Ujjayant Girina Purva Prakashit Abhilekho Vishe

Here's a comprehensive summary of the Jain text "Ujjayant Girina Purva Prakashit Abhilekho Vishe" by M.A. Dhaky and Lakshman Bhojak, based on the provided PDF pages:

Overall Purpose and Critique:

The article critically examines previously published inscriptions from the sacred Mount Ujjayant (Girnar). The authors argue that many of these inscriptions have not been adequately evaluated. They attribute this to several factors:

• Inaccurate Readings: Errors in the original transcription of the inscriptions.
• Lack of Knowledge: Editors and compilers sometimes lacked sufficient understanding of Jain literature and historical traditions.
• Superficial Understanding: Translations or interpretations were often based on what seemed necessary or understandable at a superficial level, rather than a deep analysis.

The authors aim to re-examine approximately nine significant inscriptions, offering revised readings where possible and providing deeper analysis.

Key Inscriptions and Findings (Summarized):

The article delves into specific inscriptions, providing their revised readings, historical context, and correcting previous interpretations. Here's a summary of the discussed inscriptions:

1. Inscription of Samvat 1194 (1138 CE):

   • This inscription, found on a memorial stone (paliya), is considered perhaps the oldest inscription found on Girnar.
   • It dates to the reign of Chaulukya king Jayasinghadeva Siddharaja.
   • The inscription commemorates a person named Thakkur Jasoyoga (Jasog), son of Thakkur Theha.
   • The image on the stone depicts a horse-riding figure with an umbrella-bearer.
   • The authors speculate that Jasoyoga might have died on Girnar for reasons unknown or through a vow of sallaekhana (religious fasting unto death).
   • Correction: Previous readings and interpretations by others like Burgess and Cousens are critically examined. This inscription is noted as lost due to renovation work, forcing reliance on earlier readings.

2. Inscription of Samvat 1244 (1188 CE):

   • This is a memorial inscription for Prabhanand Suri, a disciple of Vadinra Anand Suri.
   • It states that Prabhanand Suri, along with a large group of pilgrims from the Shakam-bhari region, passed away at Suradhara while on a pilgrimage to Ujjayantgiri on Vaishakh Shudi 3rd.
   • The authors identify Anand Suri as likely the famous "Vadin Anand Suri" of the Nagendra order, known for his scholarship and debating skills, even earning the title "Vyaghra Shishuka" (tiger cub) from Siddharaja.
   • The death occurred during the reign of Chaulukya Bhimadeva II.
   • The location "Suradhara" is speculated to be the present-day Gomukhi (Ganges water source) or a waterfall near the elephant footprints.
   • Correction: Previous interpretations by others are discussed and found wanting in understanding the nuances.

3. Nandishwardeep Patta of Samvat 1256 (1200 CE):

   • This inscription is found on a Nandishwardeep Pata (a religious panel depicting the island of Nandishwardeep).
   • It records the consecration of the Pata by Devendrasuri, a disciple of Shri Chandrasuri and disciple's disciple of Jinēshwar Suri.
   • The Pata was commissioned by Vasantpal, son of Abhayada, who was the son of Amra/Amradev (also known as Ambak), a minister (Dandnayak) under Kumarapala. Amra was the son of Ranig.
   • The inscription traces the lineage of the patron: Ranig -> Amra (Ambak/Amradev) -> Abhayada -> Vasantpal.
   • The authors identify Amra (Ambak) as a prominent minister under Kumarapala who was responsible for building pathways on Girnar.
   • Correction: The authors challenge previous interpretations that misidentified the lineage and context, particularly concerning the role of ministers like Amra and the dating of events. They establish Vasantpal's paternal grandfather as the minister Amra (Ambak).

4. Inscription of Samvat 1216 (1159 CE):

   • This inscription, located on the inner wall of the northern entrance of the Neminath temple's platform, details construction work.
   • It records the completion of the surrounding devakulikas (small shrines) of the Neminath temple, including their canopies (chhaja), pigeon holes (kuvali), and enclosures (samvarana).
   • The work was completed under the supervision of Thakkur Shalivahana (son of Thakkur Salvahadev, son of Thakkur Jasahad).
   • It also mentions the installation of the image of the presiding deity Ambikadevi in a devakulika, along with four images around a kund (water tank) near "Nagorjara."
   • Correction: The authors correct previous interpretations by Burgess and Cousens, noting the absence of Sajjan minister's name and correcting the date from 1176 to 1276 (or more likely 1206 or 1216, considering the known lifespan of Shri Chandrasuri). They also emphasize that the inscription supports the naming of the temple as "Karnavihar" after Karnadev.

5. Inscription of Samvat 1299 (1243 CE):

   • This inscription, found in the Vastupal-Vihar, records the installation of an image of Neminath and a banner by Laxmidhar, son of Peda Lahadan, under the orders of Mahamatya Tejpal.
   • It also mentions the installation of an image of Adinath at Shātrujay with its devakulika and other elements.
   • It further records the installation of an image of Mahavir Swami, along with a devakulika, in a devakulika built by Mahamatya Vastupal at Shāntikpur.
   • It mentions another installation by Tejpal at Javalipur and another by Vastupal at Vijaypur.
   • Correction: The authors provide a more accurate and detailed reading of the inscription, correcting previous ones and highlighting the family of Varahadiya who carried out these pious deeds.

6. Inscription of Samvat 1305 (1249 CE):

   • This inscription, on a pedestal in the Vastupal-Vihar, records the installation of an image of Parshvanath by Mahattama Samantsingh and Mahamatya Salakshanasimha, sons of Thakkur Padmasimha, for the merit of their parents.
   • The authors note that an inscription according to Mahattama Samantsingh from Samvat 1320 (1264 CE) mentions the construction of Parshvanath temples on Girnar.
   • The inscription is considered to be the original inscription for the statue of the Parshvanath temple's principal deity.
   • Correction: The authors clarify the lineage of Udayan minister's family and the role of these patrons. They also discuss the associated guru-parampara.

7. Inscription of Samvat 1330 (1273 CE):

   • This inscription pertains to the time of Arjunadev Vaghela and concerns the rights related to the temple's inner sanctum (gūḍhamaṇḍapa) granted to the master builder Haripal.
   • Correction: The authors engage with the interpretations of Diskalkar and Acharya, addressing discrepancies in dating and meaning.

8. Inscriptions related to Donations (Samvat 1333, 1334, 1335, 1339):

   • These inscriptions, found on pillars in the Neminath temple complex, record donations made by various individuals.
   • Correction: The authors debunk the long-held misconception, originating from Colonel Tod and propagated by others, that these inscriptions refer to the demolition of old temples and the construction of new ones in Samvat 1113, 1135, and 1134. They clarify that these dates are actually 1333, 1335, and 1334, and the inscriptions primarily record donations, not renovations or reconstructions. They also correct the date of the mentioned renovation from 1218 CE to 1278 CE (Samvat 1334).

9. Inscription of Samvat 1484 (1427 CE) (Potentially):

   • This inscription, mentioning Munisinh Suri as the consecrator, is fragmented.
   • The authors suggest that Munisinh Suri likely belonged to the Siddhantika Gachha.
   • Correction: They provide a possible lineage for the patron family based on the inscription and other related texts.

Debunking Misconceptions:

A significant portion of the article is dedicated to correcting widespread misunderstandings about certain inscriptions, particularly those concerning the Neminath temple. The authors systematically address claims about:

• Dates of Construction and Renovation: They provide accurate dates and clarify that the inscriptions primarily record donations, not demolitions and reconstructions, as previously believed.
• Misinterpretation of "Renovation": They clarify that what was understood as renovation was often a record of donations for daily worship.
• Misidentification of Script and Meaning: They show how Colonel Tod and subsequent scholars misinterpreted dates, names, and the actual content of inscriptions by conflating details from adjacent inscriptions or misreading the script.

Chronological Table and Conclusion:

The article concludes with a chronological table of inscriptions from the Solanki-Vaghela period up to the Chudasama era. This table helps to place the inscriptions in their proper historical context.

The authors emphasize that, based on the available epigraphic evidence, no inscriptions predating the Siddharaja-Kumarapala period have been found on Girnar. Most inscriptions after the Vaghela era belong to the Chudasama period, followed by some Mughal and British/Nawabi period inscriptions. They also note the scarcity of Digambara sect inscriptions and the complete absence of any Brahaminical inscriptions or temples on the mountain, despite literary mentions.

In essence, the article is a scholarly re-evaluation of early inscriptions on Mount Ujjayant, aiming to provide accurate readings, historical context, and to correct past scholarly errors through meticulous analysis and cross-referencing.