Epigraphia Indica Vol 34

Here's a comprehensive summary of the Jain text provided, focusing on its contents and significance as found in "Epigraphia Indica, Volume XXXIV," edited by D.C. Sircar:

I. Overview of the Publication

• Title: Epigraphia Indica, Volume XXXIV
• Editor: Dr. D.C. Sircar
• Publisher: Archaeological Survey of India
• Publication Years (Content Coverage): 1961-1962 (Reprinted 1987)
• Nature: This volume of Epigraphia Indica is a collection of scholarly articles by various epigraphists, detailing the decipherment, transcription, translation, and analysis of numerous inscriptions found across India. These inscriptions are crucial primary sources for understanding the political, social, religious, and economic history of ancient and medieval India.

II. Key Jain Content/References within the Volume

While the volume is broadly an epigraphic journal covering a wide range of Indian history, and not exclusively a Jain text, it does contain specific articles and mentions related to Jainism, particularly through the inscriptions analyzed. The primary focus is on epigraphy, which often relates to various religious traditions, including Jainism.

The most prominent direct reference to Jainism is found in:

• No. 40. Bambangavan Sati Stone Inscription, V.S. 1404:
  • Author: Balachandra Jain, Raipur
  • Significance: This article specifically features an inscription studied and presented by a Jain scholar, Balachandra Jain. The content of the inscription itself would detail historical information related to Jainism, likely a dedication or memorial. The inclusion of a Jain scholar as an author and a specific Jain-related inscription highlights the journal's scope in covering diverse religious and historical aspects through epigraphy.

III. Other Relevant Inscriptions and Themes Covered in the Volume

The volume is a rich resource for Indian epigraphy, covering a wide array of dynasties, regions, and religious affiliations. While not exclusively Jain, these inscriptions provide broader historical context that can be relevant to understanding the periods when Jainism flourished or interacted with other religious traditions. The volume includes analyses of inscriptions related to:

1. Asokan Edicts:

   • No. 1. Graeco-Aramaic Inscription of Asoka near Kandahar: This is a significant article by J. Filliozat, detailing a bilingual inscription of Emperor Ashoka in Greek and Aramaic. While focused on Ashoka's broader Dhamma policy, it touches upon the diffusion of Indian cultural and religious ideas into foreign lands. Ashoka's patronage of various religions, including early forms of Jainism (as supported by some scholars' interpretations of his edicts), makes any Ashokan inscription broadly relevant to the religious landscape of ancient India.

2. Early Dynasties and Rulers:

   • Brahmi Inscriptions from Mathura: Several inscriptions (Nos. 2, 3) discuss Brahmi script and mention rulers and religious establishments. Mathura was a significant center for early Buddhism, Hinduism, and Jainism, so inscriptions from this region often shed light on the religious interactions and patronage of rulers. The mention of Buddhist monks and monasteries is frequent.
   • Nagarjunikonda Inscriptions: (No. 4) These inscriptions are crucial for the Ikshvaku dynasty and reveal their religious leanings, including Saivite leanings and interactions with Buddhist establishments. Jainism was also present in the region during this period, and inscriptions often mention donations to various religious sects.
   • Tarachandi Rock Inscription: (No. 5) This inscription pertains to the reign of Pratapadhavala, potentially related to the Gahadavala dynasty, and discusses religious practices and land grants, common elements in inscriptions dedicated to various deities.
   • Mallar Plates: (Nos. 6, 9, 10) These inscriptions relate to the Sarabhapuriya dynasty and provide details about their rulers like Jayaraja, Vyaghraraja, and Pravara II, including details of land grants, which often included provisions for various religious establishments, potentially including Jain ones.
   • Dharwar Plates of Simhana: (No. 7) This discusses the Yadava dynasty and land grants, relevant to the broader socio-religious context.
   • Boddapadu Plates of Vajrahasta III: (No. 8) This deals with the Eastern Ganga dynasty and their religious affiliations.
   • Banavasi Inscription of Vihukada Satakanni: (No. 38) This inscription mentions the king's reign and possibly includes details about religious practices or establishments prevalent during his time.
   • Pandiapathar Plates of Bhimasena: (No. 37) This discusses the Nala dynasty in Orissa and their religious leanings, potentially including patronage of Jainism which was present in Orissa.
   • Chiruvroli Grant of Hambira: (No. 27) This concerns the Gajapati dynasty and their military campaigns, providing context for the political situation in regions where Jainism was also present.
   • Honnehalli Inscription of Arasappa-nayaka II: (No. 31) This inscription details the rule of a chief and land grants, relevant to broader historical context.
   • Nesarika Grant of Govinda III: (Nos. 19, 20) These discuss the Rashtrakuta king Govinda III, his conquests, and the collection of insignia, offering insights into the pan-Indian political and religious landscape.
   • Veraval Inscription of Chaulukya-Vaghela Arjuna: (No. 21) This inscription from Gujarat highlights religious tolerance, mentioning the construction of a mosque and the involvement of both Muslim and Hindu officials and communities.
   • Nimbal Plates of Kalachuri Sankamadeva: (No. 36) This discusses the Kalachuri dynasty and land grants, important for understanding regional history.
   • Hilol Plates of Year 470: (Nos. 33, 34) These plates discuss the reign of Kakka II and the prevalence of Brahmana feudalism, relevant to the socio-religious structure.
   • Khandela Inscription of Year 201: (No. 24) This inscription discusses the erection of a Saiva shrine, highlighting religious patronage in Rajasthan.
   • Banavasi Inscription of Vihukada Satakanni: (No. 38) This inscription is significant for its paleographical features and mentions rulers, providing chronological and cultural insights.

3. Administrative and Economic Information: Many inscriptions detail land grants, taxes, administrative divisions (vishaya, kampana, bhukti), and the functioning of local administrative bodies (pañchakula), offering insights into the economic and administrative systems of the time, which would have encompassed all religious communities.

4. Palaeography and Language: The volume extensively analyzes various scripts (Brahmi, Nagari, Kutila, Telugu-Kannada, Malayalam, Oriya, Arabic) and linguistic influences (Sanskrit, Prakrit, Kannada, Gujarati, Arabic) found in these inscriptions, providing valuable data for the study of linguistic evolution in India.

IV. Significance for Jain Studies (Indirect)

While this volume is not a dedicated Jain text, it is invaluable for Jain studies in several indirect ways:

• Contextual Information: It provides the historical, political, and social context in which Jainism operated. Understanding the patronage of rulers, the administrative divisions, and the interactions between different religious communities helps in situating Jain history.
• Epigraphic Material: Any inscription that mentions Jain monks, donations to Jain temples (Jinalayas), or the patronage of Jainism by rulers or individuals would be directly relevant. The presence of a Jain scholar authoring an article and analyzing a Jain inscription (No. 40) is a direct link.
• Palaeographical and Linguistic Data: The detailed analysis of scripts and languages helps in dating and understanding the provenance of Jain inscriptions found in similar contexts.
• Geographical References: Identifying locations mentioned in inscriptions can help trace the spread and influence of Jainism across different regions of India.

In summary, "Epigraphia Indica, Volume XXXIV" is a critical epigraphic publication that, while not solely focused on Jainism, contains specific contributions and general historical data relevant to the study of Jainism within the broader context of Indian civilization. The direct inclusion of a Jain scholar and a specific Jain inscription (No. 40) underscores its relevance for Jain historical research.