Jaina Monuments Of Orissa

Author(s): R P Mohapatra
Publisher: D K Publications

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Jaina Monuments of Orissa
of Kharavela and Kūdepa, together with that of a prince, Vadukha, are known from the inscriptions though their mutual relationship is yet to be established satisfactorily.
It is obvious that during the rule of the Mahsmeghavahanas, the hills were excavated with caves. The activities of Kharavela are widely narrated in the HathiGumpha inscription so also of Küdepa and Vadukha are only known as the donors of the two cells of the lower storey of cave No. 9, (Mafchapuri) of Udayagiri. In addition, Khāravela's chief queen is known to have been the donor of the upper storey cave No. 9 (Svargapuri) of the same hill. The example set by the royal family in patronising Jaina religion was ably followed by many officials. Among them we find the names of Chulakamma, Kamma, Bhuti, the Nagar Akhadamhsa, Näkiya, the Mahamatra, and Kusuma, the Padamulika from inscriptions depicted in some of the caves of the place. It is also almost certain that the caves originated during this period. At the same time. an earlier origin of the Jaina establishment on the hills is not entirely ruled out. It is also not unlikely that the Kalinga Jina taken by the Nanda king and recovered by Kharavela had its original enshrinement on the hills and was reinstalled here by
Kharavela.
Though after the fall of the Mahameghvahana dynasty Jainism received a temporary setback, it still continued to be the religion of Kalinga with these hills as its strongThe dominance of Saivism at Bhubaneswar during the post-Gupta period had little to do with the Jaina establishment at Udayagiri and Khandagiri, which as inscriptions show, continued to be inhabited under the Bhaumas and their successors, the Somavarists. During the rule of the Somavathils, Khandagiri called Kumāra parvata in an inscription of the fifth year of Udyotakefart in cave No. 11, acquired greater importance and a few old cells were purposely converted into sanctuaries by the carving of images of the Tirthankaras and Sasanadevts on the walls. This period is also noted for the erection of structural temples suggested not only by the above mentioned epigraphical record revealing the setting up of twenty-four Tirthankaras, but also by the discovery of a large number of nude chlorite images of different Tirthankaras and architectural fragments and votive temples lying in some areas of the hill. The prolonged Digambara association of the Khandagiri caves during the reign of the Gangas and their immediate successors, the Gajapatis is proved by the series of crude Tirthankara figures carved on the inner walls of Mahavira-Gumphã of Khandagiri which are not earlier in date than the 15th century and may be even later.
In the late medieval period, Haridasa and Arakhita Dasa appear to have made the caves of Udayagiri and Khandagiri their abodes. The paduka matha at the foot of Udayagiri hill is said to have been established by him. His followers unaware of the date also claim that Arakhita Dasa was responsible for the excavation of these caves. Ananta Dasa and Sidha Baranga Dasa were the other mendicants who either remained at this place for some time or referred to the hills in their works. Haridasa's association is well preserved in tradition in naming a cave after him.3 Mahima Gosain, otherwise
3. N.K. Sahu, History of Orissa, Vol. I, p. 383 (foot note-1).