Traces of Jainism in Bengal
Summary
Devar Prasad Ghosh argues that ancient Bengal, particularly its northern and western regions, was a stronghold of Jainism until the 10th century A.D., contrasting with the Buddhist dominance in Magadha. He supports this by citing literary and archaeological evidence. Literary sources include the accounts of the Chinese traveller Hiuen Tsang, who noted the dominance of the Nirgranthas in Pundravardhana, Karna Suvarna, and Samatata in the 7th century A.D., as well as Jaina traditions linking the religion to North Bengal before the 2nd century B.C. The text mentions Bhadrabahu, author of the Kalpa Siitra and a contemporary of Candragupta Maurya, as an inhabitant of Radha in Western Bengal, and notes that his disciple Godasa founded the Godasa-gana school with branches in Tamraliptiya, Kotivarsiya, and Paundravardha-niya. Archaeological evidence forms the core of the author's argument. This includes the Paharpur Copper Plate of 478 A.D., which testifies to a Jaina vihara in the 5th century A.D. Numerous images and temples from the 7th to 11th centuries A.D., found in districts like Birbhum, Bankura, Burdwan, Midnapur, and 24-Parganas, are cited as evidence of Jaina allegiance. Specific structures mentioned include the Siddhesvara temple at Bahulara in Bankura (10th century A.D.), temple No. IV at Begunia in Burdwan (c. 8th century A.D.), and the Deuliya temple in Burdwan. The Sunderban area of 24 Parganas is also noted for its late Pala period Jaina images. The article further discusses archaeological remains in Purulia, Manbhum, Singhbhum, and adjacent areas, quoting R.D. Banerjee's observations on the dense population of Jaina worshippers in the Chota Nagpur Division. Images made of coarse-grained sandstone or schistose rocks, belonging to the Digambar sect, are described as being worshipped by local Saraks. Sites such as Chatra, Balarampur, Boram, Dalmi, Katrasgarh, Chechgaongarh, Pabanpur, Pakbirra, Para, and Telkupi are detailed for their Jaina ruins and images. The author, citing J.D. Beglar of the Archaeological Survey of India, notes that many of these temples were later appropriated for Brahmanical worship but retain unmistakable Jaina characteristics. The strategic location of these sites along ancient highways connecting Tamluk with Patna, Gaya, Rajgir, and Benares is highlighted as a factor in the spread of Jainism and the Bengali architectural idiom.
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Conclusion
This article demonstrates that ancient Bengal, particularly its northern, western, and adjacent Chota Nagpur regions, was a significant stronghold of Jainism until the 10th century A.D., contrasting sharply with the Buddhist-dominated Magadha. Literary sources like the accounts of Hiuen Tsang and Jaina traditions corroborate this, identifying specific regional schools and early figures. This literary evidence is strongly supported by extensive archaeological remains, including inscriptions, temples, and hundreds of images. These physical traces, found from the Sunderban area to Purulia and Manbhum, reveal a flourishing Jaina cultural zone characterized by the Digambar sect and a distinct Bengali architectural idiom. The widespread appropriation of these Jaina sites and images by later Brahmanism highlights the profound and lasting historical significance of Jainism in shaping the religious and artistic landscape of eastern India.