Some Aspects of Jainism in Eastern India

Author(s): Pranabananda Jash
Publisher: Munshiram Manoharlal Publisher's Pvt Ltd New Delhi

Page 115

Jainism in Eastern India
Kalinga was undoubtedly a part of the Nanda kings of Magadha as is evident from the Hathigumpha inscription.88 The record twice mentions a Nandarāja, but his name is not referred to. The identification of this Nanda king is a matter of controversy among the scholars.89 He was possibly the first Nanda king, the destroyer of all the Ksatriya (Sarva kşat rāntaka), Mahāpadma Nanda who is credited by the Purāņas with the conquest of Kalinga.90 In the Hathigumpha record it is stated that after defeating Kalinga king, the Nanda king took away the image of Kalinga-Jina as a trophy of his victory (Nanda-rajanitam, Kuling i-Jina sainies im).91
Opinion differs regarding the identification of the Kalinga-Jina. While KP. Jayaswal and R.D. Banerji” identify him with Sitalanátha and A.C. Mittal with Mahavira, N.K. Sahu takes him as Rsabhanātha who had great hold in the religions and in the Jaina art tradition of Orissa. We may also assume from this record that the Nandas were the followers of this faith and they, naturally did not destroy the image of Kalinga-Jica as it was preserved till the time of Khåravela (c. second half of the first century BC). The prevalence of the Jainas in Orissa during the time of Asoka is known from his Rock Edict Xill where he specifically mentioned that Kalinga was inhabited by the Brāhmaṇas and Áramaņas and it was for their miseries that Asoka expressed his profound sorrow and deep repentance.
Under the patronage of the illustrious king Khāravela of the Mahāmeghava hana Cedi dynasty, Jainism enjoyed its hey day in Orissa. The Hathigumpha record of this king opens with an appeal to the arhat and siddha, corresponding to the beginning of the five-fold form of homage" still used among the Jainas, and mentions the building of temples in honour of the arhat as well as an image of Jina, which was taken away by the hostile Nanda king. The record tells us that Khiravela invaded Magadha and brought back the image of the Kalinga-Jina and that he provided shelters for Jaina monks on the Kumāri (Udaygiri, Orissa) hill, erected many pillars and repaired old temples. Another inscription of the same place also asserts that Khāravela's wife caused a cave to be prepared for the ascetics of Kalinga who believed on the arhats. It evidently shows that royal patronage of the Cedi dynasty helped the Jaina Munis to spread out their faiths among the common man of the region.
It is interesting to note in this connection a panel of sculpture