Nonviolent Liberators: Jaina Art and Archaeology of Haryana

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India has long been regarded as one of the most spiritual and religious regions of the world. Beligans farm an integral part of its cultural traditions and social fabrte, shaping communities and philosophies over millennia, Indian religions, therefore, represent a field of study of immense significance to the wider understanding of human crvilisation and culture. Within this context, religion in Haryana presents a particularly comples phenomenon that warrants careful study Yet, relatively few systematic investigations have been undertaken into this subject. The present study attempts to address this gap by providing a detailed analytical overview of the archaeological evidences of Jainism in Haryana. Although the present political division of Haryana is a modern creation, many locations within its boundaries are mentioned in ancient religious texta. The Vedas, considered foundational to Indian culture and civilnation, were composed on the banks of the river Saraswati, which originates in and flows through Haryana. Several key battles and episodes of the Mahabharata are also associated with places located within the modern boundaries of the state. Buddhist and Jaina literature further suggests that both Mahavira, the 24 Tirthankara of Jainism, and the Buddha (Handa 2004) visited and preached in parts of Haryana. This association with two revered figures underscores the significance of Haryana as a centre for religious discourse and philosophical activity in antiquity Archaeological evidence of Jainism in the region further attests to its enduring role, with recovered artefacts and architectural remains offering glimpses into Haryana's religious and cultural landscape across different historical periods. The historical importance of the region is thus not confined to the past, it continues to hold religious and cultural relevance even today, as seen in the coexistence of diverse traditions and the preservation of important archaeological sites The history of Jainism itself extends deep into antiquity, with its origins traced to the teachings of the twenty-four Tirthankaras. Of these, the last two Pärśvanatha and Mahavira are accepted as historical figures. Pärśvanatha is said to have lived between 877 and 777 BCE, while Mahavira, the 24 and final Tirthankara, attained nirvana around 527 BCE (Deshpande 1974: 16). The possibility of connecting Jainism to the Harappan civilisation has been a subject of scholarly debate. Some scholars have attempted to link its antiquity with Vedic culture or even the Harappan civilisation. A well-known example is the discovery of a nude male torso in red jasper from Harappa, headless and home which has really be perd in relation to Jan ascetic imagery However, ch weudative, a direct evidence connecting Jainism to Harappan culture Jacking With softarappans located its Haryana, the absence of corroborative evalencs caution making such connections Ancharoslogical interpretations is often complex, and his or incomplete data can lead to contested conclusions. At present, the evidence for linking with Harapan culture remans inconeladve, though the delsate continues to stimulate mysortant disenssimes in the field By the early humite pernosd, more tangible evalence appears. The discovery of Jina images at shaniput, dating to the y century BCE, vuggests that the sculptural representation of Tirthankaras was almaty well established. Another pus image from the same site, assignable to the Sunga period or slightly latex, illustrates the continuity and evolution of Jain art. Similarly, the famous Hathigumpha inscription of Kharavela, ruler of Kalinga, revonds the taking away and subsequent restoration of the Kalinga Jina image by the Nanila rulers. Such references indicate the veneration of Jaina images and their importance in religious practice during early historical times. These discoveries highlight both the spread of Jainism and the significance of sculptural and epigraphic traditions in shaping the early identity The subsequent centuries saw the development of distinctive Jain iconography. Relics such as @yipapatas, independent Jina images, prutina sarvatobhadrikas, figures of Sarasvati, Naigameşin, and narrative scenes from the lives of Rsabhanatha and Mahavira represent transitional stages of Jaina art. The ayugupatus of the 21 century BCE, for example, mark an important phase in the codification of ritual and iconographic symbolism. During the Kushana period, numerous Jain sculptures appeat, with the frivatsa symbol on the chest of Jina figures becoming prominent around the century CE. In contrast, the use of (dichanas (distinctive emblems of individual Tirthankaras) did not become standard until post-Gupta period. The representation of auspicious symbols (asta prutihäryas), along with attendant deities such as Yaksas and Yakşis, also became increasingly common after c. 650 CE, marking a further evolution in Jaina visual culture. In the context of Haryana, the earliest evidence of Jainism comes from Khokrakot-1 (Rohtak) in the form of a sculpture of Mahavira, dated to the 1-2 century CE. References in Jaina texts shed further light on Haryana's religious geography. Parśvanätha is said to have visited Ahicchatra, Hastinapura, and Kaušämbi, with Thanesar (ancient Thuna, in Kurukshetra district) being the westernmost place reached (Handa 2002: 6; Fausbøll 1963: 64; Bhardwaj 1986: 155). Mahavira himself is said to have instructed his monks not to travel beyond Thuna, indicating a boundary to Jaina missionary activity in the region. Such textual references not only define the geographical spread of Jainism but also underline Thanesar's significance in the religious history of Haryana. Rohidaya (modern Rohtak) is traditionally believed to have been visited by Lord Mahavira (Jain 1947: 328). Literary sources record the existence of a garden at this site, known as Pulhavivadimsaya, which housed a shrine dedicated to Dharaņa Yakşa (Jamindar 1989: 102; Handa 1995:67).

Moevident Liberators: Jama Art and Archaeology of Huryuma is the result of sustained research into the history and material culture of Jainism in Haryana. The book demonstrates that Jainism in the region did not have a marginal or incidental presence, but was an important component of its religious, artistic, and social life. Drawing upon inscriptions, sculptural and architectural remains, and relevant literary sources, it traces the development of Jainism from the early centuries of the Common Era to the mediaeval period. A major contribution of this study is its systematic documentation of archaeological material from thirty-nine Jaina sites across Haryana, which includes stone sculptures. metal images, and epigraphic records. These remains are not only catalogued with precise accuracy but are also interpreted within wider historical and cultural contexts. Divided into six thematically organised chapters, the study examines the iconographic features of Jaina sculptures, the documentation of archaeological sites in Haryana yielding Jaina remains, the study of inscriptions, bronze images and stylistic patterns, devotional contexts, and patronage networks. It situates this material within the regional and cultural setting of Haryana and within the broader currents of Jaina artistic expression in northern India. By elucidating this rich yet understudied dimension of Haryana's past, the book contributes to a more balanced and inclusive understanding of the region's cultural and religious history. It also lays the foundation for further research on Jaina heritage and its preservation.

Dr Vivek Dangt exmpleted his MA with first class from M.D. University, Rohrak: M.Phil with Gokil Medal from Kurukshetra University Kurukshetre, sud Ph.D from M.D. Umversity Rohtak, where he laid the foundation for a distinguished career in archaeology. He subsequently served as a Visiting Scholar at Kansai University, Osaka, Japan, and was alio associated with the Research Institute for Humanity and Nature, Kyoto, Japan experiences Usat enriched his academic vision with international perspectives. Earlier in his career, he held the position of Assistant Professor at Himachal Pradesh University, Shimla. He is presently Assistant Professor and Head of the Department of History at All India Jat Heroes Memorial College. Rohtak (Haryana), India, Over the years, he has carried out extensive archaeological explorations across Punjab, Haryana, Rajasthan, Uttar Pradesh, and Himachal Pradesh. He has also participated in several important excavations, including those at Bhirrana, Farmana, Girawad, Madina, and Mitathal, which are key sites for understanding the cultural horizons of Haryana. He has presented research papers at numerous national and international seminars and has published widely in reputed journals. felicitation volumes, and edited works. His scholarly work reflects both intellectual rigour and remarkable breadth, integrating settlement archaeology, material culture studies, ethnoarchaeology, and historical interpretation. He has authored and edited five major volumes-produced both individually and in collaboration which have been published in India and abroad. His research exhibits a sustained commitment to field investigation, epigraphic study, and cultural historiography, thereby enriching the understanding of the archaeological and historical heritage of northern India.