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कहाऊँ स्तम्भ एवं क्षेत्रीय पुरातत्व की खोज
The above-quoted translation is literally correct. But in his prefactory note, by way of explanation, referring to the sculptures on the column, he writes. "Of the sculptures on the column, the most important are five standing naked figures - one in a niche on the western face of the square base; and one in a niche on each side of the square block-immediately below the cirucular stone with an iron spike in it; which, the original pinnacle having been lost, now forms the top of the column. As appears to have been first fully recognize by Dr. Bhagwanlal Indraji, these are distinctly Jain images. He suggested that they represent five well known Tirtharkaras - Ādinātha, śāntinātha, Neminātha, Pārsva and Mahāvīra. And they are in all probability the five images of Adikartris, or Jain Tirthankaras, referred to in the inscription itself."
Dr. Bhagwanlal Indraji and Flect both, supposing the pillar to be a solitary monument, were of the opinion that the five images mentioned in the inscription refer to the five representations on the column itself. This opinion, however, does not seem to be correct. For correct explanation and interpretation of the inscription two factors are decisive: - (1) the internal evidence of the inscription and (2) the topography of the pillar...
(1) There are two significant words in the inscription:(i) sthāpayitvā ( having installed) and (ii) dharanīdharamāya (made of stone). Sthāpana or installation is a technical term which means ceremeoniously placing an image (an icon or idol) in a shrine and not mere carving a representation on the surface of a stone piece. The term 'dharanidbaramāya' clearly indicates that the images were made of stone (in round and independent) and not on stone; the carving on the pillar contain only representations of them. Now the question is: where are those independent
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