ŚVETĀMBAR JAINISM IN
GWĀLIOR-CHAMBAL REGION:
ANTIQUITY AND HISTORY
Directorate of Archaeology, Archives and Museums, Bhopal, navneet626163@gmail.com,
+916261638339
Abstract
This
research paper explores the antiquity and historical significance of
Śvetāmbar Jainism in the Gwālior-Chambal region of India.
Drawing upon various archaeological, epigraphic, and literary sources, the
study delves into the rich heritage of Jainism in this region. It highlights
the role of the Gwālior-Chambal area as a crucial center for the
development and propagation of Śvetāmbar Jainism since ancient times.
The paper analyzes the impact of Jain temples, monastic establishments, and
inscriptions on the region's religious and architectural landscape. It also
explores the evolution of Jain practices, beliefs, and rituals within the
Gwālior-Chambal region over the centuries.
Keywords: Śvetāmbar
Jainism, Gwālior-Chambal region, Antiquity, History, Religious heritage
I. Introduction
Of
two major divisions or sects ‘Digambar’ (sky-clad) and ‘Śvetāmbar’
(white-clad) of Jain religion, the Gwālior-Chambal region (historically
known as Gopa, Gopādri, Gopācala, Gwālehar etc.) has always been
witnessed of much dominant and highly influentied by Digambar Jain sect and its
diverse activities. Various archaeological material of Digambar Jain faith from
this reion including an innumerable and variable number of stone and metal
images, metal inscribed plates (yantrapaṭṭas), splendid structural and rock-cut
cave temples and images, numerous inscriptions, versatile literary compositions
and manuscripts, marvelous paper and wall paintings altogether precisely shows
the very opulent presence and heritage of Digambar Jain communities across the
region. As well this material also put into light that the region was
introduced by Digambar Jain religion around c. 6th century CE and the
images of this particular period shows on itself the conspicuous impact of
Mathurā school of Jain art (Jain & Singh 2019: 102-103). And, thereafter,
Digambar Jainism in the region gradually and frequently developed and widely expanded
through the ages. Important is that by the time, the region subsequently
acquired the pure regional geographic distinction and well known primilarly as
the ‘Gopādri-kṣetra’ and the art and style of this region was simply
evaluated as ‘Gopādri art and style’. Since, I have spent a long
time-period to the study of tremendous Jain art of the region, therefore I have
evaluated that the Jainism in the region during all time-spans has an
independent character and recognization in itself. Jain art and style of the
region has its own individuality, distinctions and regional consistency in
itself. It has always been a living art throughout the history of the region.
It has gone through many developments, experiments and regional amalgam. I
think, the ‘Gopādri Jain art and style’ may be the suitable term to denote
the Jain art of the region. It is indeed a Digambar Jain art.
On the other hand, in comparison to Digambar Jain sect, the
impact and extention of the Śvetāmbar Jainism in the Gwālior-Chambal
region has always been minimal. The Śvetāmbar activities appears very
late in c.
13th century CE in the region. But, later on, it is observed that by
the c. 16th century CE, various Śvetāmbar
religious, social, cultural and art activities in the area were firmly enrooted
by empowering the Gwālior city as a centre. These Śvetāmbar activities
are now precisely known mainly by a good number of inscribed metal images, some
inscribed stone images and a few copperplates (yantrapaṭṭas). The literary activities by them
in the region are very lesser known. The Śvetāmbar Jain
archaeological material in the form of images are now generally kept and worshipped
in the various Śvetāmbar Jain temples at Gwālior. Apart from
these, many images are found housed in several Digambar Jain temples of the
region. No any open Śvetāmbar Jain temple heritage site of archaeological
importance is until known from the region. The currently available
Śvetāmbar Jain archaeological wealth from the region shows that the
Gwālior city has occupied the most prominent and gracious central position
in the whole region and. Even nowadays Gwālior is the most celebrated
place of Śvetāmbar activities. There is presently an enough
population of Śvetāmbar Jain lay communities in greater Gwālior
(Gwālior, Laśkar and Morār suburbs) possessing the religious heritage
of five grand and fascinating Jain temples and ‘dādābāḍīes’ (simply dedicated to monk teacher).
The Laśkar suburb consists of two Śvetāmbar
Jain temple buildings. One of them located in the Sarāfā
Bāzār, Mahārājabāḍā and known as
“Śrī Cintāmaṇi Pārśvanātha
Śvetāmbar Jain Pancāyatī temple” is the principal temple of
the region. It is purely a temple without dādābāḍī. The second one is situated in the
Kaṭī ghāṭī area on Āgrā-Mumbaī National
highway. It consists of both the temple and dādābāḍī.
The Gwālior suburb consists of two religious structural
premises. One, in the Ghāsamaṇḍī area is both temple and dādābāḍī, while another in Sāgartāl
area is a dādābāḍī.
Morār contains two separate structural premises located
about 100 meters to each-other. Of them one is a temple and another is a dādābāḍī.
The Śvetāmbar temple at Kaṭīghāṭī
is dedicated to 16th Jina Śāntinātha, while other three Śvetāmbar
temple are commonly devoted to 23rd Jina Pārśvanātha. The
Pārśvanātha is attributed as the ‘Cintāmaṇi
Pārśvanātha’1. All the dādābāḍīs
are commonly tributed to dādāguru
śrī Jinadatta Sūri
and śrī Jinakuśala Sūri of Kharataragaccha. These all
belonged to the Mūrtipūjak Śvetāmbar Jain tradition, and
regulated and maintained by a trust known as ‘Śrī Jain
Śvetāmbar Mūrtipūjak Sansthān committee’ with a main office
at Śrī Cintāmaṇi Pārśvanātha Jain
Śvetāmbar temple, Sarāfā Bāzār, Laśkar.
Nowadays, Gwālior is inhabited by the lay followers of
the three chief traditions of Śvetāmbar Jain sect – Mūrtipūjaka,
Sthānakavāsī and Terāpantha. The current approximate
population of total Śvetāmbar Jains in greater Gwālior is around
700 only. Of them, the Mūrtipūjakas, Sthānakavāsīs and
Terāpanthīs are respectively around the 65%, 25% and 15%. It also
came to know from the local sources that the present Śvetāmbar
communities of Gwālior of all these sectarian traditions are commonly
belongs to the Osavāl lineage. Besides Gwālior, Shivpurī and
Sheopur also have a Śvetāmbar Jain temple and some lay communities.
The other geographic units of the Gwālior-Chambal region: Morenā, Bhiṇḍ
and Datiā are now completely empty of Śvetāmbar Jain population
and temples.
II. Gwālior-Chambal region
The
‘Gwālior-Chambal region’ is a northernmost geographic consolidation for
the area of present eight districts of Gwālior, Datiā, Shivpurī,
Morenā, Bhiṇḍ, Sheopur, Ashoknagar and Gunā in the state of
Madhya Pradesh in Indian Republic. The region is popularly known as ‘Gwālior-Chambal
division’ and ‘Northern Madhya Pradesh’. Gwālior division constitutes of
the five district of Gwālior, Datiā, Shivpurī, Ashoknagar and
Gunā, while Chambal division (named after Chambal River) includes three
district of Morenā, Sheopur and Bhiṇḍ.
In historic terms, the region was ancient ‘Gopa’ and
‘Gopādri kṣetra’, mediaval ‘Gopācala’ and late mediaval and
modern Gvālher and its other corrupt names. Overall, the ‘Gopācala’
became much popular denomination for Gwālior fort and the region. The term
Gopācala was largely used by the contemporary Jain scholars and historians
and, even today the Gwālior fort among the Digambar Jains is adorably
called as ‘Gopācala parvat’ (or hill). Śvetāmbar Jain
communities do not have any special attachment to Gopācala hill.
III. Previous studies and present condition
I
have regularly been engaged in exploration and writing on the various aspects
of Jain history, culture, inscriptions, art, architecture and manuscripts of
the region since last many years. I have observed that Śvetāmbar
Jainism has always been almost totally neglected subject of the Jainism of the
region. Even none any aspect of the Śvetāmbar Jainism has no longer
been put into scholarly consideration. I have published numerous Digambar Jain
inscriptions along with many Śvetāmbar Jain image-inscriptions of the
region (Singh & Jain 2017, 2018 & 2019). These published Śvetāmbar
images inscriptions are those kept particularly in Digambar Jain temples and it
is my own collection. During working on the book on the Jain inscriptions of
Gwālior (2017-2018), I came to know that many Śvetāmbar Jain
image-inscriptions housed in Śvetāmbar Jain temples of Gwālior
city were published by P. C. Nahar in 1927 CE. It was important information for
me and led me to work out on them. I got the PDF transcript of P. C. Nahar’s book.
I have gone through it. This book mainly contains the location and text of many
image-inscriptions kept in four Śvetāmbar Jain temples of greater
Gwālior. I already have my own collection of Śvetāmbar Jain
images and inscriptions of Digambar Jain temples as well as some of
Śvetāmbar Jain temples. This draws my attention to put them
altogether in to consideration from different angles, and, therefore the
present work is an output containing the detailed study of the various aspects
of the Śvetāmbar Jainism in the region.
During the writing of present article, I once again did the
visit of Śvetāmbar Jain temples of Gwālior and fortunate to
collect some more additional information. The article is now a most updated
physical verification of the Śvetāmbar Jain archaeological material
of the region. The date and descritption of the inscriptions given in this article
are now also in the updated form.
I am not an expert of Śvetāmbar Jain studies, but
to be a student of Jain studies, I have an elementary knowledge. Therefore, the
present article should be considered entirely as a preliminary study of the
Śvetāmbar Jainism of the region. It is based mainly on
Śvetāmbar Jain inscriptions. Some important Śvetāmbar Jain
literary chronicles also find mentions of the region with the art-activities
and mendicents’ movement that is also incorporated in the article to an historical
angle. The article deals with the Śvetāmbar Jainism mainly of six
districts of the region, viz.
Gwālior, Datiā, Shivpurī, Morenā, Bhiṇḍ and
Sheopur. The simple reason behind putting up the area of said six districts is
that the geographic periphery of these six districts has always been less and
more directly have been connected to the history and art of Gopādri or
Gopācala. For the exclusion of Gunā and Ashoknagar in this article,
the simple reason is that the culture and polity of these two districts is very
different in nature to that Gopādri kṣetra. The mediaval and post
history of these two districts of Gwālior region are much appropriate to
discuss in context of Mālwā region.
IV. Śvetāmbar Jain
Archaeological Material
The
Śvetāmbar Jain archaeological material from the Gwālior-Chambal
region is mainly found in the form of inscribed stone and metal images and
yantra-plates housed in the Śvetāmbar Jain temples in great amount
and many, in split, in the Digambar Jain temples of the region. Besides them,
some inscribed rock-cut images with inscriptions are also noteworthy. Of them,
the metal images are much overwhelming and correspond to the different
time-periods. Stone images are generally made of white and black marble stone
ranging in time from the c. 12th century CE to the c. 19th-20th century
CE. Rock-cut executions of images are very limited and are noticed from only
two places i.e. Gwālior fort and
Ṭikṭolī-Dumdār (dist. Morenā) and in time frame both
belonged to c. 15th century CE. The rock-cut imagery with
inscriptions reflects an extraordinary significance for the history of
Śvetāmbarism in the region. Some inscribed foot images are also one
of the interesting materials for the history of Śvetāmbar Jainism of
region. The foot images are mainly accommodated in the Dādābāḍīes.
Important is that almost all these images and copperplates are
inscribed. The inscriptions on metal images are generally engraved on the
backside. These are commonly written in Nāgarī script and Sanskrit
language and most of them are dated in vikram era. A few images contain the
date in Śaka era also. The inscriptions supplied a valuable information
about the Śvetāmbar Jain lay families and persons responsible for the
donation of the images; their caste-identity including vaṁśa, jāti, gotra and śākhā
(caste-system); ascetics/pontiffs/mendicents
and their traditions (monastic system) responsible for the consecration of the
images; place-names where the image is purified or the donator-family belonged
to etc.
The most vibrant feature of the inscriptions is that most of
them bear the name of mūlanāyaka or chief Jina, to whom the image is
dedicated and moreover, many examples also reflects the type of images like paṅcatīrthī (five Jinas), caturviṁśati (24 Jinas) etc. Paṅcatīrthī
form is the most popular composition found in the region. The stone images show
the figures of Jinas in individual form without stele. The padmāsana-mudrā (posture) of meditation of the
Jinas is the most popular theme of these images.
Some images are of remarkable interest. Dharmnātha-Paṅcatīrthī of saṁvat
1515 Jyeṣṭha sudi 5 Monday peculiarly refers the image of ‘Jīvitasvāmī
(living-lord) śrī
Dharmanātha’. Many of the inscriptions also throw light on the various
professions of donator-families or persons. Śreṣṭhi, Mahājana, Mantrī (or ministers) and Sonī
(goldsmith) are of such nature. Many
inscriptions refer the persons by the title ‘saṁghapati’ or ‘saṁghavī’. This entitlement is also very
popular in Digambar Jain sect also. It is a very prestigious title given by the
communal assembly especially to the person responsible for conducting the
pilgrimage of ascetic’s saṁgha and also laymen. Sanghapati, sanghādhipati, singhai are such titles found in abundance
in Digambar Jain inscriptions of the region.
Now, district-wise documentation of the Śvetāmbar
Jain images is as follows.
V. District
Gwālior
From
the district of Gwālior, the Śvetāmbar Jain inscribed images are
found kept in both the Śvetāmbar and Digambar Jain temples at
Gwālior, Baḍāgaon and Mohnā. Of them, the overwhelming
number of metal and stone images is kept in Śvetāmbar Jain temples of
greater Gwālior, inclusive the area of suburb of Gwālior, Laśkar
and Morār. Digambar Jain temples show limited examples of
Śvetāmbar Jain images. Now, I am thoroughly categorizing the Śvetāmbar
Jain images on their location in the temples.
Śrī Cintāmaṇi
Pārśvanātha Śvetāmbar Jain Pancāyatī temple,
Sarāfā Bāzār, Mahārājabāḍā,
Laśkar
The
temple, dedicated to 23rd Jina Pārśvanātha, presently houses a
considerable number of more than 50 metal, white and black marble stone images
along with some metal yantra-plates in perpetual veneration. Almost all of them
are inscribed. Mostly the marble stone images are carved of Jinas, besides some
are dedicated to yakṣa, yakṣies,
gaṇadhara
(śrī Gautamsvāmī)
and Dādāgurus (yogīrāj cūḍāmaṇi
śrī 1008
Vijayśānti Sūriśvarjī mahārāj, dādā śrī
Jinakuśala Sūri etc.).
Four large white marble stone images of this temple, one of
Pārśvanātha and three of Neminātha, commonly of saṁvat
1942 Phālguṇa kṛṣṇa 11
(1885 CE) are of worth interest. These record the consecration of them at
Khaniādhānā (dist. Shivpurī) in the patronage of
śrī Mūlasaṁgha Balātkāragaṇa
Sarasvatīgaccha and Kundakundācāryāmnāya (Jain,
Navneet Kumar 2020: 11-13). These inscriptions clearly shows their undoubt
association to Digambar Jain sect and, even the iconographic features of the
images are of same nature. But, now these are treatmented according to
Śvetāmbar religious rituals. Generally, the images of this temple
range in time from c. 12th century CE to the c. 19th-20th
century CE. The metal images of this temple were earlier recorded by Nahar
(1927), while Nahar do not mention the inscriptions on marble stone images of
this temple.
This magnificent and beautiful temple was built during
Scindiā period. The inner walls of the main shrine are exquisitely
decorated with various paintings on the subjects of vivid Jain narratives and tīrthas
of their affluence. Gold-work is
also done on the wall paintings as well as on the altars. The temple is now a
noteworthy building-sturucture of Scindiā period with an exquisite
stone-work on the door-frames and surroundings. Idols and wall paintings of elephants
and craftsmanship on stone on the entrance are fascinating (Pl. 1).
The inscriptional descriptions of the images are as follows –
1.
Paṅcatīrthī
metal image of saṁvat 1190 Jyeṣṭha sudi 12
(1133 CE) refers installation by Devam and his son Vīṭikayā
(Nahar 1927: 1363).
2. Paṅcatīrthī
metal image of saṁvat 1340 Vaiśākha sudi 2
Thursday (1283 CE) refers Śrīmāl caste and the name of
śrī Pradyumna Sūri (Nahar 1927: 1364).
3. Paṅcatīrthī
metal image of saṁvat 1376 Vaiśākha sudi 3
(1319 CE) is incompletely read out. Only date and obeisance is given (Nahar
1927: 1365).
4. Vāsupūjya-Paṅcatīrthī metal image of sa vat 1491 Māgha
sudi 6 Wednesday (1434 CE) records installation of the image of śrī
Vāsupūjya by sādhu Rāṇā, his wife
Sūhavade and their sons Mahipā and Mokala of Upakeśa jāti
and Vohaḍ-vardhamāna gotra
in the direction of śrī
Jinasāgara Sūri, successor of śrī Jinacandra Sūri of Kharataragaccha
(Nahar 1927: 1366).
5. Padmaprabha-Paṅcatīrthī metal image of saṁvat 1498 Phālguṇa vadi 10 (1441 CE) refers installation
of the image of śrī Padmaprabha by sādhu Dharmā, his sons Jīṇā
and Bhūṇā of Caṁḍejariyā gotra
for the merits of his father. The
consecrater was bhaṭṭāraka śrī Hemahansa Sūri of
Tapāgaccha (Nahar 1927: 1367).
6. Śītalnātha-Paṅcatīrthī metal image of saṁvat 1500 Vaiśākha sudi 3 (1443 CE) refers installation
of the Paṅcatīrthī image of
śrī Śītalanātha by śreṣṭhi
Sādā, his wife Manū, their
son Māīā, his wife Aghū and their son Devarāja of
Śrīmāl caste for the sake of his father. The consecration was
done in the direction of śrī Vimala Sūri of Brahmāṇagaccha
(Nahar 1927: 1368).
7. Candraprabha-Paṅcatīrthī metal image of saṁvat 1501 Māgha sudi 5 (1444 CE) records installation of
the image of śrī Candraprabhasvāmī by saṁghapati
Bhāṁṣara’s son Bhaṭṭasā, his wife
Jāmi and their sons Sāyakaraṇa and Paranārayabhi of
Śrīmāl caste for the sake of his father in the direction of
śrī Mangalacandra Sūri of Vṛhat[appā]gaccha (Nahar
1927: 1369).
8. Śāntinātha-Paṅcatīrthī metal image of saṁvat 1505 Caitra sudi 13 (1448 CE) refers consecration of the
image of śrī Śānti by śrī Jayacandra Sūri of
Tapāgaccha (Nahar 1927: 1370).
9. Paṅcatīrthī
metal image of saṁvat 1507 Vaiśākha sudi 9
(1450 CE) refers installation by Jhūkā along with probably
Bebikā for the self virtues (Nahar 1927: 1371).
10. Ajitnātha-Paṅcatīrthī metal image of saṁvat 1509 Māgha sudi 10 Saturday (1452 CE) refers installation
of the image of śrī Ajit by saṁghapati
Bhojarāja, his wife
Ūmāde and their sons saṁghapati
Devo, Sonāra, Saṁgrāma etc. of Ūkeśa vaṁśa
and Mālhū gotra
in the direction of śrī
Jinasāgara Sūri of Kharataragaccha (Nahar 1927: 1372).
11. Ādinātha-Paṅcatīrthī metal image of saṁvat 1512 Māgha sudi 1 Wednesday (1455 CE) refers installation
of the image of śrī Ādinātha by sādhu
Sāraṁga, his wife Nayaṇī, their son Śrīmālena,
his wife Ṣīmī and their son Śrīvaṁta of Osavāl jāti and Suhaṇāṇī-suciṁtī gotra in the direction of śrī
Kakka Sūri of Upakeśagaccha (Nahar 1927: 1373).
12. Naminātha-Paṅcatīrthī metal image of saṁvat 1513 Pauṣa sudi 7 (1456 CE) refers installation of
the image of śrī Nami by saṁghapati
Narasiṁharāja,
his son sādhu Māra and his son sādhu Kīlhā of Ūkeśa vaṁśa
in the direction of śrī
Hemahansa Sūri, successor of bhaṭṭāraka
śrī Pūrṇacandra
Sūri, successor of śrī Udayaprabha Sūri of Brahmāṇa
Tapāgaccha (Nahar 1927: 1374).
13. Ādinātha-Paṅcatīrthī metal image of saṁvat 1513 Māha sudi 2 (1456 CE) records installation of
the image of śrī Ādinātha by sādhu
Ṣithapāla, his wife Ṣemathī,
their sons Bhāṣū and Seṣū, letter’s wife Soma and
others belonging to Ūkeśa vaṁśa
and Ṣīthepariyā gotra
in the direction of śrī
Sāgaracandra Sūri of Vṛhadgaccha (Nahar 1927: 1375).
14. Dharmnātha-Paṅcatīrthī metal image of saṁvat 1515 Jyeṣṭha sudi 5 Monday (1458 CE) refers installation of the image of Jīvitasvāmī
śrī Dharmnātha by
Amarasī, his wife Rūpiṇi, their son Ūsāke and his wife
Vaijī of Gurjar caste at the inspiration of father (pitā) for self-merits. The consecration
was held by bhaṭṭāraka śrī Jayacandra Sūri
of Bhīmapallīyagaccha (Nahar 1927: 1376).
15. Suvidhinātha-Paṅcatīrthī metal image of saṁvat 1520 Vaiśākha sudi 9 Monday (1463 CE) refers
installation of the image of śrī Suvidhinātha by sādhu
Bacharāja, his son sādhu Jāṭā, his wife
Gauvade, their son Chājū, his wife Harṣamade, their sons sādhu
Ratnapāla, Sīdhara,
Samadā and Sāyarā of Śrīmāl caste in the
direction of śrī Sādhuratna Sūri, successor of
śrī Vijayacandra Sūri of Dharmmaghoṣagaccha (Nahar 1927:
1377).
16. Padmaprabha-Paṅcatīrthī metal image of saṁvat 1521 Vaiśākha vadi 8 Friday (1464 CE) refers
the installation of the image of śrī Padmaprabha by sādhu
Devasīya, his wife Pālhaṇade,
their son sādhu Bhāmavena and his wife Mākū of
Prāgvāṭ caste. The consecration-act was properly done by
śrī Pujyacandra Sūri, successor of śrī Rāmacandra
Sūri of Sādhu Pūrṇimāpakṣa (Nahar 1927: 1378).
17.
Śāntinātha-Caturviṁśati
metal image of saṁvat 1521 Vaiśākha sudi 10
(1464 CE) records installation of the caturviṁśati
image of mūlanāyaka śrī
Śāntinātha by sādhu Dehaḍa, his son Delhā,
his wife Dhāi, their sons sādhu Lūlā, Bhīmā,
Kānhā, Bhīmā’s wife Vīrāṇi and their sons
Śravaṇā, Māru and Kākū belonging to Upakeśa
jāti
and Bāpaṇā gotra
in the direction of śrī
Kakka Sūri, successor of śrī Siddha Sūri of
Upakeśagaccha kakudācārya saṁtān
(Nahar 1927: 1389).
18. Dharmnātha-Paṅcatīrthī metal image of saṁvat 1526 Vaiśākha vadi 7 Bhaumavāra (1469 CE)
refers installation of the image of śrī Dharmnātha by sādhu
Jāṭā, his wife Jaito
and other family-members including Jāṭī, Bhairavadāsa,
Dullāde of Prāmecā gotra in the direction of śrī
Jinacandra Sūri of Kharataragaccha (Nahar 1927: 1379).
19. Sumatinātha-Paṅcatīrthī metal image of saṁvat 1532 Vaiśākha sudi 6 Monday (1475 CE) refers
installation of the image of śrī Sumatinātha by sādhu
Jaganāla, his wife
Jāsahade, their son sādhu Sāraṁga, his wife Saṁsārade,
their sons sādhu Mehā and Narasi of Upakeśa jāti
and Pomālecā gotra
in the direction of śrī
Sāṁbadeva Sūri of Koraṁṭagaccha
mannavāya saṁtān (Nahar 1927: 1380).
20. Vimalnātha-Paṅcatīrthī metal image of saṁvat 1533 Māgha sudi 13 Monday (1476 CE) refers
installation of the image of śrī Vimalnātha by sādhu
Hemā, his wife Mānū,
their son saṁghapati Barūā, his wife Ḍāhā,
their son saṁghapati Vanā, his wife Maukū and their
son Ḍūngara of Prāgvāṭ caste in the direction of
śrī Jayaśekhara Sūri of Sādhu Pūrṇimāpakṣa
(Nahar 1927: 1381). I found this image kept in the Jain Śvetāmbar
temple at Chic Santar, Morār (Pl. 2 & 3).
21. Vāsupūjya-Paṅcatīrthī metal image of saṁvat 1534 Phālguṇa sudi 9 Wednesday (1477 CE) refers
installation of the image of śrī Vāsupūjya by sādhu
Mokala, his wife Mohaṇade, their
son Mehā, his wife Ku tī, their sons Laṣamaṇa,
Āsara, Vīsala ṁ
of Prāgvāṭ caste at the
inspiration of bhaṭṭāraka śrī Vijayaprabha
Sūri, probably residents of Kaccholī (Nahar 1927: 1382).
22. Kunthunātha-caturviṁśati metal image of saṁvat
1541 Āṣāḍha sudi 3 Saturday (1484 CE) refers installation
of the caturviṁśatipaṭṭa
of śrī Kunthunātha by
sādhu
Rāmā, his wife Ratnū,
their sons Rājā, Mājā and Śivā, Rājā’s
wife Ṭahakū, their sons Vanā, Sāṁgā, Māṁgā,
Gīīā, Āsā and Sahadeva (wife Bhaṭī), sādhu
Sāṁgā’s wives Karamī and Rāmati with his entire
family belonging to Upakeśa jāti and Śreṣṭhi gotra
for the merits of brother Vanā.
It was directed by bhaṭṭāraka śrī Kamalacandra
Sūri, successor of bhaṭṭāraka śrī Dharmmacandra
Sūri of Maḍūhadagaccha-Ratnapurīya. The consecration of
the image was probably performed at Śālmalīyapura (Nahar 1927:
1390).
23. Vāsupūjya-Paṅcatīrthī metal image of saṁvat 1549 Jyeṣṭha sudi 5 Monday (1492 CE) refers installation
of the image of śrī Vāsupūjya by sādhu
Mūlā, his wife Maṇikade,
their son Maṇika, his wife Gaṁgāde,
their son Bhūna and his wife Lāṭhī of Osavāl caste in
the direction of śrī Sumati Sūri of Saṁḍergaccha (Nahar 1927: 1383).
24. Suvidhinātha-Paṅcatīrthī metal image of saṁvat 1563 Māha sudi 5 Thursday (1506 CE) refers installation
of the image of śrī Suvidhinātha by sādhu
Cāṁpā and Cauhatha, Cāṁpā’s
wife Cāṁpale, their son Kānhā, his
wife Caṁgī, their sons Devā and Śivā of Upakeśa
jāti
and Bhūri gotra
for the merits of Cauhatha. It was
directed by bhaṭṭāraka śrī Śrutasāgara
Sūri of Dharmaghoṣagaccha (Nahar 1927: 1384).
25. Paṅcatīrthī
metal image of saṁvat 1567 Vaiśākha sudi 10
Wednesday (1510 CE) refers installation by sādhu Ṭhākura, his wife Ṭahana,
their son Ūdhā, his sons Kacā and Varjū, letter’s wives
Jasā and Guṇā of Ūkeśa vaṁśa
and Gūṁdecā gotra in the direction of śrī Bhāvasāgara
Sūri of Aṅcalgaccha (Nahar 1927: 1385).
26. Ādinātha-Paṅcatīrthī metal image of saṁvat 1572 Vaiśākha sudi 5 Monday (1515 CE) refers installation
of the image of śrī Ādinātha by sādhu
Dadhīratha, his son sādhu
Dharmā, his wives
Pābū and Sālhī, and other family-members of Ūkeśa
vaṁśa, Phūlaparara gotra
and resident of Jāvara. It was
directed by śrī Candraprabha Sūri of Vaḍgaccha (Nahar
1927: 1386).
27. Śreyānśanātha-Paṅcatīrthī metal image of saṁvat 1579 Vaiśākha sudi 6 Monday (1522 CE) refers
installation of the image of śrī Śreyānsanātha by śreṣṭhi
Kānhā, his wife
Dhanī, their sons śreṣṭhi Harapatī and Ladaṇa,
letter’s wife Laṣamāde, their sons Napā, Sīpā and Padmā
of Nāgar caste and residents of Kūkaravāḍā in the
direction of śrī Dhanaratna Sūri and śrī
Saubhāgyasāgara Sūri of Vṛhattapāgaccha (Nahar 1927:
1387).
28. Dharmnātha-Paṅcatīrthī metal image of saṁvat 1627 Vaiśākha sudi 3 Friday (1570 CE) refers
installation of the image of śrī Dharmmanātha by Bholā, his
son Udayakaraṇa, his wife Achavode, their sons Jasavīra, Nakā
and Dhabajī of Ūkeśa caste and Goṭha gotra in the
direction of śrī Jinasiṁha
Sūri of Vṛhatkharataragaccha (Nahar 1927: 1388). The inscription
contains ‘So’ adjective before the names of each male persons of which mean is
suspicious to me.
29. Sambhavanātha metal image
of saṁvat 1685 Vaiśākha sudi 15 (1628 CE) refers
installation of the image of śrī Saṁbhava
by Bāī Vajra of Prāgvāṭ caste and resident of Iṁdalapura in the direction of śrī Vijayadeva
Sūri (Nahar 1927: 1391).
30. Pārśvanātha metal
image of saṁvat 1733 Māgha sudi 2 Friday
(1676 CE) refers śrī Mūlasaṁgha.
Mulasaṁgha obviously denotes the Digambar association.
31. Pārśvanātha white
marble stone image of saṁvat 1846 Vaiśākha sudi 3
(1676 CE) refers date. The inscription is now badly weathered.
32. Supārśvanātha
image of white marble stone of saṁvat
1877 Vaiśākha sudi 15 (1820 CE) refers installation of the image of
śrī Supārśva by seṭha Udayacandra and probably his wife
Mahākumārī in the direction of śrī Jinaharṣa
Sūri (Singh & Jain 2018a: 327-328).
33. Pārśvanātha image
(Pl. 4) of black marble stone of saṁvat
1985 Vaiśākha śukla 13 (1928 CE) refers installation of the
image of śrī Pārśvanātha at Baḍvāha nagar
by the saṁgha of śrī Lohāvaṭa
in the direction of śrī Jinavārina Sūri of Kharatara-gaccha
(Singh & Jain 2018a: 377).
Śrī Jain Śvetāmbar
temple and Dādābāḍī, kaṭīghāṭī,
Laśkar
The
temple is a very large area of landmass located just adjacent to the
Āgrā-Mumbai National Highway. This highway has been one of the most
famous and circulating road-path from the mediaval times and thoroughly
connects north to south. The location of this temple on this highway itself
shows the significance of this temple. The temple landmass presently contains a
large renovated building of a shrine and a Dādābāḍī
along with some modern buildings and
open area. The temple, dedicated to Jina Śāntinātha, currently
houses many stone and metal images kept on mainly three beautiful altars or vedīs
in regular reverence. The principal
large altar demonstrates three white marble stone seated images centrally of mūlanāyaka
Śāntinātha, Neminātha
and Mahāvīra on the right and left sides respectively. The altar also
broughts out three more images, one of ochre marble stone (seated) and two of
metal. Two other small altars of this temple oppositely in the side sanctums
contain single white marble stone seated images of śrī
Munisuvratanātha and śrī Śreyānśanātha. The
names of each Jinas are written on the upper side of the altar. The stone
images have no inscriptions, except an example of ochre marble stone image
which bears an inconspicuous line on writing on the cushion.
The Dādābāḍī on the right side of temple building
contains a small white marble stone image of dādāguru
śrī Jinakuśala
sūri enshrined in a large sanctum which is further extended by a large
covered hall in front. The uppermost internal walls of this hall are now
painted by the narratives of many astonishing works done by dādāguru
and so on. Nahar recorded five metal
images (paṅcatīrthī) in this temple
of c. 14th-15th
century CE, while recently; there are only two metal images in the form of Paṅcatīrthī. I could not observe inscriptions on the back
surface on them.
1. Śāntinātha-Paṅcatīrthī image of saṁvat
1381 Māgha śukla 5 (1324 CE) refers installation of the image of
śrī Śāntinātha by Kuśala and his son whose name
and other details are not given (Nahar 1927: 1419).
2. Paṅcatīrthī
image of saṁvat 1443 Vaiśākha sudi 13
(1386 CE) refers śrī Mūlasaṁgha
(Nahar 1927 1420). Mulasaṁgha shows its Digambar affliation.
3. Munisuvratanātha-Pa
catīrthī image of sa vat 1482 Phālguṇa ṅ ṁ sudi 3 (1425 CE) refers installation
of the image of śrī Munisuvrata for the merits of father-mother by śreṣṭhi Sādā, his wife Maṭakū,
their sons śreṣṭhi Devarāja, Harapati and śreṣṭhi
Varasiṁha,
latter’s wife Kapūrāde, their son Parvata and his wife Varaṇū
of Śrīmāl jāti in the direction of śrī
śrī śrī Somasundar Sūri, esteemed pontiff of
Tapāgaccha (Nahar 1927: 1421).
4. Suvidhinātha-Paṅcatīrthī image of saṁvat
1496 Vaiśākha sudi 5 Wednesday (1439 CE) refers installation of the
image of śrī Suvidhinātha by śreṣṭhi
Mākā, his wife
Śāṇī and their son Sālagadā at the inspiration
of śrī Munisiṁha Sūri in the direction of
śrī Śīlaratna Sūri (Nahar 1927: 1422).
5. Vāsupūjya-Paṅcatīrthī image of saṁvat
1536 Māha sudi 5 (1479 CE) refers installation of the image of
śrī Vāsupūjya by saṁghapati
Nālhā, his wife
Nāvalade and other familymembers of Osavāl anvaya
and Sūrāṇā gotra
in the patron of Dharmmaghoṣagaccha
of which pontiff’s name is also given but not readable (Nahar 1927: 1423).
Śrī Jain Śvetāmbar
Pārśvanātha temple, Śītalāmātā
galī, Ghāsamaṇḍi, Gwālior
This
is also a large temple approached by a small passage now known as
Śītalāmātā galī located in the dense populated
area of Ghāsamaṇḍi. The temple presently contains a large
fascinating altar with a mūlanāyaka black marble stone seated Jina image
of seven serpent’s hooded cintāmaṇi Pārśvanātha, four
metal images and three inscribed copper-plates (very modern). The Pārśvanātha
image seems to have none lines of writing. Two niches are also made on the
internal walls of the temple enshrined by an image of yakṣī
Cakreśvarī and yakṣa Maṇibhadra mahārāja
of very latest time.
The temple premise is also attached by a Dādābāḍī. It is a large hall with a high
altar enshrined by a white marble stone image of dādā
gurudeva śrī
Jinakuśala Sūri. This white marble stone made large altar was
constructed on 2nd June 1972 CE. It is known by some modern
nāgarī lines of writing on it. The gurudeva image is accompanied by a white
marble stone lotus-cushioned high foot image illustrating two pairs of foot of
śrī Jinadatta Sūri and śrī Jinakuśala Sūri
with their names. A nāgarī inscription of saṁvat 2029 Jyeṣṭha kṛṣṇa 5
Friday and 1972 CE, 2nd June is engraved on the border of this foot
image. It records the consecration of the foot image of dādāsāhab
śrī Jinadatta Sūri
and śrī Jinakuśala Sūri at Gwālior city by
śrī Udayasāgara, Prabhākarsāgara and
Mahodayasāgara, disciples of ācārya śrī
Jinaānandasāgara Sūri of Kharataragaccha. It was tributed to the
memory of late smt. Durgā Bāī who was born in saṁvat 1961 and passed away in saṁvat
2028. She was the wife of late śrī Mohanlāl of
Śrīmāl jāti and Sīṁghaḍā gotra, resident of Ḍiḍvānā2,
Rājasthān.
Nahar had documented 28 inscribed metal images kept in this
temple ranging in time from the first half of c. 12th century CE to the
first half of c. 20th century CE. But in the current position,
the temple consists of only four Paṅcatīrthī
metal images, but I could not document their inscriptions on the backside.
1. Paṅcatīrthī
image of saṁvat 1189 Phālguṇa sudi 9
(1132 CE) refers installation by Sāligade and his wife Lūṇavati
(Nahar 1927: 1392).
2. Vāsupūjya-Pa
catīrthī image of sa vat 1386 Māha vadi 2 (1329 ṅ ṁ CE) records installation of the
image of śrī Vāsupūjya by śreṣṭhi
Āsacandra and śreṣṭhi
Dedārisiṁha of Ūkeśa caste for the merits of his father. The
ceremony was directed by śrī Dharmmaghoṣa Sūri, disciple
of śrī Amaracandra Sūri of Vṛhadgaccha (Nahar 1927: 1393).
3. Sambhavanātha-Paṅcatīrthī of saṁvat
1466 Vaiśākha sudi 3 Monday (1409 CE) records installation of the
image of śrī Sambhava by Ṭhakursiṁha,
son of Mūlū and his wife Mūḍī and grandson of
Sālhā of Śrīmāl caste. The image is dedicated to his
father-mother. It was purified by śrī Vīra Sūri of
Brahmāṇagaccha (Nahar 1927: 1394).
4. Śāntinātha-Paṅcatīrthī of saṁvat
1469 Māha sudi 6 (1412 CE) records installation of the image of
śrī Śānti by sādhu Ajā, his wife Kapūrade,
their son Tihuaṇā, his wife Mālhaṇade and their son
Tejā of Ūkeśa caste in the direction of śrī Sumati
Sūri of Ṣaṁḍerakīyagaccha (Nahar
1927: 1395).
5. Śāntinātha-Paṅcatīrthī of saṁvat
1470 Māgha sudi 12 Thursday (1413 CE) records installation of the image of
śrī Śāntinātha by sādhu Salapaṇa, his son Kammaṇa,
his wife Sāṁvata and their son Tejā of
Ādityanāga gotra in the direction of śrī Deva Sūri (Nahar
1927: 1396).
7. Śreyānśanātha-Paṅcatīrthī image of saṁvat
1489 Māgha sudi 10 Saturday (1432 CE) refers installation of the image of
śrī Śreyāṁsa for the merits of his brother by man.
Ṣetā’s son man.
Ṭhāḍā, his
wife Nāū and their sons Kānhā and Sobhā of
Śrīmāl caste in the direction of śrī
Vidyāśekhara Sūri of sri Pūrṇimāpakṣa
(Nahar 1927: 1397). Man. denotes mantra or minister.
8. Suvidhinātha-Paṅcatīrthī of saṁvat
1499 Māha sudi 5 Thursday (1442 CE) records installation of the image of
śrī Suvidhinātha by Melā for the sake of the merits of his
father Vayarasī and mother Ḍāhī. Vayarasī was the son
of vya.
Pātā of
Śrīmāl caste. The consecration was performed by śrī Guṇasamudra
Sūri, disciple of śrī Guṇasāgara Sūri of Nāgendragaccha.
Also refers the name of śrī Sāṁtapura
(Nahar 1927: 1398).
9. Vāsupūjya-Paṅcatīrthī of saṁvat
1504 Phālguṇa sudi 11 Thursday (1447 CE) refers installation of the
image of śrī Vāsupūjya by sādhu Jāhaḍ, his wife
Bholāhī, sādhu Rājā, his wife
Lāchū and their son Kākū of Nāhar gotra
in the direction of śrī Vijayacandra
Sūri of Dharmagaccha (Nahar 1927: 1399).
10. Ādinātha-Paṅcatīrthī of saṁvat
1507 Jyeṣṭha sudi 2 (1450 CE) mentions installation of the image of
śrī Ādinātha for the merits of brother Bhauṇatī
by sādhu
Bhoṇasī and his wife Kapūrade
belonging to Ūkeśa caste in the direction of śrī Jinabhadra
Sūri, successor of śrī Jinarāja Sūri who, in the
inscription is exclusively told the adhirāja of Kharataragaccha (Nahar 1927:
1400).
11. Vimalanātha-Paṅcatīrthī image of saṁvat
1511 Māgha vadi 9 (1454 CE) refers installation of the image of
śrī Vimalanātha by sādhu Dātu of Chohariyā gotra
in the direction of śrī Hemahaṁsa Sūri, successor of bhaṭṭāraka
śrī Pūrṇacandra
Sūri of Tapāgaccha (Nahar 1927: 1401).
12. Sambhavanātha-Paṅcatīrthī image of saṁvat
1511 Phālguṇa sudi 9 Sunday (1454 CE) records installation of the
image of śrī Saṁbhavanātha by sādhu
Peṣā, his wife
Rājū, their son Vīḍhā, his wife Kamā, their sons
Darapāla, Ṭāhā, Bharakītā, Bharamā and
Kagata and other family-members of Prāgvāṭ caste in the direction
of śrī Ratnaśekhara Sūri, successor of bhaṭṭāraka
śrī Somasundar Sūri
who is told the nāyaka (hero) of Tapāgaccha (Nahar
1927: 1402).
13. Vāsupūjya-Pa
catīrthī image of sa vat 1513 Māgha vadi 5 (1456 ṅ ṁ CE) refers installation of the image
of śrī Vāsupūjya for the self merits by vya.
Tihuṇā, his wife
Karmā, their son Hāsā, his sisters Daḍā and
Palyā and Manī of Prāgvāṭ caste in the direction of
śrī Ratnaśekhara Sūri of Tapāgaccha (Nahar 1927:
1403).
14. Candraprabha-Paṅcatīrthī image of saṁvat
1517 Māha sudi 10 Wednesday (1460 CE) refers installation of the image of
śrī Candraprabha by sādhu Sonā, his wife Sahajalade,
their sons Sādā, Cauḍā, Bhādā and Nemā,
Sādā’s sons Raṇavīra and Vaṇavīra of
Upakeśa jāti and Kālāpamāra śākhā
in the direction of any pontiff
whose name is indistinct, but he is told to be the successor of śrī
Kakka Sūri (Nahar 1927: 1404).
15. Munisuvratanātha-Paṅcatīrthī image of saṁvat
1518 Vaiśākha sudi 3 Thursday (1461 CE) refers installation of the
image of śrī Munisuvratasvāmī by Babholā, his wife
Demāi, their son vyava. Karupāla, his wife Kamalāde and their sons vyava.
Vidyādhara and Vīrapāla
belonging to Śrīmāl caste and residents of Śrīpattana.
The consecration-act was done by bhaṭṭāraka
śrī Sūrasundar
Sūri who is told the nāyaka of Tapāgaccha (Nahar 1927:
1405). Vya./Vyava. finds mention
in some inscriptions of which meaning is suspicious to me.
16. Śāntinātha-Paṅcatīrthī image of saṁvat
1518 Māha sudi 10 (1461 CE) refers installation of the image of
śrī Śāntinātha by sādhu Meyā, his wife
Melāhī, their son sādhu Vīramena, his wife Ṣīmā,
their sons sādhu Samarā and Sahasū of Śrīmāl jāti
and Palhavaḍa gotra
in the direction of śrī
Meruprabha Sūri, successor of śrī Muninidhāna Sūri,
successor of śrī Ratnākara Sūri of Vṛhadgaccha (Nahar
1927: 1406).
17. Śītalanātha-Paṅcatīrthī of saṁvat
1521 Vaiśākha sudi 10 Monday (1464 CE) records installation of the
image of śrī Śītalanātha for the merits of sister
Bābū by sādhu Ṭhākurasī, his wife
Vīsalade, their son sādhu Dhanā, his wife Sonāī
and their son Hāṁsā belonging to Osavāl
caste in the direction of śrī Udayavallabha Sūri of Vṛhattapāgaccha
(Nahar 1927: 1407).
18. Candraprabha-Paṅcatīrthī image of saṁvat
1533 Vaiśākha vadi 5 (1476 CE) refers installation of the image of
śrī Candraprabhasvāmī for the self merits by Kedrāde,
his wife Ālhū, their sons Gokālā, Delha and Jayanāda
of Osavāl jāti and Rāṇudrātheca gotra
(?) in the direction of
śrī Śānti Sūri of Saṁḍeragaccha
(Nahar 1927: 1408).
19. Ādinātha-Paṅcatīrthī of saṁvat
1533 Māgha sudi 5 (1476 CE) refers consecration of the image of
śrī Ādinātha by śrī Jayaśekhara Sūri
(Nahar 1927: 1409).
20. Vimalanātha-Paṅcatīrthī of saṁvat
1536 Jyeṣṭha sudi 7 Bhaumavāra (1479 CE) refers installation
of the image of śrī Vimalanātha for the sake of merits of
mather-father by mahājana Sadā, his wife Sūhavade,
their sons Bīkā and Ākā, mahājana Bīkā’s wife Kapūra
and their sons Tālhā, Kānhā and Janā of
Śrīmāl caste in the direction of śrī Lakṣmīsāgara
Sūri of Caitragaccha (Nahar 1927: 1410).
21. Dharmanātha-Pa
catīrthī image of sa vat 1536 Māgha ṅ ṁ sudi 9 Monday (1479 CE) refers installation
of the image of śrī Dharmmanātha for the self virtues by sādhu
Saravaṇa, his wife Sahajalade,
their sons Sūrā, Pālha and Jogā, Jogā’s wife Kamī
and their son Drasala of Prāgvāṭ caste. The inscription also
mentions the name of pontiff in whom direction the consecration was done, but
it is unreadable (Nahar 1927: 1411).
22. Ādinātha-Paṅcatīrthī image of saṁvat
1554 (1497 CE) refers installation of the image of śrī Ādinātha
by sādhu
Sāraṁga, his wife Jālhī, their son sādhu
Pherū and his wife
Sūhavade of Ūkeśa jāti and Gāṁdhī gotra, residents of Varaḍauda. The
ceremony was done in the direction of śrī Siddhāntasāgara
Sūri of Aṅcalgaccha (Nahar 1927: 1412).
23. Suvidhinātha-Paṅcatīrthī image of saṁvat
1557 Vaiśākha sudi 6 Friday (1500 CE) refers installation of the
image of śrī Suvidhinātha for the merits of father and self by bha. Guṇarāja, his son bha.
Sahade, his son bha.
Hāsā, his wife
Rājī, their son bha. Vasupāla, his wife
Līlā, their sons bha. Sāliga and Suśrāva
and letter’s wife Bhīmī belonging to Ūkeśa caste and Bhaṇasālī
gotra (Nahar 1927: 1413). Before the name of the each male person of this
family, ‘bha.’ is found added in the inscription. This seems the
indication of gotra ‘Bhaṇasālī’.
24. Sumatinātha-Paṅcatīrthī image of saṁvat
1559 Vaiśākha sudi 8 Wednesday (1502 CE) refers installation of the
image of śrī Sumatinātha for the merits of father by śreṣṭhi
Sāliga, his son śreṣṭhi
Naravada, his wife Ṣetū and
their son Rāṇā of Upakeśa caste in the direction of
śrī Maṇicandra Sūri, successor of śrī
śrī śrī Malayacandra Sūri of Vṛhadgaccha (Nahar 1927:
1414).
25. Suvidhinātha-Paṅcatīrthī image of saṁvat
1567 Māgha sudi 5 (1510 CE) refers installation of the image of
śrī Suvidhinātha by sādhu Ūdā and sādhu
Ṭālā with his
family-members for the sake of his father Dodā. Family-members include sādhu
Sāraṁga, his son sādhu Dodā, his wife Saṁpūrī, their sons sādhu Ūdā, sādhu
Ṭālā, sādhu
Ḍālaṇa, latter’s
sons Gopacandra and Śrīcandra belonging to Śrīmāl jāti
and Dhāṁdhīyā gotra. The consecration was done in the
direction of śrī Jinacandra Sūri, successor of śrī
Jinarāja Sūri (Nahar 1927: 1415).
26. Ajitnātha-Paṅcatīrthī image of saṁvat
1581 Pauṣa sudi 5 Friday (1524 CE) refers installation of the image of
śrī Ajitnātha at Citrakūṭadurga for the self merits
by sādhu
Padmā, his wife Cāṁgū, their son Dāsā, his wife Karamā and
their sons Kamā, Aṣāī, Lāvetā and Pāti of
Upakeśa jāti and Śīsodyā gotra
in the direction of kavi
śrī Īśvara
Sūri of Saṁḍergaccha (Nahar 1927: 1416).
27. Siddhacakra yantra-plate of saṁvat 1855 Aśvin śukla 15 (1798 CE) refers
installation of the siddhacakra yantra by Jnānacandra of Loḍha gotra
and resident of Nāgora (Nahar
1927: 1417).
28. Undated yantra-plate inscription
refers śrī Deva Sūri (Nahar 1927: 1418).
Śrī Jain Śvetāmbar
Dādābāḍī, Sāgartāl, Gwālior
The
Śvetāmbar Dādābāḍī premises covering a
large landmass is situated just in front of famous historical
Sāgartāl (a pond) opposite the main road. It is truly a
Dādābāḍī-temple, not a Jina temple. There is a
magnificent white marble stone made incomplete modern Jain temple housing now a
high altar enshrined by a portrait of śrī Jinakuśala Sūri
and a white marble stone foot image. The foot image bears two pairs of foot and
an inscription on the border. It is dated saṁvat
1863 Māgha vadi 10 (1806 CE) mentioning the installation of caraṇa-pāda
of śrī Jinadatta Sūri
and śrī Jinakuśala Sūri at Gwālior in the time of
śrī Jinaharṣa Sūri. The premises of this temple are also
occupied by some Hindu gods.
Śrī Jain Śvetāmbar
temple, Chic santar, Morār
The
temple is located in the chic santar locality of Morār and this is the
alone Śvetāmbar Jain temple in the Morār suburb of greater
Gwālior. The temple presently houses a white marble stone seated image of
Pārśvanātha as the mūlanāyaka Jina, a small black marble stone
seated image, five inscribed metal images and eight inscribed metal-plates on a
large altar (Pl. 5). Of inscribed metal-plates, six are of very modern time,
while two are the Siddhacakra yantras belonging to the dates saṁvat 1832 Śrāvaṇa sudi 7 (1775 CE) and saṁvat 1975 Aśvin sudi 13 Sunday (1918 CE). The prior one
records the installation of the siddhacakra by sādhu
Culāsā and his wife
Śāmakuvari.
Nahar had reported only one inscribed metal image of this
temple and in the present position, it is not available there.
1. Ādinātha-Paṅcatīrthī image of saṁvat
1496 Phālguṇa vadi 2 (1439 CE) refers installation of the image of
śrī Ādinātha for the merits of his father by Cākama,
his wife Vālhaṇade, their sons Karamasī and Devasiṁha of Huṁbaḍ caste in the direction of
śrī Śrī Sūri (Nahar 1927: 1424). In the current
position; there are total five metal images four in the form of paṅcatīrthī and one in individual form of
Pārśvanātha. One of them can clearly be recognized to that Vimalanātha-Paṅcatīrthī image of saṁvat
1533 Māgha sudi 13 Monday reported by Nahar (1927:1381) to be kept in
Śrī Cintāmaṇi Pārśvanātha
Śvetāmbar Jain Pancāyatī temple, Sarāfā Bāzār,
Laśkar.
2. Paṅcatīrthī
of Śītalanātha of saṁvat
1508 Vaiśākha sudi 5 refers the execution of the image of
śrī Śītalanātha by saṁghapati
Nayaṇā, his wife Kāṁū, their son saṁghapati
Laṣamākena, his wife
Hīrū, their sons Jesiga, Lāṣā, Lāṁpā and Jinadatta, latter’s wives Ṣīmāī,
Rājū and Sahajū and their son Vīrama belonging to
Prāgvāṭ caste. It was done at Majnāpadra nagar in the
direction of śrī Ratnaśekhara Sūri, disciple of
śrī Munisundar Sūri, successor of śrī Somasundar
Sūri of Tapāgaccha.
Inscriptions on other three images of this collection became
very hazy and unclear. I could offer their tentative reading.
1. Sumatinātha-Paṅcatīrthī of saṁvat
1572 Phālguṇa sudi 12 (1515 CE) refers sādhu
Lūṇā, his wife
Delhū, their son Sāse, his wife Lau and their son Tolā of
Upakeśa caste.
2. Paṅcatīrthī
of Ādinātha (saṁvat 1520?) refers the names of sādhu
Narapāla, his wife Pūrī,
his son Somā, his wife Kaurī, and śrī Jayaprabha Sūri.
3. Dated Pārśvanātha
image refers the name of śrī Candraprabha Sūri of Nāgendragaccha.
Now, it is very clear that the Ādinātha-Paṅcatīrthī image documented by Nahar of this temple
is now missing. Of the presently available five images, one Vimalanātha-Paṅcatīrthī of saṁvat
1533 Māgha sudi 13 had been earlier kept in Śrī Cintāmaṇi
Pārśvanātha ṁ
Śvetāmbar Jain Pancāyatī
temple, Sarāfā Bāzār, Laśkar, but now had been shifted
in this temple of Morār. Other four images as well both the yantrapaṭṭas
are new information. On these
circumstances, it can easily be surmised that after the documentiona by Nahar
in 1927, not only many images were shifted one temple to another, but some
other new images were also brought out. I think some metal images of
Gwālior had also been transferred in the Śvetāmbar Jain temple
at Shivpurī.
Śrī Jain Śvetāmbar
Dādābāḍī, Chic santar, Morār
There
is also a dādābāḍī in Morār located about 100
meters away from the Śvetāmbar Jain temple. It is known as ‘Śaṁbhumalla kī bagīcī’ (garden). It is a large
garden with a room or sanctum almost in central position. The sanctum is
dedicated to a white marble stone foot image of dādā
śrī Jinadatta Sūri
and śrī Jinakuśala Sūri. It contains an inscription of saṁvat 1921 Māgha śukla 6 (1864 CE) which mentions
the execution of the pāda or foot-images of yugapradhāna
dādā śrī
Jinadatta Sūri and śrī Jinakuśala Sūri at the
inspiration of paṇḍit Hukumacandra, disciple of
śrī Māṇikyacandra who was the successor of śrī
Jinakalyāṇa Sūri of Kharataragaccha. The donator adhearents of
the foot-image was Śaṁbhumalla Sujānamalla of Dhāḍīvāla
gotra who originally belonged to Tumarudeśa and Meḍatetinagar, but
now migrated to Morār chāvanī (Nahar 1927:1425). Date in
Śaka saṁvat 1786 is also given.
Śrī Vāsupūjya Digambar
Jain temple, Kilāgate, Gwālior
The
Jain temple of Digambar Terāpantha affliation houses two inscribed
Śvetāmbar Jain images along with a large number of inscribed and
uninscribed Digambar Jain metal and stone images.
1. Pārśvanātha metal
image of saṁvat 1351 Vaiśākha sudi 13
Friday (1294 CE) refers installation of the image of śrī
Pārśvanātha by Soma, son of sādhu Salaṣaṇa at the inspiration
of śrī Padmacandra Sūri of Vṛhadgaccha (Singh & Jain
2018a: 48-49).
2. Śāntinātha white
marble stone image of saṁvat 1671 Bhādra sudi 8 (1614
CE) refers installation of the image of śrī Śāntinātha
by sādhu
Bajā, his son Gopāla, his
wife Garīvā and their sons Ṣaragasena and Jagānātha
in the direction of śrī Jinasiṁha
Sūri, successor of śrī Jinacandra Sūri of Kharataragaccha.
It was the time of Mugal emperor śrī Akbar Jalāluddin who is
especially entitled as the ‘Kharataragacchādhiśvar’ (Singh & Jain
2018a: 260). The inscription also informs that śrī Jinacandra
Sūri was given the prestigious title of ‘Yugādhiśvar’ by emperor
Akbar.
Śrī Digambar Jain Bīspantha
Bhaṭṭārakajī temple, Soḍā kā Kuā,
kilāgate, Gwālior
The
magnificent Digambar Jain temple as referred itself to the Bīspantha āmnāya
houses two inscribed
Śvetāmbar Jain caturviṁśati
metal images in perpetual veneration.
1. Caturviṁśati of Ādinātha of saṁvat 1489 Jyeṣṭha vadi 3 (1432 CE) records the
execution of the caturviṁśatipaṭṭa
of śrī Ādinātha
by śreṣṭhi
Soma, his wife Sūhavade, their
son śreṣṭhi
Sūdā, his wife Ṭībū,
their son Dahīkara, his wife Lāḍī, their sons Sidho and
Pāvā and latter’s wife Aradhū of Prāgvāṭ caste
in the direction of śrī Somasundar Sūri, esteemed pontiff of
Tapā-gaccha (Singh & Jain 2016: 68-79, 2018a: 70-71).
2. Caturviṁśati of Sumatinātha of saṁvat ṁ
ṁ 1515 Phālguṇa vadi 6
(1458 CE) mentions the execution of the image of śrī Sumatinātha
for the self veneration by sādhu Guṇapāla, his wife
Rāu, their sons sādhu Melākana and Bhaḍā,
prior’s wife Sīrū with entire family belonging to Prāgvāṭ
caste and residents of Sīṇurā village. The purificationact of
it was done in the direction of śrī Ratnaśekhara Sūri,
successor of gaccha-nāyaka śrī Somasundar
Sūrī of Tapā-gaccha (Singh & Jain 2016: 68-79).
Śrī Pārśvanātha
Digambar Jain temple, Baḍāgāon
It
is of about 10 kms from Morār and dedicated to Digambar Jain
Terāpantha sect. The temple with many Digambar Jain stone and metal images
houses a beautiful metal image of Paṅcatīrthī
of Śītalanātha of saṁvat
1521 Māgha vadi 5 Friday (1464 CE). It mentions installation of the image
of śrī Śītalanātha at Kāyathā-grāma
(village) by sādhu Valaṇa, his wife Mūṁjā, their son sādhu Pāṁpā, his wife Tāū, their son Rāmasī,
his wife Vāru and their sons Duṁjā
and Kātā of Prāgvāṭ caste in the direction of
śrī Lakṣmī Sūri of Tapāgaccha (Singh & Jain 2018a:
123-124).
Śrī Candraprabha Digambar Jain
temple, near water-tank, Mohnā
The
village of Mohnā is located about 50 kms from Gwālior district
headquarters on Gwālior- Shivpurī National highway. Śrī
Candraprabha Digambar Jain temple there houses an inscribed Śvetāmbar
metal image of Caturviṁśati of Vimalnātha of saṁvat 1478 Vaiśākha sudi 6 (1421 CE). It records
installation of the caturviṁśatipaṭṭa
of śrī Vimalnātha by mantri
Māṁkaḍa and mantri Devā along with their brothers mantri
Pāṁdyā, Cāṁpā
and Melā, sons of mantri Somā and his wife Vānha
and grandsons of mantri Siṁhā and his wife Śraṁgārade belonging to Ūkeśa caste in the
direction of śrī Somasundar Sūri (Singh & Jain 2018a:
68-69).
Śvetāmbar Jain Rock-cut images
at Gwālior Fort
Ek
Patthar kī Bāvaḍī and Urwāhī groups of Jain rock-cut
cave-temples, bas-relief and inscriptions at Gwālior fort, although
chiefly belongs to the Digambar Jain sect, but together show some rock-cut
executions by Śvetāmbar Jain lay followers and mendicents of
remarkable interest. Ek Patthar kī Bāvaḍī Jain group
represents two dated inscriptions on the side wall near the right leg of a high
standing Jina image of Śāntinātha in cave-temple no. 14. Of
them, the upper side inscription is dated saṁvat
1526 Caitra sudi 15 (1469 CE), while the lower one bear the date saṁvat 1527 Vaiśākha vadi 5 (1470 CE). The prior
inscription refers perpetual obeisance to śrī
Śāntinātha by bhaṭṭāraka
śrī Matisundar Sūri,
successor of bhaṭṭāraka śrī Malayacandra
Sūri, successor of bhaṭṭāraka śrī Kanakaprabha Sūri
of Vṛhadgaccha. Matisundar Sūri is told to be belonged to Grovaṭā
gotra in the inscription. The lower inscription contains perpetual obeisance by
muni
Māṇikyasundar, disciple
of śrī Matisundar Sūri of Vṛhadgaccha (Singh & Jain
2018a: 147-148).
It is noted that both these inscriptions neither bear the
names of donator-family or persons nor ensures construction of the image by the
given pontiffs. This massive image of Śāntinātha was actually
constructed by Digambar Jain lay persons and it is clearly known by another inscription
of 10 lines engraved on the side wall of the head of Jina dated saṁvat 1525 Caitra sudi 7 Wednesday (1468 CE). It records the
execution of the trinity (ratnatraya) images of Śānti- Kunthu-Aranātha
by sādhu
Patirāja along with his
family-members of Agrotak anvaya and Goil gotra
in the direction of bhaṭṭāraka
śrī Yaśasena of
Kāṣṭhāsa ṁgha Māthurānvaya. It was
the reign of Tomar mahārājādhirāja śrī Kirtisiṁha on Gopācala-mahādurga (Singh & Jain 2018a:
140-141). On these inscriptional facts, it is obvious that the
Śāntinātha image was originally constructed by Digambar Jains in
the direction of Digambar pontiffs in 1468 CE, and later on, in 1469 and 1470
CE, Śvetāmbar bhaṭṭāraka śrī Matisundar Sūri
and muni
Māṇikyasundar of Vṛhadgaccha
respectively visited this place and on this occasion carried out the
inscriptions.
Besides, a deep rock-cut niche with several mutilated and
headless Jina figures and some dated and undated inscriptions are of worth notice
in the Urwāhī valley group at Gwālior fort. The inscriptions
within clearly impart its Śvetāmbar denomination. The niche now
contains two large seated figures of Jina Śāntinātha and
Mahāvīra as mūlanāyaka in the central position. The sidewalls
of this niche is carved by trinity images, one on opposite direction in
standing posture and an image of standing Ādinātha on the backwall.
The niche contains a dated inscription and some minor undated inscriptions
(Singh & Jain 2018a: 209-210, 389). Dated inscription of nine lines of saṁvat 1549 Mārga sudi 3 Thursday (1492 CE) is engraved on
a side wall below a trinity image. The inscription records the carving of two
images of śrī Ādinātha and śrī Śāntinātha
by Cauropā, his wife Karamā and their sons saṁghavī
Lakṣmaṇa and Jasū
in the direction of bhaṭṭāraka śrī Kanakaprabha Sūri
and his his disciples śrī Ānandakalaśa, śrī Amṛtakalaśa
and śrī Padmasāgara belonging to Rudrapalīyagaccha. The
inscription also remarkably mentions the names of the lineage pontiffs of
Kanakaprabha Sūri. He was the successor of bhaṭṭāraka
śrī Hemaprabha Sūri,
successor of bhaṭṭāraka śrī Haribhadra Sūri
and he was the successor of śrī Kamalaprabha Sūri of
Rudrapalīyagaccha. The inscription also mentions the fore-fathers of
Cauropā who was the son of sādhu Jūjā, grandson of sādhu
Kākali and great grandson of sādhu
Gāṁgadyo. Gāṁgadyo
was the son of sādhu Dhenasī and grandson of Śrīmāladyo
belonging to Śrīmāl caste and Traṣoḍa gotra.
Śrīmāladyo, in the inscription is exclusively called the ‘pūjya’ or meritorious personality. The
inscription also records the reign of Tomar mahārājādhirāja
śrī Mānasiṁha on Gopācala durga (Gwālior fort). One of the
important undated inscriptions of two lines on the backwall refers the veneration
and adoration to śrī Śāntinātha and devādhideva
śrī Mahāvīra and
donation of them by saṁghavī Lakṣmaṇa and Jasū
with his entire saṁgha or pilgramage.
VI. District
Shivpurī
Located
on the south-western geographic landmass of Gwālior, the district of
Shivpurī presently shows the minor presence and inhabitance of
Śvetāmbar Jain communities with a temple known as ‘Śrī
Pārśvanātha Jain Śvetāmbar temple’ in the district
headquarters of Shivpurī only. Many Digambar Jain temples of district
Shivpurī do not have any Śvetāmbar Jain image, except two inscribed
images kept in Śrī Pārśvanātha Digambar Jain temple at
Narwar (one of the tehsil headquarters). One of them is a metal image of
Pārśvanātha of saṁvat
1595 Vaiśākha sudi 7 (1538 CE). Seated Pārśvanātha is
shown with his attendents yakṣa Dharaṇendra and yakṣī
Padmāvatī (Pl. 18). Both the
attendents are four armed and his mounts ‘elephant’ (gaja) and ‘peacock’ (mayura) are respectively shown below. The
stele is surprisingly fashioned in the design of Jain symbol of ‘Oṁ’. The inscription on the backside of it records the
execution of the image of śrī Pārśvanātha by sādhu
Rejhā, his wife Rājra,
their son sādhu Lībā, his wife Lalatāde and their son
Ragāde of Śrīmāl caste in the direction of śrī
Śrī Sūri (Singh & Jain 2018b: 254-255). The second one is a
white marble stone image of Jina Śāntinātha shown seated on a
low cushion bearing an undated inscription. It records the installation of the
image of śrī Śāntinātha by śrī Jinacandra
Sūri. It can be dated c. 12th-13th century CE.
Śrī Pārśvanātha Jain
Śvetāmbar temple at Shivpurī houses many Jain images made of metal,
white and black marble stone. The mūlanāyaka Jina of this temple is śrī
Pārśvanātha, made of black marble stone. An image of this temple
of Ādinātha of white marble stone contains the date saṁvat 1985 Vaiśākha sudi 12 (1928 CE) referring
installation ṁ of the image of śrī Ṛṣabhadeva.
The white marble stone pedestal below this image also contains an inscription
of saṁvat 1988 Māgha sudi 10 (1931 CE) recording the
construction of the vedikā (altar) of śrī Ādinātha
by śreṣṭhi
Bhagavānadāsa
Ghevaracandra of Osa vaṁśa and Tāteḍ gotra
and resident of Laśkar. This
pedestal is purified in the direction of paṇḍit yati Śyāmalāl who belonged
to Jaipur (Singh & Jain 2018b: 403-404). Another white marble stone image
of śrī Neminātha of this temple also contains an inscription of
saṁvat 1985 Vaiśākha sudi 12 (1928 CE). The inscription
is now fully red washed and only the date is legible.
Now, it is very clear that this Śvetāmbar Jain
temple of Shivpurī was constructed by this family of Laśkar in the
first half of c. 20th century CE.
VII. District
Morenā and Sheopur
Sheopur
as a tehsil
headquarters was an administrative
unit of district Morenā, but in 1996 by acquiring the western geographic
area of Morenā it had achieved the stutas of one of an independent
district of Madhya Pradesh. The district of Morenā and Sheopur are located
on the north-western landmass of Gwālior by the boundries of river Chambal
to the state of Rājasthān. Important is that in Gwālior region,
both these two districts and third one Shivpurī are directly connected to
the neigoubouring state of Rājasthān by the north-western frontier.
The district of Sheopur presently contains only a Śvetāmbar Jain
temple in the city of Shoepur and some Śvetāmbar Jain families.
Unfortunately, I was unable to visit and document this Śvetāmbar Jain
temple during survey of this district.
The district of Morenā reports 8 Śvetāmbar
Jain metal images seven from Jaurā (tehsil headquarters and 25 kms from
Morenā on the west) and one from Sihoniā (tehsil
Ambāh and about 25 kms from
Morenā on the east), besides an alone example of rock-cut inscribed image
from Ṭikṭolī-Dumdār (tehsil Jaurā). These metal images are
kept in the Digambar Jain Terāpantha temples and range in time from the
second half of c. 14th century CE to the second half of c.
16th century CE. However,
in the present scnerio, the entire landmass of district of Morenā does not
have any Śvetāmbar Jain temple and population.
Of Jaurā metal images, an image is kept in
Śrī Pārśvanātha Digambar Jain temple, Hanumān
chaurāhā, while six images are kept in Śrī
Pallīvāl Digambar Jain temple. The six images along with some other
images are told to be shifted here in this Pallīvāl temple of
Jaurā from the Jain temple of Pahāḍgarh (about 20 kms from tehsil
Jaurā). Likewise, the
Sihoniā metal image which is now kept in Śrī
Śāntinātha Digambar Jain Atiśaya-kṣetra temple there
is brought out along with some other images from the Digambar Jaina temple of
the nearest village Khaḍiyāhār.
Śrī Pārśvanātha
Digambar Jain temple, Hanumān chaurāhā, Jaurā
Padmaprabha-Paṁcatīrthī image of saṁvat
1544 Āṣāḍha vadi
9 Saturday (1487 CE) refers installation of the image of śrī
Padmaprabha for the sake of his father by śreṣṭhi
Mūlū, his wife Mālūṇade,
their son Yauda and his wife Ruhaṇāde of Upakeśa caste under
the direction of śrī Sāṁvadeva
Sūri (Singh & Jain 2019a: 95-96).
Śrī Pallīvāl Digambar
Jain temple, Jaurā (Pl. 6)
1. Supārśvanātha-Paṅcatīrthī of saṁvat
1523 Māgha sudi 6 (1466 CE) records installation of the image of
śrī Supārśvanātha at Kāsaḍā mahānagara for the self veneration by
vya.
Vamalā, his wife Sālaṇade
and their sons vya. Teja, Vāyā and Sahajā along with other
family-members of Prāgvāṭ caste in the direction of
śrī Lakṣmīsāgara Sūri, successor of
śrī Ratnaśekhara Sūri of Tapāgaccha (Singh & Jain
2019a: 119-120).
2. Munisuvratanātha-Paṅcatīrthī of saṁvat
1526 Āṣāḍha sudi 2 Candravāra (1469 CE) mentions installation
of the image of śrī Munisuvrata at Srīcitrapura for the sake of
fathers by sādhu Aṁjū, his wife
Sālhāhī, their son Dhummaṇa, his wife Pyārī and
their sons sādhu Jāṣū and Rūpā belonging to
Ūkeśa jāti and Tātahaḍ gotra
in the direction of śrī
Kakka Sūri of Upakeśagaccha śrī kakudācārya saṁtān (Singh & Jain 2019a: 120).
3. Śītalanātha-Paṅcatīrthī of saṁvat
1560 Māha vadi 2 (1503 CE) mentions installation of the image of
śrī Śītalanātha by sādhu Sāraṁga, his wife Māhiṇi, their son Pāhū,
his wife Pālaṇade and their sons Chājū, Aṭr,
Somā, Sonū and Jagamāla belonging to Ūkeśa jāti
and Varahaḍīyā gotra
and residents of Baraḍaudanagara.
The image was consecrated by śrī Śrī Sūri of Vaḍgaccha
(Singh & Jain 2019a: 161).
4. Śītalanātha-Paṅcatīrthī of saṁvat
1562 Vaiśākha sudi 10 Sunday (1505 CE) mentions installation of the
image of śrī Śītalanātha for the merits of mother and
self-veneration by saṁghapati sādhu Dharmmā’s son sādhu
Dharmmau, his son sādhu
Ḍhālū, his wife Ḍhālaṇade
and their son Pūnā of Ādityanāga gotra
and Vākheḍiyā śākhā
in the direction of bhaṭṭāraka
śrī Devagupta Sūri of
Upakeśagaccha (Singh & Jain 2019a: 162).
5. Ajitnātha-Paṅcatīrthī of saṁvat
1564 Vaiśākha vadi 12 Wednesday (1507 CE) contains installation of
the image of śrī Ajitnātha for the self-adonartion by śreṣṭhi
Adā, his wife Raṁgī, their sons Siṁghāsu
and śreṣṭhi
Vakeṇa, Vakeṇa’s wife śrāvikā
Mṛgāī of
Śrīmāl caste and residents of Ahamadāvāda at the
inspiration of bhaṭṭāraka śrī Bhāvasāgara
Sūri of Aṅcalgaccha (Singh & Jain 2019a:
164).
6. Padmaprabha-Paṅcatīrthī of saṁvat
1628 Phālguṇa sudi 7 (1571 CE) refers installation of the image of
śrī Padmaprabha by saṁghapati
Hisā of Prāgvāṭ
caste and resident of Sirohī in the direction of bhaṭṭāraka
śrī Hiravaja Sūri of
Tapāgaccha (Singh & Jain 2019a: 191).
Śrī Śāntinātha
Digambar Jain Atiśaya-kṣetra temple, Sihoniā
Anantanātha-Paṅcatīrthī of saṁvat
1574 Phālguṇa sudi 3 Friday (1517 CE) records installation of the
image of śrī Anantanātha by saṁghapati
Īśvar, his wife saṁghapati
Jhaṁbū,
their son saṁghapati Ratnapāla and his wife saṁghapati
Medāhī belonging to
Śrīmāl anvaya and Rāṁkyāṇāyā gotra
in the direction of bhaṭṭāraka
śrī Somaratna Sūri
and ācārya
śrī Rājavanta Sūri
of Nāgapurī-gaccha (Pl. 7 & 8). Date is also given in Śaka
saṁvat 1439 (Singh & Jain 2019a: 169).
Rock-cut image at Ṭikṭolī-Dumdār
A
small group of rock-cut Jain images at Ṭikṭolī-Dumdār in
Jaurā tehsil at the distance of about 20 kms from the tehsil
headquarters reports a large
standing image of Jina Śāntinātha flanked by a small image of
Kunthunātha and Aranātha, an inscribed mānastambha of saṁvat 1569 and some other small images of Digambar affliation;
besides a seated inscribed image of Jina Pārśvanātha of saṁvat 1543 Āṣāḍha sudi 2 Tuesday (1486
CE), remarkably belongs to the Śvetāmbar sect. The inscription on it (Pl.
9) records construction of the image of śrī Pārśvanātha
by saṁghavī
Ghanū, his wife Rāhajya,
their son saṁghavī Padam, his wife Iṁdā and their son Lāḍama of
Palīvāla caste. The consecration was done by bhaṭṭāraka
śrī Kanakaprabha
Sūri, successor of śrī Hemaprabha Sūri of
Rudrapalīyagaccha. The masons of them were Narun and Narārcaṇa
(Singh & Jain 2019a: 138-139). This group of rock-cut Jain images is now a
Digambar Jain tīrtha with many modern developments and managed by a Digambar
Jain committee.
VIII. District Bhiṇḍ
The
present geographic area of district of Bhiṇḍ is located on the
north-eastern periphery of Gwālior region. The Jain history and
archaeological remains of this district show the regular dominance of Digambar
Jain sect from the inception and even in the present time, Bhiṇḍ is
the largely populated Digambar Jain centre in the region accompanied by an
overwhelming number of Digambar Jain temples and images. I had experienced
during the survey of this district that all the main villages of this district
had atleast a Digambar Jain temple by the times. Now, many of them had been
shifted to the district or tehsil headquarters. The temple buildings there are
still in abundance. The presence and inhabitation of Śvetāmbar Jains
and their any religious, cultural and social activities, installation and
constructions in any of the time-period of the history of this district are
totally unknown. Even, nowadays, this district does not have any
Śvetāmbar population and temples.
However, the district reports 12 metal images and a stone
image of Śvetāmbar affiliation from Bhiṇḍ, Sonī,
Gormī, Barāso, Mehgāon and Pardhānā ranging in time
from the first half of c. 12th century CE to the second decade of c. 16th century CE.
Noteworthy is that all these Śvetāmbar images are kept in Digambar
Jain temples and all these temples are belonged to the Digambar Terāpantha
discipline.
Śrī Pārśvanātha
Digambar Jain temple, Sonī
1. Paṅcatīrthī
of Ādinātha metal image of saṁvat
1388 Vaiśākha sudi 11 Thursday (1331 CE) mentions the installation at
the inspiration of śrī Ghanadeva Sūri by sādhu
Caghū, his son Lakṣamadeva
and his sons Sataga and Veve belonging to Śrīmāl caste (Singh
& Jain 2017: 43).
2. Individual metal image of Jina
Mallinātha is very fascinating as shows the female appearance by bearing
the upper garments and thick bangles in hands. It is dated saṁvat 1531 Phālguṇa (1474 CE) on the front of
pedestal (Singh & Jain 2017: 89). The backside of this image may have some
more lines of writing in continuation, but unfortunately I could not notice
them.
Śrī Pārśvanātha
Digambar Jain temple, Purānā Halvāīkhānā, Bhiṇḍ
White
marble stone image of Śreyānśanātha in padmāsana
posture keeps an undated pedestal inscription of c. 12th century CE recording the
image of śrī Śreyānśanātha and execution of it by
śrī Nāgū (Singh & Jain 2017: 28).
Śrī Ādinātha Digambar
Jain Caityālaya, Batāshā Bāzār, Bhiṇḍ
Ādinātha-Paṅcatīrthī metal image of saṁvat 1472 Phālguṇa sudi 5 (1415 CE) records
installation of the image of śrī Ādintāha for the self
veneration by sādhu Dhīradeva, his son sādhu
Golhā and his son sādhu
Bhūṇā of Loḍhā
gotra
at the inspiration of śrī
Harṣasundar Sūri of Rudrapallīyagaccha (Singh & Jain 2017:
54-55).
Śrī Candraprabha Digambar Jain temple,
Patāshā Bāzār, Bhiṇḍ
Paṅcatīrthī of Sumatinātha metal image of saṁvat 1559 Mārga sudi 10 Wednesday (1502 CE) mentions the
installation by sādhu Mehā, his wife Kapurī,
their son Rāyamalla, his wife Cāhiṇi and their son Merā
along with other family-members of Ūkeśa caste in the direction of
śrī Śrī Sūri (Singh & Jain 2017: 142-143).
Śrī Mahāvīra Digambar
Jain temple, Gormī
Paṅcatīrthī of Vimalanātha metal image of saṁvat 1491 Māgha sudi 5 Wednesday (1434 CE) mentions the
installation of the image of śrī Vimalanātha for the merits of
fore-fathers by sādhu Sāḍā, his wife
Siriāde and their sons Mūndharāja and Dhanarāja of
Kaketrā vaṁśa and Nāhaḍha gotra
in the patronage of śrī Jinasāgara Sūri of Kharataragaccha
(Singh & Jain 2017: 62-63).
Śrī Digambar Jain Atiśaya-kṣetra
temple, Barāso
1. Paṅcatīrthī
of Pārśvanātha metal image of saṁvat
1388 Vaiśākha sudi 11 Thursday (1331 CE) refers execution by sādhu
Lakṣmaṇa and his son
Sataga of Śrīmāl vaṁśa
in direction of śrī Ghanadeva Sūri (Singh & Jain 2017:
42-43).
2. Paṅcatīrthī
of Sumatinātha metal image of saṁvat
1506 Māgha vadi 6 Sunday (1449 CE) refers installation of the image of
śrī Sumatinātha for the virtues of fore-fathers by saṁghapati
Siṁharāma,
his wife Lāvi and their son Saṁsāracandra
of Uśa (Osavāl) vaṁśa
and Vākariyā gotra
in the direction of śrī
Nayacandra Sūri, successor of śrī Padmacandra Sūri of Kṣamarṣigaccha
(Singh & Jain 2017: 69).
3. Paṅcatīrthī
of Śītalanātha metal image of saṁvat
1536 Āṣāḍha sudi 9 Monday (1479 CE) refers installation
at Ṣaṁḍerakapura by Kūtā,
his wife Lāvī, their son Phāmaṇa and his wife Ṣīmī
of Ūkeśa vaṁśa and Bhāhurīyā gotra
in the direction of śrī
Devasundar Sūri of Pipphulgaccha (Singh & Jain 2017: 97-98)
Śrī Pārśvanātha
Digambar Jain temple, Mehgāon
The temple
belongs to Digambar Terapantha affliation with a large number of stone and
metal images and copperplates of the same affliation, besides two inscribed
images of Śvetāmbar recognization.
1. Paṅcatīrthī
metal image of Sambhavanāha of saṁvat
1512 Jyeṣṭha sudi 1 Wednesday (1455 CE) mentions the installation
for the self virtues by saṁghapati
Meghā, his wife Mālhaṇade,
their son Lālā and his wife Laṣamāde of Osvāl jāti
and Bhūaṇa gotra
in the direction of bhaṭṭāraka
śrī Ratna Sūri,
successor of śrī Vijayacandra Sūri of Dharmaghoṣagaccha
(Singh & Jain 2017: 70).
2. Seven serpents’ hooded individual
seated metal image of Pārśvanātha of saṁvat 1683 Jyeṣṭha sudi 3 Monday (1626 CE) records
the execution of the image of jinacakra cakravarti cūḍāmaṇi
śrī
Pārśvanātha and installation of it in the prasāda
(or temple) of śrī
Pārśvanātha by sādhu śrī Tejapāla, son of
sonī (goldsmith) Vastapāla. The consecration of the image was done in
the patronage of sādhu śrī Tejapāla who
belonged to the Kaḍūāmatī-gaccha. The inscription
remarkably gives the succession-order of the pontiffs of this gaccha from the
inception. Sādhu śrī Kaḍūā is mentioned as the
first and founder pontiff of this gaccha after whose name presumably the gaccha
was entitled. He is interestingly told to be influenced by the ‘śrī
Kaṭuka doctrine’ (śrī Kaṭukamatākarṣaka). Kaḍūā’s
successor was sādhu śrī Ṣīmā
who was succeded by sādhu śrī Vāśā,
his successor was sādhu Jīvarājā, his
successor was sādhu Tejapāla, his successor was sādhu
Ratnapāla, his successor was sādhu
Jiṇadāsa, and his
successor was sādhu śrī Tejapāla who is
particularly denoted as the gem of this gaccha (Singh & Jain 2017:
182-183). The name of alone Tejapāla is given in three times in the
inscription which otherwise becomes very confusive.
Śrī Pārśvanātha
Digambar Jain temple, Pardhānā
The village temple
houses many Digambar Jain images on an altar including two Śvetāmbar
images.
1. Individual metal image of Jina
Pārśvanātha of saṁvat
1369 (1312 CE) records the execution for the virtues of his fathers by sādhu
Arisīha, his wife Tīlha,
their sons Jayatala and Bhīma, Jayatala’s wife Jayatasiri, their sons
Soma, Rāja and Jaaḍa of Upakeśa caste in the direction of
śrī Hema of Caitragaccha (Singh & Jain 2017: 41).
2. Paṅcatīrthī
of Suvidhinātha metal image of saṁvat
1570 Māgha sudi 11 Sunday (1513 CE) records conscration at
Tijārā by sādhu Bhojā, his wife Nāṁtū, their son sādhu Nayaṇā, his wife
Kūgarahī, their son sādhu Pāsā, his wife
Mapāhī and their daughters srāvikā Bhīmaṇisu and srāvikā
Śrī of Ūkeśa vaṁśa
and Gāṁdhī gotra in the direction of ācārya
śrī Bhāvasāgara
Sūri of Aṅcalgaccha (Singh & Jain 2017:
147).
IX. District
Datiā
On
the southern landmass of Gwālior, the district of Datiā reports two
Śvetāmbar Jain metal images of c. 15th century CE from
the village Sināval, now popularly known as ‘Sonāgir’, a renowned
Digambar Jain Tīrtha-kṣetra of North-Central provience and Bundelkhaṇḍ.
This district is also prominently influenced by Digambar Jainism (both Bīsapantha
and Terāpantha) in all time-periods and, even in the present position; the
district does not have any Śvetāmbar Jain temple and population
(Jain, Navneet Kumar 2013).
Śrī Candraprabha Digambar Jain
temple (no. 14), Sināval-Sonāgir
1. Paṅcatīrthī
of Śāntinātha of saṁvat
1486 Māha sudi 5 Sunday (1429 CE) refers installation of the image of
śrī Śāntinātha by śreṣṭhi
Lāṣā, his wife
Lāchalade, their son Halākena, his wife Hārālade and their
son (?) Padmasī of U(O)savāl caste in the direction of śrī
Ratnasiṁha Sūri of Tapāgaccha (Singh & Jain 2018c:
32-33).
Śrī Manaharadeva
Śāntinātha Digambar Jaina temple (no. 8),
Sināval-Sonāgir
1. Pārśvanātha-Paṅcatīrthī of saṁvat
1520 Āṣāḍha vadi 1 (1463 CE) records installation by saṁghapati
Śivā, his wife Parā,
their sons Raṁgena, Narapāla and others of
Ūkeśa vaṁśa and Devaja gotra in the
direction of Lakṣmīsāgara Sūri of Tapāgaccha (Singh
& Jain 2018c: 38).
X. Analysis
The
presently available Śvetāmbar Jain archaeological material from
Gwālior-Chambal region significantly reflect adequate light on several historical
aspects of Śvetāmbar Jainism. It covers the wide range of their
arrival and movement across the region, social structure, pontiff-traditions (guru-śiṣya
paṭṭa paramparā) and their contribution, besides
the historical names of certain places or cities etc. It is interesting to note that none any Śvetāmbar Jain inscription of
the region point out the name of any female nuns (or sādhvī) and mendicents on
the rank of brahmacārī, while several Digambar Jain
inscriptions (Terāpantha and Bīspantha
both) of the region show the remarkable and frequent contribution of the female nuns (āryikā and kṣullikā), and brahmacārīs
also. Persons attributed as Paṇḍit
(simply a scholar) are also found mention
in many Digambar Jain inscriptions.
Arrival and Movement of Śvetāmbar
Jainism
The
available Śvetāmbar Jain image inscriptions show the influencial
arrival of them in Gwālior region in and after the later half of c. 13th century CE. The
inscriptions also suggest that the arrival and movement across the region was
the result of various saṁgha-yātrās (pilgrimage) of Śvetāmbar
pontiffs time to time. The inscriptions especially ranging in time of c. 14th-15th
century CE corresponding the period of regional dynastic rule of Tomars
remarkably reflect that within this time-span, the mendicents of various Śvetāmbar
Jain gacchas (orders) of Mūrtipūjaka tradition along with their
disciples and lay followers had frequently visited the ‘Gopācala tīrtha’
(modern Gwālior fort). In my opinion the common reason behind the regular
pilgrimage of Śvetāmbar saṁghas in the region was the extreme popularity of “Gopācala”
as a most celebrated status of Jain “tīrtha”. It is well known that by c. 15th century CE the
Gopācala or Gwalior fort had been firmly established as a sacrad Digambar
Jain “Devapattan” (or tīrtha kṣetra)
in a larger part of entire north-central provience and Bundelkhaṇḍ
region. It is also noted that by this time-period, the Gopācala had became
a glorious and denominated centre of Digambar Jain bhaṭṭāraka
orders mainly of the Kāṣṭhā-saṁgha and Balātkāra-gaṇa. This seems another
reason attracted the Śvetāmber mendicents/intellectuals to put forward
their missionary impact in Gopācala. Some literary accounts of Tomar
period together show the great influence of Śvetāmbar
ascetics/pontiffs on Tomar kings and court. Nayacandra Sūri, the composer
of “Hammīr-mahākāvya” and “Raṁbhā-manjarī
(?)” was one of them found mention in the time of Tomar king Viramadeva
(Dwivedi 1976: 73). A Sumatinātha-Paṅcatīrthī
metal image of Barāso (dist. Bhind) of saṁvat
1506 Māgha vadi 6 Sunday (1449 CE) also refers śrī Nayacandra
Sūri, successor of śrī Padmacandra Sūri of Kṣamarṣi-gaccha.
The upraising political and cultural conditions during Tomar
rule show the firm settlement of Śvetāmbar Jain laity in Gwālior
and around by this time. The inscriptions suggest that the Śvetāmbar
Jain laity in Gwālior was migrated from to the southern parts of
Rājasthān (Mevāḍ), adjoining eastern Rājasthān
(Mārvāḍ) and also from the adjacent Gujarāt. The
inscriptions also show their migration or movement through the north-western
frontier of the Gwālior region. Gwālior-Chambal region is thoroughly
connected to Rājasthān by the boundary of river Chambal (ancient
Carmaṇyavatī). Modern local Śvetāmbar traditions and
culture as acknowledged by local persons together ensure that the migration of
Śvetāmbar communities in the area was primarily from the southern
province of Rājasthān. Ashok Kumar Jain, a local Śvetāmbar
Jain businessman and a reputed social personality informed me that all the
Śvetāmbar Jain lay communities of Gwālior in current position
belonged commonly to the Osvāl vaṁśa
or lineage. The Śvetāmbar Jains of Gwālior are purely business
class community.
After Tomars, the Gwālior had gone into the hands of
Delhi Sultanate for long time. It is well known by many literary accounts and
inscriptional records that many Śvetāmbar pontiffs had a great
reverence in the courts of various muslim emperors of Delhi and Śvetāmbar
pontiffs regularly used to visit Gwālior by this time. Gwālior
Śāntinātha stone image of Śrī Vāsupūjya
Digambar Jain temple of saṁvat 1671 Bhādra sudi 8 (1614
CE) refers śrī Jinasiṁha Sūri, successor of
śrī Jinacandra Sūri of Kharataragaccha in the time of Kharataragacchādhiśvar mugal emperor śrī Akbar
Jalāluddin. This shows that Kharatara-gaccha comparatively had a prolific
influence on muslim rulers of Delhi. Akbar after conquering the region stayed at
Gwālior fort for long. Both Digambar and Śvetāmbar Jain image
inscriptions of the region show the royal patronage of emperor Akbar and also
of other muslim rulers.
Onwards, the Scindiā regime and their sufficient
patronage to Śvetāmbar Jains became the most important time span for
the Śvetāmbar Jainism to be well grown up by establishing his
‘colony’, as well as construction of temples, religious and social activities.
Beyond these inscriptional records, one more important fact
to be mentioned here is that the historicity of Śvetāmbarism in the
region seems to be goes back very prior to the Tomar period. It is presicely
illustrated in some Śvetāmbar Jain chronicles of c. 13th-14th
century CE. Noteworthy of them are well known “Prabhāvakacarit” by ācārya
śrī Prabhācandra
Sūri (1277-78 CE) and “Prabandhakośa” (or Caturviṁśati Prabandha) by śrī Rajśekhara
Sūri (1349 CE). These reflect significant light on the Śvetāmbar
teacher’s movement and temple construction activities by them on Gwālior
fort. Both these compilations contain biographical narratives of many renowned
predecessor Śvetāmbar ascetic/teachers. One of them was śrī
Bappabhaṭṭi Sūri (Bappabhaṭṭi-sūri-caritam)
of c. 8th century CE who is
stated to visit the Gwālior fort and also responsible for the building of
a Śvetāmbar Jain temple of 24th Jina Mahāvīra
there. In this connection, Prabhāvakacarit (Jina Vijay muni 1940: 84,
97-98) describes the construction of a twenty-three hands high temple
‘Śrī Vīra Mandir’’ at ‘Gopagiri’ (modern Gwālior fort) enshrined
by an eighteen hands high golden colored image of śrī
Varddhamāna (i.e. 24th Jina Mahāvīra) by king Āma at
the inspiration of śrī Bappabhaṭṭi Sūri3.
With a little wit of contrast in the measurements of the height of the temple,
Prabandhakośa (Jina Vijay 1935: 29) refers the building of an one hundred
one (101) hands high temple within an eighteen hands high image of śrī
Varddhamāna at ‘Gopagirau’ (modern Gwālior fort) by king Āma at
the inspiration of teacher śrī Bappabhaṭṭi Sūri4.
Now, in light of these chronicle’s descriptions, it is
important to note that a Śvetāmbar Jain teacher śrī
Bappabhaṭṭi Sūri in the patronage of king Āma (alias
Nāgāvloka) who was a devout Jain under śrī Bappabhaṭṭi
Sūri and the son and successor of king Yaśovarmana of Kānyakubja
(modern Kannoj), together arrived and stayed at Gwālior fort and,
meanwhile by śrī Bappabhaṭṭi’s instructions king Āma
built a magnificent temple there dedicated to lord Mahāvīra. These
descriptions also envisaged the incident of temple-building at Gwālior
fort in and around vikram saṁvat 811 (753-754 CE). However, there
have been a lot of scholarly discussions and controvarsies for long on the
certain historic identification of the king Yaśovarmana of Kānyakubja
and his son king Āma; but now most of the modern historians concluded the
identity of this king to the king Śankarvarmana alias Yaśovarmā
of Utpal dynasty of Kashmīr. The physical remains of the said temple built
by king Āma are now completely lost at Gwālior fort.
On the other side, these literary descriptions precisely and
obviously show not only the mobility of Śvetāmbar ascetics in
Gwālior region, but also ascertain the massive art and architectural
executions in their direction on Gwālior fort in the mid of c. 8th century CE. Besides,
thses literary descriptions put forward many historical quireis in our
consideration. For example, the temple was either built by the royal financial
donation or Jain merchant’s donation or a joint venture, who was deputed for
the care and management of this temple, what was the art and architecture of
this temple etc.
Noteworthy is that the survival of this Śvetāmbar
Jain temple at Gwālior fort is further known by ‘Prabhāvakacarit’
during subsequent rule of Kacchapaghāta dynasty (Sihoniā-Gwālior
house, c.
11th century CE) in Gwālior region. Prabhāvakacarit (Jina
Vijay muni 1940: 162) also contains the biography of another
Śvetāmbar Jain ascetic śrī Abhayadeva Sūri. Abhayadeva
Sūri is said to arrive at Gwalior fort and visited the temple of
śrī Varddhamāna (by king Āma). It was the time of
śrīmān Bhuvanapāla. The relevant hymns of Prabhāvakacarit
indicate that the entry for Jains in this Śvetāmbar temple of Varddhamāna
was commissioned to be banned by the royal officers due to some issues (unknown),
but later on, on the request of śrī Abhayadeva Sūri, the king
Bhuvanapāla assigned the re-entry5.
The same thing is also put forward in notice by U. P. Shah
(editor) in the introduction note (1961: vii) of his work “Saṅgītopaniṣat-sāroddhāra” (by
Vācanācārya Sudhākalaśa, VS 1406/1350CE). Shah
mentions that at the request of śrī Abhayadeva Sūri, king
Bhuvanapāla ordered to open the doors of Jain shrine of Mahāvīra
at Gopagiri (Gwālior) entrance into which was stopped by local officers.
Śrī Abhayadeva Sūri was belonged to the Harṣapurīya-gaccha,
also known as Maladhārī or Maladhārīya gaccha.
Śrī Rājaśekhara Sūri, the composer of ‘Prabandhakośa’
(1349 CE) was also belonged to this gaccha, and vācanācārya
Sudhākalaśa was his one of
the disciples.
Śrīmān Bhuvanapāla was actually the 5th
king Mūladeva, the son and successor of king Kīrttirāja
belonging to the Kacchapaghāta dynasty (Sihoniā-Gwālior house).
Mūladeva was known by the titles of ‘Bhuvanapāla’ and
‘Trailokyamalla’ as recorded in Padmanātha or Sās- Bahu temple
inscriptions of saṁvat 1150 Aśvin vadi 5 (Singh
& Jain 2014: 151-158). He ruled over Gwālior in the fourth to sixth
dacades of 11th century CE. The Kacchapaghātas (Sihoniā- Gwālior,
Dubkuṇḍ and Narwar) were the greatest patron of Jainism in the
region.
Finally, on the basis of these Śvetāmbar Jain
literary inputs, some contextual facts can easily be sumrised here.
i.
The
arrival of Śvetāmbarism in Gwālior was proceeded in the mid of 8th
century CE.
ii.
Śvetāmbar
Jain teacher śrī Bappabhaṭṭi Sūri was responsible to
initiate the sectarian influence in Gwālior.
iii.
A
magnificent temple of Lord Mahāvīra at Gwālior fort was built by
this time.
iv.
The
temple found mention in the mid of c.
11th century CE and Śvetāmbar ascetic śrī Abhayadeva
Sūri visited this.
v.
The
temple broadly shows its literary existence from the mid of 8th century
to the mid of 11th century CE.
For the existence of this Varddhamāna temple after
Kacchapaghāta period, it is surprising to note that all the later literary
sources are quite silent. In the present status, the physical archaeological
remains of this temple are no longer existed in any form and it is also
uncertain to locate this temple exactly on Gwālior fort. However, it is a
matter of separated archaeological investigation.
XI. Monastic traditions
Another
distinction of these image-inscriptions is that they throw vey significant
light on the various contemporary Śvetāmbar monastic or
pontiff-traditions. These are generally referred as the ‘Gaccha’ in
Śvetāmbar concern. It is simply a paṭṭa-paramparā
(order of succession) of guru
(teacher) and his paṭṭaśiṣya
(successor). These gacchas were
numerous in Śvetāmbar Jain monasticism. Gaccha are also found in
Digambar Jain monasticism. It is obvious by the inscriptions that several
Śvetāmbar mendicents, bhaṭṭārakas and their disciples
belonging to various gacchas had visited the Gopācala-tīrtha and
hinterlands in the way of pilgrimage or saṁgha-yātrā
time to time. They had also
conducted many religious executions in the region. It comes to notice that
Gwālior had not ever been a centre of power of any of the Śvetāmbar
gaccha in any historicl time-frame. However, the significant and direct imapact
of mainly the Kharatara, Vṛhad, Tapā and Rudrapallīya gacchas
in the region are known by the inscriptions. By the 19th-20th
century’s inscribed foot images in the dādābāḍīs
of Gwālior dedicated to dādāguru
śrī Jinadatta Sūri
and śrī Jinakuśala Sūri and their executions by the post
successors/disciples reflects the potential influence of Kharatara-gaccha in
the region.
Many image-inscriptions which clearly mention the place of
consecration of the images in the various parts of mostly the Gujarāt and
Rājasthān had been brought out in Gwālior region through saṁgha-yātrā. Gwālior Fort inscriptions of
saṁvat 1526, 1527 and 1549, and Ṭikṭolī
Dumdār inscription of saṁvat 1543 obviouly show the saṁgha-yātrā
of Vṛhad and Rudrapallīya
gacchas in the region. Even, nowadays Śvetāmbar pontiffs used to
visit Gwālior time to time and stayed in Śvetāmbar Jain temples
and upāśrayas. These inscriptions throw light on
various gacchas and their pontiffs. I had tried to give here alphabetically
gaccha-wise categorization of the inscriptions as well also attempted to trace out
as much possible their lineage-order (paṭṭāvalī) as shown in the inscriptions.
Aṅcal-gaccha:
Gwālior
Ādinātha-Paṅcatīrthī of saṁvat 1554 refers śrī Siddhāntasāgara
Sūri of Aṅcalgaccha. Jaurā
Ajitnātha-Paṅcatīrthī of saṁvat 1564 Vaiśākha vadi 12 Wednesday, Laśkar
Paṅcatīrthī of saṁvat
1567 Vaiśākha sudi 10 Wednesday and Pardhānā Paṅcatīrthī of Suvidhinātha of saṁvat 1570 Māgha sudi 11 Sunday record śrī
Bhāvasāgara Sūri of Aṅcal-gaccha.
Siddhāntasāgara Sūri
(saṁ. 1554)
Bhāvasāgara Sūri (saṁ. 1564, 1567 & 1570)
Brahmāṇa-gaccha:
Two
inscriptions refer this gaccha. Gwālior Sambhavanātha-Paṅcatīrthī of saṁvat
1466 Vaiśākha sudi 3 Monday records śrī Vīra Sūri
and Laśkar Śītalnātha-Paṅcatīrthī
of saṁvat 1500 Vaiśākha sudi 3 refers śrī
Vimala Sūri of this gaccha.
Vīra Sūri (saṁ. 1466)
Vimala Sūri (saṁ. 1500)
Bhīmapallīya-gaccha:
Laśkar
Dharmnātha-Paṅcatīrthī of saṁvat 1515 Jyeṣṭha sudi 5 Monday refers bhaṭṭāraka
śrī Jayacandra Sūri
of Bhīmapallīya-gaccha.
Caitra-gaccha:
Pardhānā
Pārśvanātha image of saṁvat
1369 (1312 CE) records śrī Hema of Caitra-gaccha Gwālior
Vimalanātha-Paṅcatīrthī of saṁvat 1536 Jyeṣṭha sudi 7 Bhaumavāra refers
śrī Lakṣmīsāgara Sūri of Caitra-gaccha.
Hema (saṁ. 1369)
Lakṣmīsāgara
Sūri (saṁ. 1536)
Dharmmaghoṣa-gaccha:
Mehgāon
Sambhavanāha-Paṅcatīrthī of saṁvat 1512 Jyeṣṭha sudi 1 Wednesday refers bhaṭṭāraka
śrī Ratna Sūri,
successor of śrī Vijayacandra Sūri of Dharmaghoṣa-gaccha.
Laśkar Suvidhinātha-Paṅcatīrthī
of saṁvat 1520 Vaiśākha sudi 9 Monday refers
śrī Sādhuratna Sūri, successor of śrī
Vijayacandra Sūri of Dharmmaghoṣa-gaccha. Laśkar
Vāsupūjya-Paṅcatīrthī of saṁvat 1536 Māha sudi 5 refers this gaccha. Laśkar
Suvidhinātha-Paṅcatīrthī of saṁvat 1563 Māha sudi 5 Thursday refers bhaṭṭāraka
śrī Śrutasāgara
Sūri of this gaccha.
Vijayacandra Sūri
|
Ratna or Sudhāratna Sūri
(saṁ. 1512 & 1520)
Śrutasāgara Sūri (saṁ. 1563)
Dharma-gaccha:
Gwālior
Vāsupūjya-Paṅcatīrthī of saṁvat 1504 Phālguṇa sudi 11 Thursday refers
śrī Vijayacandra Sūri of Dharma-gaccha.
Kṣamarṣi-gaccha:
Barāso
Sumatinātha-Paṅcatīrthī of saṁvat 1506 Māgha vadi 6 Sunday refers śrī
Nayacandra Sūri, successor of śrī Padmacandra Sūri of Kṣamarṣi-gaccha.
Padmacandra Sūri
|
Nayacandra Sūri (saṁ. 1506)
Koraṁṭa-gaccha Mannavāya
Saṁtān:
Laśkar
Sumatinātha-Paṅcatīrthī of saṁvat 1532 Vaiśākha sudi 6 Monday refers śrī Sāṁbadeva Sūri of Koraṁṭagaccha
Mannavāya saṁtān. Jaurā Padmaprabha-Paṅcatīrthī image of saṁvat
1544 Āṣāḍha vadi 9 Saturday refers śrī Sāṁvadeva Sūri.
Sāṁvadeva Sūri (saṁ.
1532 & 1544)
Kharatara-gaccha:
Several
inscriptions of the region record this gaccha and its teachers. Laśkar
Vāsupūjya-Paṅcatīrthī of saṁvat 1491 Māgha sudi 6 Wednesday refers śrī
Jinasāgara Sūri, successor of śrī Jinacandra Sūri of Kharatara-gaccha.
Gormī Paṅcatīrthī of
Vimalanātha of saṁvat 1491 Māgha sudi 5 Wednesday
mentions śrī Jinasāgara Sūri of Kharatara-gaccha.
Gwālior Ādinātha-Paṅcatīrthī
of saṁvat 1507 Jyeṣṭha sudi 2 mentions śrī
Jinabhadra Sūri, successor of adhirāja śrī Jinarāja
Sūri of Kharatara-gaccha. Laśkar Ajitnātha-Paṅcatīrthī of saṁvat
1509 Māgha sudi 10 Saturday refers śrī Jinasāgara Sūri
of Kharatara-gaccha. Laśkar Dharmnātha-Paṅcatīrthī of saṁvat
1526 Vaiśākha vadi 7 Bhaumavāra refers śrī Jinacandra
Sūri of this gaccha. Gwālior Suvidhinātha-Paṅcatīrthī of saṁvat
1567 Māgha sudi 5 refers śrī Jinacandra Sūri, successor of
śrī Jinarāja Sūri. Gwālior Śāntinātha
image of saṁvat 1671 Bhādra sudi 8 refers
śrī Jinasiṁha Sūri, successor of śrī
Jinacandra Sūri of Kharatara-gaccha. Gwālior Sāgārtal foot
image of saṁvat 1863 Māgha vadi 10 refers
the caraṇa-pāda
of śrī Jinadatta Sūri
and śrī Jinakuśala Sūri made during the time of
śrī Jinaharṣa Sūri. Laśkar
Supārśvanātha image of saṁvat
1877 Vaiśākha sudi 15 refers śrī Jinaharṣa Sūri.
Morār Foot-image of saṁvat 1921 Māgha śukla 6
records installation of the pāda or footimages of yugapradhāna
dādā śrī
Jinadatta Sūri and śrī Jinakuśala Sūri at the
inspiration of paṇḍit Hukumacandra, disciple of
śrī Māṇikyacandra who was the successor of śrī
Jinakalyāṇa Sūri of Kharatara-gaccha. Laśkar
Pārśvanātha image of saṁvat
1985 Vaiśākha śukla 13 śrī Jinavārina Sūri
of this gaccha. Gwālior Foot image of saṁvat
2029 Jyeṣṭha kṛṣṇa 5 Friday records the
consecration of the foot image of dādāsāhab śrī Jinadatta Sūri
and śrī Jinakuśala Sūri by śrī Udayasāgara,
Prabhākarsāgara and Mahodayasāgara, disciples of ācārya
śrī Jinaānandasāgara
Sūri of Kharatara-gaccha.
Jinacandra Sūri
|
Jinasāgara Sūri (saṁ. 1491 & 1509)
Jinarāja Sūri
|
Jinabhadra Sūri (saṁvat 1507?) Jinacandra Sūri (saṁ. 1526 & 1567)
|
Jinasiṁha
Sūri (saṁ. 1671)
Jinaharṣa Suri (saṁ. 1863 & 1877)
Jinakalyāṇa Sūri
|
Māṇikyacandra (saṁ. 1921)
Jinavārina Sūri (saṁ. 1985)
Jinaānandasāgara Sūri
(saṁ. 2029)
(Disciples Udayasāgara,
Prabhākarsāgara and Mahodayasāgara)
Kaḍūāmatī-gaccha:
An
alone example of Mehgāon Pārśvanātha image of saṁvat 1683 Jyeṣṭha sudi 3 Monday refers
this
gaccha.
Kaḍūā
|
Ṣīmā
|
Vāśā
|
Jīvarājā
|
Tejapāla
|
Ratnapāla
|
Jiṇadāsa
|
Tejapāla (saṁ. 1683)
Maḍūhada-gaccha Ratnapurīya:
Laśkar
Kunthunātha-caturviṁśati of saṁvat 1541 Āṣāḍha sudi 3 Saturday refers
bhaṭṭāraka
śrī Kamalacandra
Sūri, successor of bhaṭṭāraka śrī Dharmmacandra
Sūri of Maḍūhada-gaccha Ratnapurīya.
Dharmmacandra Sūri
|
Kamalacandra Sūri (saṁ. 1541)
Nāgendra-gaccha:
Gwālior
Suvidhinātha-Paṅcatīrthī of saṁvat 1499 Māha sudi 5 Thursday records śrī Guṇasamudra
Sūri, disciple of śrī Guṇasāgara Sūri of
Nāgendra-gaccha. Morār Pārśvanātha image refers the
name of śrī Candraprabha Sūri of Nāgendra-gaccha.
Guṇasāgara Sūri
|
Guṇasamudra Sūri (saṁ. 1499)
Nāgapurī-gaccha:
Sihoniā
Anantanātha-Paṅcatīrthī of saṁvat 1574 Phālguṇa sudi 3 Friday records bhaṭṭāraka
śrī Somaratna Sūri
and ācārya
śrī Rājavanta
Sūri of Nāgapurī-gaccha.
Pipphul-gaccha:
Barāso
Paṅcatīrthī of Śītalanātha of saṁvat 1536 Āṣāḍha sudi 9 Monday refers
śrī Devasundar Sūri of Pipphul-gaccha.
Rudrapallīya-gaccha:
Bhiṇḍ
Ādinātha image of saṁvat 1472 Phālguṇa sudi 5
refers śrī Harṣasundar Sūri of Rudrapallīya-gaccha. Ṭikṭolī-Dumdār
Pārśvanātha image of saṁvat
1543 Āṣāḍha sudi 2 Tuesday records bhaṭṭāraka
śrī Kanakaprabha
Sūri, successor of śrī Hemaprabha Sūri of Rudrapalīya-gaccha.
Gwālior Fort inscription of saṁvat
ṁ 1549 Mārga sudi 3 Thursday refers bhaṭṭāraka
śrī Kanakaprabha Sūri
and his disciples śrī Ānandakalaśa, śrī Amṛtakalaśa
and śrī Padmasāgara. It also states fore-pontiffs of
Kanakaprabha Sūri who was the successor of bhaṭṭāraka
śrī Hemaprabha Sūri,
successor of bhaṭṭāraka śrī Haribhadra Sūri
and he was the successor of śrī Kamalaprabha Sūri of
Rudrapalīya-gaccha.
Harṣasundar Sūri (saṁ. 1472)
Kamalaprabha Sūri
|
Haribhadra Sūri
|
Hemaprabha Sūri
|
Kanakaprabha Sūri (saṁ. 1543 & 1549)
Saṁḍer-gaccha:
Gwālior
Candraprabha-Paṅcatīrthī of saṁvat 1533 Vaiśākha vadi 5 refers śrī
Śānti Sūri, Laśkar Vāsupūjya-Paṅcatīrthī of saṁvat
1549 Jyeṣṭha sudi 5 Monday refers śrī Sumati Sūri,
and Gwālior Ajitnātha-Paṅcatīrthī
of saṁvat 1581 Pauṣa sudi 5 Friday refers kavi
śrī Īśvara
Sūri of Saṁḍer-gaccha.
Śānti Sūri (saṁ. 1533)
Sumati Sūri (saṁ. 1549)
Īśvara Sūri (saṁ. 1581)
Ṣaṁḍerkīya-gaccha:
Gwālior
Śāntinātha-Paṅcatīrthī of saṁvat 1469 Māha sudi 6 mentions śrī Sumati
Sūri of Ṣaṁḍerakīya-gaccha.
Sādhu Pūrṇimāpakṣa:
Gwālior
Śreyānśanātha-Paṅcatīrthī
image of saṁvat 1489 Māgha sudi 10 Saturday
refers śrī Vidyāśekhara Sūri of śrī Pūrṇimāpakṣa.
Laśkar Padmaprabha-Paṅcatīrthī of saṁvat 1521 Vaiśākha vadi 8 Friday refers
śrī Pujyacandra Sūri, successor of śrī Rāmacandra
Sūri of Sādhu Pūrṇimāpakṣa. Laśkar
Vimalnātha-Paṅcatīrthī of saṁvat 1533 Māgha sudi 13 Monday refers śrī Jayaśekhara
Sūri of Sādhu Pūrṇimāpakṣa, while Gwālior
Ādinātha-Paṅcatīrthī of saṁvat 1533 Māgha sudi 5 refers the name of śrī
Jayaśekhara Sūri only.
Vidyāśekhara Sūri (saṁ. 1489)
Rāmacandra Sūri
|
Pujyacandra Sūri (saṁ. 1521)
śrī Jayaśekhara Sūri
(saṁ. 1533)
Tapāgaccha:
Mohnā
Caturviṁśati of Vimalnātha of saṁvat 1478 Vaiśākha sudi 6, Laśkar
Munisuvratanātha Paṅcatīrthī of saṁvat 1482 Phālguṇa sudi 3 and Gwālior
Ādinātha-caturviṁśati of saṁvat 1489 Jyeṣṭha vadi 3 mention śrī
Somasundar Sūri, esteemed pontiff of Tapā-gaccha. Sināval Paṅcatīrthī of Śāntinātha of saṁvat 1486 Māha sudi 5 Sunday refers śrī
Ratnasiṁha Sūri of Tapā-gaccha. Laśkar Padmaprabha-Paṅcatīrthī of saṁvat
1498 Phālguṇa vadi 10 refers bhaṭṭāraka
śrī Hemahansa Sūri of
this gaccha. Laśkar Śāntinātha-Paṅcatīrthī of saṁvat
1505 Caitra sudi 13 refers śrī Jayacandra Sūri of Tapā-gaccha.
Morār Paṅcatīrthī of
Śītalanātha of saṁvat
1508 Vaiśākha sudi 5 refers śrī Ratnaśekhara
Sūri, disciple of śrī Munisundar Sūri, successor of
śrī Somasundar Sūri of Tapā-gaccha. Gwālior
Vimalanātha-Paṅcatīrthī of saṁvat 1511 Māgha vadi 9 refers śrī Hemahaṁsa Sūri, successor of bhaṭṭāraka
śrī Pūrṇacandra
Sūri of this gaccha. Gwālior Sambhavanātha-Paṅcatīrthī of saṁvat
1511 Phālguṇa sudi 9 Sunday records śrī Ratnaśekhara Sūri,
successor of bhaṭṭāraka śrī Somasundar Sūri,
the nāyaka
of Tapā-gaccha. Laśkar Naminātha-Paṅcatīrthī of saṁvat
1513 Pauṣa sudi 7 refers to śrī Hemahansa Sūri, successor
of bhaṭṭāraka
śrī Pūrṇacandra
Sūri, successor of śrī Udayaprabha Sūri of brahmāṇa
Tapā-gaccha. Gwālior Vāsupūjya-Paṅcatīrthī of saṁvat
1513 Māgha vadi 5 refers to śrī Ratnaśekhara Sūri. Gwālior
Sumatinātha-caturviṁśati of saṁvat 1515 Phālguṇa vadi 6 refers to śrī
Ratnaśekhara Sūri, successor of gaccha-nāyaka
śrī Somasundar
Sūrī of Tapā-gaccha. Gwālior Munisuvratanātha-Paṅcatīrthī image of saṁvat
1518 Vaiśākha sudi 3 Thursday refers bhaṭṭāraka śrī Sūrasundar
Sūri, the nāyaka of this gaccha. Sināval
Pārśvanātha-Paṅcatīrthī of saṁvat 1520 Āṣāḍha vadi 1 records śrī
Lakṣmīsāgara Sūri of Tapā-gaccha. Baḍāgaon
Paṅcatīrthī of Śītalanātha of saṁvat 1521 Māgha vadi 5 Friday mentions śrī Lakṣmī
Sūri of Tapā-gaccha. Jaurā Supārśvanātha-Paṅcatīrthī of saṁvat
1523 Māgha sudi 6 records śrī Lakṣmīsāgara
Sūri, successor of śrī Ratnaśekhara Sūri of Tapā-gaccha.
Jaurā Padmaprabha-Paṅcatīrthī of saṁvat 1628 Phālguṇa sudi 7 refers bhaṭṭāraka
śrī Hiravaja Sūri of
Tapā-gaccha.
Somasundar Sūri (saṁ. 1478, 1482 & 1489)
|
Munisundar Sūri
|
Ratnaśekhara Sūri (saṁ. 1508, 1511, 1513 & 1515)
|
Lakṣmīsāgara
Sūri (saṁ. 1520, 1521 & 1523)
----
Ratnasiṁha Sūri (saṁ.
1486)
----
Udayaprabha Sūri (brahmāṇa
Tapāgaccha)
|
Pūrṇacandra Sūri
|
Hemahansa Sūri (saṁ. 1498, 1511 & 1513)
----
Jayacandra Sūri (saṁ. 1505)
Sūrasundar Sūri (saṁ. 1518)
Hiravaja Sūri (saṁ. 1628)
Upakeśa-gaccha Kakudācārya
saṁtān:
Laśkar
Ādinātha-Paṅcatīrthī of saṁvat 1512 Māgha sudi 1 Wednesday refers śrī
Kakka Sūri of Upakeśa-gaccha. Gwālior Candraprabha-Paṅcatīrthī of saṁvat
1517 Māha sudi 10 Wednesday refers the name of a pontiff whose name is
indistinct, but he is told to be the successor of śrī Kakka
Sūri. Laśkar Śāntinātha-Caturviṁśati of saṁvat
1521 Vaiśākha sudi 10 refers śrī Kakka Sūri, successor
of śrī Siddha Sūri of Upakeśa-gaccha kakudācārya
saṁtān. Jaurā Munisuvratanātha-Paṅcatīrthī of saṁvat
1526 Āṣāḍha sudi 2 Candravāra mentions śrī
Kakka Sūri of Upakeśa-gaccha śrī kakudācārya saṁtān. Jaurā Śītalanātha-Paṅcatīrthī of saṁvat
1562 Vaiśākha sudi 10 Sunday mentions bhaṭṭāraka
śrī Devagupta Sūri of
Upakeśa-gaccha.
Siddha Sūri
|
Kakka Sūri (saṁ. 1512, 1517, 1521 & 1526)
Devagupta Sūri (saṁ. 1562)
Vṛhad-gaccha:
Seven
inscriptions of the Gwālior region mention the various pontiffs of Vṛhad-gaccha.
Gwālior Pārśvanātha image of saṁvat 1351 Vaiśākha sudi 13 Friday refers śrī
Padmacandra Sūri of Vṛhad-gaccha. Gwālior
Vāsupūjya-Paṅcatīrthī of saṁvat 1386 Māha vadi 2 records śrī Dharmmaghoṣa
Sūri, disciple of śrī Amaracandra Sūri of Vṛhad-gaccha.
Laśkar Ādinātha- Paṅcatīrthī
of saṁvat 1513 Māha sudi 2 records śrī
Sāgaracandra Sūri of this gaccha. Gwālior Śāntinātha-Paṅcatīrthī image of saṁvat
1518 Māha sudi 10 refers śrī Meruprabha Sūri, successor of
śrī Muninidhāna Sūri, successor of śrī
Ratnākara Sūri of Vṛhad-gaccha. Gwālior Fort inscription
of saṁvat 1526 Caitra sudi 15 refers bhaṭṭāraka
śrī Matisundar Sūri,
successor of bhaṭṭāraka śrī Malayacandra
Sūri, successor of bhaṭṭāraka śrī Kanakaprabha Sūri
of Vṛhad-gaccha. Gwālior Fort inscription of saṁvat 1527 Vaiśākha vadi 5 refers muni Māṇikyasundar, disciple
of śrī Matisundar Sūri of this gaccha. Gwālior
Sumatinātha-Paṅcatīrthī of saṁvat 1559 Vaiśākha sudi 8 Wednesday refers
śrī Maṇicandra Sūri, successor of śrī
śrī śrī Malayacandra Sūri of Vṛhad-gaccha.
It is noted that of these the Gwālior fort rock-cut
image inscriptions of saṁvat 1526 and 1527 clearly reveal the
pilgrimage of this gaccha at Gopācala. These inscriptions impart the
following bhaṭṭāraka linage-pattern of this gaccha.
Padmacandra Sūri (saṁ. 1351)
Amaracandra Sūri (saṁ. 1386)
(disciple Dharmmaghoṣa
Sūri)
Sāgaracandra Sūri (saṁ. 1513)
Ratnākara Sūri
|
Muninidhāna Sūri
|
Meruprabha Sūri (saṁ. 1518)
Kanakaprabha Sūri
|
Malayacandra Sūri
|
Matisundar Sūri (saṁ. 1526)
(disciple Māṇikyasundar
saṁ. 1527)
Both the inscriptions of Gwālior Fort of saṁvat 1526 Caitra sudi 15 and saṁvat
1527 Vaiśākha vadi 5 mention the name as bhaṭṭāraka
śrī Matisundar Sūri,
successor of bhaṭṭāraka śrī Malayacandra
Sūri; while Gwālior Sumatinātha-Paṅcatīrthī
of saṁvat 1559 Vaiśākha sudi 8 Wednesday refers
śrī Maṇicandra Sūri, successor of śrī
Malayacandra Sūri. Maṇicandra Suri seems the wrong reading by Nahar.
Vṛhatkharatara-gaccha:
Laśkar
Dharmnātha-Paṅcatīrthī of saṁvat 1627 Vaiśākha sudi 3 Friday refers
śrī Jinasiṁha Sūri of Vṛhatkharatara-gaccha.
Vṛhattapā-gaccha:
Laśkar
Candraprabha-Paṅcatīrthī of saṁvat 1501 Māgha sudi refers śrī Mangalacandra
Sūri, Gwālior Śītalanātha-Paṅcatīrthī of saṁvat
1521 Vaiśākha sudi 10 Monday records śrī Udayavallabha
Sūri, and Laśkar Śreyānśanātha-Paṅcatīrthī of saṁvat
1579 Vaiśākha sudi 6 Monday refers śrī Dhanaratna Sūri
and śrī Saubhāgyasāgara Sūri of Vṛhattapā-gaccha.
Mangalacandra Sūri (saṁ. 1501)
Udayavallabha Sūri (saṁ. 1521)
Dhanaratna Sūri &
Saubhāgyasāgara Sūri (saṁ.
1579)
Vaḍ-gaccha:
Morār
Ādinātha-Paṅcatīrthī of saṁvat 1496 Phālguṇa vadi 2, Bhiṇḍ Paṅcatīrthī of Sumatinātha of saṁvat 1559 Mārga sudi 10 Wednesday and Jaura
Śītalanātha-Paṅcatīrthī of saṁvat 1560 Māha vadi 2 mention śrī
Śrī Sūri of Vaḍgaccha. Laśkar Ādinātha-Paṅcatīrthī of saṁvat
1572 Vaiśākha sudi 5 Monday refers śrī Candraprabha
Sūri of Vaḍgaccha. Narwar Pārśvanātha image of saṁvat 1595 Vaiśākha sudi 7 mentions śrī
Śrī Sūri.
Śrī Sūri (saṁ. 1496, 1559, 1560 & 1595)
Candraprabha Sūri (saṁ. 1572)
Besides them, some image-inscriptions are found of nature
referring the names of pontiffs only, without associating the concerning
gacchas to which they belonged. It is a very difficult job for me to locate
them properly, although I have tried to accommodate some of them to their relevant
gacchas.
Laśkar Paṅcatīrthī
of saṁvat 1340 Vaiśākha sudi 2 Thursday refers
śrī Pradyumna Sūri. Sonī Paṅcatīrthī
of Ādināha of saṁvat 1388 Vaiśākha sudi 11
Friday and Barāso Pancatīrthī of Pārśvanātha of
saṁvat 1388 Vaiśākha sudi 11 (1331 CE) refer
śrī Ghanadeva Sūri. Gwālior Śāntinātha-Paṅcatīrthī of saṁvat
1470 Māgha sudi 12 Thursday and an Undated Yantra-plate of Gwālior
refer śrī Deva Sūri. Laśkar Suvidhinātha-Paṅcatīrthī of saṁvat
1496 Vaiśākha sudi 5 Wednesday refers śrī Munisiṁha Sūri and śrī Śīlaratna
Sūri. Laśkar Vāsupūjya-Paṅcatīrthī
of saṁvat 1534 Phālguṇa sudi 9 Wednesday refers bhaṭṭāraka
śrī Vijayaprabha
Sūri. Laśkar Sambhavanātha image of saṁvat 1685 Vaiśākha sudi 15 refers śrī
Vijayadeva Sūri.
XII. Social structure: Caste and gotra
One
of the very interesting features of the inscriptions is that mostly the each
one describes the social identifiable status of caste of the donator-family and
persons illustrating jāti, vaṁśa, anvaya and gotra. Notable is that many inscriptions
refers only the chief category or jāti while many others refer the jāti
and gotra
both, besides in some instances śākhā
(or branch) is also elaborated. In a
few instances, the gotra of teacher-monks are also given.
Ādityanāga gotra:
Gwālior
Śāntinātha-Paṅcatīrthī of saṁvat 1470 Māgha sudi 12 Thursday refers Ādityanāga
gotra, while Jaurā Śītalanātha-Paṅcatīrthī of saṁvat
1562 Vaiśākha sudi 10 Sunday mentions Ādityanāga gotra and
Vākheḍiyā śākhā.
Caṁḍejariyā
gotra:
Laśkar
Padmaprabha-Paṅcatīrthī of saṁvat 1498 Phālguṇa vadi 10 refers this.
Chohariyā gotra:
Gwālior
Vimalanātha-Paṅcatīrthī of saṁvat 1511 Māgha vadi 9 refers Chohariyā.
Dhāḍīvāla gotra:
Morār
Foot-image of saṁvat 1921 Māgha śukla 6
mentions Dhāḍīvāla gotra.
Gurjar caste:
Laśkar
Dharmnātha-Paṅcatīrthī of saṁvat 1515 Jyeṣṭha sudi 5 Monday refers Gurjar
caste. Some
Digambar
Jain image inscriptions of Gwālior region also mention the same caste.
Grovaṭā gotra:
Gwālior
Fort inscription of saṁvat 1526 Caitra sudi 15 refers this.
Huṁbaḍ caste:
Morār
Ādinātha-Paṅcatīrthī of saṁvat 1496 Phālguṇa vadi 2 refers Huṁbaḍ caste. This caste is found in Digambar Jain sect
also.
Kaketrā caste:
Gormī
Paṅcatīrthī of Vimalanātha of saṁvat 1491 Māgha sudi 5 Wednesday mentions Kaketrā vaṁśa
and Nāhaḍha gotra.
Loḍhā gotra:
Bhiṇḍ
Ādinātha image of saṁvat 1472 Phālguṇa sudi 5
and Gwālior Siddhacakra yantra-plate of saṁvat
1855 Aśvin śukla 15 refer Loḍhā gotra. This gotra
is also found in digambar Jain Bīspantha
khaṇḍelvāl caste.
Nāgar caste:
Laśkar
Śreyānśanātha-Paṅcatīrthī
of saṁvat 1579 Vaiśākha sudi 6 Monday refers Nāgar caste.
Nāhar gotra
Gwālior
Vāsupūjya-Paṅcatīrthī of saṁvat 1504 Phālguṇa sudi 11 Thursday refers this.
Osavāl caste:
Sināval
Paṅcatīrthī of Śāntinātha of saṁvat 1486 Māha sudi 5 Sunday, Gwālior
Śītalanātha- Paṅcatīrthī of saṁvat 1521 Vaiśākha sudi 10 Monday and Laśkar
Vāsupūjya-Paṅcatīrthī of saṁvat 1549 Jyeṣṭha sudi 5 Monday refer Osvāl
vaṁśa. Barāso Sumatinātha-Paṅcatīrthī of saṁvat
1506 Māgha vadi 6 Sunday refers Vākariyā gotra, Laśkar
Ādinātha-Paṅcatīrthī of saṁvat 1512 Māgha sudi 1 Wednesday refers Suhaṇāṇīsuciṁtī gotra, Mehgāon Paṅcatīrthī
of Sambhavanāha of saṁvat 1512 Jyeṣṭha sudi 1
Wednesday mentions Bhūaṇa gotra, Gwālior Candraprabha-Paṅcatīrthī of saṁvat
1533 Vaiśākha vadi 5 refers Rāṇudrātheca gotra (?),
Laśkar Vāsupūjya-Paṅcatīrthī
of saṁvat 1536 Māha sudi 5 refers Sūrāṇā
gotra, and Shivpurī pedestal inscription of saṁvat 1988 Māgha sudi 10 refers Osa-vaṁśa and Tātedga-gotra.
Prāgvāṭ caste:
Gwālior
caturviṁśati of Ādinātha of saṁvat 1489 Jyeṣṭha vadi 3, Morār Paṅcatīrthī of Śītalanātha of saṁvat 1508 Vaiśākha sudi 5, Gwālior
Sambhavanātha-Paṅcatīrthī of saṁvat 1511 Phālguṇa sudi 9 Sunday, Gwālior
Vāsupūjya-Paṅcatīrthī of saṁvat 1513 Māgha vadi 5, Gwālior Sumatinātha-caturviṁśati of saṁvat
1515 Phālguṇa vadi 6, Laśkar Padmaprabha-Paṅcatīrthī of saṁvat
1521 Vaiśākha vadi 8 Friday, Baḍāgaon Paṅcatīrthī of Śītalanātha of saṁvat 1521 Māgha vadi 5 Friday, Jaurā
Supārśvanātha-Paṅcatīrthī of saṁvat 1523 Māgha sudi 6, Laśkar Vimalnātha-Paṅcatīrthī of saṁvat
1533 Māgha sudi 13 Monday, Laśkar Vāsupūjya-Paṅcatīrthī of saṁvat
1534 Phālguṇa sudi 9 Wednesday, Gwālior Dharmanātha-Paṅcatīrthī of saṁvat
1536 Māgha sudi 9 Monday, Jaurā Padmaprabha-Paṅcatīrthī of saṁvat
1628 Phālguṇa sudi 7, and Laśkar Sambhavanātha image of saṁvat 1685 Vaiśākha sudi 15 refers Prāgvāṭ
caste. None of the inscription provides any gotra-classification within this
caste.
Palīvāla caste:
Ṭikṭolī-Dumdār
Pārśvanātha image of saṁvat
1543 Āṣāḍha sudi 2 Tuesday refers Palīvāla
caste. Pallīvāl is also one of the castes in Digambar Jain community.
The area, where from this Śvetāmbar inscription is found, in present,
is largely inhabited by Pallīvāl Digambar Jains. Many Digambar Jain
temples of the region at Morenā, Jaurā, Bāmor etc. are
separately distinguished as the ‘Pallīvāl Digambar Jain temple’.
Prāmecā gotra:
Laśkar
Dharmnātha-Paṅcatīrthī of saṁvat 1526 Vaiśākha vadi 7 Bhaumavāra refers
this.
Śrīmāl caste:
Laśkar
Paṅcatīrthī of saṁvat
1340 Vaiśākha sudi 2 Thursday, Sonī Paṅcatīrthī of Ādināha of saṁvat 1388 Vaiśākha sudi 11 Friday, Barāso Paṅcatīrthī of Pārśvanātha of saṁvat 1388 Vaiśākha sudi 11, Sambhavanātha-Paṅcatīrthī of saṁvat
1466 Vaiśākha sudi 3 Monday, Laśkar Munisuvratanātha-Paṅcatīrthī of saṁvat
1482 Phālguṇa sudi 3, Gwālior
Śreyānśanātha- Paṅcatīrthī
of saṁvat 1489 Māgha sudi 10 Saturday, Gwālior
Suvidhinātha-Paṅcatīrthī of saṁvat 1499 Māha sudi 5 Thursday, Laśkar
Śītalanātha-Paṅcatīrthī image of saṁvat 1500 Vaiśākha sudi 3, Laśkar
Candraprabha-Paṅcatīrthī of saṁvat 1501 Māgha sudi 5, Gwālior Munisuvratanātha-Pancatīrthī
of saṁvat 1518 Vaiśākha sudi 3 Thursday, Laśkar
Suvidhinātha-Paṅcatīrthī of saṁvat 1520 Vaiśākha sudi 9 Monday, Gwālior
Vimalanātha-Paṅcatīrthī of saṁvat 1536 Jyeṣṭha sudi 7 Bhaumavāra,
Jaurā Ajitnātha-Paṅcatīrthī of saṁvat 1564 Vaiśākha vadi 12 Wednesday, and Narwar
Pārśvanātha image of saṁvat
1595 Vaiśākha sudi 7 refers Śrīmāl caste. Gwālior
Śāntinātha-Paṅcatīrthī of saṁvat 1518 Māha sudi 10 refers Palhavaḍa gotra, Gwālior
Suvidhinātha-Paṅcatīrthī of saṁvat 1567 Māgha sudi 5 refers Dhāṁdhīyā gotra, Gwālior Fort inscription of saṁvat 1549 Mārga sudi 3 Thursday refers Traṣoḍa
gotra, and Sihoniā Anantanātha-Paṅcatīrthī
of saṁvat 1574 Phālguṇa sudi 3 Friday records Rāṁkyāṇāyā gotra of Śrīmāl
caste. Śrīmāl caste is commonly found in Digambar Jain sect
also.
Ūkeśa caste:
Gwālior
Vāsupūjya-Paṅcatīrthī of saṁvat 1386 Māha vadi 2, Gwālior
Śāntinātha-Paṅcatīrthī of saṁvat 1469 Māha sudi 6, Mohnā Caturviṁśati of Vimalnātha of saṁvat 1478 Vaiśākha sudi 6, Gwālior
Ādinātha-Paṅcatīrthī of saṁvat 1507 Jyeṣṭha sudi 2, Laśkar
Naminātha-Paṅcatīrthī of saṁvat 1513 Pauṣa sudi 7, and Bhiṇḍ Paṅcatīrthī of Sumatinātha of saṁvat 1559 Mārga sudi 10 Wednesday refer Ūkeśa
vaṁśa. Laśkar Ajitnātha-Paṅcatīrthī of saṁvat
1509 Māgha sudi 10 Saturday refers Mālhū-gotra, Laśkar
Ādinātha-Paṅcatīrthī of saṁvat 1513 Māha sudi 2 records Ṣīthepariyā
gotra, Sināval Pārśvanātha-Paṅcatīrthī
of saṁvat 1520 Āṣāḍha vadi 1 refers Devaja
gotra. Jaurā Munisuvratanātha-Paṅcatīrthī
of saṁvat 1526 Āṣāḍha sudi 2 Candravāra
refers Tātahaḍ gotra, Barāso Paṅcatīrthī
of Śītalanātha of saṁvat
1536 Āṣāḍha sudi 9 Monday refers Bhāhurīyā
gotra, Gwālior Ādinātha-Paṅcatīrthī
of saṁvat 1554 refers Gāṁdhī
gotra, Gwālior Suvidhinātha-Paṅcatīrthī
of saṁvat 1557 Vaiśākha sudi 6 Friday refers Bhaṇasālī
gotra, Jaurā Śītalanātha-Paṅcatīrthī
of saṁvat 1560 Māha vadi 2 mentions Varahaḍīyā
gotra, Laśkar Paṅcatīrthī image of saṁvat 1567 Vaiśākha sudi 10 Wednesday refers Gūṁdecā gotra, Pardhānā Paṅcatīrthī of Suvidhinātha of saṁvat 1570 Māgha sudi 11 Sunday mentions Gāṁdhī gotra. Laśkar Ādinātha-Paṅcatīrthī of saṁvat
1572 Vaiśākha sudi 5 Monday refers Phūlaparara gotra, and
Laśkar Dharmnātha-Paṅcatīrthī of saṁvat 1627 Vaiśākha sudi 3 Friday refers Goṭha
gotra of Ūkeśa vaṁśa.
Upakeśa caste:
Jaurā
Padmaprabha-Paṅcatīrthī of saṁvat 1544 Āṣāḍha vadi 9 Saturday,
Gwālior Sumatinātha- Paṅcatīrthī
of saṁvat 1559 Vaiśākha sudi 8 Wednesday and Morār
Sumatinātha-Paṅcatīrthī of saṁvat 1572 Phālguṇa sudi 12 refers Upakeśa
caste. Laśkar Vāsupūjya-Paṅcatīrthī
of saṁvat 1491 Māgha sudi 6 Wednesday refers Vohaḍ-vardhamāna
gotra, Gwālior Candraprabha-Paṅcatīrthī
of saṁvat 1517 Māha sudi 10 Wednesday refers
Kālāpamāra-śākhā, Laśkar
Śāntinātha-Caturviṁśati
of saṁvat 1521 Vaiśākha sudi 10 records Bāpaṇā
gotra, Laśkar Sumatinātha-Paṅcatīrthī
of saṁvat 1532 Vaiśākha sudi 6 Monday refers
Pomālecā gotra, Laśkar Kunthunātha-caturviṁśati of saṁvat
1541 Āṣāḍha sudi 3 Saturday refers Śreṣṭhi
gotra, Laśkar Suvidhinātha-Paṅcatīrthī
of saṁvat 1563 Māha sudi 5 Thursday refers Bhūri gotra,
and Gwālior Ajitnātha-Paṅcatīrthī
of saṁvat 1581 Pauṣa sudi 5 Friday (1524 CE) refers
Śīsodyā gotra under Upakeśa jāti.
A general list of the castes and gotras within is following.
|
S.
No. |
Vaṁśa, Jāti, Anvaya |
Gotra |
Śākhā |
|
1.
|
- |
Ādityanāga |
Vākheḍiyā |
|
2. |
- |
Caṁḍejariyā |
- |
|
3. |
- |
Chohariyā |
- |
|
4. |
- |
Dhāḍīvāla |
- |
|
5. |
Gurjar |
- |
- |
|
6. |
- |
Grovaṭā |
- |
|
7. |
Huṁbaḍ |
- |
- |
|
8. |
Kaketrā |
Nāhaḍha |
- |
|
9. |
- |
Loḍhā |
- |
|
10. |
Nāgar |
- |
- |
|
11. |
- |
Nāhar |
- |
|
12. |
Osavāl |
Vākariyā,
Suhaṇāṇī-suciṁtī,
Bhūaṇa, Rāṇudrātheca, Sūrāṇā
and Tātedga |
|
|
13. |
Prāgvāṭ |
- |
- |
|
14. |
Palīvāla |
- |
- |
|
15. |
- |
Prāmecā |
- |
|
16. |
Śrīmāl |
Palhavaḍa,
Dhāṁdhīyā, Traṣoḍa,
and Rāṁkyāṇāyā |
- |
|
17. |
Ūkeśa |
Mālhū,
Ṣīthepariyā, Devaja, Tātahaḍ,
Bhāhurīyā, Gāṁdhī,
Bhaṇasālī, Varahaḍīyā, Gūṁdecā, Phūlaparara and Goṭha. |
- |
|
18. |
Upakeśa |
Vohaḍ-vardhamāna,
Kālāpamāra-śākhā, Bāpaṇā, Pomālecā,
Śreṣṭhi, Bhūri and Śīsodyā |
- |
XIII. Places-names
Many
of the inscriptions contain various place-names denoting the geographical units
of mediaval to modern time’s villages and towns. It simply shows the expansion
of Śvetāmbar Jain communities. The place-names are either reffered to
the residence of the donator-family/person or the place of conscreation of the
image. Mostly the place-names now fall within the present territories of the
states of Rājsthān and Gujarāt, besides a few in Madhya Pradesh.
This also shows the movement of Śvetāmbars in the region from the
geographic cluster of Mevāḍ, Mārvāḍ and
Gurjardeśa, gracious centres of Śvetāmbar sect and community. It
also reflects that the images were carried out here in Gwālior region,
later on through the pilgrimage of Śvetāmbar Jain saṁghas and lay communities6.
Some inscriptions mainly of modern period show the migration and settalment of Śvetāmbar
persons and families in Gwālior region. The possibiality of inter-region
migration is also appeared. Here, the consice description of the inscriptions containing
places-names is given in chronological order.
1.
Gwālior
Suvidhinātha-Paṅcatīrthī of saṁvat 1499 Māha sudi 5 Thursday records śrī Sāṁtapura.
2.
Gwālior
Sumatinātha-caturviṁśati of saṁvat 1515 Phālguṇa vadi 6 refers Sīṇurā.
3.
Gwālior
Munisuvratanātha-Paṅcatīrthī of saṁvat 1518 Vaiśākha sudi 3 Thursday refers Śrīpattana.
4.
Baḍāgaon
Paṅcatīrthī of Śītalanātha of saṁvat 1521 Māgha vadi 5 Friday refers Kāyathā-grāma.
5.
Jaurā
Supārśvanātha-Paṅcatīrthī of saṁvat 1523 Māgha sudi 6 records Kāsaḍā mahānagara.
6.
Jaurā
Munisuvratanātha-Paṅcatīrthī of saṁvat 1526 Āṣāḍha sudi 2 Candravāra
mentions Srīcitrapura.
7.
Laśkar
Vāsupūjya-Paṅcatīrthī of saṁvat 1534 Phālguṇa sudi 9 Wednesday refers
Kaccholī.
8.
Barāso
Paṅcatīrthī of Śītalanātha of saṁvat 1536 Āṣāḍha sudi 9 Monday refers Ṣaṁḍerakapura.
9.
Laśkar
Kunthunātha-caturviṁśati of saṁvat 1541 Āṣāḍha sudi 3 Saturday refers
Śālmalīyapura.
10.
Gwālior
Fort inscription of saṁvat 1549 Mārga sudi 3 Thursday records
Gopācaladurga.
11.
Gwālior
Ādinātha-Paṅcatīrthī image of saṁvat 1554 refers Varaḍauda.
12.
Jaurā
Śītalanātha-Paṅcatīrthī of saṁvat 1560 Māha vadi 2 mentions Baraḍaudanagara.
13.
Jaurā
Ajitnātha-Paṅcatīrthī of saṁvat 1564 Vaiśākha vadi 12 Wednesday refers
Ahamadāvāda.
14.
Pardhānā
Paṅcatīrthī of Suvidhinātha of saṁvat 1570 Māgha sudi 11 Sunday mentions
Tijārā.
15.
Laśkar
Ādinātha-Paṅcatīrthī of saṁvat 1572 Vaiśākha sudi 5 Monday refers
Jāvara.
16.
Laśkar
Śreyānśanātha-Paṅcatīrthī
of saṁvat 1579 Vaiśākha sudi 6 Monday refers Kūkaravāḍā.
17.
Gwālior
Ajitnātha-Paṅcatīrthī image of saṁvat 1581 Pauṣa sudi 5 Friday refers Citrakūṭadurga.
18.
Jaurā
Padmaprabha-Paṅcatīrthī of saṁvat 1628 Phālguṇa sudi 7 refers Sirohī.
19.
Laśkar
Sambhavanātha image of saṁvat 1685 Vaiśākha sudi 15
refers Iṁdalapura.
20.
Gwālior
Siddhacakra yantra-plate of saṁvat 1855 Aśvin śukla 15
refers Nāgora.
21.
Morār
Foot-image of saṁvat 1921 Māgha śukla 6 records
Tumarudeśa and Meḍateti nagar.
22.
Morār
chāvanī. Laśkar Pārśvanātha image of saṁvat 1985 Vaiśākha śukla 13 refers Baḍvāhanagar.
23.
Shivpurī
stone pedestal inscription of saṁvat
1988 Māgha sudi 10 records Laśkar and Jaipur.
The proper identification of the places in most of the
inscriptions is easily carried out, although some are unidentified and
suspicious to me. Here, I have alphabetically listed the place names with the
date as well also attempted to make their proper modern or present location.
|
S.
No. |
Place |
Date
|
Modern
location |
|
1. |
Sāṁtapura |
saṁ. 1499 |
? |
|
2. |
Majnāpadra
nagar |
saṁ. 1508 |
? |
|
3. |
Sīṇurā |
sam.
1515 |
? |
|
4. |
Śrīpattana |
saṁ. 1518 |
Probably
ancient port at Gulf of Khambhāt, Gujarāt |
|
5.
|
Kāyathā |
saṁ. 1521 |
Kāythā,
tehsil
Tarānā, district Ujjain,
Madhya Pradesh |
|
6. |
Kāsaḍā |
saṁ. 1523 |
? |
|
7. |
Srīcitrapura |
saṁ. 1526 |
? |
|
8. |
Kaccholī |
saṁ. 1534 |
Kachholi,
tehsil
Pinḍwārā, district
Sirohī, Rājasthān |
|
9. |
Ṣaṁḍerakapura |
saṁ. 1536 |
Khaṇḍeravpur,
district Mehsāṇā, Gujarāt |
|
10. |
Śālmalīyapura |
saṁ. 1541 |
? |
|
11. |
Gopācaladurga |
saṁ. 1549 |
Gwālior
fort, Gwālior, Madhya Pradesh |
|
12. |
Varaḍauda
Baraḍaudanagara |
saṁ. 1554 saṁ. 1560 |
Baḍodarā,
district Baḍodarā, Gujarāt |
|
13.
|
Ahamadāvāda |
saṁ. 1564 |
Ahmedābād,
district Ahmedābād, Gujarāt |
|
14. |
Tijārā |
saṁ. 1570 |
Tijārā,
dist. Alwar, Rājasthān |
|
15. |
Jāvara |
saṁ. 1572 |
Jaorā,
district Ratlām, Madhya Pradesh |
|
16. |
Kūkaravāḍā |
saṁ. 1579 |
Kukarwāḍā,
district Mahesāṇā, Gujarāt |
|
17. |
Citrakūṭadurga |
saṁ. 1581 |
Chhittorgarh,
district Chhittorgarh, Rājāsthan |
|
18. |
Sirohī |
saṁ. 1628 |
Sirohī,
district Sirohī, Rājasthān |
|
19. |
Iṁdalapura |
saṁ. 1685 |
? |
|
20. |
Nagora |
saṁ. 1855 |
Nāgaur,
district Nāgaur, Rājasthān |
|
21. |
Meḍatetinagar |
saṁ. 1921 |
Meḍtā,
district Nāgaur, Rājasthān |
|
22. |
Morār
chāvanī |
saṁ. 1921 |
Morār,
suburb of Gwālior, Madhya Pradesh |
|
23. |
Tumarudeśa |
saṁ. 1921 |
Mārvāḍ
region |
|
24. |
Baḍvāhanagar |
saṁ. 1985 |
Baḍvāh,
district Khargone, Madhya Pradesh |
|
25. |
Jaipur |
saṁ. 1988 |
Jaipur,
district Jaipur, Rājasthān |
|
26. |
Laśkar |
saṁ. 1988 |
Laśkar,
suburb of Gwālior, Madhya Pradesh |
XIV. Conclusion
The
above discussions serve as the preliminary study of the Śvetāmbar
Jains and their activities in the Gwālior-Chambal region from the
inception to modern period mainly based on the inscriptions. It requires
further more investigation, exploration and keen consideration from different
angles. Gaccha traditions are also a part to be put up for the further
investigation by the scholars of Śvetāmbar Jain studies. The
art-iconographic studies of the images are also needed. One more thing not to
be properly completed by me and still required to work out is the physical
image to image survey of the Śvetāmbar Jain temples. The wall
paintings mainly of Śrī Cintāmaṇi
Pārśvanātha Śvetāmbar Jain temple, Sarāfā
Bāzār, Laśkar are also required attention7. The
architecture of this temple is also of worth interest. I am also planning to
work out on these aspects.
Foot notes:
1. The 23rd Jina
Pārśvanātha’s image as the mūlanāyaka
of many both the digambar and
Śvetāmbar Jain temples are exclusively regarded as the term of
“Cintāmaṇi Pārśvanātha”. Many digambar Jain
Pārśvanātha image inscriptions of the Gwālior region of
mediaval and modern periods clearly marked the image of “Cintāmaṇi
Pārśvanātha” and also the “Vignaharaṇa Cintāmaṇi
Pārśvanātha” (Singh & Jain 2018a: 264 & 266, 2018c:
92-93, 2019: 118-119 etc.). Apart from these, a Śvetāmbar Jain
Pārśvanātha image of Mehgāon of saṁvat 1683 Jyeṣṭha sudi 3 Monday refers the image
of jinacakra
cakravarti cūḍāmaṇi śrī Pārśvanātha (Singh & Jain
2017: 182-183). It is also a thrust subject to work out, I am collecting
relevant archaeological and literary data for this to have a study.
2. There is now a locality in the
mahārājabāḍā premises of Laśkar known as ‘Ḍiḍvānāolī’
where the renowned Digambar Jain golden temple (Svarṇ mandir) is located.
Is it possible that the the locality is named after the persons arrived and
settaled here from Ḍiḍwānā, a city in Nāgaur
district, Rājasthān.
3. Pūrṇavarṇasuvarṇāṣṭādaśabhārapramāṇabhūḥ
| śrīmato Varddhamānasya prabhorapratimānabhūḥ
|| 137 || niramāpyata saṁprāpyāgaṇyapuṇyabharairjenaiḥ
|dhārmikāṇāṁ saṁcarantī pratimā pratimānasam || 138 || śrī
Bappabhaṭṭiretasyā nirmame nirmameśvaraḥ | pratiṣṭhā
sa pratiṣṭhāsuḥ ṁ paramaṁ padamātmanaḥ || 139 || tathā Gopagirau
lepyamayabimbayutaṁ
nṛpaḥ |
śrīVīramandiraṁ
tatra trayoviṁśatihastakam || 140 || sapādalakṣasauvarṇatankanippannamaṇḍapam
| vydhāpayannijaṁ
rājyamiva sanmattavāraṇam
|| 141 ||
-----------------------
Tat āśliṣya vauddhaṁ taṁ
sūrirvarddhanakumjaram |
tadāsanne Gopagirau śrīVīrabhavanenayat || 449 || śrīMahāvīrabimbaṁ sa vilokya hrdi harṣitaḥ | śāntoveṣa
iti stotraṁ cakre pramuditastadā || 450 ||
4. Ekādaśādhike tatra
jāte varṣaśatāṣṭake |
vikramātsoabhavatsūriḥ kṛṣṇacaitrāṣṭamīdine
|| 7 || Guruṇā Āmarājasamipe preṣitaḥ | tatra
prāptaḥ | Gopagireḥ Prāsukavanodseśe sthitaḥ |
rājā abhyāgatya mahāmahena taṁ purīṁ prāvīviśat | śrīBappabhaṭṭisūriṇā
tatra deśanā kleśanāśinī dattā Āmena gurupadeśādekottaraśatahastapramāṇaḥ
prāsādaḥ kārayāmāse Gopagirau | aṣṭādaśabhārapramāṇaṁ śrīVarddhamānabimbaṁ tatra niveśayāṁbabhūve
| pratiṣṭhā vidhāpayāṁcakre
| tatra caitye mūlamaṇḍapaḥ sapādalakṣeṇa
sauvarṇaṭankakairniṣpanna iti vṛddhāḥ
prāhuḥ |
5. Śrīmān
Bhuvanapālākhyo vikhyataḥ sānvayābhighaḥ || 32
|| tatrāsīt praśamaśrībhirvarddhamānaguṇodadhiḥ
| śrīVarddhamāna ityākhyaḥ sūriḥ saṁsarapārabhūḥ || 33 || caturbhiradhikāśītiśca
ityānāṁ
yena tatyaje | siddhāntābhyāsataḥ
satyatatvaṁ vijnāya saṁsṛteḥ || 34 ||
6. Some months ago, a
Śvetāmbar Jain Paṅcatīrthī metal image has
found from a river in Lalitpur district (Uttar Pradesh). It contains a dated
inscription of saṁvat 1513 Vaiśākha sudi 5
referring the execution of the image of śrī Śāntinātha
by Sūrā, his wife Māṁī,
their son Tejākena, his wife Vālhī and their son Śāṇā
belonging to Śrīmāl caste and resident of Ahamadanagar (modern
Ahmednagar, Mahārāshtra). The conscrator was śrī Ratnasiṁha Sūri of Vṛhattappā-gaccha.
7. There are some important Digambar
Jain temples in Gwālior (Svarṇ temple, Ḍiḍvānā
Olī; Two Bīspanthī temples, Dānāolī; Bhaṭṭārakajī
temple, Soḍā kā Kuā) and a Śvetāmbar Jain temple
(Sarāfā Bāzār, Laśkar). These contain several wall
paintings with or without golden work. The Svarṇ temple as the name
itself shows its golden importance (Singh & Jain 2016a). The paintings of
Bhaṭṭārakajī temple, Soḍā kā Kuā, Gwālior
are now in very worst condition and many of them have now been lost. The
peculiarity of these paintings is painted inscriptions with many of them.
Figure 1
Figure 2
Figure 3
Figure 4
Figure 5
Figure 6
Figure 7
Figure 8
Figure 9
References: