Though in the past it was known by several names but the present name originated because of the fact that a Gurjar Pratihar prince, hard pressed by enemies, took refuge here. Because of certain differences with his father, he came to Osian where he founded a new kingdom. He invited Brahmanas, Vaishyas, and people of other classes from Bhinmal for habitation. This incident took place after the eighth century AD, but this town was in existence even before. In about the last quarter of the eighth century AD, it was ruled by Vatsaraj, the Gurjar Pratihar ruler, as is clear from the inscription discovered in the temple of Mahavir. At this time, it was a flourishing town adorned with temples, and inhabited by people of different classes.
Osian went through several ups and downs in its history of existence. After the reign of Vatsaraj, Osian was attacked and destroyed by the Abhir. They were ‘mlechchhas’ (म्लेच्छ) and carried on anti-Brahmanical activities. As a result of their turbulent activities, this town became desolate. In about 861 AD, Kakkuka inflicted a crushing defeat on the Abhir, and forced them to vacate the town and occupied the territory. After some time, it was re-peopled by the prince of Bhinmal who sought refuge at the hands of a king of the Pratihar dynasty which then reigned supreme in Mandore. The rule of the Gurjara Pratihar was supplanted by the Chauhan dynasty. During the Hindu rule, it developed into a large city, as is clearly seen from a number of ruined temples. Under the rule of the Gurjar Pratihar and the Chauhan, Osian became a great centre of Hindu and Jain religions. In medieval times, the places with religious centers were sometimes more important than the capitals. Osian, the great city of temples, was destroyed by Muslim invasions. From the Upakesagachchhaprabandha, it is known that the Muslim army, while passing destroyed this town in 1195 AD. It was the invasion of Muhammad Ghori against the Chauhan ruler Prithviraj III of Ajmer, which compelled the people to leave this town in panic for other places. Afterwards, it became completely a deserted town because no monuments and inscriptions of the later period are discovered.
Osian has been historically associated with Jainism too. It is known as the cradle of a class of baniyas called Oswals. It is said that Ratnaprabhasuri, in the line of Parsvanath, visited this place, and converted the king and his subjects to Jainism. As there is no mention and trace of this caste before the eighth or ninth century AD, it most-likely came into existence afterwards. Even before the visit of Ratnaprabhasuri, there was a temple of Mahavir, a Jain Tirthankar. The teachings of Ratnaprabhasuri gave an encouragement to the activities of Jainism. Osian, which was a Brahmanical centre in the past, now became a stronghold of Jainism. The temple of Mahavir continued as a holy place. At the request of the temple committee, a merchant called Jindaka, renovated the temple of Mahavir. Two inscriptions dated 1188 AD record the gift of her own house for use as a stable for keeping Mahavir’s chariot by one Sarhpurna Sravika, daughter of Palhiya, daughter-in-law of Devachandra and wife of Yasodhara. Even from the Nabhinandanajinoddhara written by Kakkasuri in 1338 AD, it is known that this golden chariot named ‘Nardama’ moved round the city once within a year. Siddhasena Suri, an author of the twelfth century A.D., refers to Osian as a holy place in the Sakalatirtha Stotra. Upakesa Gachchha among the Shvetambara was also named after Osian in Marwar. The inscription of 1202 AD, bearing the name of ‘gachchha’ was discovered at this place. This gachchha is mentioned in the inscription of 1137 A.D. found at the village Ajari in Sirohi State. It remained popular from the thirteenth to the sixteenth century AD in Jaisalmer, Udaipur and Sirohi States as a large number of inscriptions of this ‘gachchha’ were discovered.
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