Jainism in Manbhum
Summary
P. C. Roy CHOUDHURY's article "Jainism in Manbhum" examines the historical presence and enduring, albeit often unrecognized, influence of Jainism in the Manbhum region, now largely Purulia district in West Bengal. The author argues that Manbhum was a significant early center for Jainism, visited by Mahavira, the 24th Tirthankara, and later supported by rulers such as King Bimbisara, Khara-vela, the Rastrakutas, and Candelas. The article contends that despite a historical decline driven by factors like the rise of Lingayat Saivism, the iconoclastic activities of Cola soldiers around 1023 A.D., and the influence of Brahmana priests, the region still harbors numerous Jaina antiquities. The author posits that these relics are frequently misinterpreted and worshipped as Hindu deities like Bhaironath or Hara-Parvati, reflecting an eclectic confluence of faiths rather than the complete extinction of Jainism. The text also notes that sizable populations continue to practice Jaina principles such as ahimsa and vegetarianism. The evidence presented consists of a survey of scattered physical relics across Manbhum. The author cites ancient smelting practices and the mention of the area as the “Safa Province” by Hiuen Tsang to establish early Jaina presence. Specific sites include the Dalmi hills, identified by Hibert as the province's capital; Balarampur; Boram; Candankiari, where 11th-century images are in Patna Museum; and Pakbirra, which J.D. Beglar identified as a former Jaina cultural seat containing a 5-cubit Padmaprabha. Further examples are found at Charra, Deoli, Suissa, Bhawanipur, and along the Hura-Punca Road. The author concludes that Manbhum remains a rich field for further scholarly investigation, highlighting the need for the proper deciphering and editing of recently discovered inscriptions to fully trace the evolution of Jainism in the region.
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Conclusion
This article highlights the enduring, yet obscured, legacy of Jainism in the Manbhum region of West Bengal and Bihar. Key findings reveal a once-thriving Jain presence, evidenced by numerous scattered antiquities that have been largely assimilated into Hindu worship, often due to historical vandalism and religious syncretism. The author underscores the significant implications of this hidden heritage, suggesting that Manbhum served as a crucial cultural conduit for the spread of Jainism to Orissa and beyond. The persistence of Jain principles, such as strict vegetarianism and the absence of casteism in certain pockets, indicates a continuous, albeit unrecognized, influence. The study calls for urgent scholarly attention and further archaeological exploration to trace the region's religious evolution and recover its obscured history.