Materials Used For Jaina Inscriptions

Here is a comprehensive summary of the provided text "Materials Used for Jaina Inscriptions" by D. B. Diskalkar:

The text by D. B. Diskalkar meticulously details the various materials on which Jaina inscriptions have been found, highlighting the preference of Jainas for stone and metal over materials like clay, which were favored by Buddhists and sometimes Brahmanical Hindus.

The primary materials discussed are:

• Stone:

  • Rocks and Rock Temples: Jaina inscriptions are found on natural rocks and within rock-cut temples. Early examples include inscriptions in the Barabar and Nagarjuni caves (Gaya district), potentially linked to the Ajivika sect, dated to the 3rd century BCE. If Ajivikas are considered distinct, the earliest Jaina rock inscriptions are in the Udayagiri, Khandagiri, and Nilgiri hills (Orissa), dating from the 2nd or 1st century BCE, notably the extensive Hathigumpha inscription detailing the life of King Khāravela. Later examples are found at Udayagiri (near Bhilsa), Badami, Ellora, and Sittanavasal (near Madras), dating up to the 7th century CE. Panch Pandavamalai, Vallimalai, and Tirumalai in the N. Arcot district also feature significant 10th-century rock inscriptions.
  • Stūpas: Although Jainas were not primary builders of stūpas like Buddhists, the remains of a Jaina stūpa at Kankali Tila, Mathura, indicate their practice of erecting stūpas with stone railings in the early period, often bearing inscriptions from the 1st or 2nd century CE.
  • Temples: Jaina temples, often dedicated to Tirthankaras, house numerous inscriptions on their walls and within. Important sites like Sravana Belgola are frequented by pilgrims who leave inscriptions recording their visits and donations.
  • Stone Images: The most common material for Jaina inscriptions is the pedestal of stone images of Tirthankaras and other deities. These images, ranging from colossal to miniature, are found throughout India, even in Sindh. While the origin of Jaina idol worship is debated, the Hathigumpha inscription suggests its existence in the 4th century BCE, and tradition points to Mahavira's lifetime. However, Jaina images and their accompanying inscriptions become prominent from the 1st century CE, with a surge in popularity from the 10th century onwards due to a scarcity of dated images from the intervening period. These inscriptions aid in identification and dating, complementing symbolic representations like lāñchanas (symbols) on the pedestals. Jaina images are typically made of black stone but sometimes white marble, often in a stereotyped, nude standing or seated posture (Digambara). Gigantic statues carved from rock, like those on Gwalior fort rocks (1440-1472 CE), sometimes bear inscriptions that have become illegible due to weather exposure.
  • Inscribed Statues of Saints and Patrons: Statues of Jaina saints like Bahubali (Gomatesvara) in Mysore (11th century CE) and teachers such as Devasena, along with rulers and śreṣṭhis (merchants/patrons), also bear inscriptions.
  • Pillars:
    • Temple Pillars: Stone pillars within Jaina temples, often featuring niches with Tirthankara statues (Sarvatobhadra or Caturmukha images), are common bearers of inscriptions. The Kahaum pillar (460 CE) is a notable example.
    • Manastambhas: Tall stone or metal pillars, often surmounted by statues and inscribed at the base, are erected in front of temples. Excellent specimens are found in South India and at Chitorgad.
    • Nisidhikalas: Found primarily in South India, these pillars commemorate the voluntary fast unto death (sallekhana) of Jaina monks. They typically have three panels depicting the deceased, their ascent to heaven, and a Jaina figure with attendants, with inscriptions detailing the event. The pillar at Sravana Belgola commemorating Mallişena Maladhārideva (1129 CE) is a significant example.
  • Stone Slabs: Inscriptions on stone slabs record temple constructions, eulogies of religious figures and rulers, and copies of religious texts. Long praśastis (eulogies) and grants of land, money, or cattle for temple maintenance are common. Land grants on stone, particularly in South India, often include Jaina iconography.
  • Āyāgapaṭas: Beautifully carved stone slabs with the technical name Āyāgapaṭa are peculiar to early Jainism and often bear votive inscriptions.

• Metal:

  • Metal Images: A substantial number of inscriptions are found on copper or bronze Jaina images, dating generally from the 10th century onwards, though earlier examples exist (e.g., V.S. 744 at Ankottaka).
  • Copper-Plates: Jaina land grants are also inscribed on copper-plates, similar to Brahmanical grants but with distinct invocatory verses.
  • Other Metal Plates: Copper plates containing Jaina yantras or Namokara mantras, and silver plates with sacred verses and tantric formulas, are preserved in Jaina bhandaras (repositories).

• Manuscripts (though not strictly epigraphical):

  • Silk and Cotton Cloth: Old writings on silk and cotton cloth, though considered manuscripts, are sometimes treated as epigraphical material. Examples include silk bands with Jaina sutras and manuscripts on cloth.
  • Palm-Leaf and Paper Manuscripts: Jaina bhandaras house numerous palm-leaf manuscripts dating from the 8th to 15th centuries CE and paper manuscripts from the 12th century onwards. The earliest Jaina paper manuscript mentioned is the Kathakosa (V.S. 1234). Jainas also preserve non-Jaina manuscripts. Manuscripts are written in black ink, with silver and green ink also used. Some manuscripts feature illustrations, with the earliest illustrated palm-leaf manuscript being Nisithacurni (V.S. 1157).

In conclusion, Diskalkar's work demonstrates the wide array of materials Jainas utilized for their inscriptions, reflecting their rich history and devotional practices, with a strong emphasis on the durability and significance of stone and metal for recording religious and historical information.