Emperor Kharavela And Jaina Tradition In Orissa

This document, "Emperor Kharavela and the Jaina Tradition in Orissa" by Dr. Krishna Chandra Acharya, explores the significant influence of Jainism on the history, culture, and religious landscape of Orissa, particularly highlighting the role of Emperor Kharavela.

The text begins by noting the obscurity of Kalinga's history after Ashoka's invasion, but emphasizes the rise of a great Kalinga empire in the 1st century BCE under Emperor Kharavela. The Hāthīgumphā cave inscription near Bhubaneswar details Kharavela's achievements, providing evidence of his glorious rule, even with some damage to the inscription.

Kharavela, belonging to the royal Chedi dynasty, was a powerful sovereign described as Mahārāja and Mahāmeghavāhana. He was well-versed in governance and was installed as Yuvarāja at sixteen, becoming king eight years later. Beyond being a conqueror, Kharavela was a benevolent administrator focused on public welfare, investing in irrigation, gardening, and construction. A notable act was his restoration of a canal excavated by a Nanda king and the retrieval of a Jina Rṣabhadeva image that had been taken to Magadha by the same Nanda king. This act is seen as avenging historical wrongs inflicted by Magadha emperors on Orissa. As a devout Jaina patron, Kharavela also excavated caves in Kumārī Parvata (Khandagiri hill) and a monastery for Jaina monks. The inscription suggests that he and his queen lived the life of ascetics in their old age.

The text then mentions King Brahmadatta as another significant figure in Kalinga's history who is believed to have embraced Jainism. It points to place names in Orissa that commemorate Jaina legends. The region of Baula in Keonjhar district, with its ruins of a wall and scattered images of Tirthankaras, Yakṣas, and Yakṣiṇīs, is identified as a potential site related to Jainism, with the name "Baula" possibly derived from "Vipula" (Rajagiri), where Mahāvīra first preached. The circular formation of the mountain range is also noted as similar to Rajagiri hills.

The impact of Jainism on Orissan culture is also evidenced in its literature. The influence of Jaina literature is seen in the poems of ancient Oriya poets, with references to stories and terms found in Jaina scriptures. The Oriya Bhāgavata by Jagannatha Das in the sixteenth century includes a chapter that expounds Jaina doctrine through the teachings of Rṣabhadeva to his sons, emphasizing renunciation for total emancipation.

The mid-nineteenth century witnessed the rise of Alekha dharma in Orissa, a movement led by Mahimā Svāmi. This sect, which does not practice idol worship or endorse the caste system, preaches piety and non-violence. Its core practice is Alekha bhajana or Śūnya Upāsanā (meditation on the void). The saints, known as Avadhūtas, wear bark garments and lead rigorous ascetic lives. The text mentions that the teachings of Rṣabhadeva are referenced in the Viṣṇugarbhapurāņa, a key text of this religion. The doctrines of non-violence and altruism, central to Jainism, are also found in Orissan folk literature.

The sacred memory of Pārśvanātha is said to be present among the people of Orissa, with the Khandagiri caves serving as evidence of his preaching. Jainism, which flourished during Kharavela's reign, maintained its prominence until the 5th century CE. The rise of Tantricism within Jainism and its subsequent competition with Buddhism is noted, followed by the dominance of Vaisnavism from the 10th century CE.

The document concludes by suggesting that the prominent Jagannātha cult in Puri, which has deeply influenced Orissan culture and literature, may have originated from Jainism. Lord Jagannātha is identified as Rṣabhadeva, and the suffix "-nātha" in his name is linked to Jaina veneration. The car festival of Lord Jagannātha is seen as a reminiscence of the Jaina Caitya Yātrā. Specific elements like the Kalpa Vaṭa, Cakra Kṣetra, and the twenty-four steps of the Puri temple are associated with Jainism, symbolizing the twenty-four Jaina Tirthankaras. The text quotes Indrabhūti, who salutes Lord Jagannātha as both Jina and Buddha, resembling the sky (Śūnya). Pandit Nilakantha Das posits that the Jagannātha cult began purely from Jainism and later incorporated various religious doctrines, becoming a harmonious blend of faiths. The author ultimately asserts that the cultural, religious, and literary traditions of Orissa, from Kharavela's time and even earlier, are a result of Jainism's impact.

The concluding "Comments" section by Maiuti Nandan Prasad Tirvari offers a critique, questioning the certainty of identifying the Nanda ruler as Mahāpadmananda, suggesting that the proposed connections between place names (Baula-Rajagiri) and physical features might be imaginary, and that the author's inferences regarding the Jagannātha cult are speculative. The concluding paragraph is deemed ambiguous and requiring clarification.