Jalor Jillana Lekho

Here's a comprehensive summary in English of the provided Jain text, focusing on the inscriptions related to Jalor Fort:

The text, "Jalor Jillana Lekho" (Inscriptions of Jalor District) by Jinvijay, is part of a larger collection, "Prachin Jain Lekh Sangraha, Part 02." This section specifically details inscriptions found at Jalor Fort.

Introduction to Jalor:

• Jalor, a city and district headquarters in the southern part of the Marwar region, is located 80 miles from Jodhpur.
• It is situated on the banks of the Sudadi River.
• Ancient texts refer to the city as Jabali-pur.
• The renowned Shvetambara Acharya Jineshwarsuri completed his scholarly commentary on Haribhadrasuri's "Ashtak Sangraha" in this city in V.S. 1080.
• Its frequent mention in various texts indicates that Jalor was a significant center of Jain culture and prosperity in ancient times.

Historical Rulers and Inscriptions:

• Paramaras: Initially, the Parmara dynasty ruled Jalor. The oldest inscription found in Jalor dates back to V.S. 1174 (Ashadh Suddi 5), mentioning Visal Parmar as the ruler. This inscription lists six preceding kings, suggesting the Parmara rule extended back to at least V.S. 1054 (approximately 120 years prior).
• Chahamanas (Chauhans): Following the Paramaras, the Chahamanas gained control. The exact start of their rule isn't precisely known, but an inscription from Sundha Hill mentions Kirtipal Chauhan moving his father's capital from Nadel to Jalor.
• Samarasimha: Kirtipal's son, Samarasimha, built a strong fort on the hill called Kankachal or Suvarnagiri near Jalor.
• Alauddin Khilji: During the reign of Kanhadadev, the Sultan of Delhi, Alauddin Khilji, attacked Jalor in V.S. 1368, establishing his rule. Subsequently, Muslim rule continued for a long period.
• Currently, Jalor is a district headquarters of the vast Rathore kingdom of Jodhpur.

The "Tapakhana" (Armory/Structure):

A significant large structure in Jalor village, currently used as an armory, is noted.

• Architectural Similarity: Its design resembles the famous "Badhatra ka Shopka" structure in Ajmer.
• Construction Material: This structure is largely believed to have been built using materials from dismantled Jain temples, as evidenced by inscriptions on its beams and pillars. Some remnants of Hindu temples are also found, suggesting their materials were also utilized.
• D.R. Bhandarkar's Findings: Archaeological reports indicate this structure was built using materials from at least four temples: one Hindu temple named Sindhurajeshwar and three Jain temples dedicated to Adinath, Parshvanath, and Mahavir. The Parshvanath temple was located on the fort itself.

Detailed Analysis of Key Inscriptions:

1. Inscription No. 351 (Page 2-4):

   • Found inscribed on pillars in a corner of the verandah of the aforementioned structure.
   • The stone blocks were cut to fit, resulting in some fragmentation of the inscription's beginning lines.
   • Description: The inscription is on four stone blocks (chorsas), with 3 lines on the upper and 4 on the lower. The language is Sanskrit, written in Nagari script, with a mix of prose and poetry.
   • Content:
     • It begins with an invocation to Rishabdev (the first Tirthankar).
     • It mentions Maharaja Samarasimhadev, son of Maharaja Kirtipaldev of the Chahmana dynasty. Kirtipal was a descendant of Maharaja Ahavana, son of Maharaja Anhil.
     • It names Jejal, a prince and well-wisher of the kingdom, who is described as a vanquisher of all thieves (outlaws) in the Pilwahika region.
     • Two verses praise Samarasimhadev, and another mentions his maternal uncle, Jejal.
     • Pilwahika is likely the modern Palwa in the Parbatsar region of Jodhpur state, where "Bawri" people currently reside, who might be those very "thieves."
     • The inscription details a mandap (hall) that was constructed. This mandap was built by Seth Yashvir, son of Seth Hashedav of the Shrimal dynasty, who was a devout Shravaka.
     • His brother Yashraj and Jagdhar, along with other Sanghikas (Jain community members), assisted him.
     • Yashvir was a disciple of Acharya Shri Chandrasuri of the Chandragachchha.
     • The construction date of this mandap is V.S. 1239 (Vaishakh Suddi 5, Thursday).
     • The inscription concludes with verses praising the mandap and states that Purnabhadrasuri composed this eulogy.

2. Inscription No. 352 (Page 4-9):

   • Found on a high beam in a section of the archway of the structure.
   • Written in 6 lines, in Nagari script, in Sanskrit prose.
   • Content:
     • V.S. 1221: The Gurjar Mahamahattapati Shri Kumarpal Chalukya, enlightened by Acharya Hemchandra, built a temple named Kuvar Vihara on Kanchan-giri fort of Jabali-pur, establishing Parshvanath Dev as the main deity. This temple was dedicated to the community of Acharya Shri Vadi-indra Devacharya of the Brihadgachchha to ensure regular adherence to scriptural practices.
     • V.S. 1242: Under the order of Chahman (Chauhan) Shri Samarasiddh Dev, Bhan Yasavir, son of Bhandagari Panasa, renovated the temple.
     • V.S. 1256 (Jyeshtha Suddi 11): By royal decree, Purnadev Suri, disciple of Shri Devacharya, performed the installation (Pratishtha) of Parshvanath Dev, including the spire and flagpole.
     • V.S. 1268 (Deepavali): The newly built Prekshaman-dap (where people could witness rituals) was consecrated with the installation of a golden pinnacle by Ramachandrasuri, disciple of Purnadev Suri.
   • Historical Significance:
     • Kumarpal's Patronage: This inscription strongly supports the accounts of Kumarpal building Jain temples named "Kumara Vihara" across his kingdom. It counters doubts raised by some scholars about the veracity of these historical mentions without direct epigraphic evidence.
     • Kumarpal's Religious Affiliation: The inscription refers to Kumarpal as "Paramahant" (Param Maheshwara), a title associated with Shiva worship. This challenges interpretations that view his devotion to Jainism as an extreme, arguing that such titles were hereditary within his lineage (Chalukya dynasty) and did not preclude his deep respect for Jainism. The inscription asserts that despite his strong adherence to Jainism (even adopting its vows in V.S. 1216), he retained these inherited epithets. The text explains that earlier inscriptions might reflect his pre-Jain conversion period, while later ones, like this, show his full embrace of Jainism.
     • Dedication to Vadi-indra Devacharya: Kumarpal dedicating the temple to Vadi-indra Devacharya's community is highlighted. This is discussed in the context of the growing influence of "Chaitya-vasi" (monks residing in temples) in the Shvetambara tradition, who were perceived by some as deviating from strict Jain practices. The dedication suggests an effort to ensure the temple remained dedicated to spiritual goals rather than becoming a mere source of income or encouraging laxity.
     • "Vidhi Chaitya": The text notes the emergence of "Vidhi Chaityas" (temples adhering to correct rituals) as a response to the perceived shortcomings of Chaitya-vasis, and suggests the "Kumara Vihara" might have been one such.

3. Inscription No. 353 (Page 10-13):

   • Found on a pillar in the verandah of the same structure.
   • Written in 7 lines, in Nagari script.
   • Content:
     • Dated V.S. 1353 (Vaishakh Vadi 5, Monday).
     • Mentions Maharaja Kul Samantsingh ruling on Suvarnagiri.
     • Mentions Kanhadadev, son of Samantsingh, who was the last independent Rajput king of Jalor. The inscription notes his role as "Rajpur." (The text adds that Kanhadadev and his son Viramdev were killed by Alauddin Khilji in V.S. 1366 or 1368, ending the Chauhan rule in Jalor).
     • A person named Narapati, for the merit of his wife Nayikadevi, gifted his market house, used for storing goods for export, as a charitable endowment.
     • The income from this house was to be used annually for the worship (Panchmi festival rituals) of Parshvanath Dev by his Sanghikās.
     • The inscription details Narapati's family lineage: his father was Thakur Jas, son of Thakur Akhad, and grandfather Soni Mahansingh. Mahansingh had two wives, Manika and Tinuhana, by whom he had several sons. Narapati was the son of the second wife.
     • Narapati's sons from his first wife, Nayikadevi, were Lakshmidhar, Bhuvandpal, and Suhadpal. This suggests Nayikadevi had passed away before this endowment.
     • The text speculates on the meaning of "Nishra Nikshepaha" (market place for goods for export) and "Bhatak" (rent/fare).
   • Social and Caste Information:
     • The text discusses the term "Soni" used for Narapati and his brothers. It argues that it likely refers to a caste or lineage name rather than their profession as goldsmiths, especially since his father and grandfather were called "Thakur."
     • It suggests they might have belonged to the "Osawal Soni" community in Marwar. The origin of the "Mahesri" caste as "Senigara" is also mentioned, with the possibility that some Rajput converts to Jainism might have adopted this name. It's also noted that a branch of the Chauhan dynasty was named "Senigara," possibly due to their residence on Suvarnagiri (Jalor Fort). The text hypothesizes that Narapati might have originally been a "Senigara" (Chauhan) who later became an "Osawal Soni."

Inscriptions on Sculptures within Jalor Fort (Nos. 354-359):

• These inscriptions are found on sculptures inside existing Jain temples within Jalor Fort.
• They are dated between V.S. 1681 and 1684 and mention the installation (Pratishtha) under the guidance of Acharya Vijayadev Suri of the Tapagachchha.
• Temple Descriptions:
  • Jalor Fort: Described as approximately 800 yards long and 400 yards wide, situated on a hill 1200 feet high. It has four gates: Surajpol, Dhul, Chandpol, and Lehpol.
  • Two Main Jain Temples and a Tomb: Only two Jain temples and one tomb are noteworthy within the fort.
  • First Jain Temple: This temple, built in two stories, has sculptures of four Jinas (Adinath, Suparshvanath, Ajitnath, Shreyansanatha) on the first floor and three (Suvidhinath, Aranatha, Sambhavanatha) on the second. These were installed in V.S. 1983 by Jaymall and his wives Sarupade and Sahagade.
  • Kuntunath Sculpture: A human-sized sculpture of Kuntunath, located in a corner near the western gate, bears an inscription dated V.S. 1684 (Magh Suddi 10, Monday). This sculpture was commissioned by Samidasa, an Osawal from Merta, and installed by Vijayadev Suri.
  • Second Jain Temple: This temple houses three Tirthankara sculptures: Mahavir in the center, Chandprabha to the right, and Kuntunath to the left.
  • These sculptures were commissioned by Jaymalji, an Osawal from the Vriddhashakha and Munehogetra communities. The inscription is dated V.S. 1681 (Prathama Vadi 5, Thursday), during the reign of Maharaja Shri Gaj Singhji of Jodhpur.
  • Jaymalji's Lineage: Jaymalji was the son of Sahasa and his wife Jayavantade. He had two wives, Sarupade and Sohagade, from whom he had sons. One of his sons, Nainsi, became famous for writing the "Moota Nainsi Ri Khyat," a significant historical work on Marwar.
  • Nainsi's Role: Nainsi established these sculptures in the Kumara Vihara temple of Mahavir on Suvarnagiri fort, for the welfare of his brother Jayaraj and his sons and grandsons. The consecration was performed by Pandit Jayasagar Gani under the order of Vijayadev Suri.
  • Additions: Jaymalji also installed a sculpture of Dharmnath in V.S. 1863 in a side chamber.
  • Original Structure: The older part of this temple consists of external walls dating back to the Solanki period, likely built by Kumarpal. The "Tapakhana" inscription also mentions Kumarpal's temple, which was originally dedicated to Parshvanath. This temple was later destroyed, and its materials were used to build the tomb below. Jaymallji later renovated it and established Mahavir as the main deity.

Other Inscriptions:

• Inscription No. 360 (Page 13-14): Found on a sculpture called "Sath Jogin" near a temple of Chamunda Mata outside Jalor village. It states that in V.S. 115 (Vaisakh Vadi 1, Saturday), in the Chaitya of Jabali-pur, a son of Veerk, named Jinmati, financed the doorway of a Suvidhinath sculpture. This indicates a Jain origin, though now worshipped by Hindus as "Sath Jogini."
• Inscription No. 361 (Page 14): Found in the "Tapakhana." It states that in V.S. 1294, Vijak, a Shravaka of the Shrimali jati, got some work done in the Shri Mahavir Chaitya of Jabali-pur for the merit of his father Zampa.
• Inscription No. 362 (Page 15): Mentions a donation of 100 Drams by Bhattarak Raval Laxmidhar, the chief priest of the Shikharayeshwar temple, for the worship of Mahavir Dev in the Chandan Vihara temple of the Nanakgachchha. Dated V.S. 1320 (Magh Suddi 1, Monday).
• Inscription No. 363 (Page 15): Mentions Narapati Telia Osawal donating 50 Drams to the Bhandar of Mahavir of Chandan Vihara. The interest from this donation was to be used for the worship of a pair of Jin sculptures commissioned by Narapati himself. The chief administrator of Chandan Vihara was Dhaneshvar Suri of the Nanakgachchha. This inscription is dated V.S. 1323 (Margashirsh Suddi 5, Wednesday), during the reign of Raja Chachigdev of the Chahman dynasty.

In summary, these inscriptions provide valuable insights into the historical rulers of Jalor, the importance of the city as a Jain pilgrimage and cultural center, the architectural history of its fort, and the prominent Jain families and religious figures who contributed to its religious and cultural heritage. They also shed light on the religious interactions and the evolution of Jain monastic traditions.