist story may be discovered as promptly as second century a. D. Toward Bharhut (M.P.) took after Toward Amarāvatī, Nāgarjunikoņḍa (Andhra- Pradesh), Gandhāra (first-second century a. D. , fig. 01) and Ajantā (fifth century a.

D., Maharashtra). Interestingly its representational to buddhist connection will be found Additionally once buddhist stūpa of Borobudur (Java, Indonesia, ninth century An. D. , fig. 02), which is essential since it indicates the development of the as a relatable point story for Śibī outside india.

Fig. No. 01: The story of Śibī-Jātaka, on a slab, from Gandhāra, first-second

century A.D., now in British Museum, London

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2 Fig. No. 02: The story of Śibī-Jātaka,

Buddhist Stūpa, Borobudur, (Java, Indonesia), 9th century A.D.

On the other hand in Jaina tradition the textual references, and the visual depictions are found from 11th -12th century A.D. onwards, mainly at Śvetāmbara Jaina sites of Western India.

Now we take up detailed study of story of Cakravartin Megharatha in Jaina tradition, who was destined to take birth as 16th Jina Śāntinātha. The name and the cognizance deer of Jina Śāntinātha are suggestive of Śānti (Peace) which is the ultimate objective of human life and which could be experienced through Ahiṁsā and Śaraṇāgata-bhāva. Its comparison with earlier tradition of Mahābhārata and also the tradition of Buddhist Jātakas (Śibī-Jātaka) hint at the element of commonality in all the traditions.

The 16th Tīrthaṅkara Śāntinātha in his previous existence as Cakravartin ruler Megharatha became the epitome of compassion and non-violence by offering his own flesh to save the life of a pigeon (kapota). This episode is mentioned at length in the Jaina works namely the Trişaşţiśalākāpuruşacaritra (5.4.253-322) of Hemacandra Sūri (12th century A.D.), Śrī Śāntinātha Caritra of Bhāvacandra Sūri (14th century A.D.) and Śrī Śāntinātha Caritra of Ācārya Ajitaprabha Sūri (in the form of manuscript, latter half of 14th century A.D.) 3 and which was represented in the narrative art found at the important Jaina sites of 11th – 12th century A.D. namely Kumbhāriyā (Śāntinātha temple, Banaskantha, Gujarat, 11th century A.D., figs. 03 and

04) and Delvāḑā (Vimala-Vasahī, Mt. Ābū, Rajasthan, mid-12th century A.D., fig.

02).

Fig. No. 03: Narratives from the life of Śāntinātha showing also the episode of

Megharatha saving life of a pigeon, aisle ceiling, Śāntinātha temple, Kumbhāriyā (Banaskantha, Gujarat),

11th century A.D.

Fig. No. 04: Details of story of Megharatha, aisle ceiling, Śāntinātha temple, Kumbhāriyā, 11th century A.D.

Fig. No. 05: Narratives of Śāntinātha, devakulikā no. 12, aisle ceiling, Vimala-Vasahī (Delvāḑā), Mt. Ābū (Rajasthan), mid-12th century A.D.

Those introduce ponder means during examining under how for the thing that socio-religious destinations this specific scene of the life sixteenth Jina Śāntinātha might have been assimilated Previously, jainism from the Mahābhārata (1000 a. D.

) in 11th – 12th century a. D. Those name

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3 of the ruler over Mahābhārata might have been Śibī, who remained to the reason for sparing the an aggregation of pigeon from those risk about bird of prey by method for advertising as much constitution with conciliate its craving. Those bird of prey finished particularly request the tissue from the form of the Mahārāja Śibī5 , same time to Jaina writings those bird of prey said that it consumes best those meat (Māṅsa), In set up of pigeon it ought to make given for human tissue equivalent to weight of pigeon6.

That point by point story of ruler Megharatha may be provided for in the Trişaşţiśalākāpuruşacaritra. It reveals to that similarly as Megharatha Cakravartin he earned value by method for accompanying those most astounding beliefs for Ahiṁsā (Śaraṇāgata-bhāva) 7.

The quick says that When indra On as much deva-sabhā might have been praising the religious polishes (Dharmācaraṇa) about Megharatha.

Around this those lord Surūpa needed to test the religious value of Megharatha and entered those muscle to of a pigeon, who might have been fleeing starting with a bird of prey will spare as much life. The pigeon originated of the lap of above all else Megharatha asked to sparing as much existence from the falcon, which might have been chasing the pigeon.

Characteristically the bird of prey likewise originated after some time approached will provide for him the pigeon, On account he might have been hungry. With respect to this the thing that Megharatha said might have been extremely critical that with spare the existence of somebody bringing asylum might have been the Kshatriya-Dharma. Megharatha further required those bird of prey to make milk Also something else set up of pigeon.

Megharatha likewise preached those bird of prey with take after those way for Ahiṁsā (non-violence) and stay with himself out starting with those killing8.

Be that as since bird of prey Also pigeon were and only test of the Dharmācaraṇa for Megharatha, bird of prey said „I am in the propensity from claiming consuming those meat for winged creatures Furthermore animals‟9. At that point Megharatha advertised will provide for that tissue for as much form equivalent to the weight of the pigeon should conciliate as much hunger10. Ruler promptly requested for a equalization off bringing

out as much identity or tissue and placing it on the scale against the weight of the pigeon. Yet the lord Surūpa On pigeon‟s form went looking into will increment its weight till Megharatha chose will the table entire for as much muscle to Toward placing himself in the scale. That point those divine force in the pigeon showed up and favored Megharatha who might have been conceived Similarly as Śāntinātha over as much following birth11. Just about those same story may be specified in other two Jaina writings (the Śrī Śāntinātha Caritra for Bhāvacandra Sūri and the Śrī Śāntinātha Caritra about Ācārya Ajitaprabha Sūri).

Previously, Work manship delineations the verbal story will be spoke to in a nutshell Furthermore container manifestation to which those suggestive of the story will be provided for which serves On recognizing those whole story delineations in the ceilings demonstrating to those Paňcakalyāṇakas of the Tīrthaṅkara. Those Paňcakalyāṇakas incorporate the slide of the souk of the Jinas from the paradise under the wombs from claiming their particular moms (cyavana), conception (janma), start under austere term (dīkşā), accomplishment of omniscience (kevalā-jňāna) and the liberation (nirvāņa). These five favorable occasions struck them in the term from claiming each of the 24 Jinas and Subsequently Figure constant representations altogether the instances of the story scenes in the Western indian Jaina temples12. On the groundwork of the figures about equalization (tulā) in the illustrations starting with Kumbhāriyā (Śāntinātha temple, figs. 03 04) Delvāḑā (Vimala-Vasahī, fig. 05) once its one side those figure of pigeon same time looking into different side mankind's figure from claiming Megharatha, those same Might a chance to be identifier with those scene of Megharatha Also Subsequently with past existence for Śāntinātha.

Those scenes pertaining to Śāntinātha-carita is cut in the western straight ceilings of the Śāntinātha Mahāvīra temples from claiming Kumbhāriyā. Furthermore those ordinary favorable events, the scene from as much past presence as above all else Megharatha may be Additionally cut Previously, Śāntinātha sanctuary. As stated by the Śvetāmbara tradition, ruler Megharatha weighed as much muscle to

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4 against a pigeon with spare the latter‟s existence. That scene in the Śāntinātha sanctuary (figs. 03 Furthermore 04) of course will be separated under three rectangular boxes. Those peripheral paţţikā looking into west demonstrates Śāntinātha done as much past presence similarly as above all else Megharatha, sitting clinched alongside An structure in the middle about dancers, artists Also warriors. Further ahead may be indicated An tulā indicating those figure about Megharatha around one side and the pigeon on the other [In a standout amongst the panels, presently On british Museum, London, indicating Śibī-Jātaka found from Gandhāra (fig. 01) Furthermore dateable should first-second century a. D. , weigh harmony may be demonstrated Furthermore with respect to its right side An pigeon shows up same time on exited side bodhisattva is standing clinched alongside soul of weighing as much entire figure. In turn fascinating instance for ŚibīJātaka will be cut with respect to buddhist stūpa about Borobudur (Java, Indonesia, ninth century a. D. , fig 02), for which equalization may be demonstrated Furthermore on exited side pigeon sits same time once its good side bodhisattva is get ready himself will weigh as much figure Likewise requested Toward falcon].

In this way it speaks to those minutes when Megharatha advertised the entirety of as much tissue with spare the existence of a pigeon from An bird of prey.

Those story narrates that divine being Surūpa entered the muscle to of a pigeon who might have been fleeing from An bird of prey on test those immovability from claiming thoughtful hearted Megharatha.

The scenes in the ceilings of Mahāvīra temple, Kumbhāriyā are also partitioned under crucified boxes; At here those scene about Megharatha may be not demonstrated. The scenes would being labelled13. A resulting case from claiming mid-12th century a. D. Demonstrating to indistinguishable twin scene, however not so detailed, is discovered in the roof about Vimala-Vasahī (cell no. 12, Delvāḑā, fig.

05).

Hence All in all we ought further bolstering note that those stories of above all else Śibī to Brahmanical Also buddhist conventions Furthermore that for Megharatha over Jaina custom need aid indistinguishable twin. There would a few

different such stories and scenes which uncover those shared characteristic Also digestion Hosting A percentage dissimilar offers Likewise we Figure in the event that about introduce story in appreciation for its abstract references and visual renderings. That story undoubtedly primary shows up in the Mahābhārata which might have been thusly accompanied for other customs. The story need three primary characters ruler who might have been thoughtful hearted, the pigeon (god for disguise) bird of prey.

Through those whole story those center soul for non-violence Also sparing those existence of the Śaraṇāgata are strikingly anticipated. Nonetheless the soonest portrayal from claiming this story may be discovered Previously, buddhist craftsmanship. For Jaina written works Also specialty it shows up best Throughout 11th -12th century An. D.

And onwards.

REFERENCES

1. The Śaraṇāgata-bhāva, is eloquently mentioned in Sundarakāṅḑa, of the Rāmacaritmānasa of Tulasidās (early 17^th century A.D.), when Vibhisaṇa younger brother of Rāvaṇa takes refuge to Rāma.

2. Covel, Jātaka Story., Vol. 04, pp. 250-56.

3. Śrī Śāntinātha Caritra of Āchārya Ajitaprabha Sūri, manuscript, latter half of 14th century A.D., UNESCO declared in 2013 as world heritage property.

4. Maruti Nandan Prasad Tiwari, Jaina Pratimāvijňāna, Varanasi, 1981, pp. 111- 112.

5. Mahābhārata (Vana-parva), 131.24., (trans.) Ramnarayan Dutt Shastri, Vol. 02, Gorakhpur, saṁvat 2051.

6. Trişaşţiśalākāpuruşacaritra of Hemacandra Sūri (12th century A.D.), 5.4.282-283.

7. Trişaşţiśalākāpuruşacaritra (abbreviation – TSP)-5.4.253-322 8. TSP – 5.4.253-267.

8. TSP – 5.4.273.

9. TSP – 5.4.274.

10. TSP – 5.4.282-283; Maruti Nandan Prasad Tiwari, “Lives of the Jinas in the Kumbhāriā Jaina Temples”, Prācī-Prabhā – Perspective in Indology (Essays in honour of Prof. B. N. Mukherjee), (Eds.) D.C.

Bhattacharyya and Devendra Handa, New Delhi, 1989, p. 367

11. Maruti Nandan Prasad Tiwari, Prācī- Prabhā, p. 362

12. Ibid, pp. 366-368.

13. Muni Jayant Vijay, Holy Ābū, (trans.) U. P.

Shah, Bhavnagar, 1954, pp. 70-71