Epigraphia Indica Vol 13 - Book Summary

Here's a comprehensive summary of the Jain content within the provided text from Epigraphia Indica, Vol. XIII (1915-16), focusing on inscriptions that mention or relate to Jainism, as requested:

Overall Context:

Epigraphia Indica, Volume XIII, published by the Archaeological Survey of India, is a collection of epigraphical records from various periods and regions of India. While the majority of the inscriptions deal with Hindu dynasties and religious traditions, certain entries contain specific information relevant to Jainism.

Jain Content Summarized by Inscription:

No. 3. Two Inscriptions from Belgaum: A & B, of A.D. 1204
- Significance: These inscriptions are particularly important for Jainism as they record the founding and maintenance of the Ratta-Jinalaya, a Jain temple, at Belgaum.
- Details: The temple was founded around A.D. 1200 by Bichana or Bichirāja, an official of the Ratta prince Kartavirya IV. The inscriptions register donations made for the upkeep of this temple.
- Religious Personnel: The grants were made to Subhachandra-bhattarakadeva, the Acharya of the Ratta-Jinalaya. The inscription details his lineage within the Jain monastic tradition, mentioning his guru Nēmichandra, disciple of Maladhāri dēva, and belonging to the Pustaka Gachchha, the Désiya Gana, and the Kondakunda Anvaya of the Mula Samgha.
- Economic Aspects: The record provides valuable insights into the economic organization of the time, detailing various imposts in kind and coin on trade commodities and certain shops. It also notes the presence of foreign settlers from Lālā (Gujarat) and the Maleyalam country within the mercantile community of Belgaum.
- Dating: Both inscriptions are dated to December, A.D. 1204.
No. 18. Three Copper-plate Grants of the time of the Chahamana Kelhana.
- Significance: While primarily concerning the Chahamana dynasty, inscription A and C indirectly touch upon Jainism through the mention of Jain establishments and communities.
- Details:
  - Inscription A (Bāņērā Plate of Kēlhana: V.S. 1220): Mentions a Jain Gachchha named Körämṭaka. The local populace identifies the ancient site of Körāmtaka with modern Körță, which was the site of an ancient city.
  - Inscription C (Bāņērā Plate of Kēlhana: Undated): Mentions Kōraṁṭaka again, this time as a village (grāma). It also refers to Brāhmaṇas who were learned in the Puraṇas and Vedic lore, and who had their own Gōtras. This indirectly suggests a context where Brahmans and potentially other religious communities existed, and their activities were recorded.
- Jain Connection: The primary Jain connection is the mention of the Körämṭaka Gachchha, a monastic lineage within Jainism.
No. 20. Gāgaha Plates of Govindachandra of Kanauj: Samvat 1199.
- Significance: This inscription is significant for mentioning Jaya-pāla, the king of Kāmarūpa, described as performing a tula-purusha-mahādāna (a great gift equivalent to weighing oneself against gold) to Prahāsa, a learned Brahman. While the text notes that Prahāsa refused the gift, the context of kings making significant religious donations is relevant.
- Jain Connection: The mention of Prahāsa, a learned Brahman who refused a king's donation, is noteworthy. The inscription also touches upon the diverse religious landscape of the time, hinting at the presence of various communities and their interactions with royal patronage.
No. 23. Vēmavaram Grant of Allaya-Vēma Reddi: Saka-Samvat 1356.
- Significance: This inscription, while primarily concerning the Reddi dynasty and Hindu deities, indirectly touches upon Jainism through Prahāsa, a learned Brahman.
- Details: The inscription describes Prahāsa as being "skilled in the performance of the six duties" and excelling in the study of Mimāṁsā philosophy and Tarka-śāstras (logic). While the text doesn't explicitly state Prahāsa was Jain, the high praise for his knowledge in these philosophical and scholastic disciplines, particularly Mimāṁsā and Tarka, which were also central to Jain intellectual traditions, is worth noting. The text mentions that Prahāsa refused the king's lavish gifts, highlighting a figure who prioritized detachment.
No. 24. Akkalapundi Grant of Singaya-Nayaka: S.-S. 1290.
- Significance: This inscription mentions Mummaḍi-nayaka as a staunch Śrī-Vaiṣṇava, indicating the prevalence of Vaishnavism. However, it also refers to Parahitāchārya, a learned Brahman who was a master of the Yajur-vēda and Āyur-vēda, and who patronized learning. While not explicitly Jain, the broader context of Brahmanical learning and the emphasis on scholasticism in the inscription aligns with the intellectual traditions that also flourished in Jainism.

Other Mentions (Indirect Relevance):

No. 1. Triplicane Plates of Panta-Mailara: Mentions Panta-kula and discusses its possible connection to the Sudra caste and its ruling branches. While this is not directly Jain, it provides context about social structures that might have accommodated various religious communities.
No. 17. Thana Plates of Ramachandra: Mentions Mahamandalēśvara, Dandanayaka, Mahapradhana, Kannada-Sandhivigrahi, Mane-vergade, and Mahāsāmantādhipati. These are administrative and hierarchical titles that would have existed across different religious and political spheres of influence.
No. 20. Gāgaha Plates of Govindachandra of Kanauj: Mentions Govindachandra-Dēva of the Gahaḍwāla dynasty. While the Gahaḍwālas were generally patrons of Brahmanism and Buddhism, the historical context of the time saw interaction and coexistence of various religious groups.
No. 23. Vemavaram Grant of Allaya-Vema Reddi: Discusses the Reddi dynasty and their patronization of Brahmanical traditions, including Yajur-vēda, Āyur-vēda, and philosophical schools. The mention of Sūdra rulers and their societal arrangements is also present.

Key Takeaways for Jain Content:

The primary Jain relevance within this volume of Epigraphia Indica is found in:

The Ratta-Jinalaya at Belgaum (No. 3): This is the most direct and significant Jain reference, detailing the establishment, funding, and administration of a Jain temple by specific Jain religious figures and royal patrons.
The Mention of the Körämṭaka Gachchha (No. 18): This provides an important epigraphical reference to a specific monastic lineage within Jainism, contributing to the understanding of its historical organization.
Indirect Cultural Context: The other inscriptions, while not directly about Jainism, provide context about the broader socio-religious landscape of medieval India, where Jainism was a significant presence alongside Hinduism and Buddhism. The mention of learned Brahmanas, philosophical schools, and religious institutions allows for a comparative understanding of the religious environment in which Jainism operated.

This summary highlights the specific elements within the provided text that directly or indirectly pertain to Jain traditions and history.