CHAPTER II

JAINISM IN ODISHA
 CHAPATER-II

JAINISM IN ODISHA
The sacred land of India, anciently known as Bh ratavar a is a repertoire of
many religious beliefs and faiths. It produced three of the six major religions of the
world i.e. Buddhism, Jainism and Hinduism. Jainism which emerged as an offshoot of
Hinduism in the 6th century BCE, as a protestant religion, had a profound influence in
the religious life of the country. The 24th Tirthankara Mahavira was revived the old
religion as an alternative to the over ritual stricken Hinduism. For more than one
thousand years the religion flourished as a major religion of the country along with
Buddhism and Hinduism and there after survived as minor religion at the cost of the
growing popularity of Buddhism and Hinduism. The religion still retains its identity
in the religious life of the people with several Jaina establishments and followers as
noticed throughout the length and breadth of the country.

Jainism, an institutionalized religion is still a living faith among some

communities of Odisha1. Its contribution to Odishan art, architecture, iconography,
literature and on the whole to its cultural heritage is immensely significant. The
religious instinct inculcated by this religion has left an indelible mark in the cultural
life of people. Jainism has all along instilled a religious zeal among its votaries, the
concrete expression of which is seen all over the state in works of art and architecture,
sculptures, chaumukhas, caves, temples and apsidal chaityas. Odisha is one such
place in the country where Jainism flourished along with Buddhism and Hinduism
from its early days till at least the medieval period as attested by literary and
archaeological sources.

The origin of Jainism in Odisha is shrouded in obscurity. Traditional accounts

of the Jaina sacred literature and epigraphic evidences suggest that possibly the Jaina
faith obtained a footing in Odisha from the earliest times of its appearance. Literary
evidence, however, proves that Odisha, in ancient times, has a close association with
Jaina Tirthankaras. Risabhanatha or Adinatha known in the traditional accounts of the
Jaina as the founder of Jainism is believed to have been associated with the cultural
history of ancient Odisha2. In the lines 11-12 of the famous Hati-Gumpha inscription3
there is a reference to the fact that the image of Kalinga Jina was carried away from

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 Kalinga by a Nanda king. This image is variously identified with Sitalanatha,
Risabhanatha and throne of Jaina (Jinasana) by different scholar4. The reason behind
identifying the image as Risabhanatha is that the image of Rishabhadeva at Satrunjaya
is called Satrunjaya Jina and that of Abu is called the Abuda Jina so on the image of
Risabhanatha of Kalinga might have called the Kalinga Jina carrying the national
significance5. However, this fact amply suggests, Jainism was the state religion of
Odisha in the 5th and 4th century BCE. The earliest reference to the country of Kalinga
in the Jaina literature is in connection with Sreyamsanatha, the eleventh Tirthankara.
The Jaina literature, Avasyaka Nirukti6 mentions that the eleventh Tirthankara
Sreyamsanatha was born at Simhapura, capital of Kalinga. Aranatha, the eighteenth
Tirthankara, received his first alms in the city of Rajpur, which according to the
Mahabharata7, was the metropolis of Kalinga. Parsvanatha, to whom Jaina tradition
gives the twenty third place in the hierarchy of Jaina Tirthankara is believed to have
visited Odisha and preached Jainism in this region. This is attested by the numerous
sculptural representations of Parsvanatha in the caves of Udayagiri and Khandagiri
and also found in each and every corner of Odisha in large numbers. Parsvanatha
Charita written by Bhavadeva Suri in the 13th century CE mention the marriage story
of Prabhavati, daughter of Prasenjit, king of Kusasthalapur with Parsvanatha and the
rivalry with Yavana king of Kalinga with the latter.8 Uttara dhyayana sutra refers to a
king named Karakandu who was an ardent disciple of Lord Parsvanatha, the 23rd
Tirthankara9. The P r vanatha charita of Bhavadeva Suri and Jaina Kshetra Samasa
mentions that Parsvanatha preached Jainism in its chaturyama form10 in Kalinga at a
place called Kopakataka where he broke his fast in the house of Dhanya and the place
is identified with modern Kupari in Balasore district11 by scholars. Mahavira is
believed to have preached his gospel in Odisha keeping the cordial invitation of the
kshatriya king of Kalinga named Chetaka12. Jaina Haribhadriya-vritti records that
Mahavira came to Kalinga as a mark of his father’s friendship with its king13. The
Jaina Harivamsa Purana and Avasyaka Nirukti mention about Mahavira, the 24th
Tirthankar who visited Tosali and preached his doctrine at Kumari parvata which is
identified with modern Udayagiri hill at Bhubaneswar14. The Vyavahara Bhasya15
speaks of Toshali as a center of Jaina preachers and laity and a place of a marvelous
image of Jina which was guarded by king Toshalika. The Jambudiva Pannati16
includes Kalinga in the list of Aryan countries suitable for wandering of Jaina monks.

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 Early antiquity of Jainism in Odisha is also supported by epigraphical
evidences. The earliest epigraphical record about the religion is Hati-Gumpha
inscription17 of Kharavela dating back to the 1st century BCE, which inform us that
Jainism was the state religion of Kalinga during the 3rd – 4th centuries BCE, during the
invasion of Nandaraja of Magadha. King Kharavela, a devout follower of Jainism
rescued the Kalinga Jina by defeating Bahasatimita of Magadha in his 12th regnal
year18. In the eighth regnal year, Kharavela led an expedition to Mathura to protect
this age old stronghold of Jainism from the hands of the invading Yavanas. He also
commissioned several rock-cut caves for dwelling of Jaina ascetics at Udayagiri and
Khandagiri hills19. During the time of Kharavela, Jainism appears to have reached the
acme of its prestige and glory in Odisha and considered as the state religion of
Kalinga as inferred by the Hati-Gumpha inscription20. To understand and evaluate the
history of Jainism during 1st century BCE the fallowing line of the Hati-Gumpha
inscription needs to be discussed exhaustively.

Line one:-

(Swatika Symbol) Namo Arahamtanam namo savasidhanam Airena Maharajena

Mahameghavahana Cetaraja-Vasa-Vadhanena Pasatha-Subha-Lekhanena Caturanta
Luthita guna Upetena Kalinadhipatina Siri Kharavelena21.

The record opens with invocations to the Arahatas and Siddhas which
indicates to his sincere devotion to this religion. With the fall of the Chedi dynasty
Jainism suffered a setback due to the lack of royal patronage and growing popularity
of Buddhism and Saivism.

Tracing the history of Jainism in Kalinga in the early centuries of Christian

era, scholars have focused their attention upon the archaeological discoveries at
Sisupalgarh excavated in 1948-4922. The discoveries included one gold coin bearing
the name of the issuer ‘Maharajadhiraja Dharmadamadhara’ who was a Murunda
King and Jaina by faith23. According to Dathavamsa, a king named Guhasiva, was a
worshipper of the Nigranthas (Jainas)24.

From the fall of Chedi dynasty (1st century CE) to the 7th century CE, the
history of Jainism in Odisha cannot be systematically traced. However, some stray
references lead us to opine that Jainism continued as a living religion and it retained
its popularity among the masses although it ceased to royal patronage. The religion

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 revived its position to some extent during the 4th century CE as attested by the
Asanpat inscription of Maharaja Satrubhanja of Naga dynasty25 who is said to have
donated wealth to various Mathas, Bhikshus, Carakas, Parivrajakas and Nigrahantas.
Another piecemeal information to suggest the prevalence of Jainism in the centuries
of early Christian era is that the Matharas had named one of their political
headquarters as Vardhamanapura in honour of Vardhamana Mahavira26. Huien-T-
Sang’s (7th century CE), who visited Kalinga during the rule of the Sailodbhavas,
speaks about the existence of Jainism along with Buddhism and Hinduism in his
account. According to his observation, Kangoda had 10,000 Jaina population27. The
Banapur plates of Dharmaraja II alias Manabhita28 who ruled over Kangoda during
the circa 695-730 CE records about a land grant given by his queen Kalyana Devi at
Madhuvataka village situated within the Vishaya thorana in favour of two Jaina
monks Arhatacharya Nasichandra and his disciple Prabodha Chandra which indicates
that Jainism was a living faith in the Sailodbhava kingdom. This fact is further
corroborated by the discovery of 10 Jaina bronze images and large number of chlorite
images from Achutrajpur and Banapur area. Besides, the images found from
Podasingidi in the district of Keonjhar indicate an affluent Jaina center in the circa 8th
century CE.29

In the circa 10th-11th centuries CE Jainism regained its glory under the ruler of
Somavamsis, particularly under Udyotakesari30 as evidenced from the large scale
activities of converting some caves into sanctuaries, cleaning of decayed wells and
tanks and carving image of Trithankara and Sasanadevis in the rear wall of such
sanctuaries in Khandagiri and Udayagiri hills. These activities are authenticated by
two inscriptions31 engraved in 18th regnal year of Udyotakesari in Navamuni cave.

Jainism was not in utter state of decadence during the reign of Gangas and
even Gajapatis. It is known one Kannama Nayak, a devout worshipper of Jina and a
subordinate of Utkala king installed a sacred image of Jina at Remaranigiri in a
temple called Rajaraja Jinalaya during the eleventh regnal year of Anantavarman
Rajaraja II of Imperial Ganga dynasy32. The Jagannatha cult, which evolved as a
dynamic politico-religious force during the Imperial Gangas, assimilated and
synthesized all other cults and faiths within its fold. Scholars have observed the
presence of many aspects of Jainism like kaibalya, mokshya and even the concept of
Rathayatra (chariot festival) in the Jagannatha Cult33. Unlike Buddhism, Jainism did

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 not completely merge with Jagannatha cult nor disappear completely, but remained
as a lesser religion confined to the business communities of the state. There is a vast
area in the Prachi valleys known as “Jaina Vada” whose inhabitants are Jainas known
as sravakas/ sarakas. Sarakas also inhabit at the some parts of the district of Cuttack,
Dhenkanal, Balasore and Mayurbhanj, are remnant of early Jaina people seem to be
Hinduised34. An exquisitely beautiful Jaina temple was constructed in the first quarter
of the 19th century CE35 on the hill top of Khandagiri which has now become one of
the most sacred places for the Jaina pilgrimages in India. Cuttack town has three Jaina
Shrines36 located at Chaudhury Bazar, Jaunliapati and Alamchand Bazar, constructed
during the 20th century CE, showing the pervasiveness of the religion up to the recent
time.

With such an outstanding history of the religion, Jaina vestiges are found
throughout the length and breadth of the state. The important Jaina establishment in
the state are Khiching, Kuntapal Naktipat, Badasahi and Koisali in Mayurbhanj
district37; Ayodhya, Ada, Avana and Kupari in Balasore district38; Charampa in
Bhardrak district; Hatadiha, Kuansa, Tarangasagarpur, Bansabadi, Kartara, Naguan,
Nayagarh, Permanandapur and Jajpur town in Jajpur district39; Baula hill range and
Podasingidi in Keonjhar district40; Choudwar, Athagarh, Banki, Pratapanagari and
Cuttack town proper in Cuttack district41; Udayagiri and Khandagiri caves in
Khordha district42, Prachi valley, Achutrajpur, Barala in Puri district43 and Kamta,
Charmula, Chatua, Bhairava Singpur, Jamunda, Subei and Jeypore in Koraput
district44 etc. These establishments are broadly represented by detached sculptures
both of stone and bronze, Jaina chaumukhas, temples, viharas, chaityas, caves and
votive tablets depicting ganadharas and purvadharas.

It seems that Jainism suffered an eclipse with the subsequent rise of Buddhism
and Saivism in Odisha. It must be noted that Brahmanism remained a major religion
of Odisha throughout ages, though Jainism and Buddhism had their periods of
ascendancy. The period of Jaina ascendancy in Odisha was over towards the
beginning of Christian era and it continued to co-exist along with other religious sects.
Jainism has all along shown a remarkable non-antagonistic attitude towards
Hinduism, which according to competent authorities, is one of the causes of its
survival. The same spirit worked in Odisha and Jainism continued to co-exist as a
minor religion along with other religions. Jaina images are found in different places of

13
 the state either individually or with the sculptures of Buddhist and Brahmanical
pantheons. Saivism which become a predominant religion in the subsequent period
appeared to have shown liberal attitude to Jainism as is clearly discernible from the
representation of Jaina images, though in diminutive size in the Saiva temples. The
Jaina images in Mukteswara, Brahmeswara temple, Somanatha temple at Budhapada
in Khordha district; Sobhanesvara temple at Niali in Cuttack district and stellate
temples in Boudh district, clearly reveal the co-existence of this religion with Saivism.
Thus, Jainism in Odisha played an illustrious role on the cultural life of people and
continued as one of the religion up to the modern times.

References:
1. H.C. Das, Cultural Development in Orissa, Calcutta, 1985, pp.183-210.
2. M.N. Das (ed.), Sidelights on History and Culture of Orissa, Bhubaneswar,
1977, pp.307-16.
3. N.K. Sahu, Utkal University History of Orissa, Vol.I, pp. 397-412.
4. A.C. Pradhan, A Study of History of Orissa, Cuttack, 1984, pp.158-161.
5. M.N. Das, op.cit., pp. 307-308.
6. J.P. Jain, Avasyaka Nirukti, Varanasi, 1961, p.325.
7. P.C. Ray (trans.), Mahabharata, Santiparva, Sec.-IV., pp.4&8.
8. R.P. Mohapatra, Jaina Monuments of Orissa, Delhi, 1984, pp.15-16.
9. P.K. Mishra (ed.), Comprehensive History and Culture of Orissa, Vol.I, p.475.
10. Ibid.
11. N.K. Sahu, op.cit., Vol.I, p.182.
12. M.N. Das (ed.), op.cit., p.309.
13. H.C. Das, op.cit., p.203.
14. Ibid.
15. B. Das, “Early Jainism in Orissa”, OHRJ, Vol. XXII, No.483, Bhubaneswar,
1977, pp. 99-109.
16. Ibid.
17. N.K. Sahu, Kharavela, Bhubaneswar, 1984, pp.311-346.
18. R.P. Mohapatra, op.cit., p.193.
19. A.K. Rath, “Jainism in Kalinga in Pre-Mauryan Period”, OHRJ, Vol.XI, No-2,
Bhubaneswar, 1962, pp.124-127.
20. R.C. Majumdar (ed.), The Age of Imperial Unit, Mumbai, 1960, p.214.

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21. A.C. Sahoo, Jaina Religion and Art, New Delhi, 1994, p.78.
22. Ancient India, No-5, New Delhi, 1949, pp.62-105.
23. A.S. Altekar, The Journal of Numismatic Society of India, Culcatta, XII, pp.1-4.
24. N.K. Sahu, op.cit., p.451.
25. S.N. Rajguru, OHRJ, 1970, pp. 170.
26. D.C. Sarkar, Epigraphica Indica, Vol. XXVIII, pp.298-302.
27. M.N. Das (ed.), op.cit., p.313.
28. D. Mitra, “Glimpses of Jaina Relics in Orissa”, Odisha Review Monument
Special, 2010, Bhubaneswar, p.10.
29. Ibid., pp.10 & 16.
30. A. Ghosh (ed.), Jaina Art and Architecture, Vol.I , New Delhi, 1974, p.159.
31. S.N. Rajguru, I.O., IV, No-3, pp. 236-237.
32. Ibid., pp.316-317.
33. B. Ray, Studies in Jagannatha Cult, New Delhi, 1993, pp.25-29.
34. R.P. Mohapatra, op.cit., pp.43-46.
35. P.K. Mishra, op.cit., p.315.
36. R.P. Mohapatra, op.cit., p.31.
37. Ibid., pp.110-117.
38. Ibid., pp.104-110.
39. E. Padhi, “Jaina Sculptural Art”, in G. Mohanty and et al. (ed.), Cultural
Heritage of Jajpur, Bhubaneswar, 2005, pp. 85-93.
40. R.P. Mohapatra, op.cit., pp.96-104.
41. N. Panigrahi, “Jainism and the Jains of Cuttack City”, in K.S. Behera and
et al. (eds.), Cuttack One Thousand Years, Vol.II, Cuttack, 1990, pp. 313-320.
42. R.P. Mohapatra, op.cit., pp.48-72.
43. K.C. Panigrahi, Archaeological Remains at Bhubaneswar, Cuttack, 1981,
p.93.
44. J.K. Patnaik and S.K. Kar, “Jaina Heritage of Koraput”, in G. Mohanty and
et al. (ed.), Cultural Heritage of Orissa:Koraput District, Vol. XI,
Bhubaneswar, 2008, pp.164-170.
45. K.C. Panigrahi, History of Orissa, Cuttack, 1981, p.302.

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