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History of Jainism in Orissa
N.K. Sahu identified Kalinga Jina in all probability with Rṣabhanatha for whom Kharavela had special veneration." In the eighth regnal year Kharavela led an expedition to Mathura to protect the Jaina stronghold of the place from the hands of the invading Yavanas. On completion of his part of duty, the retreating army under his effective leadership turned to Kalinga with a sapling of the Kalpa tree burdened with foliage. His vast army, with horses, elephants and chariots made a majestic procession while carrying the Kalpa tree and after reaching the capital the emperor distributed the spoils of victory to all householders and religious orders. N.K. Sahu associates this tree with the Kevala tree of Rṣabhanatha and further points out that in the eleventh year of his reign Khāravela reclaimed the city of Pithunda which was once the metropolis of the ancient kings of Kalinga and in course of the said work he cultivated the land with plough drawn by asses. The use of asses in place of bulls for drawing ploughs is perhaps due to the fact that Kharavela was a devotee of Rṣabhanatha. Bull, has been spiritually associated, with the representation of Ṛsabhanatha. In addition to this the Jaina temple on the crest of Khandagiri is dedicated to Rṣabhanatha and a marble image of the said Tirthankara is under worship in the temple. Among the Tirthankara figures depicted in the caves of Khandagiri Rabhadeva seems to have found prominent representation. From a sample survey of the stray sculptures all over the state one will definitely say that Rṣabhanatha images were extremely popular in the nooks and corners of Orissa. The Oriya literature of the medieval period and various traditions and customs prevalent in Orissa are replete with information to Rṣabhanatha and his gospels.
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C.J. Saha72 while discussing on this aspect gives the reasons why the Jina of Kalinga was known as Kalinga Jina during the period. "At first sight it seems strange why this image is called the Jina of Kalinga. It does not refer to any Tirthankara whose life history was connected with Kalinga, but it seems, according to the interpretation of Muni Jina Vijaya, that it is a practice still prevalent to designate the image of a particular Tirthankara after the name of the locality of the establishment. The first Tirthankara (Rṣabhadeva) at Satrunjaya for instance is called "Satrañjaya Jina". Similarly the image at Abu is called "the Arbuda Jina" and the one at Dhulew (Mewar) is called "the Dhulew Jina". Thus it is not necessary that the image must be of a Jina associated with Kalinga in his life history. The expression "the Jina of Kalinga" merely means that the Jaina image was worshipped at Kalinga or at the Kalinga, Capital".
Nilakantha73 Dash on the other hand identified the Kalinga Jina with earlier form of Jagannath. "This Jagannatha, it appears, was there in the coast of Kalinga (Present Orissa) as a piece of black stone which was called Kalinga Jina or symbol of Jina in Kalinga. Later on, it was somehow analysed and the analytic name Nilamadhava was given to it. It seems probable that this explanatory name had some connexion with the Sunya or Nihilistic theory which developed out of Mahayana and practically pervaded all the then philosophies of India. It came to be the ruling theory when definitely, a theory of creation was assumed to explain the beginning of the phenomenal uni
71. N.K. Sahu, History of Orissa, Vol. I, p. 354. 72. C.J. Shah, Jainism in North India, pp. 172-73. 73. N.K. Dash, OHPJ, Vol. VII, No. 1, p. 7.
