ahavira and Buddha lived at the same time, sparking much discussion and controversy among their disciples and historians about whether they ever encountered each other. What kind of interactions and exchanges might have occurred had they actually met? Jainism and Buddhism texts offer some clues. A Buddhist scripture, the Samannaphala Sutta, refers to Mahavira as a Sramana leader, demonstrating that Buddha was aware of him. The Sramanas were known for rejecting the authority of the Vedas and the worship of Vedic gods, instead pursuing their own beliefs and customs. The Jain temples in Nagarparkar, which serve as a testament to the region’s former large Jain community, only add to the mystery surrounding recently discovered statues of Mahavira in the area.

The recent uncovering of the Mahavira statues at the Nagarparkar Jain temple during its renovation has sparked discussions and debates among historians, archaeologists, anthropologists, journalists and the general public. It could impact the historical record, influencing how the Jain history and heritage are perceived and portrayed. Adding to this, local oral historians claim that during the 1971 Indo-Pakistan War, Jains left in Nagarparkar after the Partition of India buried the statues for safekeeping as they migrated to India. The discovery raises more questions and adds to the rich cultural heritage of the region.

In Nagarparkar city, the Jain temple is accessible via Sardharo Road from the bazaar. Despite its neglected appearance, the faded frescoes and intricate carvings of Jainism on the temple’s stones and pillars make it a remarkable example of Jain architecture in Pakistan. Although the statues are missing, visitors still show reverence by removing their shoes before entering the temple. The temple’s pillars boast intricate carvings of Jain imagery. Some of these have been protected with iron clamps for preservation. This temple offers a unique window into Jain heritage and history.

The literature produced on Jainism in Nagarparkar has a colonial approach to historiography. Locally published histories have been overlooked. Despite their importance, the works of Bharumal Amrani and other folklorists have yet to be translated into English and are rarely mentioned in anthropological and travel writings on Nagarparkar.

In his book, Purano Parkar, Mangha Ram Ojha writes about the history of Nagarparkar city. Located in the foothills of the Karoonjhar Mountains, the city was founded by a Soda Rajput ruler and has served as the headquarters of the taluka. The air is fragrant with the scent of neem trees planted by Taroot Sahib. When hiking towards the peak of the Karoonjhar range, one can see into India and view farmlands where vegetables are grown. There is also the temple of Lakhan Bharati and a tale about a saint who was protected from a flood. Seydi Ali Reis, an Ottoman naval admiral, also stayed in Nagarparker during a military campaign against the Portuguese in the mid-16th Century. Translated into Urdu by the Sindhi Adabi Board, Purano Parkar provides a comprehensive look at the city’s rich history.

The common understanding of Jainism in Pakistan has been limited to a temple in Lahore that was demolished in 1992; it is often seen as a religion similar to Buddhism or a sect of it and is considered a regional religion in Southeast Asia. Many visitors to the Jain temple in Nagarparkar, who are unfamiliar with Jainism, view it as a branch of Hinduism, leading to questions about the religion’s history and beliefs. Of the 24 Jain teachers, Parshvantha and Mahavira are the most well-known. Parshvantha lived around 250 years before Mahavira, the last teacher. Jain texts are primarily written in Sanskrit, Prakrits and Hindi and focus heavily on the ethics of life and death, with a strong emphasis on non-violence toward all living beings.

Badar Abro is a renowned writer, historian and lexicographer with numerous books on the history and heritage of Sindh, particularly his explorations of the Sindh River. In his book Jainism in Sindh, he writes about the Jain temple of Nagarparkar city, stating that it was built between 1375 AD and 1450 AD and contains Hindi scripts on its walls, suggesting a renovation during the British colonial period. The temple was a place of worship for Jains until the Partition of India. Recently, folklorist, poet and writer Bharumal Amrani included the temples of Nagarparkar in his poetic work Mataan Lakk Latif Chaay.

The literature produced on Jainism in Nagarparkar has a colonial approach to historiography. The locally published histories have been overlooked. Despite their importance, the works of Bharumal Amrani and other folklorists have yet to be translated into English and are rarely mentioned in anthropological and travel writings on Nagarparkar.

The writer tweets @Ammad_Alee