Jaina Corpus of Koppala Inscriptions X rayed

Author(s): Nagarajaiah Hampa
Publisher: Ankita Pustak
Catalog link: https://jainqq.org/explore/006751/1

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JAINA CORPUS OF KOPPALA INSCRIPTIONS X-RAYED Di Nagarajaiah, Fama Tor private & Personal Use Only www.ainelibrary.org

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JAINA CORPUS OF KOPPALA INSCRIPTIONS: X-RAYED Dr. Nagarajaiah, Hampa (Former Professor of Bangalore University) AOC ANKITA PUSTAKA 53, Shamsingh Complex, Gandhibazar Main Road Basavanagudi, Bangalore - 560 004 Karnataka, INDIA , * 080-699 2014 (0) 080-6549633 (R)

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JAINA CORPUS OF KOPPALA INSCRIPTIONS X-RAYED: A monograph on the cultural significance of the Koppala inscriptions, by Dr. Hampa. Nagarajaiah, Former Professor and author; Published by Ankita Pustaka, 53, Shamsingh Complex, Gandhibazar Main Road, Basavanagudi, Bangalore - 560 004, Karnataka, INDIA * 080-699 2014 (0) 080-6549633 (R) Pages : VIII + 12 + 76 Price: Rs. 125 $ 10 PS8 (c) Author Cover Page: Makali ISBN: 81-87321-18-0 Published by: Ankita Pustaka 53, Shamsingh Complex, Gandhibazar Main Road Basavanagudi, Bangalore - 560 004 Karnataka, INDIA * 080-699 2014 (O) 080-6549633 (R) Co-publisher: Jain Humanities Press A unit of Bramhi Jain Society U.S.A. & Canada 1331, Clinton Street Buffalo, N.Y. 14206 Printed at: Satyasri Printers Pvt. Ltd. Chamarajpet, Bangalore - 560 018 (c): 080-625736, 080-6506023

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Author's Note Several hundreds of nisidhi inscriptions have cc ne to light in Karnataka. So far the earliest Nisidhi comes from Sosale (C. 500 C.E.), Sravanabelagola (C. 6th cent. C.E.) and from Arhapalli (6th cent. C.E.). But, the highest number of such post obitum epigraphs, after Sravanabelagola, come from Koppala, which are discussed thread bare in this text. This hoard of new inscriptions that I discovered, offer indubitable proof of the resurgence and supremacy of the Nirgrantha cult, and justify the existence of a strong nucleus at Koppala. Jainism received a strong fillip, because of the friars and nuns who zealously worked like missionaries. They were great masters of syadvada-siddhanta, the quintacense of Jaina philosophy. Through their austerity, strenuous penance, they had destroyed the latancies to attain salvation. Not only one can easily notice the peace radiating personality of the ascetics, so transperant in these inscriptions, but also the spiritual pedigree of the pontiffs and patriarchs. Many of the nisidhi or post-mortem memorial stones of Koppala speak of the affiliation of the kings, queens, princes and princesses of various royal dynasties like the Gangas, the Rastrakutas and the Calukyas of Kalyana. It is a well known fact that Royal patronage was sin qua non for the progress of a religion in ancient times. Jainism had the privelige of profusely enjoying it for over a thousand and five hundred years in Karnataka, commencing from Candragupta Maurya who embraced Jainism, and migrated to South with his preceptor Bhadrabahu-l, and courted death by starvation on the Candragiri Hill, named after him, at SB. Although Asoka was more inclined towards Buddhism, he was so sympathetic to Jainism that he dug caves in the Barabar Hills for Ajivakamonks and gave gifts to the Nirgranthas. Samprati Candragupta, grand son of Asoka, did so much for the propagation of Jainism that he is known as Jaina Asoka'. Therefore, with this in background, it is interesting to note that Asoka chose some important Jaina seats like Koppala for his rock edicts. Since almost all the inscriptions in this corpus are nisidhi charters, it does not mean that Jainism as a religion is primarily

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meant for those who renounce the life of a householder, and take to the life of a recluse by joining the monkhood or nunhood, and not for those who continue to live an ordinary life. The truth is that whatever the great exponents, the Tirthankaras and their disciples preached, applied to one and all. As such, lay-life is no impediment in realizing the highest and ultimate goal in Jainism. Mahavira and his predecessors envisaged the total Jaina community consisting of the four-fold congregation of the sect-the monk, nun, upasaka of sravaka, the male householder, and upasika or sravika, the lady votary, in the equal spiritual gain by all of them on par. Thus, there is no need to exaggerate the significance of the corpus of Koppala inscriptions apropos the history of Karnataka and Jainism. I had the opportunity of editing and analysing these epigraphs in my Kannada book entitled 'Koppala Sasanagalu' (1998). Based on that, I have endevoured to highlight the same material in this book, incorporating some required changes. My learned friend Dr. Devarakonda Reddy has helped me in procuring the photographs of Koppala, Prakash Kambathahalli, one of the leading and standard publishers in Karnataka, has accepted the onus of publishing this book, in addition to my two other books in English. M/s Sathyasri Printers have satisfactorily done the printing work. Dr. Kamala Hampana, my wife, as usual has been the source of inspiration. I am greatful to all of them, and others too, who have helped me in preparing this monograph. Nagarajaiah, Hampa

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CONTENTS Authors' Note Illustrations Chapters 1. Preamble 2. Koppa!a Through ages 19 3. Theme and Aim of the Epigraphs 4. Corpus of Koppala Inscriptions 5. Appendices a. Abbreviations b. Bibliography

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About the Author Prof. Nagarajaiah, Hampa, one of the major litterateurs of Karnataka, has authored more than 70 books in Kannada and English, on varied subjects including linguistics, history and epigraphy, textual criticism, folklore, biography, transalation, children literature and Jainism. Some of his books have been translated to English, Hindi, Marathi and Telugu. He has taught under-graduate and postgraduate classes for 37 12 years. He has served Kannada Sahitya Parishat as secretary (8 years) and president (8 years). With 'Hampana' as his nom de plume, he is a recipient of a number of state and national awards. He has presented papers at the national and inter-national congress and delivered endowment lectures at various Universities. Contemporary men of letters have honoured 'hampana' by presenting five felicitatory volumes. Dr. Nagarajaiah's contribution to the study of Jainology is voluminous and significant

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Illustrations 2 in Education International

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Jaina Corpus of Koppala

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Illustrations

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Jaina Corpus of Koppala 10 11 12

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Illustrations 15 16

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Jaina Corpus of Koppala 19 ROSEJO JOHN 18 20

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21 SEERITUD 4808706 0779 khry 23 22 AGRADE Illustrations (Anan ad CLA Astafieke bag PARENT ayn pai r 24

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Jaina Corpus of Koppala 25 26

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Illustrations 27 28 ole SKEDVE BOB wave 29

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Jaina Corpus of Koppala 31

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Illustrations DETAILS OF ILLUSTRATIONS 1. Fort of Koppa!a on the hill 2. A view of modern Gavimatha 3. A boulder containing Asoka's minor rock-edict, near Gavimatha 4. Palki-gundu where another inscription of Asoka was discovered 5. Sculpture of a seated Jina and Jaina monk, and his disciple tak ing the oath of sallekhana 6. (West) view of Gavimatha 7. Another view of boulder containing an inscription of Asoka (Gavimatha) 8. A Jaina cave (Palki-gundu). Inside the cave are the foot-prints of Jaina monk 9. A view of the interior of Gavimatha, with bhitti kosthas, niches in the exterior wall 10. Jina, standing in Kayotsarga, dismissing the body posture, and triple umbrella above the head. A relief on the boulder at Gavimatha 11. Candrama-bande, and steps leading to the top 12. Bas-relief of a Jina in Khadgasana, on the Candrama-bande 13. Sculpture of a seated Jina in padmasana, on the boulder of Candramabande, capped with triple umbrella. Below it is the sculpture of a Jaina monk administering the vow of sallekhana to a couple. 14. Door-frame, with ornate jambs, of an old Jaina temple at Koppala 15. Images of two Tirthankaras. The seated Jina-bimba in paryankasana posture is of Adinatha. The Jina image in Kayotsarga posture is capped with triple-umbrella, and creeper band aureola going round 16. Jina images of Parsvanatha, Panca-Tirths, Cavvisa-Tirthi, and Candranatha (in marble) - inside the sanctum 17. Four images of Jinas: 1. Cavvisa-Tirthi with Mahavira standing in the centre, on the pedestal (above)

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Jaina Corpus of Koppala 2. Jina in Kayotsarga and Chatra-traya 3. Jina-Parsva (seated) 4. Jina-Parsva in Khadgasana, standing on Visva-padma and capped with triple-umbrella 18. Bas-relief of Jina in Kayotsarga, and the lay lady and male vota ries taking the vow of sallekhana, and the friars administering the oath 19. Broken image of Puspadanta Jina, seated and an inscription on the pedestal stating that it was caused by Samsaja, son of Bommisa (C. 12th cent.) 20. Danakana-bavi, a well founded by Danaka (an abbreviated form of Dandanayaka, a general) 21. A mutilated Camaradhari, inside the Jaina-shrine 22. Nisidhika of Makalayya, seated with folded hands, who died in C.E. 998, by the rite of sallekhana. 23. Nisidhi inscription of Makalayya 24. Nisidhi inscription of Abhayanandi-panditadeva, pupil of the monk Jayanandi Siddhanti of Balagara qana, who courted deat on 6 3-1005, by abstinence from all kinds of food (K. 19) 25. Nisidhi inscription of the adept Trika!a-Yogisvara, who met his ritual death on Monday 1-11-997, with equanimity (K. 21) 26. Nisidhi of the monk Mauni Bhattaraka, who met his ritual death by fasting on 14-3-1019 (K. 9) 27. Nisidhi of Cangaladevi, a lady votary 28. Beginning portion of a nisidhiinscription, with an invocatory line bhadramastu-jina-sasanaya 29. Nisidhi inscription of Bijjambikadevi, daughter of Butuga and elder sister of Marasimha. (K. 60). She courted death with equanimity on 5-10-1003 (Tuesday) 30. Nisidhi-mantapa, decorated structure on the raised platform, on Candragiri Hill (Sravanabelago!a) 31. Four tall ni idhi columns, standing inside the mandapa, at Sravanabelagola (Candragiri Hill)

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1.0 Chapter 1 PREAMBLE Koppala, a newly formed district in Karnataka, is an important Jaina centre, only next in importance to Sravanabe!gola, from the last centuries of B.C. Reputed as Adi-tirtha and Maha-tirtha, a holiest resort and pilgrimage place, it continued to be a major centre of eminence for nearly 1500 years. Kopana, Kopanadri, Kopanagiri, Kopana-tirtha are the other variants and older nomens of the present Koppala, used in the inscriptions. 1.1 "Inscriptions hailing from the Mysore state speak of the usually large number of Jain temples, which was a characteristic feature of this holy place. Reminiscence of this past phenomenon is still preserved in a local saying which avers that the town contained 772 Jaina temples and was regarded by the Jaina community as sacred as Kasi-Ksetra or Banares, the famous holy place of the Hindus (Desai, P.B.: 1957; 203; Saletore, B.A.; 1938:190; Krishnamacharlu, C.R.: 1935:14; Sastry, N.B: 1954]. 1.1.1 Out of hundreds of Jinalayas that existed at Koppa!a, only the following names, each bearing a cognomen, have survived in the inscriptions: Arasiya-basadi (temple of the queen), Kusa-Jinalaya, Candranatha basadi, JayadhiraJinalaya, Timabbarasiya-basadi, Tirthada-basadi, Dannayaka-basadi, Nagadevana-basadi, NeminathaJinalaya, Puspadanta-Jinalaya, santinatha-basadi, Sataladeviya-basadi. Basadi is the Kannada synonym of Sanskrit Vasati meaning a Jinalaya. Of the above temples, Jayadhira-Jinalaya was constructed by the famous general Sankara-ganda-dandanayaka in 960 C.E. [Desai, P.B.: 1957:372; Nagarajaiah, Hampa: 1998-A: 165] 1.1.2 With its caverns inhabited by Sramanas and two huge rocky hillocks, in close proximity as an abode of peace and penance, Koppala attracted monks and nuns. Particularly Nirgrantha friars had always a preference for such secluded places and obviously Koppala became a major Jaina re

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2 / Jaina Corpus of Koppala sort, a sacred hillock of excellence. Thus, Koppala was completely over run by Jainism. "Besides, an account of its geographical position, Kopana seems to have been placed in very congenial circumstances, especially political, that contributed to its rapid growth as a Maha-tirtha" [Desai: 1957:157) 1.2 Because Koppala was a dominant place and a treasure house of Jaina art, architecture, sculpture and literature, it has, through ages, produced an immense amount of significant archeological and art historical material. Hundreds of Jaina shrines, monasteries, satras ['feeding houses'), friaries [muni-nivasas] in this principal town, ranging in date between 7th and 16th cent. attracted the male and female monach and lay votaries. "We note that in the seventh century A.D. Kopana was essentially a Jaina tirtha. Epigraphic evidence prove this. In the Halageri inscription of the western Chalukya king Vijayaditya [A.D. 696-733] mention is made of this great Jaina sanctuary" [Saletore:192]. Though Koppala was reckoned as the foremost and supreme sacred tirtha, a holy resort of Jaina order, solid and valid proof to establish it as an historical truth, was lacking. Koppala has not yet been properly surveyed and examined with extensive and intensive field work; the researches conducted since the days of B.L. Rice, are scanty and meagre. NEW MATERIAL DISCOVERED 2.0 In the year 1992, unprecedented heavy rains lashed at several parts of the Karnataka state in general and at Koppala in particular, as a result of which a portion of the Old-Fort at Koppala collapsed. Surprisingly enough, a hoard of inscriptions on slabs and pillars, about 70 in number fell out of the Fort-Wall. Curiously, all of these inscriptions, without a single exception, are Jaina epigraphs, that too nisidhikas, which throw fresh light on the apropos of Koppala as a Jaina seat. 2.1 It was my fortune that I could take out an estampage of all these new epigraphs, decipher the script, read the text,

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2.2 3.0 - edit all the inscriptions and publish it for the first time [Nagarajaiah, Hampa: 1998-A]. I have carefully studied these inscriptions in the context of Nirgrantha tradition and other available contemporaneous supporting evidences, before passing my considered judgements. Preamble / 3 The epigraphs under discussion speak abundantly for the powerful and pervasive influence wielded by Jainism. The present discovery add fresh material, augmenting the mass of the already known information and thus will help to revise the supposedly well established facts, positions and postulates. These inscriptions endorse that Koppal was a place of purity par excellence, eloquently speak of the monks, nuns and lay disciples of various ascetic orders, who constantly conducted their religious sermons, and who ended their life by the rite of sanyasana. A whole array of these charters provide lot of information about some pontiffs who wielded enoromous spiritual influence on the society, particularly the royal laity affiliated to Jainism. 2.2.1 These inscribed memorial columns have a special place in the ethos of Jaina culture and tradition, and a unitying effect so vital to the religious history of Jainism, depicting more succinctly the quintescence of syadvada. Their majesty, even in ruins, bear testimony to the glory of the past. With this new addition, Koppal is replete with nisidhikas post-mortem memorial stones, giving details of the purpose for which they are set up. Some of them have a caityalaya motif, and in some a typical three-umbrella motif is visible. There are also certain significant socio-historical and cultural issues involved. This corpus throws light on the status of the lay-adherents in Jainism, which can be compared with the status of the lay people in Buddhism [Ahir, D.C.: 1996]. CHRONOLOGICAL SPAN These new epigraphs belong to different period, covering a wide range of five centuries from 9th to 13th cent. C.E.,

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4 / Jaina Corpus of Koppala and prove beyond doubt that Koppa!a served for ten centuries as the primary location of disseminating Jaina teachings of non-injury. RELIGION 4.0 As already mentioned in paragraph 2.0., all the new records without any exception belong to Jainism, and they are all nisidhi memorials which serve as an authentic vestige of Jaina faith. There are only very few casual references to any particular primordial works of canonical nature, but regular apostles of Jaina church are remembered, and a number of friars and preceptors are mentioned. Koppa! itself was a big friary centre for Jainas and particularly a strong hold of Yapaniyas. The present Koppa!a hoard also provides reliable and useful information about some of the friars and cohorts of the Yapaniya ecclesiastical institution. So much new material is avialable for reconstructing the hagiography of some Jaina acaryas which speak of the virtues of sterner monastic order. Asceticism was honoured, its votaries had strong belief in the cycle of birth and rebirth, the effects of karma in successive births. A rigorous and restrained life helps the lay person to lead a life of self-help and of least dependence on society. Monastic life is not an escape but an attempt to achieve the highest purpose of human life. The community of disciples called the sravaka sangha, four catagories of disciples, unflinchingly and resolutely applied themselves to their own good. They did not seek outside of their faith for any relief or support, did not believe in luck or omen. They developed wisdom which lead to the cessation of suffering and realisation of moksa, released. They practised charity, generosity and alms giving to the deserving; lived for the welfare of both themselves and of others. POLITICAL HISTORY 5.0 Main purport of these new epigraphs is not to deal with the political affairs. Albeit, the present collection affords casual

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Preamble / 5 references to the towering personalities of the principal ruling families of Karnasaka, the Gangas being the main dynasty. Though the kings were duty bound to support all religions, their active patronage of a particular faith could also be marked. 5.1 A pro-Jaina dynasty, the western Gangas had equal respect for other religious sects. Under their protection and patronage, Jainism flourished without let or hindrance. The Gangas declared their devotion to Jainism from the beginning, took the role of saviour. The Gangas were born to protect jinadharmma of the Kailasa mountain: Kailasa - Saila jinadharmma suraksanartham (EC. Vol. VIII-I (BLR) Shimoga No. 10. C.E. 1085. p. 19. line: 7]. Kailasa olim Astapada is sacred to Jainas because Rsabha, the first Tirthankara, attained nirvana, release from bondage, on the summit of Mount Kailasa (Nirvana-bhakti). As a consequence, that was the period of Jaina ascendancy, and it became a dominant creed in Karnataka in all walks of life. Thus, the Gangas made signal contribution to the theory and practice of Jainism. 5.1.1 Historians, while discussing, the controversy regarding the authenticity of some of the Ganga copper plates, have by and large accepted that most of them are geniune records. Besides a large number of copper plates, there are some stone epigraphs found at different places (Ramesh, K.V. (ed.) 1984). Albeit, nowhere, uptill the present discovery, the number of the Ganga inscriptions exceed a score and more. A close perusal of the present epigraphical references clearly establish, substantiate and corraborate the credibility of Jaina oriented statements in early copper plates. Hence, much weight will be attached to the historical information of these charters. 5.2 A large number of mendicant and their lay followers constituted a significant force at Koppa!. Jains held an easy access to the machinery of political power. Koppala was echoing the voice of samavasarana, assembly of listeners. Ahimsa banners were fluttering atop temples and friaries. Integration of upasakas, lay followers, of all ranks into the

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6/ Jaina Corpus of Koppala religious life, is transparent in the nisidhi inscriptions now discovered. A strong organised body of the lay-followers maintained the spirit and the existence of Jaina church. The frairs and nuns were active in propogating the tentents of Jaina creed is evident from the fact that a majority of these epigraphs speak of religious preceptors. LITERATURE 6.1 Tenth and 11th centuries were an epoch making era of staunch advocates of Anekantamata, in all walks of life including political, social, religious and cultural sphere. A cursory glance at the preseni collection of new charters is enough to substantiale il. 6.1.1 Besides, the period between tenth and 12th cent. C.E. is charcaterised by great literary activities. Most of the major Kannada campu epics and other classics, embodying the lives of salakapurusas, jaina great persons were written during this period. It is under the stimulus of Jainism that remarkable advances were registered in art, architecture, sculpture and painting. Religious impulse overflowed into the numerous branches of knowledge which resulted in a tremendous cultural impact on Karnataka. 6.2 Most of the new inscriptions are not lengthy records; on an average, the number of lines in each inscription is around 25. Though the language of most of the epigraphs is Kannada, the regional language of Karnataka, there are some Sanskrit inscriptions also. These epigraphs look heterogenous from the point of view of style; yet, there is a common accepted standard pattern, as far as the subject matter is concerned. Its language and style is cast in an archaic mould containing some verses also. Some of the inscriptions vouchsafe the genius of those who composed them. who had a sound knowledge of the Jaina tradition and the skill of poetry and prosody. 6.3 Many of these inscriptions contain Jaina invocatary verses, but none of them contain any imprecatory lines. Because, these are all nisidhi memorials and not endowments.

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7.0 7.1 7.2 7.3 Medieval Jainism in Karnataka saw stormy centuries. The alien Colas and the local Saivaites demolished Jinalayas and monasteries, ransacked its treasures. Therefore, the strong walls of Nirgrantha fort was hit hard. With all this devastation, Jainism had a saving grace, and an innate strength to sustain and thrive elsewhere. What remains today in and around Koppala is scattered ruins, which are like picture book, to recall the significant events of the past history, of the syadvada ecumene in ancient Karnataka. Preamble/7 It is rather difficult to fix the exact date of the destruction of Jaina temple and nisidhi columns at Koppala. It is equally difficult to say whether the destruction was the result of a single catastrophe or of a whole series of incidents. But, it is neither the callousness nor the catastrophe of art-robbers that is responsible for the disappearence and physical ruin of significant irreplaceable art historical evidence. The only reliable hint for the dilapidation and final annihilation of the Jaina monuments is from the statement made in a Persian inscription [AREP 1963-64. No. 173. 1779 C.E.], which states that the main fort at Koppala was constructed, in the shape of a battery in the European fashion along with two gateways; one more epigraph in a chronogram which records the date of the construction of a burj [bastion] in the year 1785-86 C.E. [ibid, No. 174] also endorses it. These two records help us to surmise that a complete or final destruction of the then existing Jaina monuments, including the present post-mortem memorial stones, took place during the last two decades of eighteenth century. Obviously the fort-builders started their scandalous operations of constructing the bastion, with material taken away from Jaina temples. Besides, callousness on the part of the masionary was so much that they have cut and broken the art pieces recklessly. The following chapters will focus on the varied dimensions of the new discovery.

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Chapter 2 KOPPALA THROUGH AGES The eminence and prominence of Koppala, a district headquarters in Karnataka state, with a population of more than fifty thousand, and its surroundings, go back to two thousand and five hundred years. Its prolonged and opulent history takes off from the time of Asoka, the great Mauryan emperor, who ably and wisely ruled from north and south, in third cent. B.C. The town Koppa!a looks like a loving child sitting pretty on the lap of the huge rocky hillocks in close proximity. Palkigundu, a hillock so named, which is bigger than others in size, is to the west of the town, Bahadduru Bandegudda to the south, Gavimatha hill range to the east, and in between stands the hillock with a fort. The huge rock boulders have been an abode of peace and penance for several centuries, and silently witnessed the wax and wane of various cultures, religion and royal dynasties. There are a good number of lithic records, revealing the glory that is gone, singing the saga of success, heroic verse and chewing the sweet fancies of the past. Koppala has traversed the long span of twenty four hundred years by sitting pretty on the shoulders of history. Dalmen, of the period of stone-age, found on the Mali Mallappagudda, a hill to the west of the Palkigundu (gundu 'the round bigboulder'), are termed as the 'Morera angadi' [the shops of the Mauryas?]. Koppala had its distinction, as early as third cent. B.C. when the emperor Asoka preferred to cause two of rock edicts here, which are referred as the Gavimatha and Palkigundu minor rock edicts, carved out in Brahmi script, composed in the Prakrit dialect. So far as the written documents are concerned, there is a gap of eight hundred years after the minor rock edict of Asoka. Albeit, from seventh century onwards an uninterrupted inscriptional evidence uncoil the history of Koppala, and Kannada, language and script, starts speaking loudly, never to look back. Apart from Prakrit and Kannada epigraphs, there are also Sanskrit (written in Kannada script) and Persian charters, the latter being of post-medieval period, mostly of seventeenth and eighteenth cent. In short, these lithic records provide an authentic material to re

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Koppa!a through ages/9 construct the history of Koppa!a in particular and Karnataka in general. The fact that Koppala enjoyed both excellence and popularity through ages, is richly illustrated by the different forms of the place name. Koppa!a has also the following variants as recorded in inscriptions and literary works - Kopana, Kupana, Kupina, Koppal, Koppa and Kuppa, all referring to one and the same place. Besides, with the affixation of Sanskrit suffix of -pura and-nagara, both meaning a town, the place name Kopana takes the form of Kopanapura and Kopananagara; with a Sanskrit suffix of -adri and -acala, both meaning a hill, Kopana takes the form of Kopanadri and Kopanacala, suggesting the hill at Kopana; with the Sanskrit suffix of -tirtha, a free morpheme meaning an holy place of pilgrim, Kopana takes the form of Kopana-tirtha. Yuan Chwang (C.E. 635-43), a traveller from China, has referred to Kopanapura as Konkinapulo (Rice B.L: EC.V. "Intro" p. 15. Burnell. IA, VIII, pp. 145-46; Fleet, 1A. XXIII. p.28 etc.). The two variants, Kopanacala and Kopanadri, are the conventional names mostly used in Jaina tradition. These two nomen evidently suggest the geographical position of the place, particularly the Jaina hillock. Since different toponym contribute to ambiguous situation, only Koppala', the approved official place name, is used in this monograph. LITERARY SOURCES An interesting testimony given by Srivijaya (C. 830-60 C.E.), author of Kavirajamarga (C. 850 A.D.), and a poet laureate of Amoghavarsa-1 (814-75), the Rastrakuta emperor who had Nrpatunga as his first name, has recorded the range and principal seats of Karnataka, where Kannada was the language of the people and administration. According to him, the vast area in between the two rivers of Kaveri in the extreme south and Godavari in the outermost north, is the fertile Kannada country, the Karnataka, where the people speaking Kannada language live merrily: adaro!agam kisuvolala vidita maha kopananagarada puligereya sadabhistutamapponkun dada naduvana nade nade kannadada tiru! || [Srivijaya: Kavirajamarga, C. 850 C.E., canto-1. Verse. 37]

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10/Jaina Corpus of Koppala In the Karnataka country, famous cities are, Kisuvolal olim Pattadakal near Aihole, the well known great Kopanagara (the modern Koppala), Puligere olim Laksmesvara, the highly praised Onkunda or Okkunda near Palasige (the modern Halsi), a residence of Banavasi Kadambas, and the area in the midst of these towns is the quintessence of Kannada country, because these are the boundaries of the well of the plithy Kannada undefiled. This statement of Kavirajamarga ('poets avenue') confirms the state wide recognition of Kopananagara as a leading city in the early ninth century. While Srivijaya has registered the political and cultural aspect of Kopananagara in placing it on par with other contemporary cities, Ranna (C. 950-1010), another Jaina author and a poetlaureate of the Calukya court, a protege of Attimabbe has brilliantly portrayed the sacrosanct picture of Kopana hill: biliyaraleyante ganga jaladantesevajitasena munipatiya guna valiyante negalda kopana caladante pavitram attimabbeya caritam II [Ranna, C.E. 993. Ajitapurana tilakam, canto-12, verse. 6.] While eulogising the impeccable virtues of his patron Attimabbe, an unparalleled lady stalwart in the Calukya kingdom, poet Ranna has made use of some similies: the life of Attimabbe was immaculate like the white cotton, the holy water of the river Ganga, the merits of the chief abbot Ajitasena, and the farfamed Kopana hill. Kopana has been a centre of pilgrimage for all faiths; it is a living example of preching and practicing the age old policy of unity in diversity. Jainism, Saivism, Vaisnavism, Islam all the other religions, irrespective of major or minor, have lived by and large in harmony. Koppala was under the rule of many a royal dynasties such as the Badami Calukyas, the Gangas, the Rastrakutas, the Kalyana Calukyas, the Hoysala and the Vijayanagara kingdom. Later, some muslim minor dynasties also ruled the region of -

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Koppala through ages/11 Koppa!a. A firece battle between Ahavamalla Trailokyamalla Somesvara I (1042-68) and Rajendra, with his elder brother as the first leader of the Cola army, was fought at Koppala (Tamil. Koppam) in the year C.E. 1053-54. Though the war was initially favourable to the Calukyas, in the final analysis it turned out to be fatal to them and the Colas carne out victorious [S11.111. 55; S11.VII.827; El.XII.pp.296 ff; Sastry, K.A.N.: A History of South India: 1958:178]. But, J.F. Fleet and S.H. Ritti are of the opinion that Kuppam is the modern Khidresvara near Kolhapur. ADI MAHA TIRTHA KSETRA Though Koppala has given shelter to all religions, it has been more generous to Jainism ab initio. Lithic records of proper Koppala and of some other places, and literary works, have in one voice eulogised Koppala as a nerve seat of Nirgrantha faith, for several centuries. A bird's eye view is sufficient to establish the fact, that the path traversed by anenkantamata at Koppala, is scintillating and glitters throughout, upto to the end of sixteenth cent., after which Koppala friary passed into political limbo. Jains virtually lost the grip, and the hillocks ceased to be the hub of Nirgrantha faith. In time scale, the creative phase of Jaina church begins in about seventh cent. and ends in 16th cent., when it reached a stage of stagnation and breakdown. Hullaraja, the Hoysa!a treasurer, general and a minister visited the Maha-tirtha, the greatest pilgrimage centre, made ideal and permanent arrangement for feeding the twenty four congregation of the Jaina monks, and thus earned greater merits for himself. [EC. 11(R) SB. 476 (345). A.D. 1159, p. 289. lines: 4345]. Of the four crore assemblage of the summit of the mountain, Kopana-tirtha had earned the distinction of being the excellent, where the friar Vacdacarya bratipati was far superior to the monk Nemideva in penance (EC. VII-I (BLR) Sh. 64. 1112]. Pious and philonthropic laity were always on their toes to cause the acts of religious merit at Kopana. Eciraja dandanayaka built a number of Jain temples at Kopana, an Adi-Tirtha, the original and an old, holy seat of Jains (EC. 11(R) SB. 532 (384) C. 12th cent. A.D. Jinanathapura. p. 328, lines: 27-29]. For Eciraja and also for Gangaraja mahadandanayaka, of surpassing excel

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12/Jaina Corpus of Koppala lence and the best of generals of the Hoysala kingdom, Kopana was a source of inspiration. Gangaraja, in particular, built new basadis and renovated old ones on a large scale, in such a way that he made the province of the Gangavadi - 96000 appear like another Kopana [EC. 11(R) SB 156 (127). C.E. 1115. p. 98. lines: 168-71; EC.IX (R) BI. 389. 1133. p. 355, lines: 41-42]. The above statements establish the popularity that Koppala enjoyed. SEPULCHRAL HILL Kopana hill was evidently considered a holy place for death by starvation, on par with the other major centre, Sravanabelagola. Thus Kopanadri olim Kopanacala or Kopanagiri, is basically a sepulchral hill; the obitum slabs and columns in the present corpus are the replica of sepulchre. Jaina mendicants used to spend the last days of their spiritual sojourn in retired seclusion, if possible in the rock-cut caverns, lonely places and temples. Koppala, luckily provided all this and a lot more. Naturally, friars and nuns of Jaina order flocked Kopana-tirtha. With hundreds of devotees and other members of the four-fold congregation of the sect, Koppala looked like a tiny Nirgrantha world. Kumarasenamunipa, chief of the friars of Candrikavatasenanvaya, practiced severe vows, as sharp as the razor's edge, after accepting renunciation at Mulgunda, equally a major seat of Jaina settlement in Gadag district, at a distance of about 45 kms from Koppala. But, later the monk retired to Kopanadri, a far holier sepulchral hill, and breathed his last according to scriptural prescriptions of samadhi-marana, attained liberation, and it was all unique on his part [Cavundaraya purana, C.E. 978, Verse 15; Fleet, JBBRAS, X-XXX, pp. 167-69; EI. XIII, pp. 190 f; Desai, P.B., Candrikavatada Yatigalu, (Kannada article in), Kannada Sahitya Parisat Patrike for 1951, pp. 41-60]. Nagasena, Kumarasena, Virasena and Candrasena, all the four monks practiced severe penance and enhanced the glory of Jaina doctrine of the four-fold synod. Virasena was learned pupil of the pontiff Kumarasena, the latter was a confrere of Aryasena. Komarasena bhattara, mentioned in an epigraph of late ninth cent. is identical with Kumarasena, the ascetic under discussion [EC. VI (R) Pandavapura. 16 C. 9th-10th cent. Kyatanahalli (Mandya dt. Pandavapura tk) p. 114]. Kumarasena is mentioned in an epi

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Koppa!a through ages / 13 graph from Balasore (Orissa state). Ugraditya (C.E. 820) has mentioned the names of Srinandi, Kumarasena, Virasena, Siddhasena, Dasarathaguru and Patrasvami. The tradition continued on candramabande, the huge boulder at Koppala, its nomen derived from the name of Candranatha alias Candraprabha, the eigth Tirthankara, builder of the ford and the omniscient spiritual teacher prophet of the Jainas, for a thousand years without any let. Kalvappu olim Kalbappu is a native Kannada word which means 'a hill of the dead', i.e., a sepulchral hill, where the sepulture customs take place. The Kannada (Dravidian) place name Kalvappu was Sanskritized as Katavapra. Kopana olim Kupina and the popular usage Kopp!a, is said to have been derived from kuppe (hill, heap, elevated spot) + ane (situation, direction) signifying its location on a hill top [Saletore: 1938: 187]; considering Kuppal, Koppal, Toppal as the variants or cognates, the etymology of the place name suggests that it was 'a place on the slopes'; but, the local hills were used for sacred death. There were similar sepulchral hills in the ancient times, such as Mohenjadaro which means an hill of the dead. VasupujyaJinalaya at Campanagara (Bihar state) is referred to, in the early text, the Vasudevahindi of Sanghadasagani-Vacaka (C. 5th cent. C.E.), as nisihikayatana in Prakrit (Sk. nisidhikayatana), which means 'a place of holy death'. Considering these and similar instances, it can safely be said that the hills at Koppala, particularly the Candrama-bande, were the sepulchral hills, which the Jaina tradition held as sacred for death by starvation. The present corpus of Koppala inscriptions substantiate the above fact. THE GANGAS AND KOPPALA The history of Jainism is part and parcel of the history of Karnataka and it cannot be studied in isolation. The history of Jainism is an integral, and not the least interesting part of the history of Karnataka. Karnataka is one of the oldest inhabited regions by the Nirgrantha cult with pre-Aryan elements in it. For an active expansion and continuation of this transmarine movement, Karnataka provided a bedrock base. The flourishing period of Jainism started in the south around the very beginning of the current Era. It blossomed into full bloom with the sustained refuge

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14 / Jaina Corpus of Koppala of the early Gangas, the early Kadambas of Banavasi, and the early Calukyas of Badami, the three coeval dynasties, and it reached its apogee during the reign of the Rastrakutas. Gangavadi had the reputation of being the land of Jaina temples. Gangaraja, great general of Visnuvardhana, had the distinction of renovating and making jaina shrines of Gangavadi region shine again and look afresh. Though, the political stamp of the Gangas is found throughout Karnataka, its religious affiliation is strongly felt at certain centres. For instance, Annigere, Hombuja, Kogali, Koppala, Mandali-Thousandnad, Puligere, Sravanabelagola and Talkad were major religious pilgrimage centres for the Gangas. SB, Mandalinad, Hombuja and Talkad were within the Gangavadi-96,000 province, where as Annigere and Puligere were in the two-three hundred principality of Belvola-300 and Puligere-300; Kogali and Koppala were on the border of it. Durvinita alias Nirvinita (C. 555-605] had caused one of the earliest of the Sarvatobhadra olim caturmukha temple at the Koga!itirtha, which was subsequently renovated by the famous friar Indrakirtimunindra (SII. IX-i No. 117. 1055; Nagarajaiah, Hampa: Candrakode: p. 87]. An indigenous race, the Gangas had cultivated their affiliation to SB in the south, and to Kogali in the north, as early as the period of the Calukyas of Badami. Like any other dynasty or kingdom, history of the Gangas has its wax and wane. When everything was going well from mid third cent. to mid tenth cent. A.D., in favour of the wishes of the Gangas, all of a sudden, the wheel of fortune turned its axile. A vassal under the Rastrakutas, TailapaII (973-97), a mahasamanta of Tardavadi, ceased the opportunity, nailed the Rastrakuta coffin with a crushing blow, and throned himself as the emperor of the renewed Calukya kingdom in C.E. 973. Marsimha 11 (961-73), who led the Gangas to greater heights of glory, after his defeat in the last month of the year 973 at Manyakheta, the royal residence, retreated with Indra IV, the dethroned Rastrakuta king. On his way back from Manyakheta, Marasimha stayed at Bankapura, formally installed Indra-IV on the throne at Bankapura itself, and accepted the vow of sallekhana, thining one's own body and passions, administered by his preceptor Ajitasena acarya,

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Koppala through ages / 15 and gained emancipation for his body in the beginning of A.D. 974 [EC.(R) 65 (59). 974. p. 23]. For Indra-IV, misfortunes had come in battallions; under the advice of Ajitasena acarya, the rajaguru, Indra proceeded to SB, erected the (kuge) Brahmmadeva pillar of eminence in memory of Marasimha, stayed at Indranahalli named after him near SB. For nearly eight years of agony and introspection, listening to the religious sermons at the Jaina-Matha, and finally died in C.E. 982 on the sepulchral hill olim Candragiri by the rite of Aradhana vidhi [EC. 11(R) SB. 163 (133). 5-3-982; pp. 106-09). With the death of Marasimha, the Gangas almost vanquished into a state of political limbo. Most of the dignitories who survived the calamity and catostrophe, reached enmass to Koppala, accepted the vows of monkhood and nunhood, and gradually and willingly submitted to the inevitable death, one by one. Padmavati, Revakanimmadi, consorts of Butuga II (935-61); Kundanasamidevi and Bijjambika, daughters of Butuga; Cangamba, wife of Rajaditya, a scion of Calukya and son of the sister of Butuga; Kancabbarasi, wife of Rajamall-IV (c. 974-84), son of Butuga; Gonambe, wife of Ajavarma and daughter of Ereganga - died at Koppala. A number of charters provide a prolegomena to the diaspora of the Gangas, a study of which confirms the fact that wherever they went, they have commissioned basadis. The path traversed by the Gangas from Kuvalalapura to Talavanapura, from Mandalinad to Koppala, from fourth to the end of eleventh cent. can be traced, and their vestiges at the far flung Jaina centres can be established [Nagarajaiah, Hampa; the early Ganga Monarchy and Jainism: 1999). Besides, a good number of the friars and nuns of the Ganga dynasty, also have preferred to die by the rite of sallekhana at Koppala, and their laics have caused the post obitum records for the merit of the deceased. ABODE OF JAINA TEMPLES Koppa!a has the distinction of being a treasury of Jaina vestiges and an abode of a good number of basadis. During the days of its highest splendour, Koppala looked like a bivouac of basadis. Apart from its legitamate claim as adi-tirtha and maha-tirtha, Koppala also had the distinction of containing many Jaina mon

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16 / Jaina Corpus of Koppala asteries. According to the local legend, at one time there were not less than 772 Jaina shrines. It is because of this amazing number of basadis that Koppala assumed greater importance and sprang into fame as a maha-tirtha. Since it was one of the earliest places associated with Jaina monachs and monasteries, it had the distinction of being an adi-tirtha also. Added to this, if somebody were to construct a marvellous basadi, anywhere in Karnataka, immediate reaction of the laity and patriachs would be, 'ah! It now looks like Kopana-tirtha!', and such was the grandeur of basadis at Koppa! But all that is a part of past history. What remains to-day at Koppala are a bare skeleton of the bygone days. Almost all the basadis, except the Candranatha basadi, also called the Parsvanatha basadi, in the premises of the fort, are destroyed. Some names of the basadis that once existed here, are mentioned in the inscriptions: Attimabbarasi basadi Arasiya basadi Candranatha basadi Cattaga basadi Dannayaka basadi Jayadhira - Jinalaya Kuca Jinalaya Nagadevana basadi Neminatha Jinalaya Parsvanatha basadi Puspadanta Jinalaya Santaladevi basadi santinatha basadi Timambarasiya basadi (?) Of the above basadis, Jayadhira Jinalaya was caused by Sankaraganda, a feudatory under the Rastrakutas, a patron of surpassing excellence, who built Jaina monasteries elsewhere also including Kollipake. Ranna (C.E. 993) poet - laureate in the court of Tailappa-|| (973-97) and his son Satyasraya Isivabedanga (997-1008), the Calukya emperors, has eulogised Sankaraganda, along with Butuga-11 (935-61), his sons Maru!adeva and Marasimha-11 (961-73), Camundaraya and Danacintamani

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Koppala through ages/17 Attimabbe, the best of persons in tenth century, who rendered marvellous acts of merit for the propoganda and protection of Nirgrantha church (Ajita Puranam, canto-12, verse-9]. Brahmasiva (C. 1170 A.D.), another poet-laureate in the Calukya kingdom, states that Sankaraganda built nonpareil Jaina temples at the town (Koppa!a) that made the silver mountains dwarf [Samaya Parikse, canto-l, verse-37). Dannayakana basadi, a temple built by the general, near the modern Danakana (an abridged version of the nomen Dannayaka) bavi, a dilapidated well full of stone walls. If this well and walls are excavated and dismantled, it is definitely going to yield further fresh material. Regarding Parsvanatha basadi, it should be noted that, two of the Jina-Parsva images of Koppa!a are preserved in Salar Jung museum of Hyderabad [MAR. 1916. p.83; Krishnamacharlu, C.R: 1935: No. 9]. Of the two, the one with an inscription engraved on its pedestal, has Arhat Parava in the centre in Kayotsarga, dismissing the body posture, and in the aureola (tiruvaci, nimbus) going round the image are represented 23 other Tirthankaras in miniature; and in the lower portion are the jinasasanadevas, the two attendent figures of Dharana on the right and Padmavatidevi on the left. There are two cauris on both side of Parsva Jina, a seven hooded canopy and above it a triple umbrella, (SK. chatra-traya; Ka. mukkode), symbolising the Arhat as the supreme master of the three world. Regarding the nomen of Timambarasiya basadi, there is a different reading; while giving the boundaries of a gift entrusted into the hands of the aruvadimbar, the sixty elders, the record refers to lands belonging to the basadi of Attimabbarasi (AREP 1963-64 No. 381. p. 94]. In which case, early reading of P.B. Desai [Sasana Paricaya, No. 18 vide K. 81 in Koppala Sasanagalu: 1998-A: 178] stands corrected. The corrected form of Attimabbarasi stands to reason in the sense that Attimabbe lived not too far away from Koppala. She lived at Lakkundi near Koppala and constructed an astonishing figure of 1501 temples at different places [SII. xi-i, 52. 1007]. Hence it is but expected that she built a basadi at Koppala, the Adi and maha-tirtha, and endowed it.

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18 / Jaina Corpus of Koppala A basadi in the name of Santaladevi is generally attributed to santaladevi, the chief crown queen of the Hoysala Visnuvardhana; but, in the absence of any corroborative evidence, it is not that certain to identify the lady. There are quite a good number of Jaina-tirthas as mentioned in the inscriptions of Karnataka (Nagarajaiah, Hampa: Sasangalalli Tirthagalu: 1998-B]. Among such holy places of pilgrimage, SB and Koppa!a have a unique place of antiquity and honour; the present corpus is a solid proof and an authentic testimonial to the inexorable sacrosanct honour that Koppa!a enjoyed for centuries.

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Chapter 3 THEME AND AIM OF THE EPIGRAPHS Koppala the epigraphs primarily emphasise the monastic way of life as superior and hence desirable to the mundane life. To renounce the life of a householder and to adopt the life of recluse, Jaina canons have a traditional prescription of initiation. The novice desirous of renouncing the terrestrial interests, should first seek the willingness of the elders, the kith and kin in the family. Rite of initiation into the monastic order marks the end of worldly life, family responsibility and social obligations. The entrant, after initiation into the monastic order, is generally given a new name by the preceptor. Jaina 'asceticism is manifested in many ways, but emblematic of its uncompromising severity - in the public eye and in reality - is the fact that death by starvation (sallekhana) is enshrined as one of Jainism's highest ideals' [Lawrence A. Babb: 1998:2]. Consistent with the Jaina view of the moral suspectness of eating, death by self starvation is one of the highest spiritual ideals among the Jainas. Among Digambaras, with whom the practice is known as sallekhana, such a death is apparently expected of ascetics (Carrithers: 1989:224). Among Svetambars the practice is called santhara, and seems to be less common than among Digambaras (Cort 1991-B: 152-53; L.A. Babb: 1998:60] .Jaina canons have given a high place for sallekhana as an act of acquiring religious merit. Anyone, of the four categories of the disciples, can opt for voluntry submission to the inevitable. Self-sacrifice of the body by fasting, is the willing choice of wise. Spiritual cultivation, considered as the highest virtue, in order to gain enlightenment, revolves round the extinction of life-affirming will of convulsively clinging to existence. The individual, who has earned the right to die in peace in full possesion of his faculties, allows his life to ebb away at its own natural peace, without a desire to prolong or anticipating unduly his demise. Sallekhana is not euthanasia or suicide [Tukol, T.K: 1976). Sallekhana is a process of death by the ritual fasting as prescribed by the religion (Aradhana (Sivakoti); Uttaradhyana; Ratnakaranda-Sravakacara (Samantabhadra); Yasastilaka

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20 / Jaina Corpus of Koppala (Somadevasuri)]. This self-mortification is usually designated as sallekhana (Pk. sallehana), or samadhimarana, or sanyasa marana or sakama-marana or panditamarana or santhara or sanyasana; in Kannada the word mudipu is used. Sallekhana is a willing submission to death, undertaken only by a public declaration and never in private, without any love or hatred against anybody, living or dead. Samadhi is also meditation unto death. After voluntarily accepting vow of sallekhana, and adopting the prescribed posture of reclining, one should renunciate all the worldly belongings by thought, word and deed, and only concentrating on happily relinquishing this mundane world by fasting unto death. This process of concentration leads to, not only gain complete control over the senses but also to, a gradual destruction of the human body. S. Settar has dealt the subject of Sallkehana at length, tracing its history and its significance, with appropriate illustrations (Settar S: 1. Inviting Death: 1989 and 2. Pursuing Death: 1990] Memorial stones are erected to commemorate the holy death of such persons, whether he or she is a revered saint or a lay disciple. Such commemorative called nisidhis, are usually engraved on rock columns. Hundreds of post-mortem (nisidhi) monuments carved and attractively sculptured, are found throughout length and breadth of Karnataka. Among the outstanding centres, where a good number of free-standing nisidhi pillars with inscriptions are found, mention should be made of Sravanabelago!a, Hombuja and now, ofcourse with this publication, Koppala. Only carved and sculptured columns, free-standing pillars, chiselled to divine beauty of a temple shape, the crowning portion of nisidhi pillar, caityalaya motif boulder memorial, carved in honour of the friars who voluntarily terminated their lives are found at Koppa!. Except the four records of Jatasimhanandi muni, Srimatu gurugalasile, Sri Kanaka Bhiman and a nisidhi of Candappa noticed earlier, no other post obitum commemorative record engraved on the two huge rock-bed at Koppal, is found; to be more precise such a record has not come to my notice. There are some footprints, supposed to be of Jaina monks. This corpus throws light on the laity and on the condition of lay worhsippers. A strong organised body of the lay-followers

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Theme and aim of the epigraphs /21 maintained the spirit and the existence of Jaina church at Koppala. The frairs and nuns were active, in propogating the tenets of the faith, is evident from the fact that a majority of the mortifications were done at the instance of the religious preceptors. Idol worship was firmly established among Jains, as far back as second cent. B.C. In Koppala Jaina ascetics encouraged the laity to cause images and temples of Jina. Preaching the misery stricken world, the way of salvation and eternal happiness, Jaina seers walked barefooted, from one end to the other. A missionary zeal was very much vibrant in the Kopana-tirtha. Very many laics embraced the life of renunication, by giving up everything that was dear to them, with a spontaneous impulse of seclusion from the rest of the society. A rigorous and restrained life helps the lay person to lead a life of self-help and of least dependence on society. Some even went to the extent of mortification of the body, a flight from the world in persuit of a higher spiritual ideal, to reach the state of summum bonum, the chief good. Nirvana (nibbana - 'extinction') is a pure, stable and holy state of enlightenment, contentment and peace. Therefore, prescription for attainment of the original pure nature of the soul (Pk. atta. SK. atma) is the dissipation (niriara) of passions (kasava) and stoppage (samvara) of the influx of karmic (asrava) atoms or particles (pudgala). This philosophy is illustrated with a classic example of [Nayadhamma Kahao. 6], a dry gourd covered with mud, shooting up gradually to the surface of water, due to loosening of mud-coating, the karmic bondage. Therefore, the purity is to be achieved by right faith (samyak darsana), Ro-knowledge (50-jnana) and Ro-conduct (So-caritra). The Jaina canonical texts go eloquent in describing the outcome of the triad, moksa. Moksa is described as without decay (ajara), without death (amara), permanent (aksaya), of incomparable happiness (anupama sukha) [Mulacara: 12, 145], holy (Sivam), stable (acala), eternal (ananta), devoid of misery (avyabadha) and from which there is no return (Aupapatika: p.46]. Christianity explains that moksa is the grace of God, and there is no stress on rebirth: death is a punishment and not a step towards better or worse life; death takes one either to hell or heaven permanently, in Christi

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22/Jaina Corpus of Koppala anity. Therefore, in Christianity prominence is to the grace or favour of God rather than a scope for human effort. In Jainism, the emphasis is primarily on human effort, and as such there is no scope for the grace of god. To escape from the cycle of birth and rebirth, the laity took to the rigorous life of monk (nun) hood, leading towards liberation. SPECIAL FEATURES 'A' There are some rare usages of words, which are of greater significance, in the context of Nirgrantha surrogate tradition: 1. 2. 3. The ascetic Padmanandi is referred with the cognomen of Jinasamaya-dipaka, the illuminator of Jaina religion [K.15, C.E. 1028. p.51. lines: 25-26.]. Ponna (C.E. 960) and Ranna [C.E. 993], two poet-laureates in the courts of Krsna-III (93967) the Rastrakuta emperor, and of Tailapa-II (974-97) the (Kalyana) Calukya emperor, respectively, are the earliest authors to use this phrase. Later, another charter has mentioned Indrakirtimuni, a pupil of Indranandi Pandita, as a Jina-dharmma-dipaka [SII.XI. 117. 1055. Kogali]. Generally Jaina bhattarakas do not use the title of jagadguru, where as the abbots of other religion use it. But inscriptional evidences go to approve the usage of the byname jagadguru [K. 23. 11th cent. p. 73]; we come across the title jagadguru in an inscription of SB [EC.II(R) SB, 476 (345) 1159 p. 289]. Similarly the cognomen of Jangama-tirtha, a mobile holy place of worship, is used in K. 16 of tenth cent. Meghacandra Siddhanta Munindra is eulogised as a jangama-tirtha of modern times (ibid. p. 54, line: 15). Another charter has the identical phrase (jangama-tirtha) along with sthavara-tirtha [K. 29 10th cent. p. 84], where the monk Sridharadeva is called a jangama-tirtha, and Koppala the pilgrim centre is called a sthavara-tirtha, a fixed holy seat. I have also noticed that some of the verses used in the Koppala inscriptions are found in some epigraphs of other places:

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1. 2. 3. ters: 1. 2. 3. Theme and aim of the epigraphs / 23 A campakamala vrtta of K.43 [undated, but last decades of eleventh cent.] lines between 15 and 23, is found. SPECIAL FEATURES 'B' 4. 5. a. in the colophon, antima prasasti of the Dhavala Tika (C.E. 1113). manuscript. b. E.C. II (R) SB. 484 (351). C.E. 1119. p. 304 lines: 16-21 c. ibid, SB. 135 (117) C.E. 1123. p. 81. lines: 88-92. A Mattebhavikridita vrtta verse of K. 15 dated 30-7-1028 (Saka. 950), which the author of the inscription has composed (lines: 10 to 16), is repeated in a later inscription of Soratur (Gadag dt) [S/I. xi-i. No. 111. C.E. 1071. p. 109, lines: 17 to 19]. A Sardulavikridita vrtta verse of K. 16, undated but of the period of later 10th cent. (lines: 1 to 8), is repeated in later charters of K. 52 (C.E. 1050, p. 133. lines: 1-3), and K. 62. (C.E. 1031, pp 150-51, lines: 13-17). Above all, in the context of Jaina canonical tradition, this quotation has a unique place. The very verse is verbatem repeated in the Dhavalatika final prasati portion, colophon, copied in the year C.E. 1113. This verse is once again used in an inscription of C.E. 1099 of Hunasi-Hadagali, which was a seat of Jaina settlement [KJS: 1996: p. 230]. Some general remarks regarding the nature of these char Many of these new lithic records contain specific date in the regnal year, facilitating the fixation of the year, and thus they are of immense value to history. Some are badly damaged; K.10, K. 14, K.20, K.25, K.58. Some suffer from defective vocabulary and diction, because of the broken letters; K. 34, K. 36, K. 55, K. 63, K. 66. None of the epigraphs contain the usual imprecatory lines. Invocatory verses/lines are found in some charters; K. 2, K.10, K. 11, K. 23, K. 33, K. 47; but mostly it is absent.

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24 / Jaina Corpus of Koppala A clear preference for prose is obvious, though some inscriptions contain verses of academic excellence. Except four (K. 20, K. 32, K. 14, K. 34), all other epigraphs are in Kannada language. The distinct preference for Kannada to Sanskrit is quite understandable. These charters were composed at a time when Kannada had gained importance as an official language. Its diction is simple and narrative in style, retaining some of the archaic forms of words and syntactic structure. 9. All the epigraphs are in Kannada script. Most of the records belong to the period of the Calukyas of Kalyana, who have clearly made known their affiliation to Nirgrantha church. 10. Almost all the personalities described are devout Jainas who breathed their lost by observing the rite of sallekhana. 11. The inscriptions are all post obitum (nisidhika) of either a monk, a nun or a laity, male or female. This fresh information has a stronger and relevant bearing on the history of the later Gangas. Some Jaina Tirtha ksetras, epicentres of the medieval Karnataka are listed in an inscription; K. 51 of A.D. 1204 (p. 129-30). They are Kolatur, Lokkigundi, Kupana olim Kopana, Bankapura, Huli, Kogali, Murgunda, Soge, Battakere, Hanugal, Navilgunda, Be!gola, Bandanikapura and Purikara. There are corroborative evidences approving the statement of this epigraph, that all of these places were recognised Jaina seats. 13. The inscriptions provide a glimpse of the concept of the laity. 14. These records also confirm that the friars and nuns, after learning and understanding the teachings of the tirthankaras, the Jaina prophets, devoted to preach and establish their master's message (Jinavani and Jinasasana) in spirit and letter. Thus, by living in deference to the teaching, the monks

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15. 16. 17. 18. 19. 20. Theme and aim of the epigraphs / 25 and nuns were preservers of the teaching, and through them the gospel of the Tirthankaras passed on from generation to generation. Again, it is these and other powerful and efficacious preceptors, preachers, propagators mainly responsible in mustering the royal patronage to Jainism which was instrumental in the spread of the creed. Another salient feature of the corpus of Koppala inscriptions is that, the ascetics instrumental in getting the DhavalaTika copied and preserved to the posterity, were connected to Koppala-tirtha. Maghanandivrati, a scholar pupil of Meghacandravrati, for whom the queen Mallikabbe and her husband Santisena alias Santinatha got the Mahabandha, a canonical text, copied by Udayaditya, an expert copyist, to commemorate the holy occasion of closing and concluding the observance of Sripancamivrata, was attached to the Koppala-tirtha. Following pontiffs, mentioned in the prasasti, colophon portion of Jayadhavala-Tika, are all mentioned in the present corpus of Koppala inscriptions: Padmanandi Siddhanta munindra, Ravicandra, Purna-candra, Damanandi, Maladhari (I and II), Sridharadeva, Nemicandra Maladhari, Candrakirti, Divakaranandi Siddhantadeva (1060-80), his chief pupil Maladhari Yamina (1080-1100) [his eminent pupil Subhacandra Siddhanti (1100-21) is not mentioned in this corpus]. Still more significant factor is that, some of the verses and prose lines that occur in the colophon of Dhavala-Tika have their source here in the present collection. Koppala inscriptions also establish the fact that the Jaina patriarchs and preceptors of Koppala had their contacts with the pontiffs at Annigere, Arasiyabidi, Kellengere, Kogali, Kollipake, Mulgunda, Soratur, Sravanabelagola and Mandalinad, contemporary Jaina settlements which were prominent and thriving well.

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26 / Jaina Corpus of Koppala 21. Some of the lay votaries who did yoemen service for the glory of the faith, known from other sources, figure in the present corpus: Boppa setti, Butuga, Camundaraja, Gangaraja, Madhava, Nimbasamanta, Recana-dandadhisa, Sankaraganda and such other stalwarts find a place here. 22. There are other dimensions to these nisidhi charters such as socio-cultural and mythical constituents, which truly measure the dynamics of Jaina community. Caturtha-kula a sub-sect of Jaina church is mentioned in an inscription. 23. Composers of the lithic records were equally at home in Kannada and Sanskrit (to an extent had a working knowledge of Prakrit) languages. Some of the Jaina Sasanakaras were simultaneously both scholars and poets; their creative genius is nothing short of a class author. 24. Common verses (Slokas, Kandas, Vrttas and the prose lines) found in some inscriptions, not only of the same place (e.g. SB), but also of different places (e.g. SB, Koppala, Hunasi-Hadagali, Soratur, Mandalinad etc), and of various period in temporal terms (e.g. tenth cent., 11th and 12th cent.), speak of the regular training that the composers had. 25. Those who authored the epigraphs had a thorough knowledge of the Jaina background, well acquainted with the dogmas, well-bred in similar compositions. Their skill in poetic composition of religious experiences is remarkable. Some charters are graceful in expression and precise in agama details. 26. It seems that the famous Jaina seats where Mathas were attached to the basadis, the bhattaraks would impart the required knowledge for the composers of inscriptions. No wonder, if the final composition itself would get corrected before it would go to the hands of the engraver. Udayaditya, the expert copyist of Maha-Dhavala-Tika, had acquainted with the SB and Koppala inscriptions. He completed the copying work in the last decades of eleventh century, much earlier to the copying of Jaya Dhavala Tika text. Similarly Jinna the copyist of Jaya Dhavala Tika, who 27.

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28. 29. 30. 31. 32. Theme and aim of the epigraphs / 27 completed it in C.E. 1113, at the Arhat Parsva temple of Bannikere, caused by perggadati Bacaladevi, consort of Bhujabala Ganga Permmadideva, mahamandalesvara of Mandali-nad Thousand, had a sound knowledge of Jaina epigraphs of SB, Koppala and Mandalinad. Jinna, the copyist, was more versatile and professed equal command over Kannada, Sanskrit and Prakrit. The traditional rites, rituals and practice have come to stay by means of constant transimission. Such an unbroken testament to the ceaseless flow and fluidity of the Jaina conventions, customs and manners is vividly reflected alive in the present corpus. Jaina church was grouped in minor units, with a proper set of hierarchy over them, is evident from the mention of various ganas, gacchas, balis and anvayas as is found in many inscriptions. Antevasi, antevasini, Sisini - the terms of disciples used here are found as early as in Mathura epigraphs [second cent. C.E.]. Some of the women of eminence who extended the rigid monastic life for various reasons, are inspired by the similar instances found in Jaina literature; i. Jayanti, aunt of king Udayana of Kosambi, entered the monastic life [IA. XIX. p. 64]. ii. Khema, spouse of Bimbasara, on seeing the vision of fading youth, dispelled all her pride for beauty and entered the ascetic order [IA. VII. p. 50]. iii. Paumavai, queen of Dahivahana, king of Campa, an account of seperation from her spouse, became a nun [Uttaradhyana Tika]. Maladhari, as a monastic appellation, has gained a wide currency among southern Nirgrantha tradition. The succession of the spiritual teachers available here is reliable, and there are corroborative epigraphs elsewhere.

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28 / Jaina Corpus of Koppala Jinna: A connoisseur of Koppala Jinna, the nonpareil copyist of Dhavala Tika, a Sanskrit commentary on Satkhandagama. The primordial canonical text in Prakrit, of the adept Virasenacarya, was copied by a certain Jinna of Kupana. Virasena, of Pancastupanvaya, completed his commentary in C.E. 816. Perhaps for the first time it was again copied in C.E. 1113, at the Arhat Parsva caityalaya of Bannikere (Sh. dt. tk). The above temple was caused by the pious lady votary Bacaladevi, consort of Bhujabala Ganga Permmadideva, mahamandalesvara of Mandali-Thousand [EC. VI-I (BLR). Sh. 97. 1112-13. pp. 106-08]. Dhavala-Tika was copied for Subancandra Siddhanti, the chief abbot of the Bannikere diocese. The copyig of the holy agama text was an act of sastra-dana by Devamati (Demati, Demavati, Demiyakka are the other popular aliases), sister of both Laksmimati and Bucana, wife of Camunda, the royal merchant, motherin-law of the Mandalinad chief Bhujabala Ganga Permmadideva, and mother of Ganga Mahadevi, queen consort of the Mandali nad chief (ibid, EC. II (R) SB. 160 (130). 1121. p. 101 ibid, SB 82 (73). C.E. 1118 pp. 64-65]. In the colophon (of the plam-leaf manuscript) of the DhavalaTika, Jinna, the felicitous copyist, has breifly recorded an autobiographical note in three verses (a utpalamala vrtta and two kandas). Jinna belongs to Kupana, the famous town: "Jinna, lustre to the ocean of his clan, thriving well as an excellent mirror for the learned faces, a bee at the lotus feet of Jina who is worshipped by Indra, the cheif of gods in heaven" - thus, the entire terrestrial world is profusely praising Jinna, the man par excellence in following the code of Manu (vrtta verse). Jinna, a worshipper of the lotus feet of Jina, a sea of humility, having pleasure in giving charities, follower of the best path, always keeping a distance from women folk, donor of things useful to public affairs [Kanda verse No. 1]. Varuna, the god of waters, merrily places on the neck of Bharati alias Sarasvati, the garland necklace, choosing only the best of pearl from the ocean. Similarly, Jinna also writes the alphabets like a wrapper for the neck of the goddess of learning (Kanda verse no. 2).

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Theme and aim of the epigraphs / 29 These biographical details speak of the native place of the copyist, his religion, devotion, liberal attitude and the ideal that Jinna, the scribe, had in preparing the holy manuscript of Dhavala-Tika. Thus the colophon has an additional information apropos of Koppala. Koppala has the rare distinction of producing great sculptors, architects. scribes. religious leaders, donors, friars and nuns. Nirgrantha monks The Nirgranthas and their followers go without clothing and so attract notice, making it a meritorious act to pull out their hair by violence, their skin dried up and their feet hard and in appearence like the decayed wood on the river bank [Hiuen Tsang, C. 7th cent. A.D.] The barefooted monks travelled widely in the pathless country side, Indian wood and up and down the rocky hillocks. to propogate the message of non-violence. Bhadrabahu, Simhanandi, Candragupta - the pioneer messaiahs, paved the avenue for generation of monks to carry the torch without let; their teachings have moulded the lives of millions of people. According to the Greek view, nudist (jaina) monks (GK. Gymnosophists) exposed to hardships and courted death by starvation (sallekhana), who held a high position of esteem in society. Ladies, practicing restraint, studied religion and philosophy under the guidance of these nirgrantha monks who made no discrimination on grounds of caste, sex and class, but gave a high place to personal conduct. The naked monks used to worship stupas. Different lines of (ganas) preceptors are mentioned in the inscriptions, with their other subordinate or subsidiary groups (gacchas), indicating their particular surname, usually suggesting the particular place the line first sprang up or the main head quarters. Of the lot, Desiga gana, Pustaka gaccha (Sarasvati or Sarada are other aliases) seems to have originated from Kondakunda, the sacred seat of the celebrated Padmanandi acarya, who had the other names

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30/ Jaina Corpus of Koppala of Kondakundacarya and Grddhrapincacarya, because of whom the place attained such an excellence. The anvaya that took its origin from this place is popular as Kondakundanvaya. Kondakunda has been identified as the modern Konakondla, now in Anantapuram district of Andhra Pradesh. Ganga Perur, again in Andhra, is associated with the adept Simhanandi Acarya who promoted the Ganga dynasty and inspired the young princes in carving a celebrated kingdom that continued to rule for over nine hundred years. The Mulasangha, a dominant ecclesiastical institution which is referred to in many of the Koppala epigraphs, was established by Mahavira. Indrabhuti Gautama (Pk. Indabui Goyama) was the first to hold its pontiffical chair. Later, Bhadrabahu brought it to the south, and it branched off to many ganas and gacchas. Kondakunda acarya, one of the greatest of patriarchs, consolidated the splinter groups, and made Mulasangha, the original congregation, and invincible force in the south: Sri Kondakunda-nama-bhun-mulasangha=grani gani [EC. II (R) No. 79 (69) C. 12th Cent. C.E. p. 55]. Thus, Mulasangha maintained its hold for over a thousand years and had its sway over all other branches including the Yapaniya. Pincha olim Rajoharana Pincha (Picca, Pincha), the broom stick (rajoharana), has been an indispensable belonging of the Nirgrantha monk, along with the Kamandala, the water pot. Umasvati acarya used a broom of eagle feathers to ward off insects from his sitting place, and hence he got the cognomen of Grdhrapincha. Similarly monk with a mayurapincha, or a balaka pincha or ulukapincha called respectively as Mayurapinchacarya, Balakapinchacarya, Uluka-pinchacarya. According to a legend, the well-known KKA compelled (balatkara) a stone Sarsvati (goddess of knowledge) to

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Theme and aim of the epigraphs/31 speak and therefore the name balatkaragana originated. The secular name of KKA being Padma (nandi), got the former surname because he belonged to the place of Kondakunda, the modern Konakondla in AP. The pincha of the Jaina ascetic, reached its height of apogee of worldly respect and recognition, when the Gangas accepted it as auspicious symbol, and accorded a place of honor by including it in their royal insignia. The Gangas are recognised as the bearer of Pinchadhvaja, a banner of peacock feather - Kuvalalapuresvaram .. bhagavad arhanmumuksu pinchadhvaja vibhusanam [1A. XVIII p. 300. C. 11th cent. C.E.). The Gangas were born to protect Jinadharmma of the Kailasa mountain: Kailasa-saila jinadharmma suraksanartham [EC. VII-I(BLR) Shimoga No. 10.C.E. 1085. p. 19). Kailasa (Astapada) is sacred to jainas because Rsabha, the first Tirthankara, attained nirvana, release from bondage on the summit of Mount Kailasa [Nirvana-bhakti).

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Chapter 4 CORPUS OF KOPPALA INSCRIPTIONS I shall now confine to a bird's eye view of the contents of the new epigraphs [the number in the brackets indicate the number of the concerned inscription in the printed text, edited by me in Kannada language; e.g., K.1 = Koppala charter No.1.] K.1 Nayanandi bhattaraka of Kondakunda anvaya, Desiga gana, had two disciples, Cinnakabbe and her son Dilipa (?) dandanayaka, a general who had a number of titles such as satya sauca sampannam, Kalikala Karnan, asrita kalpa vrksam, patikarya daksam, piridittu marevam, nayamam merevam, pati hitanjaneyam, gunada bedangam, niti parayanam, gadiyanka mallam, ganda pracandam, kirtige nallam, paricchedi gandan etc. He was a bee at the lotus feet of Jina, the conquerer and an occean of virtues, and worshipped the three jewels of Jaina faith (right belief, Ro knowledge, and Ro conduct are the jaina triad). He died on 18-1-1032, Tuesday (saka 953) at Koppala by the religious rite of vira sanyasana vidhana, the ritual death by fasting and while in deep meditation. This inscription belongs to the period of Jagadekamalla Jayasimhadeva (1015-42), the emperor of the Calukyas of Kalyana. There are two verses used in the epigraph - a kanda and a Campakamala vitta. The Nayanandi bhattaraka, worshipped by the kings, also breathed hi at Koppala by achieving the Jaina triad (ratnatraya), vide K. 43. An inscription from Hunasi-Hadagali dated C.E. 1099, has mentioned the above Nayanandi monk [KJS: 1996: pp. 230-31). Therefore, the preceptor Nayanandi has died in between A.D. 1031 and 1099, most probably around C.E. 1050. K.2 In the year saka 913 corresponding to 23-5-990 Friday, a nun by name Jakkiyabbe kanti and another nun whose name

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Corpus of Koppala Inscriptions /33 is lost, disciples of Nemicandra bhatara of Balatkaragana, attained sanyasana marana. Revabbe, respected by the three world, erected a nisidhi stone. Ranna (C.E. 993), a lay votary of Balatkaragana and a poet-laureate in the court of king Tailapa (973-97), and his son Satyasraya ltivabedanga (997-1007) has mentioned the name of Nemicandra muni (Ajitapuranam: canto-12, verse-21). K.3 Ganda Vimukta acarya of Balagara olim Balatkaragana, a profound scholar gained the abode of moksalaksmi, emancipation from the cycle of birth and death, in the year saka 899, equivalent to either 12-7-977 Thursday or to 8-11-977 Kartika bahula. His lotus feet had the dust of the crown of the mandalikas. His transparent character had earned the respect of his followers. This is one of the early inscriptions in the hoard of newly discovered epigraphs at Koppala. Ganda Vimukta is identical with the pontiff of the same name mentioned in the records of Gavarwad [E1. XV. 23. 1071-72], Mugud (SII XI-i, 78.1045] and of Bodan (ARIE 1961-62, B-113, 1041 etc) K.4 Devanandi-Bhatara, a disciple of Vimalacandra-Bhatara of Kranurgana, attained the world of gods in the vear saka 939, equivalent to C.E. 14-4-1004 adhika vaisakha Friday (astami). Deyakabbe-kanti, a nun in obeisance to her teacher, erected this post mortem memorial column. Kranur-gana is a prominent cohort (gana) of friars and nuns of Yapaniya sangha; Kanur-Kandur, Kadur are the other variants [Nagarajaiah, Hampa: 1997 -B: 234-48), K.5 This epitaph records the death of three persons on three different dates: In the year saka 946 (1024 C.E.), Revasetty of Kellengere achieved (ratnatrayas), his holy death, the day synchronising with the auspicious day of parinirvana-Mahakalyana,

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34 / Jaina Corpus of Koppala one of the five sacred events in the life of a Tirthanakara. Parinirvana is the final emancipation of an enlightened being followed immediately by salvation (moksa) b. Madhurantakasetti, son-in-law of Nolambasetti, died in meditation in the year 1023 C.E. He was a storehouse of humility, birth place of pleasentness, an heap of religious merit, an asylum of knowledge, the first in the path of Manu. Nolamba-setti son of Revasetti, was a bee at the lotus feet of Nemicandra Siddhantadeva. He was courteous, mild, just, liberal, worthy of merits and of impeccable character. At the time of his death he went to the Jinagrha, and at the feet of his revered teachers attained the holy death in the year 1039 C.E. 1. It is important to note that Revasetty voluntarily went to the Caityagrha, six months earlier to his death, practiced the vow of gradual fasting unto death, listening to the reading of the Aradhana text (Mularadhana, Bshadaradhana, Bhagavati-aradhana), and thus carried out the ritual prescription under the supervision of his mendicant teachers With the consecrated act of sallekhana, renunciation of all profane possessions and associations, Revasetti was considered a Mahapurusa, a noble minded eminent person. He was a disciple of Abhayanandi panditadeva who is identical with Abhyanandi-pandita mentioned in Sravanabelago!a inscriptions (EC. 11 (R) 51 (48), 156 (127) and 173 (140)]. Abhayanandi-pandita was one of the foremost of Jaina mendicants in the Gangavadi 96000 region (K.9), and a preceptor of the Ganga kings. He was a disciple of Traikalyayogi and a grand disciple of Gollacarya (EC. II (R) 51 (48) Ilth cent.C.E. p. 17; ibid, 156 (127), p. 94; ibid, 173 (140) p. 119]. All these pontiffs accomplished ratnatraya, the threejewels, by observing the ritual of meditation and fasting unto death at Koppala. K.6 and K. 27 Two inscriptions of Koppala vividly describe Kundanarasi alias Kundanasomidevi, elder daughter of Butuga-permadi

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Corpus of Koppala Inscriptions /35 II (C.E. 938-61). Koppala inscription No. 6 is undated and fragmentary but, on paleographic grounds, it can be assigned to the end of tenth century. Kundanarasi, a caladankagarti, by renouncing all food and drink, patiently awaiting her inevitable end, achieved the three-jewels and entered the world of gods-is the summary of the four lines traceable in the above nisidhi. 1. Another inscription (K. 27) is dated saka yer 929 (1007 C.E.), but that is the year of the death of Cangaladevi alias Cangambe a contemporary of Kundanasomidevi. Both of them died of sallekhana and were equally towering personalities during the second half of tenth century. Maladharideva was the teacher, Raya was the master, Macana was the son, the best religion of the Lord Jina, the victor, was the religion conciously chosen by Cangambe daughter of Krsna III, the Rastrakuta emperor. She was regularly distributing charities at will. Her name indeed was justified, her birth was accomplished. Considering that there are no takers in the heaven, she had the refined taste of charitable disposition. By folding both the lotus-like hands, she went to the higher world. With the passing away of virtuous women like Kundanasomidevi and Cangaladevi, who were even famous with the aerial nymphs dwelling in the sky, the very words of charity and righteousness also disappeared from the face of earth. Nemicandra Siddhantadeva and Abhayanandi Panditadeva were contemporaries and are mentioned in SB inscriptions [EC. II (R) 51 (48). 11th cent. p. 17; ibid, 156 (127) 1115. p. 94 ibid 173 (140), 1145, p. 119). Traikalyayogi was the disciple of Gollacarya, and Abhayanandi was the pupil of Traikalyayogi - and all the three pontiffs figure in Koppa!a charters, vide k.9, k.21, k.38, K.41, k.52 and k.5. Kundasami (Kundana-somi, Kundanarasi), a charming lady of beauty and benevolence, daughter of Butuga-11 [El. XXXVI. pp. 97-110: MAR 1921 pp. 8-16: EC. VIII (BLR) Nagara 35), younger sister of Maru!adeva-11 [MAR 1921, Kudlur plates: E1. XXVII), elder sister of Marasimhadeva-||

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36 / Jaina Corpus of Koppala [EC.IV (R), 138.965.CE SII.XI. 42/43 970.CE) and wife of Rajaditya, is introduced at length in the Kukknur copper plates (AREP 1969-70. Nos. 4-5, 968-69 C.E; IWG; 1984: No. 159, p. 504). "Verses 46-49, the rhetoric prose passage which follows in lines 152-184, as also verse 50, are devoted to Kundanasami's eulogy, highlighting her physical charms, wholesome beauty, her accomplishments in learning and the fine arts, her patrongae to the erudite and the deserving, her deep devotion to Jina and her knowledge of jaina philosophy... Kundanasami, the moon in the occean of the Ganga family, who was unequalled in beauty, calmness, intelligence and prosperity, who was the follower of Butuga..." (Ramesh, K.V; IWG; 1984: p. 512]. She was married to Rajaditya, a Calukya scion who was also the husband of Cangamba. An historical fact is that Rajaditya alias Raya was the son of the sister of Butuga who was married to a Calukya scion, to whom Rajaditya was born. It is paradoxial that Rajaditya's head was cut off in the battle by Marasimha, his own brotherin-law (MAR 1935. pp. 114 ff; ARSIE. No. 172; IWG, No. 159, A.D. 968-69, pp. 494-513; EC. 11(R) "Intro" XXXIV etc). Infact Jayaduttaranga Butuga had also defeated Rajaditya [1WG, No. 138, AD. 962-63, pp. 411-30]. The adage, that all is fair in love and war, holds good in the case of the Ganga family. A beautiful bronze image of Manikya-Jina, with an inscription on its back of about 970 C.E., gifted by Kundana-sami to some temple, was discovered in a coffee estate of Crawford saheba, is safely preserved in the Jain Matha temple at SB [EC. IX (R). Sakalespur 31 (V Manjrabad 67) 10th cent.C.E. Bal!u (Hassan dt/Sakalespur Tk) p. 519]; It is one of the rare and early metal (Jaina) images of Karnataka. With the discovery of these two new inscriptions, now a full picture of Kundanasamidevi, from cradle to grave, is available. K.12 Basa-bhupati, son of Caladanka Gangamahipa (Butugall), had the impeccable fame equal to that of Kupanacala

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Corpus of Koppala Inscriptions / 37 (Koppala). His wife was Kavanabbarasi. Their daughter Rambaladevi, alias Rambha, a gem of a woman, a beautiful nymph, had the charm of a plantain tree. Rambha was a goddess of learning and her benovalence new no bounds. There is a pun in the use of this name Rambha, also the name of an apsaras, wife of Nalakubara, and she was considered the most beautiful woman in the paradise of Indra. Rambaladevi's husband, Biraladeva, a prince of the illustrious Calukyavamsa, a head-jewel of kings and a submarine in the sea of enemies. Ramabaladevi was the disciple of the preceptor Sricandra-Bhattaraka. She realised the vanity and transitoriness of human life, took the veil and observed the vow of fasting unto death. While meditating the holy fect of the spiritual victor (Jina), like the fragrance of the flower, she departed from this mundane world only to be born as the best of celestial beings. The veracity of this inscription of poetic excellence is of historical importance. The name of Basa, as a son of Butuga is not mentioned in any other inscription, except this. Albeit, one of the inscriptions mentions the name of Vasava as the last son of Butuga || [EC. VII (BLR) Nagara. 35. 1077 C.E.). This Vasava's wife's name is mentioned as Kancaladevi. Vasava and Kancaladevi had two sons - Rakkasaganga alias Govidaradeva and Arumulideva. It is quiet possible that Basa and Vasava are one and the same; but, whether kancaladevi and Kavanabbarasi are different or not is still a problem which requires more corroborative evidences to decide. [Nagarajaiah, Hampa: 1997-A:10710]. K.9 Mauni bhattaraka, a renown mendicant, accomplished the three-jewels of Right-insight, Ro-knowledge and Ro-conduct, by observing the ritual of meditation and fasting unto death in the year Saka 941 (14-3-1019 Saturday). The head of the merchant guild and a laity of Abhayanandi Pandita, famous in the kingdom of the Gangas, caused this nisdhi memorial column.

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38 / Jaina Corpus of Koppala K. 10 A son or disciple of XXX passed away while in deep meditation on 9-6-971 Friday; portion mentioning the name of the person is mutilated. K.11 In the year Saka 956 corresponding to the Wednesday 132-1035 phalguna ..... the rest is lost. K.12 Nanni Nolamba Pallava, who had the cognomen of Chaladankakara and Pallavarama succeeded his father Nolamba Pallava Dilipa (C.E. 943-68) in the year C.E. 969, as the maha-samanta of Nolambalige-32,000. He was defeated and perhaps killed, in the battle by the Ganga Marasimha (964-74) the No!amba-kulantaka. As a consequence to the sad demise of their husband Pallavarama alias Nanni Nolamba Pallava, his three consorts Pariyabbarasi, Asagabbarasi and Revakayye renounced the profane life and accepted the vow of nunhood, leading the rigid life of celibacy of the veil. Of the three nuns, Pariyabbarasi died on 24-2-990 Monday, Revayye also had died by the rite of Sallekhana earlier. K.13 The stainless Tribhuvanacandra munindra, who had crushed the ego of Cupid, the god of love, only friend of the learned, teacher of the illustrious ascetic Srutasagara, attained the holy eternal bliss of liberation on 7-6-940. He was a lotus in the pond of religious mendicants, had disciples who were pure in thought, free from jealousy and egoism, possessor of good character, and wisdom of distinguishing the good from the bad. This charter belongs to early tenth cent. A.D. K.14 The epigraph is not legible.

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Corpus of Koppala Inscriptions / 39 K.15 Nemicandra Vimalayogi, a lion to the hostile elephants, the sin. Padmnandi Siddhantadeva, his worthy pupil, was a lamp that lit the Jaina faith (Jina-samaya-dipaka). As though a second Indranandi Siddhantadeva, he elucidated the knowledge of scriptures to dispell the illusions. None was so calm, so well informed in possessing the complete sacred congnizance, deserving the praise in full; because of him the unequalled Jaina order manifested bright. He was a mountain from where the river of compassion had its birth, a rest house of philosophy, a boat to cross the ocean of the world. Such an eminent rsi, Padmanandi Siddhantadeva attained the ritual death while in deep meditation, on 30-71028 Tuesday, Sravana Suddha Saptami. His disciple Macabbe Kanti, a nun, erected the nisidhi column, and Labbandoja wrote this epitaph. According to the statement made in the colophon of Dhavala Tika, Padmanandi Siddhanta munindra, an abode of godess of learning, calm and composed like a moon for the mass of lily flowers, the learned. A monk of the same name figures in some other epigraphs (EC. VIII (1902) Soraba 262. 1077 Kuppatur, ARIE 1960-61 B-30 and B-82. C.E. 1087; IAP. Karimnagar. No. 17. 1060 etc). K.16 This is an undated record but evidently belongs to the end of tenth and the beginning of eleventh cent. With an abundant character, conquering and destroying the enemy of Karma, the sayings of the early masters being the royal conduct (policy), the courageous Kondakundacarya administered the sacred land of penance and the world obeyed his orders - such was his eminence. His disciple Meghacandra Siddhantamunindra was unsullied, one of the greatest seers of the Jaina faith. He was the jangama-tirtha, a mobile ford in the holy path of Jaina monastic order, in the modern times. The nisidhi column was erected by Vimalanandi bhattaraka to perpetuate the memory of his teacher, Meghacandra munindra. Pittoja or Peddoja wrote the charter; auspiciousness (mangalam).

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40/Jaina Corpus of Koppala K.17 K.18 K.19 The importance of this charter in the context of jaina agama and acarya tradition needs no exaggeration. The Sardulavikridita Vrtta (in the first six lines of the epigraph), extolling the towering personality of KKA, figures again in k.52, k.60 and k.62, in the Hunasi-Hadagali inscription of 1099 and in the colophon portion of the Dhavala-Tika. Again, it is note worthy that Meghacandra Siddhanta munindra who figures so prominently in the colophon of the Maha Dhavala-Tika (Mahabandha), along with his worthy pupil Maghanandi Vratindra, died at Koppala. He was an adroit in different discipline and a connoisseur in agamas, and the four fold congregation considered him as a mobile piligrim centre (jangama-tirtha)! Makalayya, free from evil ways, ardent follower of Ajitaswamy, the second Tirthankara, who had quelled all the sin, protector of all, worshipped by even the divine beings. However we ponder, Bayura Makalayya shines unparalleled on this earth, generous in virtues. Karamayya, his father, Cattakabbe, his mother, possessed pure qualities. Makalayya of Bayur learnt, well in advance, that the inevitable death is knocking his doors, renounced the sense of belonging. With a smile on his lips, invoked the lotus feet of Arhat-Paramesvara, an epithet of one who has attained kevala-jnana, infinite knowledge, the omniscient, breathed his last in virtuous concentration on 9-7-998 Saturday. Cattakabbe, his mother erected the post-mortem memorial stone column. An axil is important to the wheel of a chariot; Nemicandra Siddhanta Munindra, who had reached the other end of Jaina agama, was like a moon to the ocean of Jaina order. [It is an incomplete inscription]. Jayanandi Siddhanti, a mine of knowledge, shone brilliantly, as an ornament to Mailapa anvaya, a sect of Jaina mendi

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Corpus of Koppala Inscriptions / 41 cants [Nagarajaiah, Hampa: Candrakode: 1997-B:34-39). Manikyanandi yogindra, his pupil, a moon to the ocean of Jinadharmma, proficient in sastras, a lion to the elephant in rut, the opponent dialectician. His disciple was Gunakirti who had the complete knowledge of the Jaina philosophy, an expert in the sciences of grammar, the agamas, the canonical literature, he had reached the other shore of the oral tradition of Jaina scripture. His pupil was the noted Abhayanandi Panditadeva of Annigere, an eminently pious man who attained the emancipation and joined the abode of the deities on 6-3-1005 Tuesday. The monk Jinacandrapandita, who had the cognomen of sarvodaya-cakravartti, caused this column. The rare title of Sarvodaya, welfare of all, reminds the phrase of Samantabhadradeva, who while defining the Jain faith says "sarvodaya-tirtham = idam". K.20 The epigraph is much mutilaled. K.21 Ekadandi Trikalayogi has no other match to compare with, except the Ganadharas, the first mendicant disciples of a Tirthankara, the prophet, or the ascetics who are immersed in meditation, or the monks who have mastered the special powers derived out of perfection, i.e. the seven ddhis. Trikalayogi had the systematic practice in all the three types of abstract contemplation: i. atapana, doing penance while standing firmly in the open field under the scorching sun. ii. tarumula, standing firmly at the foot of a tree during the rainy season, when the drops of water tricle from the leaves above. iii. Vinyasta nivasa, standing firmly in the water in the cold season. 2. Even when the rainy cloud was roaring with incessant rainfall, lightning and thunderbolt creating a sense of fear every

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42 / Jaina Corpus of Koppala where, the monk Trikalayogi was concentration personified, and was equally firm-footed in jaina scripture. After his successful practice of abstract concentration (tapa) in the above three strenuous types of yoga, towards the end of his life, at the feet of Jina of Kopana, after perseverance in his tapas, and when the inevitable end had approached him, Trikalayogi bhalara decided to perform sallekhana, the ritual death by fasting. He did the religious obligation for three days and abandoning the cares of worldly possessions, destroying the strength of the effect of sin, was rewarded with the eternal bliss and attained final emancipation from the cycle of birth and death (moksa) on 1-11-997 (Monday). When he attained the salvation, the deliverance of the soul from the individual body, even the gods and Indra, their chief, bowed their head in reverence to the monk. Jakabbe kanti, a nun and confrere of Trikalayogi, got this epitaph erected in stone. The austerities practiced by the adept are identical with the discipline of the senses as prescribed in the Prakrit and Sanskrit yogi bhakti: sosita-gatrayastaya iha sramana diti kambalavstaha | sisira nisam tusara visamam gamayanti catuspathe sthitaha || [sloka No.7 in Sanskrit yogibhakti in the series of Dasabhakti). According to Jinasena acarya of Punnata Sangha, the monks were allowed to observe the varities of penance in the jaina temples also [Harivamsapuranam, C.E. 784] Trikalayogi alias Traikalyayogi, a famous pupil of Gollacarya, figures in some epigraphs and we have thus an access to his hagiography. He is one of the felicitous ascetics of tenth century whose efficacious influence is transparent in the description of Sravanabelagola and other charters (EC. 11(R) 173 (140) 1145 p. 119, lines: 50 to 59; ibid, 156 (127) 1115. p. 94, lines: 47-56; ibid, 71 (64) 1163 p. 28. lines: 4145 etc.) Trikalayogi Siddhantadeva was worshipped by kings and mandalikas. He was the royal preceptor of Sarvalokasraya 5.

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Corpus of Koppala Inscriptions / 43 Visnuvardhana Maharaja, rajamartanda Bhima III [SII. IXi. No. 403. 10th cent. Ramatirtham cave inscription (AP)], Vizagapatam dt, Vizianagarm zamindari, p. 409). Page #63
44 / Jaina Corpus of Koppala and Padmaprabha sculpture [Nirgrantha, Vol. II: 1996: 6768). Ramatirtham cave was a Jaina cave and the numerous Jaina images on the hill confirm the fact [Jain, J.P: The Jaina sources of the history of ancient India: 1964: 107-08; Jawaharlal: 1994:91]. Thus, the present inscription under discussion [k.21. C.E. 997] has so much of historical significance. K.22 1. Maghanandi munipa, a disciple of Maladharideva, chief of ascetics, was respected by one and all. Vadibhasimha and Trikalamunisvara were his confrere. Maghanandi bhattaraka attained the abode of gods (the name of the samvatsara is broken and lost, but the month vaisakhasuddha sasti and the day Thursday is visible). As the moon lits the sky, all the quarters, the earth, so the fame of Maghanandi bhattaraka shines brilliantly. Maghanandi bhattaraka accepted the vow of sallekhana at the caityalaya built by the king Niravadyavallabha. Maghanandi munindra, respected by the learned, a pupil of Meghacandra [K.16), the best of monks, is also connected with the tradition of Maha Dhavala Tika. In the colophon of the Maha (Bandha) Davala Tika there are verses in praise of Maghanandi Vratindra, pupil of both Meghacandra and Maladhari munindra, chief of monks: the final prasastiverses of sthitibandhadhikara, anubhaga bandhadhikara and pradesa bandhadhikara contain kanda, sragdhara and Maha-sragdhara Vrttas in appreciation of Maghanandi rsi. K.23 Tribhuvanacandra munindra, disciple of Ravicandrasuri, an enemy of sin, was a master of the Nirgrantha world. Tribhuvana candra, a sun to the lotus, the jain saint-scholars, had the qualities of tranquility, restraint, patience and strict adherence to the rules enunciated in the scriptures, he would utter the sacred words of truth. 2. Another disciple of Ravicandra was Purnacandra and his pupil were Sridharadeva, Srtasagara and Damanandi. A

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Corpus of Koppala Inscriptions / 45 great sage Damanandi, well-known in the line of Kanur gana, attained his liberation on 13-3-1036 Saturday. Nanabbe kanti, a nun, also breathed her last. A remarkable feature of the present record is that the details mostly coinside with the list of friars mentioned in the colophon of the Dhavala-Tika, Ravicandra, Sridharadeva, Damanandi figure prominently. [Dhavala Tika of C.E. 1113; KJS: 1996: p. 230, Hunasi-Hadagali inscription of A.D. 1099]. K.24 Pittakabbe alias Pittabbe erected a post obitum to her precetpor (other details are not known). She is identical with the Pittabbe mentioned in K. 17 and K.26, all of later tenth cent. K.25 A man who had quelled the feelings of lust took to the vow of fast unto death (much mutilated]. K.26 Ereyabbe, disciple of the learned Mauni-yogi-munindraVallabhacarya, was vulnerable and appreciated by the bhavya-jana, persons capable of attaining moksa. She was deceased and she wanted to retaliate the sickness by taking refuge in deep meditation, Enduring with resignation, the privations imposed by austerities for five years, which only Ereyabbe could afford, she achieved remarkable fame. She travelled to the world of gods by observing the ritual fasting to death on 11-10-976. Pittabbe, a bee at the lotus feet of Tribhuvanacandra swamy, erected this nisidhika with, affection to the nun Eseyabbe kanti. K. 27 This has been discussed along with K. 6. K.28 1. Candabbarasi, elder daughter of the reputed father and the ruler of the earth surrounded by sea, head in the lksvaku family, shining bright like the moonlight, was charming and

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46 / Jaina Corpus of Koppala famous. Candabbarasi had the biruda sahaja. makardhvajam, dussaha sauryam; there was no subject which she did not know. She was the younger sister of the crown-jewel of the mandalikas - such was the greatness of Candabbarasi. All of a sudden distress beseached the renowned Candabbarasi which made her to act swiftly. She immediately relinquished everything, accepted the vow of willing submission to death and attained the most respected and coveted pandita-pandita-marana, the highest and best of the varieties of death as prescribed in the Aradhana text of Sivakoti-acarya, on 27-11-972 at Koppala. 3. The problem of identification of the father and brother of Candibbarasi remains an enigma. But the possibility of Candibbarasi and Kundanasamidevi being one and the same is worth considering. The author of this record is Hiranyagarbha. K.29 1. The omniscient Sridharadeva was simultaneously both a fixed and mobile spiritual teacher. Kopana was a permanent piligrimage place for attaining moksa, emancipation from the cycle of birth and death. "Sridharadeva was an animate tirtha for the world" - was the opinion of the people. The learned and the emperors worshipped the seer. He had broken the pillar of defilement, conquered the chain of bondage and the five senses, destroyed the sin and traversed the holy path of mukti, salvation or final liberation. Camundaraya (A.D. 978) has described Aryasena muninatha as a jangama-tirtha (Camundaraya puranam, verse no. 17). Meghacandra is also considered as a jangama-tirtha of tenth cent. [k.16); so was Nokkayya Pattanasetti, president of the chamber of commerce of the Santalige-Thousand nad (EC. VIII (BLR) Nr. 57. 1077, line: 26]. There were some pontiffs in the Jaina monastery of tenth and eleventh centuries, who were highly respected

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Corpus of Koppala Inscriptions / 47 as jangama thirthas (EC. VII-I (BLR) Sh. 57.1118 Nidige; ibid, Sh. 64. 1132. Purale p.67 etc) 'Sridharadeva was worshipped by the emperors' - is a statement of historical importance. Though, the inscription is undated, it can be assigned to the last decades of tenth century. During that period, the area in and around Koppala was ruled by Tailapa-Il (973-97). Hence, it is more probable that the emperor Tailappa had paid his respect to Sridharadeva. K.30 Sakalacandra munindra, proficient in the glorious and profound syadvada philosophy, in the knowledge of three-jewels, a birth place of forbearance. Candranandi, a lion to the elephant in rut, the Kama, was his teacher: Damanandi Siddhanta munisvara, a chief of many ascetics was his pupil; such was the grandeur of Sakalacandra munindra, how lucky he was! Goddess Padmavatidevi of Mirijapura (Miraji in Maharastra: Sangli dt) temple spread the perfections of this great ascetic Sakala candrabhattaraka to the assembly of attaining moksa. Folding both his lotus hands into the shape of an opening bud, did not unfurl it even at the time of the soul departing from his human flesh; such was the happy end! He gracefully walked into the heaven on Sunday of Sravana naksatra Adityavara (name of the samvatsara is lost). K.31 On 9-10-997 (saturday) a disciple of Maladharideva attained his death. K.32 Devendra munisvara of Konda-kunda anvaya Desika-gana, a residence unit of Jaina monks, pustaka-gaccha, a chapter of Jaina monks, of pleasing manners, achieved his final and (incomplete inscription).

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48 / Jaina Corpus of Koppala K.33 In the year saka 893 corresponding to June 6th of 971 A.D. Tuesday, Maladharideva, a pupil of Sridharavimuktibhatara of KKA Desigagana, attained death while in meditation. Maladhari suri performed penance day and night after which he comfortably, leaving the five vital breaths, walked into the realms of heaven. The five arrow of flowers of Kama could not pierce his body, ill-conduct could not reach him, the snare of worldly illusion could not touch, consequences of actions done in former stages of existence could not effect - that was the glory of Maladharideva. Fixed firmly in Padmasana, sitting with the thighs crossed, with one hand resting on the left thigh, the other held up with the thumb upon the heart, and the eyes directed to the tip of the nose; with ease he got enlightenement, left the body to the five elements and crossed over to the eternal world. As indirect reverence to his teacher, Candraprabhadeva, a pupil caused this after death column (nisidhi). K. 34 Since this is an important inscription, an in externso discussion will follow after K. 68. K.35 Padmabbe kanti, a famous nun of Kogali, reached the abode of gods on 18-5-1001 Monday. She was the disciple of Sridharadeva, a towering personality of tenth cent., who figures in some other inscriptions of Koppa!a and SB. Padmabbe kanti, praised by one and all, was a residence of merits. Jakkiyabbe, worthy disciple of the nun, erected this post mortem memory stone. Kogali was a farfamed Jaina seat and a piligrim centre (a jaina-tirtha). The Ganga kings made it an abode of architectural beauty and a cultural centre. Durvinita built in sixth cent. an extraordinary sarvatobhadra caityalaya; four Jinas seated back to back in the centre, having entrance to the temple from all the four sides, also called caturmukha

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Corpus of Koppala Inscriptions / 49 basadi, is the speciality of this type of temple. Kogali was not far away from Koppala. K.36 A fragmentary inscription records that Boppa a person earned a great reputation by causing jaina temple at Kupana-Sri-tirtha, perhaps in the early thirteenth cent. K.37 1. Indranandideva had the privilege of accomplishing his mission in his lifetime through restraint, respect to teachers, elders, penance, liberal outlook, preaching, pious acts and caring for betterment of others. Indranandi bhattaraka accepted the vow sanyasana, voluntarily inviting death, and attained the highest status on 3-5-1032 Wednesday. The adept Indranandi, teacher of Ponna (C.E. 960), (a major Kannada writer) and the author of Srutavatara (A.D. 930), is almost a hundred years earlier to the present Indranandi. Similarly Indranandi who is referred in some other charters of eleventh century is a later preceptor (SII, IX-1 No. 117 A.D. 1055; ibid, No. 124 C. 1080 A.D; SII. XX. 55.1082). But the pontiff Indranandi, hailed as the lion cub for the elephant in rut, the opponent disputants, is identical with the person of the same name of K.37 inscription [SII. XI-i. 130 A.D. 1050, Kogali (Ballay dt/Hadagali tk)] Indranandideva also figures in K. 15 A.D. 1028, and K.52, A.D. 1050, of the present corpus. 3. K.38 1. The whole earth raised its brow and looked at the extraordinary creation of Talagarasa, a bee at the lotus feet of Gollacarya, an occean of the celebrated Jinadharma, the reiligion of the Jains. Talagarasa had caused Torana, a festoon suspended accross the gate ways and steps with ornamentation of large crocodile, crow and other animal and birds of excellent artistic design. 2. Gollacarya's elder pupil was Trikalayogi munindra who, during the hot season of summer, observed penance, on

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50 / Jaina Corpus of Koppala stone boulders; stood at the foot of the tree while the dark clouds roared, pouring incessant rain; stood in the ice-cold water during the winter season - that was the mental strength and eminence of Trikalayogi munindra. 3. This is an undated and incomplete inscription, but supplements the information of K.21 and K.41 epigraphs and SB Nos. 71 (64), 156 (127) and 173 (140) inscriptions. K.39 The accomplished Pallava-rama-mahipala was a scion of royal stock. His three consorts Pariyabbarasi, Asagabbarasi and Revakayye, embellished with the three jewels of right insight, right knowledge and right conduct were jems of amiable disposition among the virtuous women folk. These three queens of the king's seraglio constructed Jaina temples, arranged festivals to worship Jina, consecrated and anointed the images of Jina, had equal devotion to Jaina ascetics. All the three spouses joined the ascetic order at Koppala, renouncing the mahisipada the first properly consecrated queenship of mandalesvara and preferred the mahendra-pada. Revakayye listned to the three ritualized confessions, sitting on the thighs, one leg being on the other, a heroic posture practiced by ascetics of higher hierarchy, breathed her lost. Even the gods celebrated Revakayye's holy death by singing and dancing, repeatedly uttering Jayajaya-nandavardha (victorious - auspicious). Drums and other rare instruments of heaven made the sacred sound to the rythm of the melliflous music of Tumbura, the Gandharva and Narada, the devarsi, to the tune of which the apsaras danced and thus the paradise above rejoiced the festival of the arrival of Revakayye aryika from the earth below. Pariyabbarasi, also accepting the difficult vows of willing submission to the inevitable death, putting up with all sorts of bodily trouble by complete indifference to it, engrossed in deep meditation, walked into the company of deities in the year saka 911 (C.E. 989).

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Corpus of Koppala Inscriptions / 51 K.40 The renowned Padmabbarasi, wife of Ganga-Gangeya Permadi-Butuga II (C.E. 938-61), an ideal lay votary of Jaina order, reached Kopana (Koppa!a), and amidst the applause and appreciation of all around, accepted the rite of sallekhana. Her teacher Maladharideva, an ascetic of many virtues and conqueror of all desires, administered the ritual. Padmabbarasi, while in meditation died in the year saka 894, corresponding to C.E. 3-12-973 Wednesday. Padmabbarasi had also built a Jaina temple at Naregal and endowed it with several gifts [SII. XI-1.38.C.E. 950. Naregal, pp. 23-24]. Maladharideva was a famous jaina monk of 10th cent. at Koppa!a. K.41 This inscription describes vividly the towering personality of Gollacarya, celebrity who belonged to the lineage of KKA pustaka-gaccha Desiga-gana. It has been discussed earlier about the importance of Gollacarya and his pupil. Though the present epigraph is undated, it can be assigned towards the end of tenth cent. K.42 This undated epigraph praises dana-Jettige who attained heaven after distributing all her wealth. She relinquished the residence while her husband was alive; her meditation won laurels from the monks and the gods alike. She became an ideal reflected image to the world of the followers of Jaina faith. K.43 1. This record has more historical and religious significance in the context of Jaina hagiography and canonical literature. Though the charter is not dated, on the basis of internal and external evidences, it can be assigned to the later part of leventh cent. Sage Nayanandi, pupil of Maladharideva, was known for his dignity, consistency, calm and composed sterling charac 2.

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52 / Jaina Corpus of Koppala ter. Possesing eminence of excellences, Nayamandi installed peace on earth. He was terrible to Kama, free from astringent. He learnt that his days are numbered, recollected the wise sayings of the early learned acaryas and left to join the divine men at Kupana-tirtha. Reciting the Jaina litany of reverent salutation to the five holy beings, Nayanandi bhattaraka, worshipped by the kings, achieved the triad, the three jewels and reached the final emanicapation. A nun (her name is lost), who was a disciple, caused this nisidhi stone for the merit of her teacher. A campakamala vitta of this inscription describing the non pariel qualities of the saint Maladharideva, has been verbatem repeated in the colophon of the Dhavala-Tika, copied in the year C.E. 1113 at the Jina-Parsva temple of Bannikere. Maladharideva never once scratched the body when itching was caused by the dirt which covered the whole of it like an armour; he never lay on the side when overcome by sleep; he never said 'shut or open the door'; he never spat; he never reposed - when such was the extraordinary self-control, character and penance, is even the lord of serpents able to describe the assemblage of good qualities of Maladharideva? The above verse of the description of Maladharideva bhattaraka also finds a place in SB inscriptions [EC.11(R) 484 (351), 1119, p.304 and ibid, 135 (117) 1123.p.81]; and an epigraph of A.D. 1099 of Hungsi-Hadagali also contains the details of Maladharideva and his pupil Nayanandideva. K.44 A. Revakanimmadi, wife of Butuga II (C.E. 938-61) had partronised and popularised Jainism on such a large scale that it was she who did it on par with Butuga, Sankaraganda, Marasimhadeva, Maru!adeva, Camundaraya, Rajamalla and Gunadankakarti Attimabbe. Revakanimmadi influenced by the misery of worldly life and the note of impermanence, took to nunhood and finally, in the prescribed manner of Sanyasana-vidhana, died at Koppala in the saka year 952 equivalent to 7-5-1030 Thursday.

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Corpus of Koppala Inscriptions / 53 B. Revakanimmadi was one of the four consorts of Butuga II, the other three being Padmabbarasi, Divalamba, and Kallabba (EI. XV. 23.1071-72. pp. 337-48; SII. XX. 35.1055; El. XXXVI. pp. 97-110; IWG: 1984: No. 139.962 C.E. and ibid, No. 138; EIVI. p. 71; EI. IV. p 352; Fleet, DKD. p.304; EC. VIII (1902) Nagara 35.1077). Koppala inscription no. 40 has recorded the death of Padmabbarasi. Most probably Butuga II must have died at Koppala, accepting the vow of sallekhana. Regarding the identity of Revakanimmadi [k.44] there is a problem which needs further clarification. In the text of the inscription this Revakanimmadi is compared to a well-known lady of the same name (i.e. the wife of Butuga). Besides, the date of the death of this Revakanimmadi is 1030 C.E. It is impossible for the Revakanimmali, wife of Butuga, to live up to that period. Hence, Revakaninimmadi of K. 44 may be another lady possessing the same name. There are three Revakas mentioned in the present collection; Revakayya-Revakayye (k.39), Revakabbe (k.45) and Revakanimmaai; all the three of them are different persons and also died at different periods. Divalamba had commissioned a jinalaya at Suli (Sundi), and her spouse Butuga made a donation of land in C.E. 938 (IA. Vol. Ill. p. 184 C.E. 960). An inscription from Kuragallu states that Paramabbe, consort of Butugga was ruling Kuragallu in Kongalnad-8000 (EC. IV(R) Periyaptna. 28. C. 10th cent. p. 523). If Paramabbe is different from Padmabbe, then she will be the fifth wife of Butuga. K.45 Vijayabbarasi, by the rite of sallekhana, attained death on 4-4-998 Monday and her daughter or disciple Revakabbe, a gamundi of Mugali, caused this post-mortem memory stone for the merit of her mother. K.46 Jakayye, sensing that the final hour has come, stopped all her activities, lost any interest in the mundane world, hap

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54/Jaina Corpus of Koppala K.47 1. 2. 3. K.48 pily listened to the teachings of the monks, took the vow of fasting and found the final emancipation, after anihilation of the terrestrial interests, on 30-5-1035 Friday. It opens with a rare Sanskrit invocatory verse: Let there be auspiciousnses to the ordinance of Jina, which is the friendly sun, awakening the host of lotuses in the form of pious persons, and which lends a supporting to the being who is oppressed by the peculiar darkness of the ocean of mundane existence [C.E. 1023]; this verse is repeated in a later charter [SII. IX-i. No. 387. A.D. 1297, Mannera Masalavada (Ballary dt., Harapanahalli tk) p. 400]. Ganga mandalika Rajamalladeva, a bee at the lotus feet of Arhat Paramesvara, was a chief lay votary of Ajitasenamuni, a connoisseur of the doctrine of non-absolutism, and chief of the four-fold synod. Rajamalladeva, son of Butuga-II, had crushed the enemies with his valour, washed off the hostile mandalesvaras with his matchless bravery, annexed the territories of his opponents. Even Hari and Hara, of the eternal trinity, happily joined Rajamalladeva, such was his prowess, an elephant in rut. Kancabbarasi, consort of Rajamalladeva, scion of the Ganga dynasty, an ornament to the glorious royal family, upheld her magnificence and lost interests in everyday worldly life, after the death of her husband. She sought relief from the burden and sorrow of existence and the series of births. Kencabbarasi approached the stainless Ajitasena munisvara, the preceptor of the Gangakula, listned to his religious sermon on the rewards of the virtuous life. She, on her own accord, took to penance, achieved the most coveted three jewels and easily walked into the eternal world in the year saka 945, identical to 15-1-1023 Tuesday at the Kopana-tirtha. A fragmentary lithic record of the early eleventh cent. (undated), explains briefly the felicitous and efficacious personality of the sage Maladharideva, who after attaining emancipation from the worldly bondage, was received by

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Corpus of Koppala Inscriptions / 55 the divine beings with pomp and pleasure. Poleyabbe kanti, a nun and pupil of Maladharideva, (either ereceted the nisidhi for the merit of her teacher or herself met her death at Koppa!a). K.49 A broken inscription, contains only the usual invocatory Jaina sloka, a quotation from the pramana-sanghraha, may the doctrine of Jina be victorious, the doctrine of the lord of three words, the unfailing characteristic of which is the glorious and most profound syadvada, the doctrine of nonabsolutism. K.50 Ascetic Siddhasena bhatara looked after the pontifical order of Kopana diocese for several years and was honoured by the kings. Sidhasena Pandita muni belonged to senagana and candrikavata anvaya. Maladhari muni, teacher of Siddhasena bhatara observed penance and accepted the rite of sanyasana, a wont of many Jaina monks, met his death and attained the state of eternal bliss in the cattaga vasadi temple at Kupana, and his famous pupil, Siddhasena erected this nisidhi as a postmortem memory and respect. It is an undated and incomplete epigraph. K.51 May the doctrine of Jina be victorious, the doctrine of the lord of the three worlds, the unfailing characteristic of which is the glorious and most profound syadvada, the doctrine of qualified assertion. To praise kavadeya Boppasetti, even the creator (Aja=Brahma) does not know; when such is the case, who else is there on earth to eulogise the endless greatness of the penance of Candranandi bhatara, commended by Aca (poet Acanna, author of Vardhamana puranam, C.E. 1195, and a pupil of the preceptor Nandiyogindra). Arhanandi, disciple of Candanandi, ornament of monks, who with his rigid penance slimmed the body, subdued vexatious sensual passions. His virtues,

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56/Jaina Corpus of Koppala 2. 3. 4. 5. K.52 1. highly delineated by the earth surrounded by sea, full of crocodiles. Kupana is the earth of Jina, the victor, the lord of that place is Candranatha, and he is dear to the heart, Arhanandi munipa is the teacher, Ecana, reputed and impeccable in the caturtha sect of Jaina community, Sutavve is the mother, and the king Ballala is the master - how lucky is Boppasetti bhupa to possess all this! Rugmini (? temple) is praised in this world, under the instruction of candana Candranathadeva and Kala yaksi, Sagaradatta setti had made Kopana a great religious centre and the hero Boppa setti reconsecrated the idols with the prescribed rites and enhanced the glory of Kopana. Boppa setti, a mirror of the world, uplifted all the Jaina temples at the following places of pilgrimmage: Kolattur, Lokkigundi, Kupana, Bankapura, Huli, Kogali, Mulgunda, Asoke, Battakere, Hanungal, Navilgunda, Belagula, Bandanikapura, Purikara and such other tirtha-sthalas, holy seats of Jaina faith. This is one of the rare inscriptions in the present corpus, where a person's fame is perpetuated. The achievements of Boppa setti are not only listed chronologically but also compared and weighed with that of similar accomplishments in popularising the voice of non-violence (Ahimsa). After observing Boppa setti's adventure, valour, prudence, religious bent of mind, dedication to Jaina faith, people were astonished. They were convinced that he is far superior to the Gangaraja, Nimbasamanta, Madhava, Camundraja and Recana dandanatha, in patronising his creed. The record also states that Hoysala Ballala had crushed a heavy defeat on the Kalacuris and the Seunas. Bappasetti died on 29-3-1204 Monday by the rite of samadhi-vidhi. Abhayanandi Panditadeva, an adept in the line of KKA, continued to shine at Kellangere, a famous city, as a chief abbot of the diocese. Hemacandra Siddhanti, his pupil, was

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Corpus of Koppala Inscriptions /57 a monk of renown. Viranandi facilitated the wise, desirous of crossing the ocean of mundane world, by writing commentaries on Samayasara, Trilokasara, Labdhisara (etc), the pancasangraha works of the tattvartha theme. The saint Caturmukhadeva, a treasure of austerity, was a celebrity of excellences. His confrere Indranandi Panditadeva, a lion for the elephant in rut, the hostile disputants, enhanced the glory of the order of Jina (Jinasasana); the illustrious preceptor passed away on 30-9-1046 Tuesday. Kaliyabbe kanti, a nun and pupil of Indranandi Panditadeva, adorned with the garland of virtues was the mother superior at Kupanacala. She was renown for her charities, restraint and prowess. Maliyabbe, a lady votary of Kaliyabbe kanti, caused this long lithic record. Maliyabbe a lady with a tender body, lotus face had long plaited hair. Sagaranandideva had easily reached the shore of Jaina philosophy; he had the courage of the excellent Mandhara mountain, a swan in the lake of the assembly of the learned, he would spend his time in preaching the philosophy of Tattvartha (sutra of the adept Umasvati). Earth is the notebook, the mountain of the gods is the pen, serpent god is the writer, accounting on the Mandhara... (the remaining portion is broken). K.53 Gonambe, daughter of Ereganga of the Ganga dynasty, wife of the valiant Ajavarma, and mother of Ksatriya-Rama, relinquished the profane life and took to the rigid life of a nun. After a severe penance, she died in the year saka 914 14-10-1992 C.E. at Koppala. Eseganga is mentioned in some other inscriptions [IWG. 1984: No. 120: pp. 337-78; Mar 1921. pp. 8-16.962 C.E.; EC. IV (R) Chamarajanagara 354.962-63 C.E.). Ajavarma is identical with the Ajavarma of Kuclur inscription [MAR 1921. pp. 8-16.962 C.E.). Ereganga (886-920) is the son of Butugendra-l and Candrobalabba. K.54

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58 / Jaina Corpus of Koppala 1. The order of Jaina, i.e. the Jaina religion, was covered in glory earlier by the monk Maladharideva and later by Candra kirti bhattaraka. Vardhamana Siddhanta muni was a pupil of both Maladhari munindra and Nayanandi munipa of unparalleled transparent character. Vardhamana Siddhanti had subdued the ego of Manasija, the god of love, by his mild and mellifluous chaste words. His worthy pupil, Sakalacandra Siddhantadeva had won fame for his reflection, restraint of the passions, silence of speech, study of scripture, zealously intent on practicising penance. He died on 6-10-1047 Tuesday and achived the three jewels. K.55 Mutilated and fragmentary record registers the death of Dhanakabbe nun and a pupil of Purnacandra, a disciple of Ravicandra, chief of the group of monks. Dhanakabbe a nun renown for her sterling character, being without food for days, virtuous disposition, adoration, died at Kopanatirtha (undated; C. 11th cent). Her confrere, Abhinandanayya a poet, an orator, reciter, a disputant caused the epitaph. K.56, K.57, K.58 and K.59 These four charters are much mutilated, fragmentary, incomplete and undated. K.57 has something to say about a mandalika who had the congomen of Ganganarayana. K.58 speaks of the queens of a king who died of sallekhana and thus it may be related to K.39, discussed earlier. K.59 contains only the usual invocatory Jaina Sanskrit sloka of Srimat-parama gambhira... K.60 Bijjambika (Bijjambarsi), daughter of Butuga Permadi-ll and Padmavati (Padmabbe), elder sister of Marasimha ll, wife of Hariga-Mallapa and a lady disciple of pontiff Sridharadeva, earned the appreciation of scholars and poets. After freely distributing her entire property, bid adieu to every day worldly life. She accepted the vow of sallekhana, achieved the three

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Corpus of Koppala Inscriptions / 59 jewels and died in the manner prescribed in the Aradhana text at Koppala in the year saka 931 corresponding to C.E. 5-10-1003 Tuesday. This is the first and only inscriptional reference to Bijjambika, daughter of Butuga and Padmavati (Padmabbe). Padmavati is elsewhere mentioned as Padmabbarasi (SII. XI-1.38.950 C.E.]. So far it was known that Butuga had only one daughter (Kundanasamidevi), who was elder to all his children except Maru!adeva, who was the eldest son among all his six children. But the present inscription has supplied an extra information that Butuga had one more daughter (Bijjamba). Both mother Padmavati (Padmabbarasi, K.40) and daughter Bijjambika (k.60) have died at Koppala by the rite of sallekhana. Similarly sisters, Kundana-samidevi and Bijjambika, and co-wives Padmavati and Revakanimmadi, have met the similar death at Koppa!a. 2. K.6, 12, 44, 47 and 60 provide reliable historical information, throwing fresh light on the history of Gangas, facilitating an authentic reconstruction of the family tree of Butuga. There was a good number of luminaries in the very royal house of the Gangas, who heralded the glory of Jainism. Butuga bequeathed a rich legacy for his successors to emmulate and keep the lamp of syadvada burning bright. K.61 1. An incomplete and undated inscription, provides some useful historical information. A certain Dorayya, a devout Jaina was the father of Bonthadevi and father-in-law of Jagadekamalla Jayasimhadeva, an ornament of the Calukya emperors (1015-42); a rare feet of wonder for others. 2. This fragmentary charter contains the important material of supplementing the name of the wife of Jayasimhadeva as Bonthadevi; for the first time, we hear this name. She is the daughter of Dorayya, a jinabhakta and a laity of Sridharadeva, a wildfire for the terrible wood, the sin.

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60 / Jaina Corpus of Koppala This informatin confirms the statement of the historians that the Calukyas of Kalyana were Jains up to Jayasimhadeva "From inscriptions we understand that Jagadekamalla was a Jain and had the Jain biruda mallikamoda. It is to be noted that all his predecessors from Tailapa downwards were Jains" [Venkataraya Sastry, V., Bilhana's Vikramankadeva Charitam, article in the Chalukyas of Kalyana (ed) M.S.N. Rao: 1983: 75). Therefore, K. 61 supplies, additional and hitherto unknown information that his wife and his father-in-law were also ardent Jains. Ahavamalla Tailapa II (973-97), founder emperor of Kalyana Calukya line of rulers, was the son of Bonthadevi and Vikramaditya IV; that Bonthadevi was the daughter of Laksmana, Kalacuri king of central India. Thus the name of Bonthadevi has somehow continued for the second time in the Calukya royal house. Though, the fragmentary inscription contains only seven short lines, it is composed in Mattebha vikridita vstta. Sridharadeva of greater celebrity, brought credit and illuminated the Jaina church in the last decades of tenth cent. K.23, K.33, K.60, K.67 have recorded the scintillating spiritual personality of the sage Sridharadeva. Dorayya mentioned elsewhere is different from this person (MAR 1915, No. 19, 1050; EC. Vol. V. Hassan No. 185]. K.62 1. It furnishes the glimpses of the hagiography of some patriarchs of Jaina monastery who perpetuated the tradition of canonical literature. Kondakunda acarya is equated to an emperor: his virtue is the bounteous treasure, he is victorious by vanquishing the enemies of karma, his royal conduct in following the path traversed by the early ascetics. Thus, the chief of friars and nuns, the KKA is ruling the kingdom of penance (taporajya). The fourfold congregation is obeying his commandments. With his undaunted courage and venerable charac

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Corpus of Koppa!a Inscriptions / 61 ter, KKA has been supreme in the group of monks, just like an emperor in the assembly of kings. After Kondakunda acarya, in his lineage, succeded Grddhapincacarya and his pupil Balakapincacarya who were both felicitous in Siddhanta (philosophy), adriot in grammar, connoisseur in the six kinds of tarka (polemics) and had won laurels in the Desiga gana. A good number of pupil followed one after another, prominent among the disciples were the (senior) Maladharideva, Sridharadeva, Maghanandi Siddhantideva, Devendra bhattarakadeva, Padmanandi Siddhantadeva, Gunabhadra Siddhantadeva, Meghacandra Siddhantadeva who had the unique cognomen of Bharata cakravartti. Srutakirti panditadeva and Nayakirti siddhanta-cakravartti. 5. Meghacandra Saiddhanti, pupil of Nayakirti Siddhanta cakravarti, was chief of the monachs, known for compassion and clemancy. Maladhariswami of Annigeri and Nemicandra Pandita of Arasiyabidu were his disciples Meghacandra Siddhanta bhattaraka died on 22-8-1031 and achieved the three jewels. Most of the pontiffs mentioned above do figure prominently in many epigraphs particularly of SB, and in the literary works. A colophon of Dhavala-Tika contains some of the lines which appear in this inscription - is a point to be noted. And the lines from 13 to 24 are almost repeated in K.52, K.16, K.60 and K.68. A systematic recurrance of such lines shows that the composers of these records had the traditional training. K.63 A fragmentary inscription speaks of the death of Anugabbarasi, a lady follower, evidently a consort of a king. She was a disciple of Divakaranandi Pandita bhatara of KKA Desiga gana. She died on 4-4-977 by the rite of Sanyasana.

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62 / Jaina Corpus of Koppala K.64 An incomplete nisidhi, of six small lines, mentions a saka year 896 eqvivalent to 15-2-975 Monday. K.65 1. An undated and incomplete nisidhi, of about C.11th cent. A.D., furnishes a few details of the hagiography of the adept Ajitasenacarya, a prominent monk of Sena gana. Famous in the Gangavadi subdivision, he was a royal teacher of the Ganga dynasty. His influence on the contemporary society was so efficacious that everyone respected him. His votaries strongly felt that the earth still grows food crop, there is regular seasonal rains, people maintain good character, the kings do not fall short of virtues, there is no famine and pestilence, no theft or burglary - all this has been possible because of the penance and presence of Ajitasena munindra. Ajitasena bhattaraka was an embodiment of deep meditation and had overcome all passions and devoid of any attachment to human body. Some may praise and others may abuse but, he was kind to all. Who would not worship such an uninvolved ascetic dedicated to prayer, meditation, and austerity. 4. Samantabhadra bhatara, chief pupil of Narendrasena Pandita, caused the nisidhi by composing the inscription himself. A possibility of Ajitasenacarya being the same monk who was the teacher of Camundaraya, Ranna and Marasimha, can be contemplated; K.47 also has some details about this preceptor. Narendrasena-l, grand disciple of Ajitasena acarya, was a great grammarian; he had mastered the Candra, Katantra, Jainendra and Aindra traditions of grammars [El. XVI. No. 9. 1053. Mulgunda pp. 53-57; ibid, 9-B, 1081, Laksmesvar, pp. 58-66; SII. XVIII. 71. 1066. Motebennur. p. 67).

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Corpus of Koppala Inscriptions /63 K. 66 The monk Monideva attained liberation in the early morning. Name of the Saka samvatsara is lost. A Maunibhattaraka is mentioned in K. 9 and K. 26. K.67 The illustrious Sridhara Bhattaraka, an abode of moksalaksmi, highly pious, a refuge for the disciple, famous in the KKA Desiga gana, attained a better world by the rite of sanyasana-vidhi (in the end of tenth century). Poleyabbe Kanti, a nun and disciple of Sridhara, erected this nisidhi. K.68 An incomplete and a part of some other unidentified inscription of about eleventh cent. A.D., has given the names of the early master monks who preserved and promoted the canonical knowledge. Grddhapincacarya, his pupil, Balakapinchacarya, Gunanandi Pandita etc. The name of a monk, who had three hundred students, is lost. Butuga was himself a well-versed Nirgranthologist. His wives and his daughters were the benefactors of Nirgrantha church (WIG: 1984: No. 138:962 C.E. PP. 411-28]. Butugas sons, Maru!adeva-li olim Punseya-ganga (EC VIII (1902) Nagara 35. 1077, Hombuja (Shimoga dt); El. XXXVI. No. 13. 963. C.E.; MAR 1921. pp. 8-16, 962-63 C.E.), Marasimha-II (SII. XI. 42.970. Savadi p. 28; EC. IV (R) Ch. 138. 965; ibid, No. 79.971-72; EC.II (R) 64 (59). 975. pp. 202-22 etc), Rajamalla (EC VIII (BLR) Nr. 35. 1077], Nitimarga-Goyindara (ibid), Vasava [ibid, olim Basa [k.12] - all the five vehemently advocated Jainism. [Nagarajaiah, Hampa: Santararu-ondu Adhyana: 1997-A). Rambaladevi, grand daughter of Butuga, Rakkasa Ganga GoyindaradevaIl and Arumulideva-gradsons of Butuga, were ardent protagonists of Jainism. Cattaladevi, a great grand daughter of Butuga and wife of Kaduvetti, built Jinalayas, patronised and encouraged the clergy of Jaina faith (ibid).

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64 / Jaina Corpus of Koppala To put it in a nut-shell, these new inscriptions unambiguously prove in unmistakable terms that the Gangas were devot Jains. It is because of the sustained support of the stalwarts of Gangas that Jainism could flourish and assume unparalleled magnitude in Karnataka. On the luminous spectrum of the Ganga kings, Butuga shines like a polar star. While elucidating the socio-cultural prominence of the present anthology, some of the achievements and active participation of women of all ranks, from the lay votary to the queen, in religious activities deserve prominent place. On par with men, Jaina women made liberal grants to temples, took part in religious ceremonies, followed the path of renunciation, accepted the rigid rule of nunhood. Women of Ganga family were always in the fore-front to perpetuate the majestic lustre of the Jaina church. Like monks, the nuns also used to change their personal names on the holy occasion of their initiation to the nunhood; but, the change of nomenclature was not obligatory. Women were never restricted from entering the nunhood in Jainism. Women of the Ganga dynasty, on a large scale, took the vow of sanyasana. Some of them had renouned the terrestrial interests in their early age to practice yoga, meditation, and the methodical study of scriptures. So many friars and nuns attaining their mortal end, by chanting the Jaina litany in the holy manner prescribed by the great saints of the Nirgrantha order, is very much illustrated in the corpus of Koppa! inscriptions. An added interesting point of the recently discovered epigraphs is that most of them contain a graphic picture of some illustrious preceptors who were held in high reverence by their contemporary ruling class, particularly the Gangas, the Rastrakutas and the Kalyana Calukyas. These friars were master exponents of Nirgrantha philosophy. Through their austerity, strenous penance, simplicity and a transparent personality, they commanded instant respect from one and all. They inspired their devotees by

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Corpus of Koppala Inscriptions / 65 their thought, word and deed. Most of the monks, mentioned in these memorial columns, are the preceptors of the Ganga rulers. Among the pontiffs mentioned, the following are outstanding personalities: Abhayanandipandita, Ajitasenamuni, Ganda-vimuktideva, Gollacarya, Maladharideva Maunibhattaraka, Meghacandra, Nayanadideva, Nemicandra Siddhantadeva; Padmanandi-Siddhanta, Sridharadeva, Indranandideva, Siddhasena Bhatara, Trikalayogi, Tribhuvanacandra Bhatara. Lot of information apropos of the spiritual pedigree to which they belong is available about these acaryas from other inscriptions, particularly from Sravanabelago!a. Some of these friars are either confreres or coevals or belong to the successive generation as teacher and disciples. Among them only a few were the pontiffs of Koppala diocese. SALLEKHANA OF SOMADEVASURI Till to-day the exact date and place of the death of Somadevasuri of the yasas-tilaka was not known. But Koppala inscription no. 34 in two parts has, supplied this information; following is the summary of that incomplete inscription. 'Vadibha-Pancanana' was a teacher to poets and to the emperor. A terror to the disputants was Mahendradeva, a disciple of Nemideva, whose disciple was the famous Somadevasuri. Victory to Somadeva, who with his prudence became the emperor of logicians. Even Krsnaraja (Krisna Ill of the Rastrakutas) had praised Somadeva (Suri) who was also the master of Nolambantaka (Marasimhadeva II, son of Butuga II). Somadeva was conversant with poetry, dramaturgy, Natyasastra and grammar. He was a king among poets; never before and never after a talented person, so deserving as Somadeva, existed. Tarkika-cakravarti SomadevaPanaitadeva died at Koppala on 2-10-984 Thursday.

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66 / Jaina Corpus of Koppa!a Somadevasuri and his classic Yasas-tilaka are so famous [vide former vice-chancellor of Gowahti university, Krishnakant-Handiqui's Yasastilaka and Indian culture (1949)]. Somadeva was earlier patronised by Arikesari, vassal of the Rastrakutas. Somadevasuri completed his work at Gangadharam [Andhra Pradesh] in the year 959 C.E., The king Arikesari-III, after laving the feet of Somadevasuri, made a gift of a village in the year 966 C.E., to the Subhadhama-Jinalaya built by his father, Baddega. [SMHD. 2.33. No. 7, Parabhani Copper plate, s. 888 (A.D. 966) and AIP Karimnagar No. 4 (AR 1966 No. 169)]. Somadevasuri wrote another work called Niti-Vakyamrta. Samadevasuri was a contemporary of Pampa (940 C.E.), another great Jaina poet who has written two EpicsAdipuranam and Vikramarjuna Vijayam, Campu-kavyas in Kannada. Pampa was a court-poet of Arikesari-11, king of the Vemulavada Calukyas, feudatories of the Rastrakutas. Jina-Vallabha, Pampa's younger brother, commissioned Tribhuvana-Tilaka-Jinalaya in the year C.E. 950. He has also written an inscription, containing Sanskrit, Kannada and Telugu verses, engraved on the Rsabhagiri hill at the outskirts of the village Kurkyal, very near Gangadharam of Somadevsuri [I.A.P. Karimnagar dt, No. 3.C.950 C.E.] On the same Rsabhadri is found, in a bas relief, a huge sculpture of the Cakresvari and the sculpture of six Jinas, three on the right and three on the left side of Cakresvari Yaksi, each abovt six feet tall. This shows that the area in and around Gangadharam, associated with Somadeva suri, was a Jaina centre. Inspite of it, the great acarya has selected Koppala for his final destiny means that Koppala was considered an important holy place for Samadhi-marana, on par with Sravana-Belago!a, a sacred sepulchral hill. There is also another charter, included in K.34, mentioned above, which is dated C.E. 1010-11, eulogising the poetic excellence of Somadevasuri. It is rather unfortunate that both the epigraphs, of A.D. 984 and A.D. 1010-11 are fragments and incomplete.

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Corpus of Koppa!a Inscriptions / 67 Baddega alias Bhadradeva alias Vagaraja (955-65), a scion of the Calukyas of Vemulavada olim Lembulapataka, and son of Arikesari II (930-55), was a ruler of Sapada-LaksaKsiti country, i.e., Vemulavada. At the instance of his rajaguru Somadevasuri of the Gaudasangha, Baddega caused a Jaina temple. Somadevasuri composed and completed Yasastilaka campu in A.D. 959, at Gangadhara, the residence of Vaddega, a samanta of Krisna III, the Rastrakuta king. Somadevasuri continued to live during the reign of Arikesari Ill, son of Baddega, who granted the author a village for the upkeep and repairs of the Jinalaya caused by Baddega, his father. There are no traces of this Jinalaya at present at Vemulavada, except the broken pillars and statues of the old temple which are now kept in the Rajarajesvara temple. On the pedestal of a Jaina image kept in the Rajarajesvara temple, an inscription of the king Baddega is engraved (ARIE 1945-52. p.4.]. NIRGRANTHA VESTIGES AROUND KOPPALA A cursory glance at the surrounding Jaina places of piligrimage, will justify the existence of a strong nucleus at Koppa!a. Within the radius of abovt 100 kms from Koppala exist a good number of ancient and major settlement, clearly showing that Jainism had a firm foothold in the region. Towards north-west are Aiho!e, Pattadakal, Badami, Annigese, ANur, Mu!gunda, Laxmesvar (Puligere), Hungund (Ponnugunda), Gadag, Ron, etc; towards north-east are Lingasur, Maski (Piriva-Mosangi) etc. These were the nerve centres of the ism of non-absolutism (anekanta). A bronze image from Lingasur (No. 16) has been dated to the sixth century C.E. [Shah, U.P., Jaina Bronzes - a brief survey, in Aspects of Jaina Art and Architecture, eds., U.P. Shah and M.A. Dhaky, Ahmedabad, 1975, pp. 269-98]. Apart from an active movement of the Jaina missionaries, many champions of Jainism were holding sway over these parts for several centuries, and thus Jainsim had received a fillip. An extensive and systematic survey of the scattered Jaina vestiges in these places is still a desideratum. Because of the lack of such a consistent and methodical

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68 / Jaina Corpus of Koppa!a study of the available epigraphical, literary and archeological data, that much remains to be known about the nature of the growth and spread of Nirgrantha religion. This monograph is an attempt in this direction to show that this hoard of nisidhikas, offer indubitable proof of the resurgence and supermacy of Nirgrantha cult at Koppala. Like Sravanabelago!a, Koppala was a prestigious and sacred settlement of a host of acaryas. Therefore, it was a place of rendezvous for Jainas for several centuries. It is not the vandalism by man alone that has anhilated the Jaina vestiges, the ravages of nature has also contributed. Despite all such oddities, whatever is extant now is a solid proof and it provides a panoramic view of what existed once. The whole thing had to be searched, collected, compiled and seen through the Jaina agama perspective. Apparently, the process has been hard and strenuous, but a loving enterprise for which I claim no perfection; however, I should submit that no effort has been spared to present what could be the best for the reader's consumption. I have personally visited time and again many archaeologically important places and collected the valuable data. I have tried to compile the history of anekantamata, not in isolation but in consonance with the general history of Karnataka. It is nonJaina specialists who have supplied an authentic infrastructure through their commendable pioneering works. The jaina apathy has resulted in the neglect of their ancient's contribution to the overall evolution of Pan Indian culture, during their hay days. Jaina archaeology, art and history are subjects that have been in a nascent state since long. I trust that the information, rather a bird's eye view of the great store house of Jaina heritage in this book, will evoke and inspire the interested scholars to take up further indepth study, to improve the state of neglect for such a long time. The composite culture of jains can still trace back the traits of its remote prehistorical period. Jaina culture has amply contributed to the enrichment and alround development of Karnataka through ages. As far as possible I have attempted to offer

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Corpus of Koppala Inscriptions / 69 a clear and well defined picture of the Nirgrantha activities based on epigraphical evidences and avoided the course of indulging in surmises. The bulk of information from the corpus will help to extricate the Jaina from the Hindu and to place them in proper perspective of seperate and independent identity. Usually Jainas are mentioned as if they are an offshoot of the dominant Hindu majority. The Sramana culture had been an independent entity through centuries, but always a part of the main stream. At certain phase there came a decline, a nemises in which the jaina vestiges were mutilated and its rich heritage reduced to dust; albeit, the non-extinct evidences of stone still continue to speak vociferate from the dust. In brief, Nisidhi columns are dharma-jaya-stambhas, pillars of the victory of religion. Jainas have been using t word 'Dharma' in a very broader sense, with a special significance to denote the basic innate/intrinsic principle of motion, analogus with the time of Rgveda, as far back as seventh-sixth century B.C. (Srivastava, S: The Antiquarian Significance of some of Jaina philosophy, 'Rupanjali': 1983: 135)

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Abbreviations AD: anno domini, In the year of our Lord AP: Andhra Pradesh AR: Annual Report ARIE: Annual Reports on Indian Epigraphy ARSIE: Annual Reports on South Indian Epigraphy Bl: Belur BLR: Benjamin Lewis Rice C: Circa C.E.: Christian Era (Endevaour) Cent: Century Dt: District EC: Epigraphia Carnatika eg: example El: Epigraphia Indica IA: Indian Antiquary IAP: Inscriptions of Andhra Pradesh ibid: ibidem, same as above Intro': Introduction IWG: Inscriptions of Western Gangas JBBRAS: Journal of the Bombay Branch of Royal Asiatic Society K: Koppala Ka: Kannada KI: Karnatak Inscriptions KJS: Kalburgi Jilleya Sasangalu KKA: Kondakunda acarya or anavaya MAR: Mysore Archaeological Reports Pk: Prakrit R; Revised SB: Sravanabelago!a SK: Sanskrit Sk: Shikaripura Sh.: Shimoga SII: South Indian Inscriptions Tk: Taluk

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Kannada works of Prof. Nagarajaiah, Hampa Linguistics 1. Dravida-bhasa-vijnana (1966) 4th ed. 1997 2. Bhasa-vijnana 1968 3. Bharatada-bhasa-samasye 1968 4. Dravida-sankhya-Vacakagalu 1973 5. Bhase 1973 6. Bhasavijnanigalu 1977 History and Epigraphy 7. Sasanagalalli Eradu Vamsagalu 1995 8. Visnuvardhana - Vijayaditya - Kirtivarma 1986 9. Kavivara - Kamadhenu - Attimabbe 1996 Santararu: Ondu Adhyayana 1997 11. Koppala Sasanagalu 1998 12. Sasanaga!alli Basadigalu 1998 10. San Novels 13. Nagasri (1965) 4th ed. 1994 14. Savyasaci Pampa (1976) 4th ed 1994 Essays 15. Hesarina Sogasu (1974) 4th ed. 1990 16. Ayda prabandhagalu (1993) 2nd ed. 1996 18. 19. Books edited 17. Pampa Bharata Sangraha 1964 (co-editor) Jayansipa kavya Sangraha 1967 Bharatesa Vaibhava 1967 (co-editor) 20. Salva Bharata 1976 21. Dhanyakumara carite 1976 22. Nagakumara Satpadi 1978 23.* Ratnakarana Hadugalu 1979 Apratimavira carite 1975 (co-editor) 25. Neminatha puranam 1981 (co-editor) 26. Kelavu Nompiya Kathegalu 1976 27. Candrasagara Varniya Kritigalu 1976 24.

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727 Jaina Corpus of Koppala 28. Anandara Ayda Kathegalu 1985 29. Sadasivara Hanneradu Kathegalu 1985 30. Vaddaradhane 1993 31. Pampa 1998 Biographies 32. Ajatasatru (1968) 2nd ed. 1971 (Co-author) 33. Sambhavasagara Carite 1968 34. Dr. A. Ne. Upadhye. 1996 35. Gadinadu Gandhi 1974 (Co-author) 36. Mahavira 1974 37. Sammelana - Adhyaksarugalu 1983 38. Nenapina - Angaladalli Masti 1993 39. Attimabbe 1994 40. Govinda Pai 1975 (co-author) 41. Basavappa Sastri 1975 (co-author) 45. Folklore Karnataka Jatregalu 1985 Akasa Janapada 1985 44. Janapada Kalavidara suci 1982 Janapada Adhyana Vicara Sankirana 1980 46. Vaddaradhane mattu Janapada 1997 Children Literature Nadoja Pampa (1971) 3rd ed. 1972 48. Mahakavi Ranna (1971) 3rd ed. 1972 49. Devarayana durga 1973 50. Mahavira 1976 Translation (from English) 51. Atma-Tattva-Vicara 1971 52. Krisna Pandavaru 1971 53. Bhima-bhakti-parikse 1979 54. Vira-Jinendra Carite (from Hindi) 1975 47. Research 55. Yaksa-Yaksiyaru 1976 56. Nompiya Kathegalu 1976

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Appendices / 73 57. Kammatada Kidigalu 1980 58. Gommata Bahubali 1981 59. Kavi Bandhuvarma: Jijnase 1993 60. Nagacandrana Itivrutta (1989) 2nd ed 1992 61. Karnataka mattu Jaina dharma 1981 62. Candrakode 1997 63. Jaina-Kathakosa 1997 (chief-editor) Literary Criticism 64. Paiyavara Muru Natakgalu 1967 65. Sangatya Kavigalu 1975 66. Phanikumara Katha Sahitya 1978 67. Vi. Kru. Gokak, 1984 University Extension Lecture Series 68. Vaddaradhane (1968) 2nd ed 1973 69. C.V. Raman 1968 70. Muraneya Mangarasa 1968 English works 71. A History of The Early Ganga Monarchy and Jainism 1999 72. The Later Gangas: Mandali-Thousand 1999 73. Jaina Corpus of Koppala Inscriptions: X-rayed 1999 74. Jina Parsva Temples in Karnataka 1999 75. Apropos of Vikramaditya-VI and Jainism 1999 Works translated to other languages Mahavira 1974: in Kannada, Ten Thousand copies translated to A. Hindi (1975) 3rd ed. 1996, Thirty Thousand copies B. Marathi (1981) 4th ed. 1996-97, Fourteen Thousand copies C. English 1982, Ten Thousand copies. Attimabbe 1994: Original in Kannada translated to A. Telugu 1998 by Dr. Josyula Sadanandam B. Hindi 1999 by T.R. Jodatti 2.

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Bibliography Ahir, D.C. 1996 The Status of The Laity in Buddhism, Delhi Carrithers, Michael 1989 Naked Ascetics in Southern Digambar Jainism: Arti cle in 'Man' (n.s) No. 24. pp. 219-35 Cort, John E 1991 The Svetambar Murtipujak Jain Mendicant: Article in 'Man' (n.s.) No. 26. pp. 149-69 Deo, S.B. 1956 History of Jaina Monachism from Inscriptions and Literature, Poona 1960, Jaina Monastic Jurisprudence, Poona Desai, P.B. 1957 Jainism in South India and Some Jaina Epigraphs, Sholapur Two Nishidhi Inscriptions from Sonda, El. XXVIII. No. 46, pp. 292-98 1954 Koppala Jilleya Sasanagalu (Sasana Paricaya) Desai P.B. and Achar, P.S. (eds) 1961 Kannada Inscriptions of Andhra Pradesh, Hyderabad Archaeological Series, No. 12 Krishnama Charlu, C.R. 1935 The Kannada Inscriptions of Koppal, Hyderabad Ar chaeological Series, No. 12 Lawrence A. Babb 1998 Absent Lord - Ascetics and Kings in a Jaina Ritual Culture, Berkely Kamala Hampana 1975 Maretuhoda Maha-Ksetragalu: Article in 'DivyaDhvani, Bangalore 1981 Camundaraya-puranam (eds) - co-editor, Sesagiri, K.R., Bangalore 1995 Attimabbe and Chalukyas, Bangalore Nagarajaiah, Hampa 1997-A Santararu: Ondu Adhyana, Hombuja 1997-B Candrakode, Hampi 1998-A Koppala Sasanagalu, Mysore 1998-B Sasanagalalli Tirthagalu, Bangalore

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Bibliography / 75 1999-A A History of the Early Ganga Monarchy and Jainism, Bangalore 1999-B The Later Gangas: Mandali-Thousand, Bangalore 1999-C Jaina Corpus of Koppala Inscriptions: X-Rayed, Bangalore 1999-D Apropos of Vikramaditya-VI and Jainism 1999-E Jina Parsva Temples in Karnataka, Hombuia Padmanabh S. Jaini 1979 The Jaina Path of Purification, Berkely (U.S.A) Patil, C.S. 1998 Inscriptions of Koppal District, Mysore 1992 Temples of Raichur and Bellary Districts, Mysore Ramesh, K.V. (ed) 1984 Inscriptions of Western Gangas Reddy, Devarakonda 1989, Sosaleya Nisidhi Sasana: Article in 'ltihasa-Darsana', Vol. IV, pp. 8-10 Saletore, B.A 1938 Medaieval Jainism, Bombay Sastry, K.A. Neelakantha 1966 (1958) A History of South India, Oxford Sastry, N.B 1938 Kopana-Koppala, Article in Kannada Sahitya Parishat Patrike', Vol. XXII-No. 3, Bangalore Settar, S 1982 Sravanabelago!a: An illustrated study 1986 Inviting Death: Historical Experiments on Sepulchral Hill 1990 Persuing Death: Philosophy and Practice of Volun tary Termination of Life Tukol, T.K 1976 Sallekhana is not suicide, Bangalore Hanumakshi, Gogi 1996 (ed) Kalburgi Jilleya Sasangalu

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1. 2. 3. 4. 667 5. 6. 7. VOLUMES Corpus of Kadamba Inscriptions, (ed) Gopal, B.R. Epigraphia Carnatika, Old and Revised Epigraphia Indica Indian Antiquary Karnatak Inscriptions Inscriptions of Western Gangas, (ed) Ramesh, K.V. Nirgrantha, Vol. III (eds) M.A. Dhaky and Jitendra - B. Shah 1997.

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Drof. Nagarajaiah, Hampa, one of the major litterateurs of Karnataka, has authored more than 70 books in Kannada and English, on varied subjects including linguistics, history and epigraphy, textual criticism, folklore, biography, translation, children literature and Jainism. Some of his books have been translated to English, Hindi, Marathi and Telugu. He has taught under-graduate and post-graduate classes for 37 1/2 years. He has served Kannada Sahitya Parishat as secretary (8 years) and president (8 years). With 'Hampana' as his nom de plume, he is a recipient of a number of state and national awards. He has presented papers at the national and inter-national congress and delivered endowment lectures at various Universities. Contemporary men of letters have honoured 'hampana' by presenting five felicitatory volumes. Dr. Nagarajaiah's contribution to the study of Jainology is voluminous and significant. Rs. 125/ ISBN: 81-87321-18-0 ANKITA PUSTAKA 53, Shamsingh Complex, Gandhibazar Main Road Basavanagudi, Bangalore - 560 004, Karnataka, INDIA 080-699 2014 (0) 080-6549633 (R)