Jin Parsva and His Temples in Inscriptions of Karnataka

Author(s): Hampa Nagrajaiha
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JINA PARAVA AND HIS TEMPLES IN INSCRIPTIONS OF KARNATAKA Hampa Nagarajaiah Background 1. A movement of constructing Jaina temples in Karnataka had begun in the third century A. D. and the Gangas were the earliest to launch it. The Gangas entered Karnataka alongwith their religious pontiff Simhanandi, an acarya of Kanur-gana from Ganga-Perur (Andhra Pradesh) and settled in Kuvalalpura (Kolar). On Nandagiri (Nandi Hills) they built a fort and a Patta-jinalaya, a royal chapel exclusively for the family of the ruling dynasty, called 'Arhat-Paramesti-caityalaya,' which in course of time was converted into a Vaisnava temple as Gopalaswamy (Gopalasvami) temple (EC. X(BLR) CB. 29. c. A. D. 750). 1.1. Simultaneously, a branch of the Ganga family proceeded, as guided by the same Simhanandi acarya, towards Sivamogga (Simoga). They founded a principality which was to be called "Mandali-sahasra' (EC. VII-i (BLR) Sh. 4. 1122; MAR. 1912. p. 30, para. 70.; Rice, B. L., Gazetteer, 1, (1897) p. 311). Konganivarma (A. D. 350-70) constructed a Patta-jinalaya (EC. VII-i. Sh. 4. 1122; Sharma, I.K. : 1983: 67-83] also known as Tirthada basadi. [In Kannada, basadi and basti (from Sanskrit vasati) means a Jaina temple.) 1.1.1. The Gangas of Kuvalalpura gradually moved southwards via Manne (Manyapura), Svagange Hill, and Mandya and Mysore districts, finally settled at Talai-kad, 'umbrella like forest (Talkad). They, and their subordinate chiefs, built basadis at various places : at Manne (EC. IX (BLR) NI. 60. A. D. 797], Sripura [EC VII(R) Ng. 149. A. D. 776], Nonamangala (EC. X. (BLR) Malur, 72. c. A. D. 425.), Perbolal [EC. X (1905) Malur 73. A. D. 370] et Cetera. At Kanakagiri-tirtha, their feudatories, Manaleras, built basadis in brick on the smaller hill and erected an image of Bahubali (10') on the larger hill, this was a hundred years before the famous Gommata image at Sravanabelgola (A. D. 987). 1.2. The early Kadambas of Banavasi, who ruled between A. D. 430 and 535, gave an impetus to the construction of basadis and patronised the Nirgrantha, Kurcaka, Yapaniya, and the Svetapata sects (Gopal : 1985 : No. 8. c. 5th cent. A. D.). Arhadayatana at Palasika, modern Halsi in Belgaum District (CKI: p. 9], a Kamajinalaya at Gunapur near Banavasi (CKI : No. 22 : 5th cent. A. D.), and Padmalaya, a temple for Padmavati, companion Yaksi of Dharanendra, at Kallili near Gudnapur (ibid., No. 30. 5th cent. A. D.). 1.2.1. The Calukyas of Badami (Vatapi), who swallowed the Adi-Kadambas of Banavasi,

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 85 also followed the royal example of Gangas and Kadambas in respecting the Nirgrantha-mata by building basadis and by enduring them with liberal grants. Apart from the Jaina cave-temple at Badami, they built a separate Samkhajinalaya at Puligere which was their Patta-jinalaya. Vijayaditya (EI. XXXII. pp. 317-24. A. D. 707], Vinayaditya [SII. XX. 4. A. D. 683), the queen Kunkuma mahadevi (ibid., 46. 1072], Pulakesin II [EI. VI. pp. 1 ff. A. D. 634.] granted a number of gifts and endowments, free of taxes to the Jaina temples. 1.3. In this way the Gangas, the Kadambas, the Badami Calukyas--the three early contemporary dynasties-laid a Jainic foundation and prepared a strong infrastructure for the spread of anekantamata in the fertile region between the river Kaveri in the south and the river Godavari in the north. Later dynasties, the Rastrakutas, the Calukyas of Kalyana, the Kalacuris, the Rattas of Kuhandinaa, the Seunas (Devagiri-Yadavas), the Hoysalas, and the Vijayanagara kings and their feudatories encouraged Jainism and the trend for the construction of basadis went on, the activity had reached its apogee during the period of the Calukyas of Kalyana. The Pariva Temples 1.3.1. The scope of this paper is limited to a survey of the temples of Jina Parsva in Karnataka, exclusively taking in view the material from inscriptions. As such, the nature of this descriptive study is an historical approach to the Parsva temples, spread over a period of thousand and three hundred years. 1.3.2. In Karnataka, the basadis were constructed in the early centuries in mud, wood, and brick (EC. I (R) "Intro.", XXIV.; EC. VII-I. SK. 136. 1068]. Traces of brick temples are visible at Are-Tippuru, Sravanabelgola, Nonamangala, and Talkad [Sharma 1983]. Some inscriptions speak of the conversion of wooden and brick basadis into stone structure [EC. I (R) "Intro.," XXIV.; IWG : No. 150 : 10th cent. A. D: P. 469]. Arhat Parsva, relatively more favoured for worship among the 24 Tirthamkaras, is an historical figure. His association with Dharanendra in sculpture has been thoroughly discussed from various angles in the papers included in the Arhat Parsva and Dharanendra Nexus Ed. M. A. Dhaky (Delhi 1997); U. P. Shah, apart from a paper in the aforenoted volume, has also included useful material (with illustrations) in the Jaina-Rupa-Mandana (Delhi 1987). By the time the Parsva images and temples appear in Karnataka, a set pattern of sculptural details had already evolved in the north, particularly in and around Kankali-tila and Mathura [Dhaky 1997, 29-43]. in Karnataka, no literary, no question of concrete example of reference to either Parsva or, for that matter, any other Jina is available before the fourth century A. D. 2.1.

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86 Hampa Nagarajaiah Nirgrantha 2.1. 2.1.1. The earliest reference, an indirect one, to the Arhat Parsva temple in Karnataka comes from the Banavasi-Kadamba inscription. Of the 51 inscriptions of early Kadambas, 15 pertain to Jaina and 12 speak of grants bequeathed to the basadis; and, of the nine monarchs, five followed Jainism [Gopal, CKI : 1985]. 2.1.2. During the early decades of the fifth century A. D., there were several basadis at Palasika (Halsi), a Jaina centre where the Svetapata, Nirgrantha, Kurcaka, and Yapaniya sects flourished. Besides Halsi, there were arhadayatanas at BrhatParaluru and Asandi in the 5th century, either constructed by the Kadamba kings or had enjoyed the endowments they had made. [Gopal 1985 : LXXII.]. 2.2. The Gudnapur epigraph of the first regnal year of the Kadamba king Ravivarma (c. A. D. 458-519) refers to a Kama-jinalaya built by the king to the left of his palace, and made grants for its maintainance. Kama-jinalaya-ath-asya Kamajinalayasya [puja) samskararttham-asau maharaja-sri-Ravivarmma (Gopal 1985 : 85). The same record further refers to a Kamadevalaya at the village Hakinipalli in the vicinity and a temple of Padmavati at Kallili village : Hakinipalli Kamadevalayasya puja saskarartham Kallili-gramam-Padmavatyalayasya-puja samskararthem (ibid., p. 87); for the embellishments of the above temples, the king donated another village, Mukundi. Kama-jinalaya evidently was the first temple of Manmatha alias Bahubali alias Gommata, an younger son of Jina Rsabha the first Tirthamkara. Gopal, who correctly identified this Kama-jinalaya with the temple of Bahubali, also compared this phrase with Jinendra-mahima-karyya occuring in the Halsi plate No. 24 of the same King Ravivarma, which also speaks of the festival of Jinendra to be held in Kartika every year lasting for eight days (ibid., "Intro"., LX]. 2.1.1. Scholars have dwelt on the nature of this Kama-jinalaya. Recent findings, in the same area, of some Jina images, have confirmed that Kama-jinalaya was in fact a Bahubali temple. There indeed are three more pieces of evidence in support of this assumption : i. Padmavatyalaya, a temple for the Jaina Yaksi Padmavati, in the same surroundings, was also a contemporary Jaina structure built by the very BanavasiKadamba chief. ii. There are references pertaining to Kama-jinalaya in the Prakta Jaina literature : For example in the "Rayanasehari Kaha." iii. Also, Acarya Jinasena of Punnata-samgha has mentioned a Kama-jinalaya in his Harivarsapurana (A. D. 784). 2.2.2. The two Kama-jinalayas at Gudnapur and Hakinipalli around Banavasi are the earliest and apparently the forerunners in popularising the setting up of the Bahubali images in Karnataka. Incidentally, the Padmavatyalaya at Kallili is also

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 87 the first and the earliest of the temples built exclusively for Padmavati, the attendent goddess of Arhat Parsva. 2.3. One of the salient features involved here needs elaboration. A peculiarity of constructing a temple for, and sculpting an image of, Bahubali in the kayotsarga (khadgasana) posture along with Parsva temple/image/sculpture is found at a number of places, particularly in the cave temples at Badami, Aihole, Ellora, and in Hombuja. At Hombuja, there are temples of Jina-Parsva, Padmavati, and a Kamajinalaya where a Bahubali image of A. D. 898 exists even today [Nagarajaiah 1997, 217]. Again, on one of the pillars of the earliest temples at Hombuja, the Bogarabasadi (late 9th cent. A. D.), there is a bas-relief sculpture where both Parsva and Bahubali figure side by side. in the same frame. At Are-Tippuru there is a Bahubali statue and Parsva images, both of the ninth century A. D. Hence this combination of Parsva and Bahubali in the southern Jaina iconography is not an arbitrary choice; I will revert to this point in the sequel, in Para 37. 2.3.1. It is, then, natural to expect the material evidence of the existence of Parsva temple/image at Gudnapur, Hakinipalli, and Kallili, in which case that would attest to the earliest Arhat Parsva temple/image in Karnataka. Among the very large number of images of Parsva in stone and bronze in Karnataka that today exist, the earliest are from the Jaina caves at Badami and Aihole, both belonging to the late sixth century A. D. In the forelobby of cave IV at Badami, Parsva image carved in bas-relief image and standing in kayotsarga posture with five-hooded canopy, has a smiling oval face with elongated ears attended by Dharanendra sitting on the left side with all his jewellery including the diadem. Padmavati is standing, rather unusually, on the right side of the Jina, holding the staff of the gem-studded parasol; she has a single-hooded canopy. This sculpture was executed during the period of Kirtivarman I (c. A. D. 566 596.) 3.1. A relief-sculpture of Parsva in the Nirgrantha cave at Aihole (Ayya (cf. Sk. Arya, Pali. Ayya) + Polal (a city')-a prominent city) is exactly of the same period as the Badami instance (late 6th cent. A. D.). These sculptures, both located in the forelobby of the concerned cave temples, are compositionally more or less identical, though the features of the figures involved differ. Srivijaya-jinalaya olim Sule-basti at Manne (B'Lore D[/NL TK), built in A. D. 797 by Srivijaya, a general under Sripurusa of the western Ganga dynasty, is in a bad condition, and may any day collapse. Suffering heavily as it did at the hands of Colas, what remains today inside the basadi is only an excellent Dharanendra sculpture in the ceiling and four massive pillars in the hall in the typical Ganga style, the mulanayaka image in the sanctum sanctorum is missing. This is one of the earliest extant temple of Parsva temples (EC. LX (BLR) NI. 61. A D. 797].

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88 Hampa Nagarajaiah Nirgrantha There is also a reference to this basadi in an inscription of Ganga Marasimha I and of Racamalla I. 4.1. Gangas' earliest fort on Nandagiri also had a royal Jina-mandira which has lost all its early traits excepting a later inscription of the eighth century A. D. where there is a reference to Dharanendra : Svarggapa-vargga-padayos-sopanapadavibhutaya dhara-dhara-Dharnendra-sya phana-mani-litanukarine [EC. X (1905). C B. 29. c. A. D. 750) : a path to the attainment of svarga/moksa, like the jewel in the head of the serpent) Dharanendra, who bears the world (ibid., p. 205). This is the earliest epigraphical reference to Dharanendra; and in the foregoing discussion was noticed the earliest inscriptional reference to Padmavati (CKI : p. 87). Pomburca, the present Hombuja (Humca) in Shimoga District, was the capital of the Santaras, a dynasty who ruled for nearely a thousand years uninterrupted. [Nagarajaiah, Hampa : 1997-A]. Santara, a local (tribal) dynasty was absorbed into the alien Maha-Ugra dynasty from the Mathura region in the north, headed by a brave leader Jinadatta who belonged to one of the oldest royal families in India, in the early 7th century A. D. [EC. VIII (BLR) Nagara. 35-36. A. D. 1077.] : Arhat Parsva also belongs to this Maha-Ugra-vamsa in the southern Jaina tradition. Padmavati-devi, according to the tradition, blessed Jinadatta with a lioncrest and a vanara-dhvaja (a banner bearing the monkey-symbol). He and his successors erected a number of Jaina temples, those of Parsva and Padmavati being more conspicuous. 5.1. Tolapurusa-Vikrama-Santara (A. D. 895-935) built a Bahubali temple in the year A. D. 898 on the hill at Hombuja (ibid., No. 60.) Paliyakka, a paramour of Vikrama-Santara, also constructed two temples in A. D. 895-96, one of these being a stone building dedicated to Parsva, which exists intact in the premises of the Panca-basti (ibid., No. 45. A. D. 898]. The pillars inside this temple having taranga-potika (roll bracket) stylistically are of the late Rastrakuta period. 5.2. There are two magnificent Parsva images of the ninth century carved to perfection, depicting as they do the Jaina mythological episode of the Kamathopasarga, kept inside Hombuja's Parsva temple of the 11th century in the spacious hall which has an entrance from all the three sides. Jina Parsva, the mulanayaka, sitted in the paryankasana, is a feast to the eye (Dhaky (ed): 1996 : 281-84). 5.2.1. On the Kundadri Hill (Shimoga Dt / Tirthahalli Tk) attached to the administration of Hombuja matha and included in the Santalige-1000, there is a Parsva temple. A mutilated Parsva image (in kayotsarga), about 8' high, is now kept outside the temple; it is assigned to the 20th-11th c. A. D. (A new image has replaced it.) A rare feature of this old image is that, on its body, there are two cobra symbols.

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 89 6. A truly awesome image of Parsva on Candragiri, Sravanabelagola, in the sanctum of a large structure (15') is canopied by the usual seven-hooded Nagendra, datable to c. early 11th century. The temple measures 59' x 29' and is thus fairly spacious. It consists of a garbhagrha, a vestibule, a closed hall, and a mukha-mandapa: a lofty manastambha stands in front of the temple. 6.1. Some more Parsva images are met with inside other temples at Sravanabelago!a. The Candragupta-basadi has one such image. The upper storey of the famous Camundaraya basadi contains a small image dated A. D. 995 (EC. II (R) 150 (121). p. 88.] There are three sanca inside the Candragupta basadi, with ArhatParsva in the middle. A rarity of this Jina-Parsva image is that, on the right side is placed Padmavati and on the left Ambika alias Kusmandi in lieu of the Yaksa figure. 6.2. On the Vindhyagiri Hill (SB) there are five Parsva images of the medieval period enshrined in the cloister around the tall Gommatesvara colossus. 6.3. In the town proper, a large temple, Bhandara Basadi olim Bhavya-cudamani, constructed by Hulla, the main treasurer and minister of the Hoysala king Narasimha I (1142-73) in A. D. 1159, contains a handsome Caturvimsati-pratimageha, 24 Jinas in a row (ibid., 476 (345). pp. 287-91; ibid., 481 (349) A. D. 1159. pp. 295-99). 6.3.1. Acamba (Acale alias Aciyakka, the Jaina spouse of the saiva-brahmin Candramauli, minister under Hoysala King Vira-Ballala II, had built a Parsvajinesvara-geha olim Akkana-basadi (A. D. 1181). A five-feet tall Parsva image in khadgasana in the garbhagrha-antarala contains a Sanskrit inscription on its pedestal. Nagendra-Padmavati figures (2) are stationed at the antarala-doorway each with five-hooded cobra canopies. The carved and glistening pillars, triple umbrella of Parsva, Bhuvanesvari, and the image of goddess Sarasvati at once arrest the attention. A Kannada inscription of poetic excellence (ibid., 444 (327)] and a Sanskrit epigraph (ibid., 453 (331). A. D. 1181.) eloquently speak of this temple. A grant of a village Bammenahalli for its upkeep by the Hoysala king Vira-Ballala (1173-1220) was made over to the god after washing the feet of Balacandra-muni (ibid., 571 (Ven 150). 1181. pp. 355-57]. 6.3.2. An inscription on the pedestal of the Parsva image in the Mangayi-basadi states that the construction of the temple was by Srikarana Bamacaya, a general and a lay-disciple of Arhanandi-deva (ibid., 469, 12th cent. A. D., p. 283]. 6.3.3. Aregallu temple at Jinanathapura, about a km away to the north west of Sravanabelagola and built in A. D. 1135, has now a Parsva image with a 13hooded canopy, replacing the broken image which lies in the nearby tank. An inscription on the boulder near the tank-bund of Jinanathapura registers the grant of land for the worship of Cenna-Parsvadeva of the basadi at Bekka, another

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90 Hampa Nagarajaiah Nirgrantha nearby village, by Nayakirtideva, a disciple of Hiriya ('senior) Nayakirtideva (ibid., 535 (385). A. D. 1250). 6.4. Parsva temple at Hale-old')-Belgola, six kms away from Sravanabelagola, was built in A. D. 1094 during Mahamandalesvara Ereyanga's time (A. D. 10931102). (Ereyanga was the father of Hoysa!a Visnuvardhana, A. D. 1108-52). A noteworthy point of this temple is the sculpture of Dharanendra holding a bow in his left arm and conch in the right arm (ibid., 568 (V CP. 148) A. D. 1094, pp. 349-51). Similar Dharanendra image is elsewhere seen, too, for example, in Kambadahalli; a coiled-cobra behind Dharanendra, and the Maladhara class of the Vidyadharas near him, are indicative of his exhaulted divine character. Pancakuta basadi in Kambadahalli (Mandya/Dt/Ng Tk) was built in C. E. 900 (MAR 1939. p. 45); H. Sircar puts the date between A. D. 900 and 1000 [Jaina Art and Architecture, Vol. II., Ed. A. Ghosh, p. 218], and K. V. Sounderarajan puts it at A. D. 975 [Encyclopaedia of South Indian Temples-upper Dravida-Desa, Vol. I, part-II. eds., Michael W. Meister and M. A Dhaky, Delhi 1986, pp. 198-99). It is interesting to note that the ceiling of the navranga-hall of this AdinathaJinalaya is adorned with a beautifully carved sculpture of Dharanendra Yaksa amidst asta-Dikpalas, the Regents of the Quarters. Similar sculpture is found in two other basadis; one at the Hale-Belagola and the other at Muttatti, both in Hassan district. In the ceiling of the santinatha basadi at Kambadahalli, the sculpture depicts Arhat Parsva in padmasana, surrounded by asta-Dikpalas; this Santisvara temple (now in ruins) was built in the early 12th cent. A. D., and a later grant is also recorded [EC. VII(R) Ng. 29. A. D. 1174. p. 18) 6.4.1. A record of Sanena-halli, which gives an account of Gangaraja, registers the gift of the village Govindavadi for the worship of the gods Parsva and Kukkutesvara made by him after washing the feet of Subhacandra-siddhantadeva (ibid., 547 (397). A. D. 1119.]. It may be noted that Bahubali is mentioned as Kukkutesvara. On the hill of Kanakagiri at Maleyuru (Mysore Dt) there is an old Parsva temple (renovated, however, at different periods) Parsva temple which is referred as Kanakagiri-sri-Vijaya-devaru [EC. IV (R) Ch. 355. A. D. 1422. p. 237] : hemadrauvara-Parsvanatha-jinape diksasrita satphala (ibid., Ch. 360. 1674. p. 240] and Kanakacala-Parsvesa-pujartham panca-parvasu (ibid., Ch. 371. A. D. 1181, p. 245] which registers a gift of the village Kinnaripura for the worship of Parsva on the Kanakacala during the performance of the five festivals and for feeding ascetics daily by Acyutavirendra-sikyapa, a great physician. This temple belongs to the period of the Gangas and a five feet tall Parsva image in kayotsarga posture in the garbhagrha, and the two gorgeous images of Padmavati and Jvalamalini of the same height sit in opposite directions facing each other. Another Kanakagiri-ksetra and tirtha (Mandya Dt/Maddur Tk) is one of the early centres of Jainism, which was referred to at the beginning of this paper. A

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 91 8.1. charter of the time of Nitimarga Parmanadi (A. D. 916-17) invokes Vardhamanajinendra and refers to the construction of a basadi at Kanakagiri-tirtha (EC. VII (R) Mu. 100. A. D. 916-17). There were not less than seven basadis at this place. Gangaraja, general of Visnuvardhana, gifted the village Tippuru to the pontiff Meghacandra-Siddhanta-deva in A. D. 1117 (ibid., 54. pp. 282-83]. Today, except the Bahubali image on the Savanappan-Betta ('Hill of the chief of the sramanas'), there are only the ruins of Jaina affiliation scattered on the Kanakagiri. Some 14 Tirthamkara images are carved in low relief of a natural cavern (now under water) and some loose images lie in the pond. Among the loose sculptures, Suparsvanatha and Parsvanatha are outstanding. "Inside the pond and partly covered by the water, two good specimens of standing Parsvanatha have been noted. The first example fashioned out of soft dull grey steatite or slate is canopied by Chatratraya, a plain auerole, and a highly ornamented makaratorana elaborately looped, pendented, and supported on kudyastambhas : It clearly is fashioned the conventional Hoysala style. The second one, out of granite stone, has an elegantly designed simple semi-circular prabha with lotus and lilly flower flanking in relief and a similarly decorated chatratraya over the head. The figure resembles the seated Suparsvanatha and alike has wide fish-eyes and serene facial expression. Their original placement might be in the brick sancturies above the hill". (Sharma, "Western Ganga Jaina vestiges at Tippuru, District Mandya" in the Rangavalli : Recent Researches in Indology, Bangalore 1983, p. 237). A battered Anjaneya temple on the hillock in the middle of the village Muttige (Hassan/Dt/Tk) is an ancient Parsva temple of c. tenth A. D., constructed in the typical Ganga style. In this dilapidated building, converted to Vaisnava temple, inspite of the mulanayaka Jina-image later replaced, the survival of the remarkable ceiling sculpture of Dharanendra surounded by asta-Dikpalakas makes the temple worth visiting. At Kurgallu village (Mysore Dt/Piriyapatna Tk), there are a number of Jaina remnants : among them is an outstanding Parsva image (kayotsarga), and the vestige of a tenth century Parava temple. An inscription from this place informs that Ganga-Permadi Butuga's wife Paramabbe was ruling this region [EC. IV (R) Periya-patana. 28. 10th c. A. D. p. 523] lends support to the existence of this temple. At Varuna (Mysore/Dt/Tk), there are a number of broken and dismembered Jaina images. Archaeologists/historians have recorded that there were three Jaina temples to the left side of this village. After the destruction by Colas and others, images of the Jinas, Yaksas, and Nisidhi stones were used to construct a kalyani (tank) at Varakodu, a nearby village (MAR 1940. p. 19). Whatever remained in 10. 11.

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92 Hampa Nagarajaiah Nirgrantha the process are kept before the Mahalingesvara temple. Among them is a Parsva image in paryankasana with a camaradhara on either side of the prabhavali and Dharanendra-Padmavati at the bottom. [EC. V (R) Mysore. 180. 10th cent. A. D. p. 297]. 11.1. Parsvanatha-basadi at Saligrama (Mysore Dt/-Tk) contains a pillar consisting of the portion of four lathe-turned Rudrakanta-pillars of the Ganga period. 12. A dated epigraph of A. D. 1059, records the death by the sanyasana-vidhi of a Yapaniya pontiff Nagacandra, praised as a scholar-teacher of the Nirgrantha philosophy. He attained death in meditation in the Ghatantakiya-basadi at Moramba (Morab-Dharwar Dt/Navalgund Tk) which enshrined Sri-prabhu-Parisvadeva. (By the way, Ghatantaki is another name of Padmavati-devi.) [SII. XV. A. D. 1059 Morab. pp. 359-60]. 12.1. This cognomen 'Ghatantaki has a special connotation in the context of Southern Jaina pantheon. It is said in the hagiography of Akalankadeva, the great epistemologist, that while he was engaged in disputation with the Buddhists who were enjoying the impromtu coaching by the goddess Tara-bhagavati behind the screen, it was goddess Padmavati who helped Akalankacarya who, at her instance, pulled the curtain down and kicked the magic-pot 'ghata' placed there and defeated the opponent. Thereafter Padmavati came to be called as Ghatantaki [Nagarajaiah 1976]. 12.1.1. Danacintamani Attimabbe (A. D. 950-1016) patronised writers, sculptors, musicians, dancers, storey-tellers, warriors, orphans, and so on and she built 1501 Jaina temples. She was equated with the Jina-sasana-devi Padmavati and got the biruda Ghatantaki. Out of the 1501 temples she built, all the Parsva basadis with Padmavati-Dharana combine became popular as Ghatantaki-basadis [Kamala Hampana : 1995). 12.1.2. A Ghatantakiya-basadi at Lakkundi near the Brahma-jinalaya [SII. XI-i. 52 & 53. A. D. 1007.] has been converted into a Sivalaya and the Parsva image has been replaced with Sivalinga, but the seven-hooded canopy is intact (Nagarajaiah, Hampa: 1995 : 11]. There were Ghatantaki-basadis olim Parsva temples at cikka-Handigola (SIT. XV. 128. 1174. pp. 161-63), at Kanenur (EC. III(R). 146. 1337. p. 266], at Konnur (SII. XV. 65. 1185. p. 91), at Adaki Gogi, H : 1996: p. 174. A. D. 1172), at Mugad [SII. XI-i. 177. A. D. 1125. pp. 232-33), at Morab (ibid., 124. 1077. p. 144). A damaged epigraph of Anwal (Bijapur Dt/ Badami Tk) has recorded the gift of land to Ghatantaki in the Jina-Parsva temple [SII. XV. 629. 13 cent. A. D. p. 405). An inscription from Tumbagi (Bijapur Dt/Muddebina! Tk) records a gift of land to the god Parisva-deva, a temple that was built in the 11th century (ibid., 198, 13th. c. p. 246).

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 93 14. 16. One of the prestigious among the Parsvadeva caityalayas was the one constructed by Malala-devi, the senior queen-patta-mahadevi--of king Kirtivarma of the later Kadamba kula (EC. VIII-ii (BLR) sorab. 262. 1075. PP. 109-11]. The pratisthacarya of this basadi was her own guru PadmanandiSiddhantadeva, who was a mandalacarya and a chief pontiff of all the caityalayas of Bandanika-tirtha. This Parsva-caityalaya at Kuppatur was renamed Brahma-jinalaya. A socio-cultural significance of the installation was the presence of religious-heads of all 18 sacred places, and the learned acaryas of Banavase-Madhukesvara-deva temple who were received with due recognition.. This is a rare occasion of religious tolerance that prevailed among the chiefs of various castes and subsects within. 15. A dated inscription from Mannera-Masalavada (Bellary Dt/Harapanahalli Tk) records a gift of some plots of land to Vinayacandradeva, disciple of Nemicandra. Ravula by the Mahamandlesvara Manneya Bhairava-devarasa, a Vaisnava by faith, along with the gaudas and others for the Jina Parsva temple of the tenth century (ARSIE 1944-45, B. K. No 63] and subsequently repaired by Kesava pandita, the Prime minister of the mahamandalesvara Saliveya Tikama-devara-neyara, as also a general of Seuna king Ramacandra. [SII. IX-i. 387. 1297] The name "idila Sri-Jina-Parsvanatha-mahacaityalaya appears in an inscription of late mediaeval period (SII. XV. 695. 16th cent.) Kittur (Mysore Dt/Hg Tk) was the capital of Punnadu (Punnata, Pumrastra) country which flourished between c. 3rd cent. B. C. and c. 9th cent. A. D., mentioned by Ptolemy (2nd cent. C. E.) had unreservedly patronised Jainism. The Brhat-katha of Harisena (A. D. 931) states that, on the advice of the apostle Bhadrabahu, a group of friars proceeded to Punnata-visaya. Kongu-visaya, a seat of Jainism, was on the border of Punnata. Ganga king Avinita (c. A. D. 495-555) had married Jestha, a daughter of Skandavarma, king of Punnata, and their son Durvinita (c. 555-605) was also called 'Paunnatadhipati' in the inscriptions. Punnata's capital Kittur (Kirtipura, Kirti-mahanagarapura) was a seat of Jainism; "Kitturu-sangha', a cohort of friars and nuns, originated from this place. Acarya Jinasena of Punnata-sangha, in his Harivamsapurana, has referred to the Punnatasangha behat-gana. From Punnadu it spread to Vardhamanapura (Vadhavana in the Saurastra region of Gujarat) and its surroundings in the eighth century A. D. 17.1. As it were to support the above facts, a Jina Parsva temple at Kittur contains five inscriptions [EC. III(R) Hg. 126 to 130). One of the undated and worn out epigraphs, on the pedestal of the mulanayaka Vijaya-Parsvanatha, seems to record the construction of god Vijayanatha (Parsva) at Kittur : On palaeographic grounds, the record is assigned to c. 12th A. D. [Ibid., 131 (XIV Hg 141) 12c. p. 518]. This Vijaya-Parsva image belonged to Mula-Sangha, Kanur-gana, Tintrini. gaccha. 17.

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94 Hampa Nagarajaiah Nirgrantha 18. 19. An epigraph on the pedestal of the image of Jina Parsva in front of the Maruti (Hanuman) temple at Doni (Dharwar Dt/Mundargi Tk) records that it was installed in the Kanur-gana temple constructed by the nun Marudevi-avve (avveyajjva-aryika-ajjika-avve); this image was a gift by Sri-karana Boppana, a grandson of Senabova Adanna (Adinatha) [SII. XV. 614. 1269. pp. 398-99). Boppa, son of the illustrious Gangaraja, minister under Hoysala Visnuvardhana, built a temple at Halebidu (Hassan Dt/Belur Tk), consecrating a colossal image of Parsva in A. D. 1133, of 15' in height, equal to the Parsva image on the Candragiri hill at SB. The image was named "Vijaya-Parsvanatha' by Visnuvardhana. Its notable details : The pontiff Nayakirti Siddhanta-cakravarti, after the consecration of Halebidu's Jina Parsva, took the consecrated food (sesa) to Visnuvardhana who was then camping at Bankapura after gaining victory over the enemies : Simultaneously, the Chief also got the news of the birth of a son. He was, then, very happy about the two coincidental auspicious happenings and told the pontiff that, by the grace of Lord Parsva, he obtained victory as well as a son. The Chief, thereupon renamed the newly consecrated deity as Vijaya-Parsva' and named his son as Vijaya-Narasimhadeva.' He next made a grant of the village Javagallu in Asandi-nadu along with some streets and tanks (details mentioned) to provide for the offerings during three seasons and for the ((daily) worship of Lord Vijaya-Parsva as well as the 24 Tirthankaras, and for providing food for the ascetics. The grant was also meant to include repairs of the basadi. Some time later, Dasa-gauda-an oil-mongerand Rama-gauda made a grant of lands to the same divinity. The recipient of these gifts was santideva, the priest [EC. IX(R) Belur 389 (V BL 124) A. D. 1133. Bastihalli (Hn dt/Bl tx) pp. 352-57). The gavundas (chiefs of the village) of Mugur, had the local basadi renovated and the image of Parsva consecrated [EC. V(R) Tn. 280. 13c. Mugur ( Mysore Dt/ Tn Tk). p. 653). The upasakas were the disciples of a friar who in turn was a disciple of Bhanukirty-pandita of Mula-sangha, Desigana, Pustaka-gaccha, Kundakundanvaya, and Inganesvara-Sangha. Muguru (Mogur) had three jinalayas : Sivalayyana-basadi, Adinatha-basti and Parsvanatha-basti, the last two are extant but require repairs. A fairly long inscription from Kalkeri (Bijapur Dt/Sindagi Tk) gives the genealogy of Singhana (Seuna, Devagiri-Yadava dynasty), records gifts of lands, and housesite by pradhana Malla, Bicana, and Payisetti for the benefit of AnantaTirthamkara at Kalukere in Hagaratagenadu, constructed by Payisetti. The relevance of this inscription in the context of the present paper is that Payisetti built a basadi at the instance of his guru Kamalasena-bhattaraka who was attached to, and the worshipper at the holy feet of Parsva of Sripura (971. XX. 202. A. D. 1244. p. 252]. It is not clear weather Sripura and Kalkeri are identical. 20. 21.

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Vol. III, 1997-2002 Jina Parsva and his Temples.... There are, in point of fact, two Kalkeri villages located in two different districts. An inscription from another Kalkeri (Dharwar Dt/Mundargi Tk), on a pedestal of a lost image preserved in the village cavadi (pancayat-hall) records the sculpting and installation of the Parsvanatha image [SII. XV. 568. c. 12th c. A. D. p. 378]. 22. 22.1 Mulgunda was an ancient Jaina centre from the period of Badami Calukyas, i. e. from early 7th cent. C. E. Inscriptions hail Mulgunda as the city of all the four ages [SII. rv. 40. c. 1020. p. 52; SII XI-i. 97. 1062]. Mulgunda-tirtha, the holy Mulgunda, had Jaina monasteries and a good number of well-reputed preceptors and authors up to the 16th century. A Sanskrit epigraph on a slab built into the inner wall of the Parsvanatha basadi at Mulgunda records the death, by the vow of sanyasana, of Amrtayya, son of maha-pradhana-heggade Devanna, who was a minister and a bahattara-niyogadhipati of Tilakarasa of Soratur (Sorab). Though the charter belongs to a later period, Jina-Parsva temple belongs to an early period, of 11th cent. A. D. [SII. XV. 615. A. D. 1275. Mulgund (Gadag Dt)] pp. 399-400]. An inscription of the 16th century states that this Parsva temple was set on fire by the Mohammadans and the preceptor Sahasrakirti, a disciple of Lalitakirti, who stayed inside the holy shrine unshaken, was burnt to death who thus vindicated the glory of the Nirgrantha creed [ibid., No. 695, 16th cent. A. D. p. 433] 23. 24. 95 23.1. Kogali, now a small village (Bellary Dt/Hadagali Tk), was one of the ancient nerve centres of the Nirgrantha faith. It was a tirtha-ksetra where the Ganga-king Durvinita constructed a sarvotabhadra-jinalaya in the 6th century A. D. and was subsequently renovated in the 11th century by a pontiff Indrakirty-munindra [SII. IX-i. 117. 1055. pp. 92-93]. One of the many basadis at Kogali is cenna (handsome") Parivadeva's temple. There are epigraphs which register the money grants made by many votaries for the daily ablution of cenna-Parsvadeva [Ibid., 346. 1275; Ibid., 347. 1276). 25. A much damaged and undated inscription from Sogi (Bellary Dt/Hadagali Tk) refers to a Parsva temple attached to Hanasoge diocese [SII. IX-i. 360. c. 12th cent. p. 376] A memorial stone in the compound of a saw-mill at Alnavara (Dharwar Dt/Tk) states that the sravaka Cikkamalli setti, embracing the sallekhana rite, died after 21 days in the premises of Matti-Parisvesvara temple [SII. XV. 693. 1505]. This Cikka-malli setti was a poet and had composed the Samyaktva-kaumudi, a Kannada work in Sangatya-metre, consisting stories of Arhad-dasa and his wives. At Sringeri (Cikkamagalur Dt/NR-pura Tk) a Parsvanatha basadi was constructed. for the merit of Mari-setti, in the year 1160 [ARIE 1953-54. B-404. A. D. 1160. p. 59]. But prior to this, another Parsva temple also existed to which a donation

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96 Hampa Nagarajaiah Nirgrantha was given in the year A. D. 1149 (MAR 1934. Pp. 113-14]. A broken fragmentary epigraph also mentions a Parsvanatha basadi at this place (MAR. 1933. p. 125; Saletore : 1938 : 206]. Guliya-Bacideva of Adala family, governor of Marugare province, was an ideal upasaka who respected all the four faiths. In fact, the invocatory verse of his inscription is worth pondering over : [EC. XII (BLR) Tumkur. 9, A. D. 1151. p. 13]; Jayanti-yasy=avadat=opi bharati vibhutayas-tirtha krtopi naihrite Sivaya-Dhatre Sugataya Visnave Jinaya tasmai sakalatmane namah 11 (It is a quotation of Vs. 3 from the Samadhitantra of Pujyapada Devanandi, C. A. D. 635-680) 26.1. When his spouse Bhimave-nayakiti breathed her last, mahasamanta Bacideva, for her merit (paroksa-vinayartham), built a Bhima-jinalaya, a cenna-Parsvadeva temple, in her name at Kaidala (Tumkur Dt) and granted several gifts for the anga-bhoga and asta vidha-arcane of Sri-cenna-Parsvadeva and for ahara-dana, feeding the rsis (the Nirgrantha friars) [Ibid., pp. 13-15]. 27. Mulluru, a head-quarters of Mulluru-70 Kampana (a district') was once a Nirgrantha pilgrimage centre (Coorg Dt/somavarpet Tk). An inscription engraved on the wall of the Parava basadi at this place states that it was erected by a lady lay-follower, sravaki (sravika) Pocabbe, mother of Rajadhiraja-Kongalva. She was a disciple of Gunasena-pandita of Dravila-gana, Nandi-sangha, Arungala-anvaya [EC. I (R) 68 (37). 11th C. A. D.). There are three basadis at Mulluru Parsvanatha, Candranatha, and santisvara (ibid., 75 (39). 1390). 27.1 Rajadhiraja-Kongalva constructed Vijayadevara-dehara, a Parsva basadi at Malduru for the merit of his mother Pocabbarasi, and granted certain villages (ibid., "Intro." XXIII-XXIV). After 400 years, a Vijayanagara king Harihara II also renewed the grants and gifted the village Karagod, by renaming it as Annangapura, to the god Parsvanatha through Gundappa dandanayaka (ibid., 75 (39). 1390]. 28. An epigraph at the site of a ruined Jaina temple at Yalladahalli (Mandya Dt/Ng Tk) refers to the rule of Hoysala Narasimha (1152-73), records the erection of a Parsva-jina-basadi at Suranahalli and registers land grants by Devaraja, mahapradhana of Visnuvardhana. This village Suranahalli was renamed as Parsvapura [EC. VII (R) Ng. 64 (IV Ng 76). 1145. pp. 45-49]. A graphic description of this trikuta (triple) jinalaya runs as follows: "amarendra-bhavanam-enipa Parsva-jinabhavanamam" (ibid., line : 66), which reads, when freely translated : Lo ! behold the Parsva-jina temple which looks like the abode of the lord of gods. 28.1. A Campakamala verse of an inscription from Alisandra (Mandya Dt/Ng Tk)

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 97 narrates that santaladevi, daughter of the unequalled general Bharata, wife of Eciraja who is praised as a Jina, mother of Lord Rayadeva and Mariyane, got constructed at Sindaghatta an edifice for Parsva with numerous fine kutaspirelets to the praise of all on earth and became an accomplished one on each : ghanatara-kuta-koti-yuta Parsva-jinesvara-gehamam jagajjana-nutam [EC. VII (R) Ng. 72 (IV Ng 32) 1048, 1103, 1182 and 1183. pp. 54-60). This Parsva-basadi was built in A. D. 1043 and subsequently the earlier grants were confirmed and renewed in A. D. 1103, 1182, and 1183. 28.2. In A. D. 1178, Sovi-setti (Soma-setti) constructed at Hattana (Mandya Dt/Ng Tk) amaragiri-tunga-Parsva-jinageha and granted lands for the worship, food offerings and for repairs. The recipient of the grant was Adhyatmi-Balacandra, a disciple of Nayakirti-Siddhantadeva (EC. VII (R) Ng. 118 (IV Ng 70) A. D. 1178, pp. 11.721]. This city was then called Mudhuvolal (an ancient ciry') and later came to be known as Hattana. This Parsva temple was converted into a Saiva temple where the present inscription stands as a witness, and on the pedestal in the garbhagrha stands the Saivite deity Virabhadra. 28.2.1. Another inscription from Dodda-Jataka village describes mahasamanta Hemmaya-nayaka to be a man lay-yotary of Parsvadeva-Parsva-deva padaradhaka : (ibid., Ng. 132 (IV Ng 15) 1179. p. 129]. 28.3. An epigraph from Kasalagere village (Mandya Dt/Ng Tk) records the construction of Arhat Parsva basadi at Hebbiduruvadi in Kalu-Kani nadu in A. D. 1142. A ruler of that region, Samanta Soma, a lay disciple of Bhanukirti-siddhantadeva, made a grant of the village Aruhanahalli ('a village of Arhats") and the recipient of the grant was Brahmadeva of Surastha-gana (ibid., Ng. 169 (IV Ng 94) 11 12, pp.167-69). 28.4. Maha-pradhana-sarvadhikari-Heggade Ballayya, a subordinate of Hoysala Vira Ballala II, made a grant of income from the customs of the village Bhogavadi [Bhogadi : Mandya Dt/Ng Tk] and its hamlet Kalabovanahalli for the worship, offerings etc., to God Parsvadeva; this basadi had a popular name, Srikaranajinalaya. The recipient of the gift was Padmaprabha, disciple of Akalanka, the pontiff (ibid., Ng. 184 (Re. 1940-29). 1173. pp. 183-85]; it is evident that the Srikarana-Parsva-jinalaya is anterior in date to A. D. 1173. 29. A slab in the compound of the Hanumana temple at Kandagal (Bijapur Dt/ Hungund Tk) records a gift to the god Parsva-jina. This Parsvanatha basadi was built by Nagasiriyavve, a nun-disciple of Sakalacandra-bhattaraka of the Kanur cohort of friars and nuns. This gift was made by the 500 svamis (members of the merchant guild) together with the prabhus, mummuri-dandas, ubhaya-nana desis

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98 Hampa Nagarajaiah Nirgrantha of Halasige-12000 (Palasika, Halsi in Belgaum Dt) and Banavase-12000, who had assembled as Maha-nalu (big country) at Kandagale (the present Kandagal) the maligeya-mane of Kannada-4000. This record is dated the 21st regnal year of the king Singhana of Devagiri Yadava/Seina dynasty, corresponding to A. D.1220. Cakrapani dandanayaka was administering Kandagale in Karadikal-300 Kampana region. I quote the relevant portion of lines 21-22 describing the virtues of the men lay votaries : sujana-manojarum jina-puja-purassararum jina-samaya-vardhi-vardhanacandrarum 30. srimat-Parisvanatha-caranaravinda yugala-bhrngaya-manarum [SII. XV. 164. 1220. pp. 208-10.] Mattavara (Cikkamaga?ur Dt) has a Parsvanatha temple on the hill, built in the last decade of tenth century, which was also visited by the Hoysala chief Vinayaditya II (1047-98) around A. D. 1050. He visited this basadi for the second time in A. D. 1069 (MAR. 1932. pp. 172-74]. He, with devotion, went to the basadi on the hill, offered prayers and asked the people "why have you built the basadi on the hill (outside) instead of building it inside the village ?" To this Manika setti respectfully replied--"We beg your Lordship to build a basadi within the village and richly endow it with and privileges. We are poor, but there is no limit to your wealth. Your wealth is equal in quantity to the paddy grains grown by the hill chiefs". Pleased with the speech of Manika setti, the king smiled and said very well, and had the basadi built inside the village. He first got Manika setti and other leaders of the town (named) to give specified land to the basadi and he himself granted, for the basadi at Mattavara, paddy income (specified) of the village Nadali. Moreover, the chief ordered several houses to be constructed near the basadi, giving the village the name of Rsihalli, and finally remitted many (specified) village taxes on its behalf [Saletore : 1938 : 75-76; MAR 1932. pp. 172-74; MAR 1916. pp. 51-52). It is well-known that Rsihalli means the village of the Nirgrantha monks and nuns. 31. As the list of Parsva temples in Karnataka continues to grow longer than expected, I prefer to catalogue the rest of basadis. 31.1. Idugani (Iduvani) : Parsvanatha-caityalaya was built by Parisva-ganda (EC. VIII (BLR) Sa. 60. 1472. p. 103). 31.2. Devaraya II built in Saka 1348 (A. D. 1427) a caityalaya of Parsva at Hampi [Saletore : 1938 : 302]. 31.3. An ancient Parsvanatha basadi of Tadatala in Heddurnad was renovated at later periods [EC. VIII (1902). TI. 197. 1363. pp. 206-07]. 31.4. Padumana setri constructed a caityalaya of Parsvatirthesvara at Vogayakere (ibid., Sa. 163. 15th c. p. 124].

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 99 31.5. Narasana Nayaka built a Parsvanatha basadi at Magodu (ibid., Sa. 55. c. 15th pp.100-02). 33. 31.6. Jakkavve, wife of mahapradhana Cavimayya constructed a cenna-Parsva temple at Heragu [EC. VIII(R). 146. 1155. Pp. 376-78). 31.7. A 12th century Arhat Parsva basadi continues to flourish at Camaraja-nagara, a newly formed district headquarters from 1997 [MAR. 1908. p. 9.1117; MAR 1916-p. 53; ibid., 1927. p. 62; ibid., 1931. p. 42; EC. IV(R) ch. 2 (IV ch 83) 1163 A. D. pp. 4-6]. This temple, a 'trikuta-basadi' olim 'Punisa-jinalaya', was erected by Punisa-raja-dandadhipa. 32. Adaki (Gulbarga Dt) Cenna-Parsvadeva-basadi olim Koppa-jinalaya enjoyed special privileges [Gogi, H: 1996 : A. D. 1125, pp. 465-67]. Similarly, Berambadi [EC. III(R) Gu. 218 (IV Gu 96) 14c. pp. 157-58] and Atanur [Gulbarg Dt/Afzalpur Tk. 11th c. A. D). Parsva temples were very popular. Elsewhere in the State, Gulbarga District alone had mediaeval Parsva-jinalayas in the following villages : Aland, Gogi, Kesvaragadi, Gavhara, Jevargi, Cirtapur, Gulbarga, Dandoti, Jevanagi, Degalamadi Nelogi (Nelavagi), Peyha-eirura, Mannura, Sedam, Sulepete, Hunasihadagali, Harasuru, Lad-cincoli, Rajana-kolur, et cetera. In South Canara (Mangalore and Udupi/Dts) there are nearely 20 Parsva temples. In Mudabidare, a great Jaina centre, Gurugala-basadi is the pivot of other 18 basadis (SII. VII. 225. 1384). The Parsva image in this basadi is said to be dated to the tenth century. Besides, there are two Parsvanatha temples (ARIE. 1941. A-1. p. 5 ff]; one of them is called 'Candogra-Parsva-deva-basadi', which received royal patronage from the Alupa kings of Tuluva (Saletore : 1938 : 352]. 33.1. There are seven Parsva temples at Karkala alone, each with different designations : Hallara-basadi, Addakeri-basadi, gummadhikari-basadi, Bommaraja-basadi, Betrada-basadi, Eda-bala-basadi, and Ammanavara-basadi. 33.2. At Mala and its surroundings eight Parsva temples exist; they are, Eda-bala basadi, Belli-bidu-basadi (Marodi), Peradi-basadi, Hejmadi-basadi, Padan-gadi basadi, Dagga-Abbana bettu-basadi, sirva-basadi, and Nalluru-basadi. 33.3. At Venuru there is a Caturvimsati-basadi and a Parsva-jinalaya olim Kelagina basadi, Bettada-basadi and Aladangadi-basadi (Dodda-basadi) at Garadadi; Nidagallu-basadi, valalu-basadi at guruvayanakere; all the four temples at Buveripuddottu including the Suralu palace temple; Hattiangadi palace temple, and Parsvanatha temple at Madurapatia; Padubidri cikka-basadi, trikuta kere-basadi, Arekallu-basadi, Ballamanja-basadi, Kudibailu-basadi, Mijaru-basadi and the Manjesvara-basadi are all Parsva temples of the later mediaeval period. 33.4. A detailed description of these Parsva temples based on the field-work and historical records is beyond the scope of this paper. Therefore, I have given only an exhaustive list.

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200800 Hampa Nagarajaiah 34. An 11th century inscription is engraved on the pedestal of the Jina-Parsva image, found in the cauvisa Tirthankara basadi at Koppala, is deposited in Salar Jung Museum. In the aureola of the main image of Jina-Parsva are represented 23 Tirthankaras in miniature. The two lower figures are the regular attendants, Dharanendra on the right and Padmavati on the left. There are two camaras, one on either side of Arhat Parsva; above the regular seven-hooded canopy, there is also a triple umbrella. The image was a gift to the temple caused by Madana dandanayaka, by Boppana and his younger brother, sons of Malavve, wife of Emmeyaraprithi Gauda of Kopana-tirtha, lay-disciples of Mandalacarya Maghanandi-Siddhantacarya. In addition to this, from Koppala was also found a Pancatirthi image of Arhat-Parsva, of the 11th century, now deposited in the Salar-Jung museum [MAR 1916. p. 83; C. R., Krishnama Charlu, The Kannada Inscriptions of Kopbal, Hyderabad Archaeological series No. 12 (1935), Inscription No. 9, 11th cent. C. E.] 35. 35.1. Two more Parsva images in the Calukyan style from Karnataka are in the Victoria and Albert museum, London. A Kannada inscription on the pedestal of the image, in 12th century characters, states that the image was made for the nagara Jinalaya at Yerambarge (Gulbarga.) 36. Nirgrantha An 11th century bronze image of Parsva (paryankasana), with a Kannada inscription on the backside, is now in the British museum, London; it states that the image was made for the nagara-jinalaya at Yerambarge (Gulbarga Dt.; JRAS. 1915) 35.2. At the centre of Asian art and culture Avery Brundage collection in San Francisco, U. S. A., there is a beautiful 11th century Parsva image of about 5' in height, taken from Varuna, a village near Mysore, referred earlier in para No. 11. Certain Parsva images/temples in Karnataka carry a special prefixed adjective such as Cenna-, Vijaya-, Candogra-, and Prasanna-; each such prefixation has an extra significance. Cenna is a Dravidian-Kannada word meaning 'handsome', 'pleasing'. Cenna-Parsva means the handsome-Parsva-deva. Basadis and the mulanayaka images at Heragu [EC. V (BLR) Hn. 57], at Kogali [SII. IX-i. 346 and 347. 13 c. A. D.] at Heggere [EC. XII (BLR) CK. 21. 1160], at Bekka [EC. 11 (R) 535 and 536. A. D. 1250), at Adaki [Gogi, H: 1996 p. 465. A. D. 1125] and at Kaidala [EC. XII (old) Tumkur 9. A. D. 1151] are Cenna-Parsvas. 36.1. The prefix Vijaya- means victory, success; Vijaya-Parsva means the victoriousParsva; but it also denotes that Vijaya-Pariva brings victory in all endeavours. It is noteworthy that the Vijaya-Parsva temples were named so by the local kings. because they considered that their victory was due to the blessings of this god [EC. IX (R) Bl 390. 1254. p. 358; Ec. IV (R) Ch. 355; EC. III (R) 131. 12c.] Generally, a capital/royal seat is indicated by an expression with Vijaya-as a prefix; Vijaya-Vaijayantam (IA. VI. p. 24), Vijaya-Tambra-pasthanat (EI. XV,

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 101 p.150), Vijaya-Palatkatadhisthanat (ibid., XXIV. p. 141), Vijaya-Kancipurat (ibid., I. p. 5), Vijaya-Palakkadasthanat (IA. V. p. 51) etc. Thus, it would appear that the prefix Vijaya-, as a free morpheme, applied to the specific victorious city, was primarily intended to convey its celebrity as a religious city/seat of importance. Hence, if we conclude against this background, the nomenclature "Vijaya-Parsva', we may surmise that the prefix "Vijaya' is a significant attribute given to the primary role of the concerned Arhat-Parsva temple; the charters extolling the merits of Arhat-Parsva (temple) also points to the basadi having been a resort of spiritual aspirants. Vijaya- should therefore be taken to convey the sense of a chief religious establishment/centre. Sri-Vijaya-Jinalaya at Manne (EC. IX (BLR) NL. 61. AD. 797) and at Kittur (EC. III(R) 131 (XIV Hg 141) 12th cent. A, D.) should be viewed from this discussion in the background; Manne was one of the capitals of the Gangas, Kittur was the capital of Punnata-visaya. Therefore, in this context, Sni-Vijaya-jinalaya denotes that the Jaina temple was of royal founding. While dealing with this subject, attention may be focussed on the recent discovery of the image of Jina Parsva standing in khadgasana and traced under a pipal tree near the tank at Talkad on the banks of the river Kaveri. This corroborates with the early inscriptional reference registering a Srivijaya-jinalaya enjoying the gift of villages during the reign of the Ganga king Avinita Maharaja (EC. I(R) I (1). A. D. 466. pp. 1-3); Talavanapura (Talkad) was the capital of the Gangas, and a city of special celebrity. 36.2. Candogra- means sharp, piercing (cobra ?/candoraga); Candogra-Parsva is the powerful Parsva. Symbolically, this suggests the nexus of the penetrating and pervading Nagendra who will be so conspicuous with his seven-hooded canopy. A Mudabidure epigraph records the gift of land to the Candogra-Parsvadeva (SII. VII. 229. 1390 A. D.); Elsewhere at Berambadi [EC. III (R) Gu. 218. C. 14th C.). (From a literary reference of the 16th Century, a temple to Candogra Parsvanatha existed in Geresoppe.) 36.3. Prasanna- denotes serene and tranquil visage of the god. Prasanna-Parsva is the embodiment of tranquility. The word also suggests the accessibility of the god to the lay votaries' desires. Jogimattige Brahma-jinalaya had the name 'Prasanna Parsva-basadi' [EC. XII (BLR) sira. 32. A. D. 1277]. 36.4. Devaraja mahapradhana built a 'trikuta-Parsva-jinalaya' for the prosperity of his king, the state and fame and money : raja-rastra-yaso-dhana-vrdhyartham [EC. VII (R) Ng. 64. 1145). 37. As discussed in para 2.3, certain temples have the sculpture of both Parsva and Bahubali, and I reckon a valid reason for this. In inscriptions and elsewhere in biographical sketches, Bahubali is referred to as Kukkutesvara (EC. II (R) 547 (397). A. D. 1119, pp. 334-36), unnata-Kukkutesvara [Poet Ranna (A. D. 993),

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102 Hampa Nagarajaiah Nirgrantha Ajita-tirthakara-purana-tilakam, chap. 1, poem No. 60), and the same poem is again quoted in an inscription [SII. XI-i. 52, 1007]. 37.1. An inscription containing a khanda-kavya on Bahubali, by poet Boppana-pandita who bore the biruda sujanottamsa and a disciple of Adhyatmi Balacandra-munindra who was a disciple of Siddhanta-cakresvara Nayakirty [EC. II (R) 336 (234). 12th C. pp. 186-89]. A Mattebha-vikridita-vrtta verse in this inscription narrates in brief that the emperor Bharata caused to be made near Paudanapura, an image of Bahubali-Kevali. After a lapse of time, a world terrifying mass of inumerable kukkuta-sarpas having sprung up in the region near, Bahubali obtained the name Kukkutesvara. Thereafter that region became invisible to the common people, whereupon Camundaraya caused this colossus of Gommata at SB (ibid., 336 (234), lines : 8-10 and 16]. Again inscriptions of number 425 and 547 also refer to him as Kukkutesvara [Nagarajaiah 1996 : 28-30). Further, he is called 'Daksinakukkutesvara' (Southern Lord of Kukkutas (ibid., 481 (349) 1159. p. 297]. It suggests, by inference, that a Uttara (northern) Kukkutesa also existed. 37.2. Mahamandalacarya of Belgola-tirtha, Nayakirti-Siddhanta-cakresa's lay disciple Nagadeva, the Pattana-svami of the Hoysala King Ballala II, constructed a stone pavement and a dancing hall in front of Kamatha-Parsva-basadi at SB (ibid., 457 (335) A. D. 1118]. Preceptor Nayakirty was adorned with the lotus feet of the Lord of Jinas, the southern-Kukkutesvara (Bahubali-Gommata) and embellished by the temples of Kamatha-Parsva-deva (ibid., lines : 28-29). 37.3. The companion of Dharanendra (wrongly believed in medieval times as his consort), goddess Padmavati, is described as Kukkutastha in the Aparajitaprccha (c. late 12th/early 13th cent. A. D.). The Rupamandana (c. mid 15th cent.) introduces her as 'Kukkutoragastha'. The Acara-dinakara (A. D. 1412) refers to her as the one seated on Kurkkuta-sarpa. The Trisasti-salaka-purusa-carita (c A. D. 1160-1170) describes that Kukkutasarpa is her vahana (mount). A text, the Astottara-sahasra-namavali, mentions Kukkutoraga-vahine namah,' and another text the Padmavati-devi-paraku ("laudation', 'fullsome praise") pahi-kukkuta-sarpa lancana-yute (Nagarajaiah 1976, 162-63]. 37.4. Etymology (kukkuta + isa isvara) and the meaning (kukkuta 'a cock', 'a wild cock') are quite obvious. Albeit, in the context of the Nirgrantha mythology, this has a special meaning. Accordingly, kukkuta-sarpa means a wild cock with a cobra head, a rare syncretic fusion of a cock and a serpent (ibid., pp. 138-41]. Anthropological analysis of this totemic symbol may ultimately suggest both cobra-hood and kukkutasarpa were the totem of a particular Naga worshipping tribe. U. P. Shah has discussed this point and rightly suggested that Parsva had some connection with the Naga tribals [Dhaky (Ed) 1997 : 9, 35, 38). 37.5. Parsva, according to the Digambara agamas, belongs to Ugra-vamsa. Ugra is a synonym-variant of uraga, a process of metathesis also confirms this. Ugra is a

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 103 Ksatriya family and Rsabha appointed them as guardian for the protection of people : the Vyakhyaprajnapti (para 383 and 682), the Sutraktanga (2.1.9), the Acaranga (2.11) the Avasyaka-curni (1. p. 154), the Kalpasutra (para. 18). Gunabhadracarya. (mid 9th cent.) refers to Parsva as ugra-vamsagranih (Uttarapurana : 73 : 166). It is, therefore, evident that Parsva got the totem of cobra because of the traditional background of his family. (The northern agamas mention six royal dynasties, Ugra being one of them). 37.6. Dharanendra [Nagendra, Phanipati, Nagakumara), and Kukkutoragastha i.e. Padmavats as attendants of Parsva are depicted from the very beginning of their appearance in sculpture in Karnataka, taking its model from the Tiloyapannatti (c.mid 6th cent.) of Yati Rsabha, chapt. 3. 37.7. An association of serpents with Bahubali sculpture is to indicate deep meditation; but it may suggest more than that. He is called unnata-Kukkutesvara oft and on, because the Naga-clan respected him as their master. Bahubali comes from Kasava (Kasyapa) lineage, but the cobra-clan worshipped him as they worshipped Parsva-jina. This is also one of the reasons for depicting them together at Badami, Aihole, Ellora, and Hombuja. 'He (Gotama Svami) is also, with Parsvanatha, frequently figured in their cave sculptures, both always as naked, with creeping plants growing over their limbs, and Parsvanatha usually having a polycephalous snake (Dharana or Dharanendra, the Naga king) over shadowing with its hood' (James, Furgusson, and James Burgess, The Cave Temples of India : (1880) sec. imp. 1988 : p. 488). Fergusson and Burgess had confounded Gommata svami with Gotama svami and have also confused the fact that both Gommata and Parsva are having creeping plants growing over their limbs. But their explanation is correct as far as they noticed the sculptures of Bahubali and Parsva frequently figuring together; it must be said to their credit that they are the earliest to recognise this salient feature, indeed as early as 1880. 38. A large number of temples and images of Jina-Parsva clearly speak of the message and influence that reached every nook and corner of Karnataka. Artists, the architects as well as the sculptors knew the different modes of representing Parsva in sculpture. The local artists chose one of the modes and adopted to their contemporary needs. This localisation has lent its contribution in enriching the variety and avoiding the reduplication as far as possible. Even when we look at the seven-hooded canopy, variations are conspicuously present. When I, out of sheer curiosity, worked out at the ratio and proportion of Jaina temples constructed to various Tirthamkaras based on the available data in Karnataka, in the distribution, not surprisingly, I found that 30 to 35 % of the total Jinagshas are dedicated to Parsva. What does this popularity indicate ? It suggests that the circumstances favoured Arhat Parsva's and Padmavati's worship 39.

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104 40. Hampa Nagarajaiah and as its consequence the setting up of their images in Karnataka. For the Gangas, the temple of Parsva was their Patta-jinalaya, the 'crown temple'. My recent research has convinced me that the earliest of the Ganga temples on the Mandali Hill, built by Madhava-Konganivarma in C. E. 350, at the instance of Simhanandi-acarya, was a temple to Jina-Parsva and the same temple-complex contained a temple for Padmavat [EC. VII-I (BLR) Sh. b. 1060; ibid., Sh. 4. 1121-22]. The Gangas and the Kadambas of Banavasi popularised the founding of temples to Parsva and Padmavati. According to the epigraphical and literary evidence, the worship of Padmavati had gathered momentum and had reached its peak in the medieval period. The ruling-sections were proud of recognising themselves as Padmavati-Devilabdha-vara-prasada. Padmavati temples were flocked by devotees, because she was the goddess who would respond to their desires, abhista-vara-pradayini. For the sculptures, the special esteem in which Arhat-Parsva was held, provided greater scope for his temples and hence for the attendant figures of Padmavati and Dharana. An utter indifference toward warding off of the terrible aspect of the terrible asura is the central significance of this classic iconography/iconology of JinaParsva meditating in kayotsarga posture. In other words, the awesome divinity is explicable through the puranic origin that portrays him as the one who sustained the asuropasarga without malice; his unshakable neutrality generates instant reverence. Jina Pariva is an embodiment of the primordial concept of kayotsarga, giving verbal expression to vasi-candana-kappa (vasi-candana-kalpa), a must virtue to a mahavratin, a great sage. It is said in the Avassaya-nijjutti (gatha, 1548) (c. A. D. 525): Vasi-candana-kappo jo marane jivie ya samasanno dehe ya apadibaddho kavussaggo havai tassa Nirgrantha A monk observing kayotsarga of excellence will be like vasi-candana-kalpa; he considers. life and death as equal and he is devoid of any attachment to human body. Haribhadra-suri (c. 3rd quarter of the 8th century) while giving gloss of this gatha, quotes a supportive gatha: Jo candanena bahum alimpi vasina ya taccheyi Sandhunai jo va nindayi maharisino tattha samabhava || Some may smear candana (sandie) to the arms, some may etch the arm with an adze; some may praise and others may abuse; albeit, the maharsi, a great sage, would consider both equal. Jina-Parsva regarded both Dharmendra and the asura (Kamatha/ Sambara) as equal; He neither blessed nor cursed, and exactly that is the quintessence of Nirgrantha philosophy expounded by the Arhats.

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Vol. III, 1997-2002 Jina Parsva and his Temples.... 105 BIBLIOGRAPHY : P. B Desai, Jainism in South India and Some Jaina Epigraphs, Sholapur 1957. M. A Dhaky, "Santara sculpture", Journal of the Indian Society of Oriental Art, New Series, IV 1971-72. (Ed) Encyclopaedia of Temple Architecture, South India, Vol. 1. part-3 (upper Dravida desa, Later phase : Northern Karnataka style, c. A. D. 1060-1142, "Santaras of Humca" phrase. II), Delhi 1996. (Ed) Arhat Parsva and Dharanendra Nexus, B. L Series No. II Delhi-Ahmedabad 1997. Dhaky M. A and Jitendra B. Shah (Eds.) Nirgrantha Vol. II, SCERC, Ahmedabad 1996. H Gogi, (Ed.) Kalburgi-jilleya Sasanagalu, Hubli 1996. B. R. Gopal, (Ed.) Corpus of Kadamba inscriptions, Vol. I. Sirsi (N. K.) 1985. Kamala Hampana Attimabbe and Chalukyas, Bangalore 1995. Hampa Nagarajaiah, Yaksa Yaksiyaru, Bangalore 1976. Kavivara-kamadhenu, Mysore 1996. Santararu-Ondu Adhyana, Hombuja 1997A. Candrakode, Hampi 1997B. Koppala sasanagalu, Mysore 1998-A. sasanagalalli Basadigalu, Mysore 1998-B. (All the above six research books are in Kannada) B. A Saletore, Mediaeval Jainism, Bombay 1938. U. P. Shah, Jaina Rupa-Mandana, Delhi 1987. I. K Sharma, "Brick Temples of Western Gangas-in Srinidhih (perspectives in Indian Archaeology, Art and culture), 1983 pp. 67-83. abbreviations ARIE : Annual Reports on Indian Epigraphy BL : Belur

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106 Hampa Nagarajaiah Nirgrantha BLR : B. L. Rice C : circa / century CB : Cikkaballapur CKI : Corpus of Kadamba Inscriptions Ch : Chamaraja nagara CP : Cennarayapattana Dt : district EC : Epigraphia Carnatika EI : Epigraphic Indica Hg : Heggadadevana Kote Intro : Introduction WG : Inscriptions of Western Gangas MAR : Mysore Archaeological Reports Mu : Maddur Ng : Nagamangala Nl : Nelamangala NR Pura : Narasimharajapura pp. : pages (R) : Revised Sa : Sagara SB : Sravanabelgola Sh : Shimoga (Sivamogga) Sk : Sikaripura SII : South Indian Inscriptions Tk : taluk Tl : Tirthahalli