Tran Prakirna Abhilekho

Here's a comprehensive summary of the provided Jain text, "Tran Prakirna Abhilekho" by Lakshman Bhojak, focusing on the three inscriptions discussed:

The book "Tran Prakirna Abhilekho" by Lakshman Bhojak presents a critical analysis of three previously unpublished inscriptions housed in the collection of Shri Lalbhai Dalpatbhai Bharatiya Sanskriti Vidyamandir.

Inscription 1: Kapadvanj (Page 1)

• Date: Samvat 1160 (1104 CE).
• Material: Marble.
• Origin: Kapadvanj, gifted to the institution.
• Content: The inscription is engraved on the pedestal of a Jin (Jain Tirthankara) image. It records the installation of a statue of Jin Ananta(natha) by the family following the tradition of Acharya Virabhadra, belonging to the Chandrakula. The inscription mentions the businessman Nag, followed by the names of lay followers (Shravaks) Hala and Laja, and the laywoman Paani.
• Significance:
  • The phrase "Mokshaartha" (for the sake of liberation) at the end is noted as characteristic of the Digambara tradition, although the inscription mentions Virabhadra, who might be associated with a different tradition.
  • It provides a connection to Acharya Virabhadra, a figure who predates 1104 CE, and whose works like "Aradhana Pataka" are known from the early 11th century.
  • The inscription links to the historical context of Kapadvanj, mentioning that the Vaiyata-Gachchhiya Jivadēvasūri's disciple Jinandattasūri advised the construction of a temple, which is also referenced in Ganachandra's "Mahaviracharita" (Samvat 1139 / 1183 CE). The statue might have been installed in a shrine within this temple.
• Scholarly Notes: The author mentions a previous note by Vēdh, but this text provides the full reading. There's a discussion about the correct reading of some names, with Popatlal Vēdh's interpretation being challenged.

Inscription 2: Taranga Mountain (Pages 2-5)

• Date: Samvat 1302 (1246 CE).
• Location: On an octagonal pillar in the Gudhamandapa of the Ajitanatha temple on Taranga Mountain, also known as Tarandurg.
• Context: The original idol and inscription of the Ajitanatha temple, built by King Kumārapāla, were destroyed during Muslim invasions. However, some inscriptions from the Vaghela period and later have survived. Previous inscriptions from Vāstūpāla (Samvat 1284 / 1228 CE) and Dharmaghoshasūri's lineage (Samvat 1305 / 1249 CE) are known. This inscription was discovered during a later renovation by Seth Anandji Kalyanji.
• Content: The inscription records a "kalyanaka yatra" (auspicious journey/festival) for the deity Shri Ajitasvāmi. It names prominent merchants of the sponsoring Sangha (community) and suggests a donation from a laywoman named Shri Devi.
• Significance:
  • Historical Importance: The inscription is significant as it belongs to the reign of the Vaghela Maharaja Vīsaladēva and mentions him by name, providing valuable historical data.
  • Genealogical and Biographical Information: The inscription details the lineage of the person who commissioned it. It begins with "Prāgvāṭavamśaḥ" (Prāgvaṭa lineage), indicating a merchant from that community. It mentions Yashōdēva, his son Abhayad (also known as Abhayadamantrin), and identifies Abhayad as a minister (mantrin). Abhayad is further identified as the son of Jasdev and a prominent minister of King Kumārapāla, who oversaw the construction of the famous Meruprāsāda of Ajitanātha on Taranga around 1160-1166 CE. Abhayad was also associated with the Chaitayavāsi Pradyumnasūri of the Brhadgachchha.
  • The inscription further lists names like Munichandra, Mokshasimha, Mahāṇisimha, Nāyikīdēvi, Mahīmarāja, Ābhāk, and Sāhu Pālhaṇadēva, though their exact relationships are not fully clear due to the inscription's damaged state.
  • Artistic and Craftsmanship Details: The inscription is carved on white marble and contains 48 verses in praise of the builder. The surviving portion measures approximately 39 x 27 cm. The script is dated to the latter half of the 13th century and early 14th century CE. The scribe is identified as Sūtradhār Haripāla.
  • Lost Information: The last four lines of the inscription are heavily eroded, making complete reading difficult. The author notes that a full inscription would have shed light on lesser-known aspects of Gujarat's medieval political, cultural, and religious history.
  • Poet and Carver: The epigraphist (prashastikār) is identified as Rajakavi Malladēva's son, and the stonecutter (shilpī) as Sūtradhār Haripāla.
• Scholarly Notes: The author discusses the identification of Abhayad with Kumārapāla's minister based on contemporary sources like Somaprabhāchārya's "Jinadharmaprabōdha" (Samvat 1241 / 1185 CE). The name "Ahinduka" found in a Vimalavasahi inscription from 1155 CE is also cited as evidence that such names were in use in the 12th century.

Inscription 3: Unspecified Location (Page 5 - Mentioned but not fully detailed)

• Context: The author mentions that the inscription from the Gudhamandapa of Ajitanath's Meruprasad on Taranga Mountain, referenced in the previous section, is published with the courtesy of the American Institute of Indian Studies, Varanasi. This suggests a connection to the second inscription discussed, possibly providing a visual reference or further details.
• Content: The description briefly mentions it's an inscription on a pillar of the Ajitanath temple's Gudhamandapa.
• Significance: The accompanying image (Figure 6) is referred to, highlighting its importance for understanding the inscription.

Overall Contribution:

This work by Lakshman Bhojak significantly contributes to the understanding of Jain history and epigraphy by presenting and analyzing these previously unpublished inscriptions. The detailed explanations, historical contextualization, and scholarly discussions make it a valuable resource for researchers interested in Jainism, medieval Gujarat, and ancient Indian inscriptions. The book highlights the importance of meticulous epigraphic study in reconstructing historical narratives.