A STUDY OF JAIN ACTIVITY IN WESTERN ORISSA

A STUDY OF JAIN ACTIVITY IN WESTERN ORISSA
(From c.B.C. 200–600A.D.)

By: Tirtharaj Bhoi

The Indian religions provide an exciting field for study.Because of the Pluralistic
expression, it has some problems to be studied. If we peep into the background of the
religious studies in Western Orissa, it is very complex situation requiring deep
investigation. The main focal point of the Papers is to provide an in-depth information
and analytic historical account ofJainism.

Jainism has been revealed now and then in every one of these endless succeeding
periods of the world by innumerable Trithankaras. The first Tirthankara was Rsabhanatha
and the last two were Parsva and Mahavira. In the Jaina literature

Mahavira, the last Tirthankara of the Jainas, is described as a supreme personality, who was acknowledged as a “great Brahman”, “a great guardian”, ”a great preacher”, “a great pilot” and “a great recluse”.

Now-a-days, the perceptions of the social scientist, however, are trying to gain grip
on the understanding of the complex phenomena of religion. Religion is viewed primarily
as a part of the ideological system which itself emerged on the basis of the material
conditions that exist in a particular situation. The religions are also supposed to reform
themselves from time to time.

Early Development
In Ancient Orissa, Jainism played a very eminent role in religious and cultural life
of the people. Since the days of the Nandas to the invasion of Ashoka over Kalinga, the
political history of Orissa was called a dark period. But we have some reference that
much earlier to the Mauryan period there was a great Jaina monarch in Kalinga, called
Karakandu, who was ruling before Mahavira and after Parsvanatha.

The Hathigumpha inscription of Kharavela (Khandagiri, Udayagiri) says that
Mahavira visited Kalinga and from the Kumari-Parvata , he preached and promulgated
Jainism.

In the fourth and fifth century B.C. when the Nanda dynasty was in power in Magadha,
Orissa was stronghold of Jainism. It has been mentioned in the inscription of Kharavela
that the army, in the twelfth year of his reign had invaded Magadha and brought back the
sacred Kalinga-Jinawhich had been taken from Kalinga by Nandaraja Mahapadma Nanda
as a symbol of victory over Kalinga, three hundred years back. Jainism must
have suffered a temporary set back during the rule of Ashoka in 3rd century B.C.
After Ashoka’s invasion of Kalinga in 261 B.C., Buddhism was ushered in and it
gained much popularity in Orissa due to the missionary activities. However, it cannot be
said that Ashoka’s missionary activities adversely affected the ruin of the Jainism in
Kalinga. Jainism continued to flourish as a major religion of Kalinga even after the
Mauryas invasion. After the Mauryas, when Chedi ruler Kharavela was the king of Kalinga,
Jainism was wellknown and popular.

Development in Western Orissa
There are insufficient archaeological findings of Jaina antiquity in South Kosala,
particularly in Western Orissa. However, we have some important literary sources to
prove that Jainism was there in concerned period, which was under review.
According to Bhagavati Sutra and Harivamsha Purana , Mahavir started his earliest
preaching of Dharma at Nalanda, Rajgriha, Paniya Bhumi, Siddharthagrama. According
to some scholars, (D.C.Sircar) Punita Bhumi is a synonym of Paniya Bhumi as per
Ardha Magadhi language. It is the same as Paniya Bhumi or Nagoloka, the present
Nagpur, and it is further identified as Bhogapura , the modern Bastar, region of
Chhattisgarh and Koraput, Kalahandi district of Orissa.

The Vagabati Sutra informs that Mahavir stayed at Paniya Bhumi for last six years
with Acharya Gosala From there, they proceeded towards Kurmagrama and
Sidharthagrama, which were identified with Erandapali and Sirkurman in Srikakullam
district of Andhra Pradesh. The ancient tract through which Mahavir traveled from Paniya
Bhumi to Kurmagrama and Sidharthagrama is the same road on which Samudragupta
marched to Kalinga.
.
Western Orissa was incorporated in the Chedi Empire under the Kharavela, a
great follower of Jainas. Here we can mention that Jainism was one of the major religious
systems of South Kosala during the Chedi rule.

We have number of archaeological evidences including cult image of Jaina
Tirthankara belonging to the 5th, 6th and 7th century A.D. The image of Parsvanatha
found at Pendra in Bilaspur district is important. The deity is represented engrossing
in meditation. A seven headed snake from a canopy over the head of the deity. The Jaina temple at Bhanda is supposed to be the most ancient Jaina monument of Daksina Kosala. Image of different Trithankaras found there and local people worship them in the name of Parganoadev.

There are several other icons of Jaina Tirthankars discovered at Adhabhar, Malhar,
the bronze image at Sirpur, two images preserved in the Konthi temple at
Ratanpur, a Jaina goddess image at Sarangarh, image of Rsabhanath found at Ratanpur
and Malhar which are preserved in the Raipur Museum.

We also find Jaina temples at Kurra and Sirpur in Raipur district. Another ten
inches of Mahavir sculpture has been found at Maraguda valley and is preserved in
modern Jaina temple of Khariar Road in Nawapara district. It is ten inches in height
chiseled on four sides with its cognisance lion at the bottom and the Srivatsa symbol is
found on the chest.

Apart from the above sites, we found a Jain temple at Subei in Koraput district.
Subei - as a popular religious site The researcher, himself visited the excavated place at Subei, which is located near-by Nandapur and 35 Kms. from Koraput district headquarter. In ancient period, the areas of the district formed part of the Dandaka forest. The tract was also remaining with the Attavika region. The next phase of political domination in the area is marked by the
occupation of the Satavahana, the Matharas, and the Ikshvakus.

The Jaina monuments of the village are noticed at the foot of the Panagiri hill. The
images are thickly covered with moss and lichen and attended very rarely by the local
people. Government or NGOs has made no attempt for proper maintenance of these
monuments. Of the ten shrines, only two are somewhat standing for at present.
All the figures of the Trithankara, one has been depicted in sitting position on the
pedestals. The Tirthankaras flanked by chauri bearers are provided with Kevala tree, tri-
linear umbrella, Prabhamandala and flying Apsaras. The hairs on the head of the figures
are arranged in matted locks. One prominent figure of Rsabhanatha affixed to the outer
wall, near the entrance to the premises, is carved in seated Yogasana pose along with
other twenty-three Tirthankaras on the sides.

On the basis of the architectural features, V. Dehejia has traced this temple back
to the formative phase that is before 700 A.D. but from one of the basis of the iconographic features, the temple can be assigned to the ninth century A.D.

Excavated site found in South Kosala

Raipur (Chhattisgarh)
Kurra
Sirpur
Ratanpur
Malhar
Bilaspur (Chhattisgarh)
Pendra
Nawapara (Orissa)
Maraguda Valley
Koraput (Orissa)
Subai


Influence in Society
Jainism has played a very significant role in the development of language,
philosophy, architectural, sculpture and the way of the life of the people. From third
century B.C. to fourth century A.D., according to N. Pattnaik, the political organization
and social structure might have been at the best at the level of chiefdom or, state of
proto-state formation.

The earliest introduction and spread of Aryan religious practice in Western Orissa
came with the initial incursion of the Jaina religion. It is anti-vedic and did not recognize
Vedic metaphysics. The first acquaintance the tribal Kosali’s had at Aryan was with
Jainism. Here we can find the Jaina practices and tribal deities’ influence on Western
Orissan social life.

The ancient trade route linking the port of Paloura on the eastern coast of Bay of
Bengal with the trade center of Deccan passed through this areas. The rulers gave
patronage to Jainism to construct temples under the influence of monks who were travelling
in these areas to spread their religion. The creed has had its impact on the life of Oriya
and Kosali’s peoples. Worship of the Vata tree (Ficus), Kalpavata social custom is
drawn from Jainism. Many Jaina scholars were employed as astronomers and
administrators of the court of various South Indian royal families as observed by D.C.
Sircar.

These Jaina astronomers seem to have introduced the Saka Era in this region.
The Jainism also influences the medieval Oriya literature. The story of the Jagannath
in the Oriya Mahabharata of Sarala Das appears to be a Jaina parable in a different
form. The Vishnu-garbha Purana of Chaitanya Das is replete with version of Jaina
philosophical discussion and practices.

Gopinath Mahanty (Gyanapitha awardee) referring to an account in the Sarala
Mahabharata(Oriya) assumes that Janughanta was probably a very powerful king of
Kalinga, who lived on begging alms, remained necked (Digambara) and followed the
principle of Non-violence. These practices are quite in common with Jaina religious faith.
The followers of this king are known as Janughantia in rural Orissa. They have mathas
in Baramba, Narasingpur, Kendrapara areas of Cuttack and Puri district.
Hence we can conclude that it is difficult to accept that the Aryan people came in
large numbers and subjugated the local tribes and superimposed their own culture and
language on the Orissan people. The Orissan situation is principal case of regional
variation.

Naga Culture in Association with Jainism
The worship of the Naga culture is found in the different parts of Orissa, especially
of the tribal and low caste Hindus of the hilly tracts of Western Orissa. Naga is familiar
and common that there is a peculiar place of Naga in their religious life, like the early
Egyptians worshipping the snake with totemistic rituals.

The people worship Snake after being initiated to a religious order (Nagabachcha) like the
Upanayana of Brahman.

These Naga cultural traditions still worship in Western Orissa. But we have evidence
that it was started since pre-Gupta period in Western Orissa. It is important to observe
that there is no restriction of caste, creed or sect for selection of individuals for its
ceremony. Generally, the leader of the (Nagabachcha) is called Jhankar, Ojha or Pujhari.
The Jaina Parsvanatha is represented either with a seven-hooded serpent expanding
over his head or as sitting on the expanded hoods of a serpent with many heads.

According to Jain legend, when Parsvanatha was engaged in devotion, his enemy
Kamatha or, Katha caused a great rain and thunder-stone to disturb him in his meditations.
The serpent king Dharanendra or Dharana with his wife Padmavati came to protect the
lord and shadowed his head with his seven hoods as an umbrella. Such sculptures are
found in the cave temples of Badami and Ellora and it has been noticed in Alakapuri-
Gumpha of the Khandagiri and Udayagiri.

From the above literary and archaeological information, it can be assume that there
may be more Jaina monuments and serpent image available in Western Orissa, and it
seems that there is a lack of excavation in Western Orissa, while most of the informations
and excavations regarding Jaina temple available in other part of Orissa in the period
under review.

The present study which is trying to dictate the in-depth information regarding
socio- religious cultural activities through proofs from the ancient monuments, where
there is information regarding Western Orissa from the primary sources.

References
1. Uttaradhyan Sutra, chapter XXIII Verses, P.45.
2. Ibid, pp. 46-47.
3. Khandagiri and Udayagiri hill situated near Bhubaneswar in Khurdha district.
4. Kumari Parvata identified as Khandagiri and Udayagiri.
5 Kalinga-jina refer to image of Rsabhanatha, the first Trithankara, N.K. Sahu, History of Orissa,
1980, Vol. I.
6. J.B.O.R.S. Vol. XIII. p. 221
7. R.D. Benerji, History of Orissa 1930, Vol. I, P. 61.
8. Ibid.
9. E.I. Vol. Ill, pp. 127–30 ff And S.N. Rajaguru, Inscription of 0rissa, Vol. II, pp. 24–88 ff.
10. E.I. Vol. Ill, pp. 212–221 ff And S.N. Rajaguru, Inscription of 0rissa, Vol. II, pp. 81–85 ff
Page 6
136
OHRJ, Vol. XLVII, No. 1
11. J.A. H.R.S. Vol. I, P. 228.
12. Hemulal Yadu, Daksna Kosal ki Kala (Hindi), 1990, P. 119.
13. Mani Kanti Sagar, Khandhron Ka Baibhav (Hindi), pp. 153–162.
14. Hemulal Yadu, Op. Cit. P. 28.
15. Bilaspur District Gazetter 1910, P. 255.
16. Indian Archaeology: A Review 1960–62, P. 61.
17. Mani Kanti Sagar, Op. Cit., pp. 153-154.
18. Hemulal Yadu, Op. Cit. P. 119–121.
19. Raipur District Gazetter 1973, P. 304.
20. Cunningham A.S.I Annual Report Vol. VII, p. 170.
21. J.P. Singhdeo, Cultural Profile of South Kosala,, 1984, P. 298.
22. Accordin to Jaina text Aryanga and Acaranga sutta also mentioned , Bengal District Gazetter
Singhbhum, 1910, P. 25.
23. V.Dehejia , Early Stone Temple of Orissa, 1979, pp. 103-104.
24. Even today large numbers or, tribes in this region are dependent upon the produce of slash and burn
type of agriculture. N. Pattaniak, Tribal Life in Orissa, 1982, pp. 93,103.
25. D.C. Sircar, Inscripton of Orissa, P. 263.
26. E.R.E. (ED.) James Hastings, Vol. XI, 1910, P. 400.
27. J.G. Buhler, On the Indian Sect of Jaina, translated by J. Burgeus, London , 1903, P. 63.
28. M. Bloomfield, the life and Stories of Parsvanatha, Baltimore , 1919, P. 118.
29. J.G. Buhler, On the Indian Sect of Jaina, translated by J. Burgeus, Op. Cit., P. 64.
30. N.K. Sahu, Utakal University, History of Orissa, Bhubaneswar, 1958, P. 39
.
Department of History
Central University of Hyderabad
Hyderabad-500046.
E-mail -Prasadrai bhoi (@ yahoo. co. i n
OGP–MP–PTS (T&C) 1–200–23-9-2004