KHARAVELA

“Gajapati gaudeswara navakoti karnata kalavargeswar

mahameghabahana aira kharavela”,was a king of kalinga in present
day of Odisha, India, who ruled during the first or second century
BCE. He was the best known king of the Mahameghavahana dynasty,
which is also know as the Chedi dynasty by some scholars bast on as
a misreading of his father’s name ( Cheta – raja).Kharavela is a gotra
of Jats in India. It is derived from Raja Kharavela who was a Jat king.
He was the king of Kalinga who was responsible for the propagation
of Jainism in east India. He lead many successful campaigns against
Magadha , Anga and Modern Tamil Nadu state . He restored the
power of Kalinga after it had been devastated in war with Maurya
King Ashoka . He was the third king of Mahameghavahana Dynasty.
The main source of information about Kharavela is his famous
seventeen line Hathigumpha inscription in a cave on Udayagiri hill
near Bhubaneswar, in Odisha.
The inscription credits the King with welfare activities , patronage of
the Arts, repair works and military victories. Although it exaggerates
his achievements ,historians agree that Kharavela was one of
Kalinga’s strongest rulers. He is believed to have been a follower of
Jainism . Although the Hathigumpha inscription describes him as a
devotee of all religions. The history of Kalinga after the Maurya rule
is obscure and it is not known exactly when this country regained its
independence. A flood of light is focused upon this dark period of
Odishan history with the discovery of Hatigumpha inscription at
Udayagiri in Bhubaneswar. The facts described in this inscription
undoubtedly proves that its author Kharavela, the mighty monarch
was a remarkable figure in the contemporary India. His mighty sword
blasted the vanity of Kalinga's age-old enemy Magadhan and
subjugated a vast area under Kalingan suzerainty. Under his reign
Kalinga reached the pinnacle of glory. Kharavela is introduced as
'Airena Maharajena, Mahameghavahanena and
Chetarajavasavadhanena'. Each part of the expression has admitted
of controversies.
Barua reads 'Aira' as 'Veera' meaning hero but explains it as a royal
title' Ayira' meaning Svami i.e., master or lord. Mahameghavahana is
considered to be the grandfather of Kharavela, the founder of the
dynasty in Kalinga which came to be known as Mahameghavahana
after his name. Like the Satavahanas of theSouth,Mahameghavahana
dynasty was established in Kalinga. The Manchpuri cave inscription
describes Kharavela's son as 'Maharaja-Kalingadhipati
Mahameghavahana- Kudepasiri'.
The Hathigumpha inscription precisely records his career and
achievements upto thirteen years of each reign.It has been
suggested that many sculptural scenes are related with the activities
of Kharavela and present the important events of his life. The life and
achievement of Kharavela are thus presented both through a
epigraphic and artistic media which require careful study.
RELEVANCE OF THE ESSAY:
The date of Kharavela is a highly controversial one. We may rely
upon some clues in the Hatigumpha inscription to determine the
date of Kharavela. This inscription says that in the twelfth year of his
reign, Kharavela defeated the Magadhan king Bahasati Mita
(Bruhaspati Mitra). Mitra was being suffixed by the rulers of the
Sunga dynasty which came to power in Magadha in 187 B.C. on the
break-up of the Mauryan empire and continued to rule upto 40-30
B.C. The first ruler of this dynasty was Pushya Mitra who ruled
from187 B.C. to 151 B.C. Some scholars identify Pushya Mitra with
Bruhaspati Mitra without proper justification. Pushya Mitra was
succeeded by his son Agni Mitra, the hero of Kalidas's drama,
Malavikagnimitram.After Agri Mitra the Sungas became weak. It is
probable that Kharavela defeated a later Sunga king, bearing the
name Bruhaspati Mitra. Therefore, his invasion of Magadha could
have taken place sometimes after 151 B.C. and before 40 B.C.
Another clue of Kharavela's date is the statement in the Hatigumpha
inscription that in the fifth year of his reign Kharavela renovated a
canal which had been dug by a Nanda - (Nanda Raja) 103 or 300
years (T7-basa-sata) before. Some scholars identify the Nanda Raja
with Mahapadrnananda, the powerful founder-king of the Nanda
dynasty of Magadha and read Ti-basasata as there hundred years.
In this line of fixation, we have to know accurately the year of the
commencement of Mahapadmananda's reign. Taking 345 B.C. as the
year of digging of canal by Mahapadmananda, N. K. Sahu fixes 40
B.C. as the year of Kharavela's coronation. Relying upon the Puranic
sources, according to which Nandas ruled for one hundred years, and
taking 424 B.C. as the starting point of Nanda rule and reading T1-
basa- Ita as 300 years, Kedarnath Mahapatra fixes 100 B.C. as the
your of Kharavela's coronation.Some palaeographists are of the
opinion that the Hatigumpha inscription shouldbe assigned to the
firstcentury B.C. On the other hand, K.C. Panigrahi holds different
view. He accepts B.M. Barua's Identification of Nanda Raja with
Asoka on two grounds. First, there was no Nanda rule in Odisha, as
Asoka was the first king of Magadha to conquer Kalinga according to
his statement in Rock Edict XIII.
Secondly, as Chandragupta Maurya, Asoka's grand father, has been
called Nandanvaya (an offspring of Nanda family), the description of
Asoka as Nanda.To determine the date of Kharavela scholars have so
far been relied mostly on the Hathi-Gumpha inscription. The partial
damage of the inscription led them at times to unnecessary
speculations. On the basis of the inscription, Kharavela has been
assigned a date from the fourth century B.C. to the first century A.D.
R.L.Mitra giving the inscription to the credit of one Aira, placed him
in the fourth century B.C, while Fleet and Luders took him to the
third century B.C. Bhagavanlal Indraji supported by Sten Konow, K.P.
Jayaswal, R.D. Banerji, K.C. Panigrahi and others considered him to
have ruled in the second century B.C. But another group of scholars
like R.P.Chanda, H.C. Raychoudhury, N.N. Ghosh, D.C. Sircar, offer a
contrary view and place him in the first century B.C. B.M. Barua
however finds reason to take him to the second quarter of the first
century A.D. Thus a wide difference of opinion prevails among
scholars to determine the date of Kharavela in the political history of
India.
Indraji finds in line sixteen of the Hathi-Gumpha engraving notice of
an period Maurya Kala which he says "has not been found anyplace
else; yet he worked out his sequence on this suspicious premise.
Both Fleet and Luders precluded the presence from securing a date
in the engraving. Jayaswal who prior acknowledged the presence of
the time Maurya kala in line sixteen, at long last surrendered it. D.C.
Sircar peruses "Mukhiya kala'in spot of Mauriya kala and clarifies the
articulation. "Mukhiya kala vochhinam' as boss expressions that
comprises of singing and moving. Considering the present situation
the articulation .
Mauriya kala has little to do with the date of Kharavela. Jayaswal's
distinguishing proof of Bahasatimita of line twelve of the Hathi-
Gumpha engraving with Pusyamitra Sunga, the originator of the
Sunga tradition on the autherity of the Samkhyayana Grhya Sutra
however discovers support with R.D. Banerji, Sten Könow.
V.A. Saith and Jouveau Dubreuli has been firmly invalidated by H.C.
Raychudhury what's more, R.P. Chanda. They consider him as an
unmistakable individual and his relationship with Pusyamitra Sunga is
unrealistic and illogical. Endeavors have been made to accept his the
two Brihaspatimitras of the Mora and Pabhosa engravings to be very
much the same individual in light of the fact that both the territories
recognized the suzerainty of the Sungas and further that they are
additionally indistinguishable with the Brihaspatimitra of the coins
found from Kosam (antiquated Kasuambi) and Ramnagar (old
Ahichhatra).
On the off chance that the provenance of the coins shows to the
degree of his region, it might be said that he had political influence
over Kasuambi and Ahichhatra area and all things considered he got
suzerainty over Ahichhatra after the demise of his uncle Asadhasena,
who was a ruler of that place when the Pabhosa engraving had been
recorded. R.P.Chanda and D.C. Sircar based on paleographic proof of
his coin legends and rakish and his sole influence and who 'removed
all Kshatriyas'. In this manner if Mahapadmanda is the same|as
Nandaraja referenced in the engraving and who isto be determined
300 years in reverse to the fifth year of Kharavela's rule, we may
sensibly fix the date of Kharavela in the main century B.C.
IMPORTANCE OF THE TOPIC:
Renovation of his capital:
In his first regnal year, he involved himself in the renovation work by
repairing the gates and buildings of his capital Kalinganagara, which
had been destroyed by a furious cyclone. He employed people to dig
a deep lake and to create beautiful gardens. These repairs and some
other public works in the same year cost him thirty-five lakhs of coins
from the royal exchequer. This fact has been amply corroborated
with the excavation at Sisupalgarh that brings out the remnants of
defensive ramparts gateways, high rowers etc.
Expedition against Satavahana king:
Kharavela possessed a large army, consisting of infantry, cavalry,
elephant force and chariots. Having made adequate preparation, he
undertook expedition against the powerful Satavahan king,
Satakarni-I in the second year of his rule.
Satakarni-I was ruling over a vast empire, comprising northern part
of modernMaharashtra, western part of modern Madhya Pradesh
and Andhra region.Kharavela's army advanced up to the Krishna river
and besieged the city of Rishikanagara which was obviously situated
within the Satavahan territory
Entertainment of his subjects: After the southern campaign,
Kharavela provided entertainment to his subjects in the third year.
Kalinganagari, the capital of Kharavela was overwhelmed with joy
and jubilation in his third regnal year. Kharavela was proficient in all
arts of music and dance. He organised various performances where
dance and music, both vocal and instrumental, took place, He also
arranged ceremonials and social gatherings in which feast and
merrymaking etc. for the entertainment of his subjects.
Southern campaign:
In the fourth regnal year, the war-drum of Kalinga was heard again.
Kharavela mobilised his army and marched towards the Deccan
again. The territory of the Rathikas and Bhojakas lying respectively to
the south and north of Nasik region were conquered. The Rathikas
and Bhojakas paid homage and booty to Kharavela.
Extension of canal from the Tansulia to Kalinganagari:
The role of Kharavela as a benevolent king is reflected in the fifth
year of his reign. In this year, Kharavela extended the canal from the
Tansulia road Kalinganagari. This canal was excavated 300 or 103
years before by king Nanda (a Nanda king) for the purpose of
irrigation.
Remittance of taxes:
In the sixth year of his reign, Kharavela did not undertake any war
campaign rather he devoted himself to the welfare activities of his
subjects. He remitted taxes and benevolences both in urban and
rural area of his kingdom. This clearly shows that the treasury of
Kharavela was overflowed with wealth. As a benevolent ruler. he
took up this task of remitting taxes to his beloved subjects to win
their hearts.

Attainment of fatherhood:
In the seventh year of his rule, Kharavela attained fatherhood. His
chief queen known by the name 'the queen of Vajiraghara' gave birth
to a son.
Expedition to the north:
In the eighth year of his reign, Kharavela led an expedition to the
north and attacked the city of Rajagriha and devastated Gorathagiri
which was situated on the Barbara hill of the Gaya district. His
triumph at Rajagriha created terror among the yavanas who were
then in occupation of Mathura. After their success in that region,they
had a plan to attack Magadha, Hearing the exploits of Kharavela, the
yavana king fled away from Mathura. The yavana ruler, whose name
is read doubtfully as "Dimita' or 'Dimata' might be Demitrius or
Minandar as opined by several scholars.He had collected large booty
from that war campaign of north.
Establishment of Victory of Palace:
In the ninth year of his rule, he built the "Great Victory
Palace(Mahavijaya Prasadam) by spending 38 lakhs of coins in order
to commemorate his victory in the northern campaign. He had also
distributed the wealth gained from exploits among the Brahmins and
Arhats of his empire.
Northern Indian campaign:
In the tenth year, Kharavela, who was the embodiment of the
principles of politics, diplomacy and peace directed the army
towards North India for conquest but the result was obscure.
Expedition against southern confederacy:In the eleventh year, he
defeated a confederacy of southern powers. Theconfederacy of the
southern powers consisted of Cholas, Pan:dyas, Satpuriyas,
keralaputras and Tamraparnis. He secured large amount of jewels,
pearls and precious stones as a symbol of allegiance
Campaign against Bruhaspati Mitra:
In the twelfth regnal year, Kharavela led campaign against Bruhaspati
Mitra,the Sunga ruler of Magadha with a vast army. He inflicted a
crushing defeat on the Magadhan king and also on the ruler of Anga.
The people of Magadha and Anga bowed to Kharavela in awe and
respect. By defeating Bruhaspati Mitra, he secured the Kalinga Jina
(the venerated image of Kalinga ) as trophy of his victory which was
taken 300 or 103 years before by a Nanda king most probably
Mahapadmananda. He also brought a vast treasure of wealth from
Anga and Magadha. Really Kharavela avenged the defeat of the
Kalingans at the hand of the Nanda King who had taken away the
Jina image from Kalinga. The scene of Bahasatimita's surrendering
under the feet of Kharavela is found in the Ranigumpha of Udayagiri.
A scene from the Manchapuri cave shows the installation of Kalinga
Jina by Kharavela. After victory over the Magadhan king, Kharavela's
suzerainty was neknowledged by Naga king of Central India and the
Pandya king of South India. The Naga king to him jewels, elephants,
horses and deer as presents. The pandyan king also jewels to him as
a mark of loyality.

Construction of caves:
In the thirteenth year of his reign, Kharavela probably gave up
military activities and turned his attention towards religious pursuits.
He built 117 (17007 not possible caves at Kumari Parvata (Udayagiri)
for Jaina monks, monks of other religion sheers and Arhats. This was
his noble service rendered to the Jaina and othermonks. He revived
the art and architecture of ancient Kalinga (Mukhiya Kala which was
going to be extinguished. In different caves of Udaygiri and
Khandagiri the images of Jaina Tirthankaras, trees, creepers, images
of royal servants were built by him in that year.

Review of literature:
Jainism is one of the most ancient religions, which emerged as a
result of pure non-violent and humanitarian approach towards all
living beings. It grew up with a profound progressive attitude and
judicious understanding of specialrequirements and philosophically
indispensable necessities of the time. The Jaina thinkers had
discussed at length long ago as to how one can protect one's
environment and save himself, society, nation and all creatures form
natural calamities through non-violence and nonpossession and
mutual co-operation. Arya Mahameghabahana Cheti-Raja
VamsaVardhana Maharaja Sri Kharavela, the mighty emperor of
Kalinga was out and out a Jaina in the true sense of this philosophy.
The reign of Kharavela is a significant landmark in the history of
Orissa. The caves of Udayagiri and Khandagiri hills and the
Hathigumpha inscriptions provide eloquent testimony to Kharavela's
connectedness with Jainism. Among the followers of Mahavira,
Kharavela stands out as the tallest name. Considering the chronology
of PostMauryan times and ancient glory of Jainism, his is the most
important and the only inscription yet discovered link in the country.
Its importance is unquestionable. The invocation formula on the
Hatigumpha inscription Namo Arihantanam Namo Sarva-Sidhamam
clearly testifies that Jainism was the religious faith, the king
Kharavela, followed.The coronation of Kaharavela seems to have
been performed with great pomp and grandeur amidst high hopes
and aspirations, and the young king appeared to have cherished the
desire to attain the idealism enumerated in ancient scriptures. That
he achieved astounding success as a ruler is attested to by his
biographical account recorded in the Hathigumpha inscription and by
the record of his chief queen engraved in the upper storey of the
Manchapuri Cave (Udayagiri hill) proudly declaring him as
Charkravarti Monarch. In the first regnal year, he devoted his
attention to strengthen the defence of the capital Kalinga Nagari, the
fortification of which had been damaged by cyclonic storm
(Batyahata) He repaired "gopur" "prakara" "Nivesana" (Gateways,
ramparts and the palace) and made the fort strong and invulnerable.
To beautify the city, he constructed embankments and flight of steps
in many cool water tanks and developed a number of (Uddyanas)
gardens and parks. The defence work continued upto his fifth
regnal year when the aqueduct, excavated by Mahapadmananda
three hundred years before,was extended upto the capital city and a
perennial supply of water was provided to the moat that surrounded
the fortification. For all these works,he spent about thirty-five lakh
coins. He distributed 60,000 Karshapanas among his subjects.
The tenth line of the Hathigumpha inscription refers to the building
activities of
Kharavela : The Great Philanthropic Emperor
Jayanti Rath
41
Orissa Review * April - 2007
Kharavela i.e. (Caves for the Jaina Monks). The
12th regnal year record (line-12) of this inscription
mentions that when king of Magadha had invaded
Kaliga and conquered the same, he carried with
him the image of Kaliga Jina. King Kharavela
made on imperial expedition to Magadha,
defeated the Magadhan army and to
commemorate this unique event he brought back
that image in a triumphant procession. Then he
professed Jainism in common with his queens,
Kumaras and officials. Thus, it is clear that the
honour of the royal family was interlinked with
the image of Kalinga Jina. Similarly the 13th year's
record of Kharavela's reign (line 14 of the
inscription) says that he devoted himself entirely
to religious practice on Kumari hill. Kharavela
offered maintenance and white garments to the
monks. He excavated 117 caves to serve as
resting places of the Arhatas or Jaina saints.2
From line 14 to the end of the inscription it
is revealed that illustrious Sramanas, Yatis and
Jaina Saints had assembled at Kumari hill from
different parts of India for whom Kharavela, at
the insistence of his queen Sindhula of
Simhapatha, constructed a magnificent abode
close to the dwellings of the Arhatas at a cost of
105,000 coins. Kharavela has been eulogized as
a Jaina who had given the religion a proper place
in his daily life.
The life of Kharavela was a symbol of
sanctity. No doubt, he was a great warrior. He
could achieve a series of brilliant victories
extending his way from the north western part of
India to the farthest extent in the south.3
No Indian
monarch in history is known to have accomplished
such astonishingly successful conquests embracing
such vast expanse of India. But all these conquests
were ephemeral. What gives him undying fame in
history is his benevolent deeds.
Spirituality is essentially individual and
individuality creates collectivity on the basis of
discipline and practices. Every basic reality of the
universe is integral. Jainism reconciled the parts
of reality with the whole by means of its relativistic
approach.4
The "Aryanga", the oldest Jaina text
says therefore, "One who knows one, comes to
know all, one who has known all, knows one."
Kundakunda, a great thinker of about 1st century
A.D. and other Jaina philosophers followed the
same view- "Je ege Janai te savve Janai, Je savve
Janai te ege Janai." 5
Kharavela recognized self and tried his best to
know all living and non- living beings around him.
He had an enriched vision of ecology. Son of a
king, he could prove himself to be the son of the
soil too. He gave paramount importance to the
welfare of his subjects as well as to the nature.
"Aspire for self, the same which you aspire for
others and which you do not aspire for self do
not aspire for others." This is the fundamental
principle of Jainism. That Kharavela adhered to
this basic principle has been artistically reflected
in rock cut architecture of the twin hills,
Khandagiri and Udayagiri. It would not be an
exaggeration to ascribe him as a Rajarshi or the
saint monarch of Orissa.
Objectives of the study:
In this one can explore the history of ancient India during the rule of
Kharavela on the light of Hathigumpha inscription. After reading the
essay one will able to know:
1. Trace the historical significance of Hathigumpha inscription of
Kharavela .
2. Recognize the achievements of Kharavela as a general, as a
emperor and identify the time of his rule.
3. Investigate the political,social and religious role of Kharavela as
an emperor of Odisha.
 4. Discuss the career of Kharabela.

Research Methodology:
The following methodology were used to research on the given
topic:
1. Reading the books related to the topic and finding out the
important key points.
2. Researching in net about the Odisha history and finding out
more about the king.
3. Finding out the inscriptions , findings and achievements of the
king Kharavela.
4. Visiting the sites which are connected to Kharavela, the king.
Major Findings:
Hathigumpha Inscription:the Hathigumpha Inscription ("Elephant
Cave" inscription), from Udayagiri, was inscribed by Kharavela during
2nd century BCE
1.Hathigumpha Inscription consists of seventeen ines incised in deep
cut Brahmi letters, on a natural caverm called Hathigumpha in the
southerm sideof the Udayagiri hill, near Bhubaneswar.
2.It faces straight towards the Rock Fdicts ofAsnoKA at Dnaul,
situated at a distance of about six miles. In the former hill we find the
inscription of the victoIy of Magadha and in the latter that of the
victory of Kalinga.
3.The inscription is dated 165th year of the era of the Maurya kings.
and 13th year of Kharavela's reign, which, considering the coronation
of Chandragupta in 321 BCE as the probable start of the era, makes a
date of 157 BCE for the inscription, a date of 170 BCE for Kharavela's
accession.
4.The Hathigumpha inscription starts with an invocation of the
Arthatas and the Riddhas in the Jain style.

Hathigumpha Inscription has following information about the

military activities of Kharvela:
1.In the second year of his coronation, without caring for Satakarni,
King Kharvela sent a large army to the west consisting of horse,
elephant, infantry and chariot.
2.He also destroyed the capital of the Mushikas to help the Kaspa
(Kasyapa) Kshatriyas.
3.In the fourth year, he also conquered the Rathika and Bhojaka.
Rathika and Bhojaka chiefs with their crown cast off, their umbrella
and royal insignia thrown aside, and their Jewelry and wealth
confiscated, were, made to pay obeisance at the feet of Kharvela.
4.In the 8th year, He invaded Magadha and reached as far as the
Barabar Hills (Gorathagiri) and forced .In the 12th year of his reign,
he attacked the king of Uttarapatha.
5.He brought back the holy idols of Kalinga's Jain Gods (The Blessed
Tirthankars) which earlier Tirthankar's idol was brought back with its
crown and endowment and the jewels plundered by rival king
(described as "Yavana-raja") to retreat to Mathura.People of
Magadha and made their king do homage at his feet.
6.Magadha rulers had carried away with them after Kalinga War in
Past king Nanda from the Kalinga royal palace, along with the
treasures of Anga and Magadha were regained.

But the reign of Kharvela was not limited to military activities only as
the Hathigumpha Inscription mentions the followings:
1.In the very first year of his coronation, King Kharvela caused to be
repaired the gate, rampart and structures of the fort of Kalinga
Nagari, which had been damaged by storm.He also built fight of
steps for the cool tanks and laid all gardens at the cost of thirty-five
hundred
2.ln the third year of his reign, Kharvela, who was well versed in the
Gandhavara-Veda.
3.In the fourth year, he repaired some sacred buildings called the
adobe of the Vidyadharas.
4.In the fifth year, He extended the old canal which had been
excavated by King Nanda 300 years before,
5.In the sixth year, Kharvela granted privileged to the Paura and the
Janapada corporations thousand (coins) and thus pleased all his
subjects.Music held theatrical pertormances, dances and other
shows whereby he entertains the capital.
6.In the 9th years, Kharvela gave costly gifts to Brahamans who
accepted them by lavish feasts. He gave a Kalpa tree (a tree of gold
leaves) along with gifts of elephants, horses, and chariots with their
drivers.
7.Kharvela built on both banks of the Prachi river a great palace
called The Place of Victory at the cost of 36 lakhs of silver coins
8.In the 12th year, he built towers at home, the interior of which
were carved and placed a number of trophies and presents there.
9. In the 13th year, having satisihed himselr WIth the extension of his
Empire, he devoted his energies to the religious acts.
10.At the Kumari Hill Udayagiri, he did something for the Arhat
Temple.Ninety hundred bulls maintained By the king are mentioned
in the inscription. He built near the Arhat temple some edifice
probahly pf stone A pavilion on four pillars was also erected.
The cave which has this inscption was also made.
11.Kharvela is called the king of peace and prosperity, the Bhukshu
king and the King of Dharma whohas heen devotng his life to seeing
to hearing and experiencing Kalyanas.
Minor inscriptions:
I- Mancapuri cave inscription (Upper storey)
II- Mancapuri cave inscription (Upper storey)-A
III-Manchapuri cave inscription 'B' (Lower storey)
IV- Inscriptions in the Sarpagumpha
V- Inscription in the Sarpagumpha
VI- Haridas Cave inscription
VII- Vyāghragumphā Inscription
VIII- Jambesavara cave inscription
X- Tatowāgumphā inscription (Cave No −1)
XI- Ananta Gumpha inscription (A)
Conclusion:
Extreme and often contradictory views have been raised and Kharavela appears as a riddle or a
sphinx just because the source on him is practically singular and that too again a panegyric prosody.
Political and military debacle that ancient Orissa faced in the post-Kalinga war years as well as the
political instability and military decline that plunged Orissa into historical oblivion in the post-
Kharavela era could lead the scholars to disbelieve the sudden outburst of the Orissan militarism
under the command of Kharavela. There is no reason to doubt the Hatigumpha Inscription. Although
secular in fabric, this inscription is more religious in spirit and tone. It is made sacrosanct by placing
spiritual symbols around it, the obvious implication of which is that its contents are too sacred to be
untrue and the spiritual stamp placed on it restricts the scope of high exaggeration.It is made more
or less on the basis of such ‘prasastis’ coming to us in various forms There is justified ground to claim
that the age of Kharavela has presented a proud chapter to the military history of ancient Orissa.
Kharavela, a military enigma was a great patron of Jainism, but like a ruler in the Brahmanical Hindu
India, he followed the traditional classical policy of ‘digvijaya’ and encouraged a strong martial spirit
among his people. He led the military campaigns in all directions over the extensive land from
Mathura in the north to the Krisha in the south, and defeated practically all major powers
dominating then. Yet he neither claimed the status of a ‘chakravartim’ nor performed any Tajasuya’
or ‘aswamedha’ sacrifice and nor held any ‘darbar’ of the subdued rulers. He simply assumed the
title ‘Kalingadhipati’ as the dazzling symbol of the resurgent militarism of ancient Orissa.

References:

1. Gazetteers of India, Orissa State, Vol. I, p. 138; R. Subrahmaniyam, The

Guntupally Brahmi Inscription of Kharavela, Epigraphical Series, No. 3.

Department of Archaeology, Andhra Pradesh, Hyderabad, 1968.

2. D.C. Sircar, Select Inscriptions, Bearing on Indian History and Civilisation, /

Vol. I, Calcutta, 1965, p. 207.

3. K.P. Jayaswal, “A Further Note on the Hatigumpha Inscription”, Journal of

Bihar and Orissa Research Society (Here after J.B.O.R.S.) Vol. Ill, No. 4,

Patna, 1917, p. 482.

4. K.P. Jain, J.B.O.R.S., Vol. XV, Patna, 1929, pp. 275-279.

5. Shashi Kant, The Hatigumpha Inscription of Kharavela and The Bhabru

Edict of Asoka - A Critical Study, Delhi, 1971, p. 45; N.K. Sahu, Utkal

University History of Orissa, Vol. I, Bhubaneswar, 1964, p. 333.

6. Ibid, p. 45; N.K. Sahu, Op. Cit.., p. 333.

7. R.K. Mookerji, The History and Culture of the Indian People (Here after

H.C.I.P.), Vol. II, The Age of Imperial Unity, Bharatiya Vidya Bhavan,

Bombay, 6th Ed. 1990, p. 212.