Old Bramhi Inscriptions In Udaygiri And Khandagiri

SR No.: 020516
Original Sutra Author: N/A
Author: Benimadhab Barua
Publisher: University of Calcutta
Publication Year: 1929
Total Pages: 354
Language: English
Classification: Book_English
File Size: 15 MB

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OLD BRĀLMI INSCRIPTIONS
sara-sidhānam, be indecisive as to whether Jainism was the religious faith of its composer or it was the religious faith of King Khôravela, for whom | the text was composed, the contents of the Hāthi-Gumpha and other old
Brāhmi inscriptions clearly prove that Jainism was the religious faith of King Khāravela and other excavators of the caves on the Kumāri hill. For instance, the inscription of Khāravela's chief queen (No. II) records that the cave commemorating her name was made for the sake of the Kālinga recluses of Arhata persuasion (Arahanta-pasādānam Kālimgānam samanānam). Similarly, the thirteenth year's record of Khāravela's reign (I. 14) says that 117 caves were built on the Kumāri bill to serve as resting places of the Arhats or Jain saints residing there (Arahato parinibãoato hi kaga-3%8&dagãya).
Buddhism became the state religion of India when King Asoka embraced it and vigorously espoused its cause. His father and grandfather were supporters of religions other than Buddhism. Even when he espoused its cause, it is difficult to prove that all the members of his royal family favoured Buddhism. If there are Buddhist legends in Pali as well as in Sanskrit asserting that some of his wives, sons, daughters, brothers and relatives had become Buddhists, there are both inscriptions and legends to prove that some or most of them had not become Buddhists.
On the other hand, the Hāthi-Gumphā inscription goes to prove that Jainism had become the state religion of Kalinga even long before the reign of Khāravela. With the royal support at its back, it had become the predominant faith in Kaliåga. The thirteenth year's record (I. 14) clearly brings out three facts of importance in this connection : (1) that when King Nanda had conquered Kalinga, he carried off the throne of Jina belonging to Kalinga as the highest trophy (Namdarāja-nita Kālimga-Jinásana): (2) that King Khāravela signalised his conquest of Anga-Magadha by bringing back that Throne of Jina to Kalinga by a triumphal procession ; and (3) that King Khāravela professed Jainism in common with his queens, sons, brothers, relatives and royal servants. One cannot mistake that, somehow or other, the affection and honour of the royal family, as well as of the people of Kalinga, became bound up with that Jipa-throne.
1. Regarding Bindusära, Asoka's father, Buddhaghoga in his Samanta Pászdikā (Oldenberg's Vinaya-Pitaka, Vol. III, pp. 390-301), says: Bindusāro brāhmana-bhatto ahosi : 80 brāhmaṇānañ ca brāhmanajātiyapåsandānañ ca pandaranga-paribbājakādinam (pandarangaparibbājaka-Gjivika-Niganchadinam) nicca-bhattam pattha pesi.