Significance of New Inscriptions from Koppala Karnataka

Author(s): Hampa Nagrajaiha
Publisher: Z_Nirgranth_Aetihasik_Lekh_Samucchay_Part_1_002105.pdf and Nirgranth_Aetihasik_Lekh_Samucchay_Part_2
Catalog link: https://jainqq.org/explore/269050/1

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Significance of New Inscriptions from Koppala, Karnataka Hampa Nagarajaiah PREAMBLE 1.0 Koppala, in the newly formed district bearing its name in the State of Karnataka, is an ancient Jaina centre and in importance next only to Sravanabelgola, from the late centuries of B. C. Reputed as 'Adi-tirtha' and 'Maha-tirtha,' one of the holiest pilgrimage places, it continued to be a centre of eminence for almost 1500 years. Kopana, Kopanadri, Kopanagiri, Kupanacala, and Kopanatirtha are the variant applications that figure in the inscriptions. "Inscriptions hailing from the Mysore state speak of the usually large number of Jaina 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." [P. B. Desai : 1957; 203; also cf. B. A. Saletore : 1938 : 190; and C. Krishnamacharlu. 1935 : 14; N. B. Sastry : 1954 :] Out of the hundreds of Jinalayas that traditionally existed at Koppala, only the following names, each bearing a cognomen, are reported in the inscriptions : Arasiya-basadi (temple of the queen), KusaJinalaya, Candranatha-basadi, Jayadhira-Jinalaya, Timabbarasiyabasadi, Tirthada-basadi, Dannayaka-basadi, Nagadevana-basadi, Neminatha-Jinalaya, Puspadanta-Jinalaya, Santinatha-basadi, and Sataladeviya-basadi. ("Basadi' is the Kannada form of the Sanskrit 'vasati', meaning a Jinalaya. Incidentally, Jayadhira-Jinalaya was

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Significance of New Inscriptions from Koppala, Karnataka 1.2 1.1.2. "With its caverns inhabited by sramanas and the two huge rocky hillocks in close proximity as an abode of peace and penance, Koppala attracted monks and nuns. Particularly, the Nirgrantha friars had always a preference for such secluded places and obviously Koppala became a major Jaina resort, a sacred hillock of excellences. Koppala was completely overrun by Jainism. Besides, on 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] 1.3 2.0 355 constructed by the famous general Sankara-ganda-dandanayaka in A. D. 960. [Desai, 1957: 372; Hampa. Nagarajaiah : 1998 A: 165]). Because Koppala was a preeminent place and a treasure-house of Jaina art, sculpture, architecture, and literature, it has, through the ages, produced an immense wealth of significant archaeological and art historical material. Hundreds of Jaina shrines, monasteries, feeding houses (satras), friaries [muni-nivasas] in this principal town, ranging in date between the seventh and the 16th century, attracted men and women 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 supremely 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 In the year 1992, unprecedented clouds burst occurred at several parts of the Karnataka State in general and at Koppala in particular. As a result, a portion of the old-Fort at Koppala collapsed. Surprisingly enough, a hoard of inscriptions on slabs and pillars,

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356 Hampa Nagarajaiah Jambu-jyoti 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, some of which throw fresh light on the historical facts of Koppala as a Jaina centre. 2.1 Coming to know about this fortunate happening, I visited the site, took estampages of all these newly exposed epigraphs, deciphered and read the content of text, and next edited all the inscriptions and published. (Nagarajaiah, Hampa : 1998-A.). I next studied these inscriptions in the context of the known southern Nirgrantha tradition and other available contemporaneous supporting evidence before arriving at the conclusions. 2.2 The epigraphs under discussion abundantly speak for the powerful and pervasive influence wielded by Jainism. The present discovery adds fresh material, augmenting the mass of the already known information and thus must help revise some of the supposedly wellestablished facts, positions, and postulates. These inscriptions endorse that Koppala was a place of sanctity par excellence, informatively reporting about the monks and mendicants, nuns, and lay disciples of various ascetical orders who continually conducted their religious sessions and who ceremoniously ended their life by sanyasana i.e. sallekhana. 2.2.1. These inscribed memorial columns have a special place in the ethos of Jaina culture and tradition, and are an abiding element vital to the religious history of Jainism in southern India, more precisely epitomizing the quintessence of syadvada. Their impressiveness, even in ruins, bear testimony to the past glory of Jainism in Karnataka. With the availability of this new material, Koppala can now be said to possess many more post-mortem memorial stones (nisidhikas] giving details of the purpose for which they were set up; some of these bear a caityalaya motif. They also reveal certain significant socio-historical and cultural issues. CHRONOLOGICAL SPAN 3.0 These new epigraphs belong to different periods, covering a fairly wide range of five centuries, from the ninth to the 13th to be precise. And they beyond doubt prove that Koppala served for ten centuries

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Significance of New Inscriptions from Koppala, Karnataka 357 4.0 as one of the primary centres of disseminating Jaina teaching of ahimsa, non-injury. RELIGION As already mentioned in para 2. O., all the new records without exception belong to Jainism, and all of them are nisidhi memorials. There are only a few casual references to any particular primordial works of canonical nature, but the apostles and pontiffs of the Jaina church are remembered and a number of friars and preceptors are mentioned. Koppal itself was a big friary-centre for the Jainas and also was a seat of the Yapaniya sect. The present Koppala hoard also provides reliable and useful information about some of the friars and cohorts of the Yapaniya ecclesiastical institution. Indeed, much new material is available for reconstructing the hagiography of some Jaina acaryas which praise the virtues of sterner monastic order. Asceticism was held in high esteem, its votaries firmly believed in the cycle of births and rebirths, and the inexhorable operation of karma in successive births. POLITICAL HISTORY 5.0 Main purport of these new epigraphs is not to deal with the political affairs. Of course, the present collection does afford casual references to some of the royalties and noble men of those centuries in Karnataka, among them the Gangas being the main. Though the kings traditionally were duty bound to support all religions, their active patronage of a particular sect can also be clearly perceived. 5.1 Although a pro-Jaina dynasty, the Western Gangas evinced equal respect for other religious sects. Under their protection and patronage, Jainism flourished without let or hindrance. Gangas declared their devotion to Jainism from the beginning, taking as they did the role of a saviour. As a consequence, it turned out to be the period of Jaina ascendancy and soon it became one of the few dominant creeds in Karnataka in all walks of life. Thus Gangas gave a signal contribution to the prevalence of Jainism. 5.1.1. Historians, while discussing the controversy regarding the authenticity of some of the Ganga copper plates, have by and

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358 Hampa Nagarajaiah Jambu-jyoti large accepted that most of them are geniune records. Besides a large number of copper plates charters, there are some stone epigraphs found at different places (Ramesh, K. V. (Ed): 1984). Albeit, nowhere, until the present discovery, the number of Ganga inscriptions exceed a score and more. A close perusal of the present epigraphical references clearly establish, in fact substantiate and corroborate, the credibility of the 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 mendicants and their lay followers constituted a significant force at Koppala. Jainas had an easy access to the machinery of political power. Koppala was echoing the voice of samavasarana, assembly of listners to the Jina's sermon. Banners of ahimsa were fluttering atop temples and friaries, Integration of lay followers (upasakas] of all ranks into the religious life is very clearly present in the nisidhi inscriptions now discovered. LITERATURE 6.1. The tenth and 11th centuries were an epoch-making period, of staunch advocates of anekantamata, in all walks of life including political, social, religious, and cultural sphere. A cursory glance at the present collection of the new charters is enough to substantiate this statement. 6.1.1. Besides, the period between the tenth and the 12th century is characterised by intensive literary activity. Most of the major Kannada campu epics and other classics embodying the lives of the salakapurusas were composed during this period. It is under the stimulus of Jainism that remarkable advances were registered in art and architecture, sculpture and painting. The religious impulse freely flowed into the numerous branches of knowledge which generated a powerful cultural impact. 6.2. Most of these newly discovered inscriptions at Koppla 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 also are some inscriptions in Sanskrit. These epigraphs look heterogeneous from the point of

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Significance of New Inscriptions from Koppala, Karnataka 6.3. 7.0 7.1. 7.2 view of style; yet there is a common, recognized, standard pattern as far as the subject matter is concerned; the language and the style are cast in an archaic mould which also include a few verses. Some of the inscriptions vouchsafe the poetic genius of those who composed them, who indeed had a sound knowledge of the Jaina tradition and the skills at handling prosody. 359 Many of these inscriptions contain Jaina invocatory verses, but none of these show any imprecatory phrases, because these are all nisidhi memorials. Medieval Jainism in Karnataka saw stormy centuries. The alien Colas and the local Saivaites demolished Jinalayas and Jaina monasteries, and ransacked their treasures. Therefore, the strong walls of the Nirgrantha fort were hit hard. With all this devastation, Jainism had an innate strength to sustain and did manage to survive and thrive at other centres. What remains today in and around Koppala are the scattered ruins which are like a picture book for recalling the significant events of the past history, of the syadvada consistency in ancient Karnataka. It is somewhat difficult to determine the exact date of the destruction of Jaina temples and the nisidhi columns at Koppala. It is equally difficult to state whether the destruction was the result of a single catastrophe or due to a series of incidents. But it is neither. the callousness nor the handiwork of art-robbers that is responsible for the disappearance and physical ruin of the 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. EJ, 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 recording the date of construction of a burj [bastion] in the year 1785-86 C. E (ibid., No. 174], also endorses it. These two records help surmise that a complete or final destruction of the then existing Jaina monuments, including the present postmortem memorial stones, took place during the last two decades of

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360 Hampa Nagarajaiah Jambu-jyoti the 18th century. Obviously, the fort-builders started their operations of constructing the bastion with the material pilfered from the Jaina temples. Moreover, the carelessness on the part of the masons involved in the construction was to such an extent that they recklessly cut and damaged these archaeological documents of sterling significance. CONTENTS 8.0 I shall now take 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; e. g. K. 1. = Koppala No. 1. 8.1 [K. 1) Nayanandi Bhattaraka of Kundakunda-anvaya, Desiga-gana, had two lay disciples, Cinnakabbe and her son Dilipa (?), dandanayaka (general), who had a number of titles; satya-saucasampannam, kali-kala-Karnan, asrita-kalpavrksam, patikaryadaksam, piridittu-marevam, naya-mummerevan, pati-hitanjaneyam, gunada-bedangam, niti-parayanam, gadiyankamallam, gandapracandam, kirtige-nallam, and paricchedi-gandan. He was a bee at the lotus feet of Jina the Conquerer and an ocean of virtues : and he worshipped the three jewels of Jaina faith. He died in Saka 953 [1032 C. E) at Koppala by the religious rite of Vira-sanyasana-vidhana (ritual death by fasting and while in meditation). This inscription belongs to the period of the Kalyana Calukya king Jagadekamalla-Jayasimha (1016-42]. 8.1.1. An undated and a fragmentary inscription [K. 61] states that Dorayya was an ardent worshipper of Jinendra, the destroyer of all sins, and a lay disciple of Sridhara-deva. Dorayya was also the father of Bonthadevi and father-in-law of Jayasimha-deva, an ornament of the emperors (cakresvara-abharanam]. It is obvious that the Calukya king Jagadekamalla Jayasimhadeva had married Bontha-devi; this is the only inscription giving this information not earlier known. Dorayya mentioned elsewhere (MAR. 1915. No. 19. 1050; EC. V. Hassan. 185) is different from this Dorayya. 8.2. [K.2) In the year Saka 913 1990. C. E.), a nun by name Jakkiyabbe kanti and another nun (whose name is lost), both disciples of

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Significance of New Inscriptions from Koppala, Karnataka 361 8.3. Nemicandra-Bhatara of Balatkara-gana, attained sanyasanamarana. Revabbe, respected by the three worlds, erected a nisidhi stone. [K.3] Gandavimukta-acarya of Balagara (Balatkara-gana), a profound scholar, gained the abode of moksa-laksmi (emancipation from the cycle of births and deaths) in the year Saka 899 (977 C.E). His lotus feet had the dust of the crown of mandalikas; his character was so transparent that he was praised by the world at large. This acarya is identical with the Gandavimukta-deva mentioned in the later inscriptions of Gavarwad [E1. XV. 23. 1071-72. C. E), Mugud [S11. X1-i. 78. 1045 C. E] and of Bodan (ARIE 1961-62. B-113. 1041 C. E]. 8.4. (K. 4] Devanandi-Bhatara, a disciple of Vimalacandra-Bhatara of Kranur-gana, attained the world of gods in the year Saka 926 (1004. C. E); Deyakabbe-kanti, a nun in obeisance to her teacher, erected this post-mortem memorial column. Kranur-gana is one of the prominent cohorts (ganas) of friars and nuns of the Yapaniya-sangha; Kanur, Kandur, Kadur are the other variants for that gana. (Nagarajaiah : 1997 -B- : 234-48). 8.5. a. [K. 5] This epitaph records the death of three different persons on three different dates : In the saka year 946 (1024 C. E), Revasetti of Kellengere achieved ratnatrayas, holy death, the day synchronising with the auspicious day of the parinirvana-mahakalyana, one of the five sacred events in the life of a Tirthankara : Parinirvana is the final emancipation of an enlightened being followed immediately by salvation (moksa). Madurantaka-setti, the son-in-law of Nolambasetti, died in meditation in the year 1023 C. E. He was a repository of humility, birth place of pleasentness, a heap of religious merit, an asylum of knowledge, the first in the path of Manu. Nolamba-setti was the son of Revasetti, 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

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362 Hampa Nagarajaiah Jambu-jyoti death he went to the Jinagrha (Jaina temple), and at the feet of his revered teachers attained the holy death in the year 1039 C. E. 8.5.1. It is important to note that Revasetti voluntarily went to the caityagrha six months prior to his death, practiced the vow of gradual suspension of aliment unto death, listening to the reading of the Aradhana text, and thus carried out the ritual prescription under the supervision of his 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 Abhayanandipandita mentioned in SB inscriptions (EC. 11 (R) 51 (48), 156 (127) and 173 (140) ).(It is astonishing how a good number of lay-followers also, indeed courageously and comprehendingly undertook the vow of Sanyasta-dharma for attaining salvation.) 8.6. Abhayanandi-pandita was one of the foremost Jaina mendicants in the Gangavadi 96000 region (K. 9). He was a disciple of Traikalyayogi and a grand disciple of Gollacarya (EC. II (R) 51 (48) IIth cent. C. E. P. 17, ibid., 156 (127). p. 94; ibid., 173 (140) P. 119]. All these pontiffs accomplished the three-jewels by observing the ritual of meditation and fasting unto death at Koppala. 9.1. [K. 6 and K. 27] These two inscriptions of Koppala vividly describe Kundanarasi alias Kundana-somidevi, elder daughter of Butugapermadi II (938-61 C. E). Koppala inscription No. 6 is undated and fragmentary but on palaeographic grounds it can be assigned to the end of the tenth century. Kundanarasi, a caladankagarti, by totally renouncing food and drink, patiently awaiting her inevitable end, achieved the three-jewels and entered the world of gods. This is the summary of the four lines traceable in the above nisidhi. 9.1.1. Another inscription (K. 27) is dated Saka year 929 (1007 C. E), but that is the year of the death of Cangala-devi alias Cangambe who was a contemporary of Kundana-somidevi. As recorded in the cpitaph, both of them died by undertaking sallekhana rite and were renowned personages during the second half of tenth century. Maladharideva tits the reacher, Raya was the master, Macana was the son, the best religion of the Lord Jina the Victor was the religion

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Significance of New Inscriptions from Koppala, Karnataka 363 consciously chosen by Cangambe. 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 the virtuous women like Kundana-so midevi 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. 9.1.2. Kundasami (Kundana-somi, Kundanarasi) a charming lady of beauty and benevolence, daughter of Butuga II (E1. XXXVI. PP. 97-110; MAR 1921 PP. 8-16; EC. VIII (BLR) Nagara 35), younger sister of Maruladeva II (MAR 1921, Kudlur plates; E1. XXVII], elder sister of Marasimhadeva II (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]. A beautiful bronze image of Manikya-Jina with an inscription on its back, of about 970 C. E, gifted by her to some temple, was discovered in a coffee estate of Crawford saheba, is preserved in the Jaina Matha-temple at SB [EC. IX (R) Sakalespur 31 (V Manjrabad 67) 10C. C. E. Ballu (Hassan Dt/Sakalespur Tk) P. 519). It is one of the rare and early (Jaina) metal images in Karnataka. With the discovery of these two new inscriptions, now a fuller biographical sketch of Kundana-somidevi, from cradle to grave, is available. 9.2. [K. 12) Basa-bhupati, the son of Caladanka-Ganga-mahipa (Butuga II), had the impeccable fame equal to that of Kupanacala (Koppala). His wife was Kavanabbarasi. Their daughter Rambaladevi alias Rambha a gem of a woman, a beautiful nymph, had the charm of a plaintain tree. Rambha was a goddess of learning and her benevolence knew no bounds. There is a pun in the use of this name Rambha, which was also the name of an apsaras, consort of Nalakubera, and she was considered the most beautiful celestial lady in the paradise of Indra.

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364 Hampa Nagarajaiah Jambu-jyoti 9.2.1. Rambaladevi's husband, Birala-deva, a prince of the illustrious Calukya-vamsa, a head-jewel of kings and a submarine (fire) in the sea of enemies. Rambaladevi was the disciple of the preceptor Sri Candra-Bhattaraka. She observed the vow of fasting unto death; while meditating the holy feet 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. 9.2.2. This inscription of poetic excellence is of historical importance. The name of Basa, as a son of Butuga (II) is not mentioned in any inscription except this one. Of course, one of the inscriptions mentions the name of Vasava as the last son of Butuga II [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 (=Govindaradeva) and Arumulideva. It is quite possible that Basa and Vasava are one and the same person; but, whether Kancaladevi and Kavanabbarasi stand for one and the same lady or not, is still a problem which requires more corroborative evidence to decide. [Nagarajaiah, 1997-A: 107-101 9.3. [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 faith, right knowledge, and right conduct, were gems of amiable disposition among the virtuous women folk. 9.3.1. These three queens of the king's seraglio constructed Jaina temples, arranged festivals to worship Jina, consecrated and anointed the images of Jina, and in the same vein showed devotion to Jaina ascetics. All the three spouses joined the ascetic order at Koppala, renouncing the mahisi-pada, the first properly consecrated queenship of a mandalesvara-duke, and preferred the mahendra-pada. 9.3.2. Revakayye listened to the three ritualized confession, sitting on the thighs, one leg being on the other, a heroic posture practiced by ascetics of higher hierarchy, breathed her last. Even the gods celebrated Revakayye's holy death by singing and dancing, repeatedly uttering 'Jayajaya-nanda-vardha' (victorious-auspicious). Drums and other rare instruments of heaven made the sacred sound to

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Significance of New Inscriptions from Koppala, Karnataka 365 the rhythm of the mellifluous music of Tumburu the Gandharva and Narada the Devarsi, to the tune of which the apsarases danced and thus, the paradise above rejoiced the festival of the arrival of Revakayye-aryika from the earth below. 9.3.3. Pariyabbarasi, also accepting the difficult vows of the willing submission to the inevitable death, engrossed in deep meditation, walked into the company of deities in the year Saka 911 (989 C. E.) 9.4. (K. 40] The renowned Padmabbarasi, consort of Ganga-GangeyaPermadi-Butuga II, an ideal lay votary of Jaina order, reached Kopana (Koppala), and amidst the all around applause and admiration, embraced the rite of sallekhana. Her teacher Maladharideva administered the ritual, and Padmabbarasi, while in meditation, passed away in the year Saka 894 (973 C. E). Padmabbarasi had also built a Jaina temple at Naregal and endowed it with several gifts (SII. XI-i. 38. C. E. 950 Naregal, PP. 23-24) 9.7. [K. 44] Revakanimmadi, consort of Butuga II (939-61 C. E), had patronised and popularised Jainism on such a generous scale that it was she whose good deeds were considered on par with those of Butuga, sankaraganda, Marasimhadeva, Maru!adeva, Camundaraya, Rajamalla, and gunadankakarti Attimabbe. Revakanimmadi, in the prescribed manner of sanyasana-vidhana, died at Koppala in the Saka year 953 (1030 C. E) 9.5.1. (K. 44] Revakanimmadi was one of the four consorts of Butuga II, the other three being Padmabbarasi and Kallabba (E1. XV. 23. 107172. PP. 337-48; SII. XX. 35. 1055; El. XXXVI. PP. 97-110;IWG: 1984 : No. 139. 962 C. E and ibid., No. 138; El. VI. P. 71; El. IV. P. 352; Fleer, DKD p. 304; EC. VIII (1902) Nagara 35. 1077]. And Divalamba who commissioned a Jinalaya at Sudi (Sundi) and her spouse Butuga made a donation of land in C. E. 938 [IA. Vol. III. p. 184. C. 960 C.E.] Koppala inscription no. 40 has recorded the death of Padmabbarasi (vide paras no. 9, 4). Butuga II, too, may have passed away at Koppala by persuing the path of sallekhana. 9.5.1.1.Regarding the identity of Revakanimmadi [K. 44] there is a problem which needs clarification. In the text of the inscription, this

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366 9.6. 9.5.1.2.There are three Revakas mentioned in the present collection : Revakayya-Revakayye (K. 39), Revakabbe (K. 45) and Revakanimmadi; all these three are separate persons and also died on different dates. 9.7. Hampa Nagarajaiah 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 Revakanimmadi, wife of Butuga, to live up to that period. Hence, Revakanimmadi of K. 44 may be a namesake and hence a different lady. Jambu-jyoti 9.6.1. Kancabbarasi, wife of Rajamalladeva, an ornament to the glorious royal family, upheld her magnificence and lost all terrestrial interest after the death of her husband. She approched the stainless Ajitasenamunisvara, listened to his sermon on the good consequences of the virtuous life, voluntarily took to austerities, achieved the most coveted three jewels, and walked into the eternal world in the year Saka 945 (1023 C. E.) 9.8. [K. 47] Ganga-mandalika Rajamalladeva, a bee at the lotus-feet of Arhat-Paramesvara, was a chief disciple of Ajitasena-muni. He had crushed his enemies with his valour, washed off Mandalesvaras with his matchless bravery, annexed the kingdom of his opponents. Even Hari and Hara of the eternal-trinity, happily joined Rajamalladeva and such was his prowess, an elephant in rut. 9.7.1. Ereganga is mentioned in 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 Kudlur inscription [MAR 1921. PP. 8-16. 962 C. EJ. Freganga is the son of Butugendra and Candrobalabba. [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 hard life of a nun. After practising severe austerities, she died in the year Saka 914 (992 C. E) at Koppala. [K. 60] Bijjambika (Bijjambarsi), daughter of Butuga Permadi II and Padmavati (Padmabbe), elder sister of Marasimha II, wife of Hariga-Mallapa and a lady disciple of pontiff Sridhara-deva, earned

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Significance of New Inscriptions from Koppala, Karnataka 367 the appreciation of scholars and poets. After freely distributing her entire property, said adieu to every day worldly life. She took the vow of sallekhana, achieved the three jewels, and met her end in the manner precribed in the Aradhana text at Koppala in the year Saka 931 (1009 C. E). 9.8.1. [K. 60] This is the first and the only inscriptional reference to Bijjambika as the daughter of Butuga and Padmavati (Padmabbe). Padmavati is elsewhere mentioned as Padmabbarasi (SII. XI-i. 38. 950 C. E). So far, it was known that Butuga had only one daughter (Kundana-samidevi), who was elder to all his children except Maruladeva, who was the eldest among all his six children. But the present inscription has supplied an extra information that Butuga had one more daughter (Bijjama). 9.8.2. Both mother Padmavati (Padmabbarasi, K. 40) and daughter Bijjambika (K. 60) had died at Koppala by the rite of sallekhana. Sisters Kundanasamidevi and Bijjambika, and the co-wives Padmavati and Revakanimmadi, similarly have met with the coveted end at Koppala. (The royal ladies, as is surprisingly clear, were equally firm-willed in ritually meeting the death as prescribed by the sacred text.) 9.9. Paragraphs from 9.1 to 9.8.2 provide reliable historical information casting fresh light on the history of the Ganga family, facilitating an authentic reconstruction of the family tree of Butuga. There were a good number of luminaries in the royal house of the Gangas who heralded the glory of Jainism. Butuga bequeathed a rich legacy for his successors to emulate and keep the lamp of syadvada burning bright. 9.9.1. Butuga himself was well-versed in Nirgrantha religion. His consorts and his daughters were the benefactors of the Nirgrantha Church [IWG : 1984 : No. 138 : 962 C. E. PP. 411-28]. Butuga's sons, Maruladeve II alias Punuseya-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. 20-22 etc), Rajamalla (EC. VIII (BLR). Nr. 35.

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368 10.1. Hampa Nagarajaiah 9.9.2. To put it in a nut-shell, these new inscriptions unambiguously prove that the Gangas were devout Jainas. It was because of the sustained support of the stalwarts of the Ganga dynasty that Jainism could flourish and attained unparalleled magnitude in Karnataka. On the luminous spectrum of the Ganga royalties, prince Butuga shines like a pole star. 11.1. 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 votaries to the queens, in the religious acitivites deserve prominent place. On par with men, Jaina ladies made liberal grants to temples, took part in religious ceremonies, followed the path of renunciation, and embraced the hard discipline of recluses. Women of the Ganga family always were in the forefront in perpetuating the light of the Jaina church. 10.1.1. Like monks, the nuns, too, used to change their personal names on the sacred occasion of their initiation to the nunhood; however, the change of nomen was not obligatory. Women were never restricted from entering nunhood in Jainism. Ladies of the Ganga household, by and large took the vow of sanyasana. Some of them had renounced the worldly interests in their early age to practice yoga, meditation, and the methodical study of scriptures. This fact is lucidly illustrated in the corpus of Koppal inscriptions. Jambu-jyoti 1077], Nitimarga-Goyindara [ibid], Vasava [ibid] alias Basa [K. 12.]-all the five vigorously followed Jainism. [Nagarajaiah : Santararu-ondu Adhyayana: 1997-A]. Rambaladevi, grand daughter of Butuga, Rakkasa-ganga-Goyindaradeva II, and Arumulidevagrandsons 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]. An added interesting point of the recently discovered epigraphs is that most of them contain graphic portraits of some illustrious preceptors who were held in high reverence by their contemporary ruling class, particularly the Gangas, the Rastrakutas, and the Kalyana Calukyas.

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Significance of New Inscriptions from Koppala, Karnataka 369 11.2. These friars were master exponents of Nirgrantha philosophy. Through their austerity, simplicity, and transparent character they commanded instant respect. They inspired their devotees by thought, word, and deed. Most of the monks mentioned in these memorial columns were the preceptors of the Ganga rulers. 11.3. Among the holymen mentioned, the following were outstanding pontiffs of those times : Abhayanandi pandita, Ajitasena muni, Ganda-vimuktadeva, Gollacarya, Maladhari-deva, Maunibhattaraka, Meghacandra, Nayanandideva, and NemicandraSiddhantadeva; also Padmanandi-Siddhantadeva, Sridharadeva, Indranandideva, Siddhasena-Bhatara, Trikala-yogi, and Tribhuvanacandra Bhatara. More, indeed considerable information a propos of the spiritual pedigree of these acaryas, is available from other inscriptions, particularly from Sravanabelagola. 11.3.1. Some of these friars are either confreres or contemporaries or belong to the successive generation as teacher and disciples. Among them only a few were the pontiffs of Koppala diocese. SALLEKHANA OF SOMADEVA-SURI 11.4. Till today the exact date and place of the death of Somadeva suri of the Yasastilaka fame and of Gauda Samgha (eastern India) was not known. But Koppla inscription No. 34 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 Somadeva-suri. Victory to Somadeva who with his prudence became the emperor of logicians. Even Krsnaraja (Rastrakuta Krsna III) had praised Somadeva (-suri) who was also the preceptor of Nolambantaka (Marasimha-deva II, son of Butuga II). 11.4.1. Somadeva was conversant with poetry, dramaturgy, natya-sastra, and grammar. He was a king among poets; never before and never after, a talented person so deserving as Somnadeva existed. Tarkikacakravarti Somadeva-panditadeva passed away at Koppala in the year 984 C. E.

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370 Hampa Nagarajaiah 11.4.2. Somadeva suri and his classic Yasastilaka are famous [vide Krishnakant Handiqui's Yasastilaka and Indian culture (1949)]. Somadeva earlier was patronised by Arikesari, vassal of the Rastrakutas. Somadeva suri completed his work at Gangadharam [Andhra-Pradesh] in the year 959 C. E. The aforementioned Arikesari, who was a Vemalavada-Calukya prince, after washing the feet of Somadeva suri, made a gift of a village in the year 966 C. E., to the Subhadhama-Jinalaya built by his father. Earlier, Somadeva suri had composed another work, the Nitivakyamrta when he was at the court of the Pratihara potentate Mahendrapala II. The date of composion of this work is sometime before 949 C. E. 11.4.3. Samadevasuri was a contemporary of another great Jaina poet, Pampa (940 C. E.), who had composed two Epics--the Adipurana and the Vikramarjuna- vijaya-campu-kavaya-both in Kannada. Pampa, too, was a court poet of the above-noted Calukya Arikesari. 11.4.3.1.Pampa's younger brother Jinavallabha constructed Tribhuvanatilaka-Jinalaya in the year 950 C. E; He had also composed the text of an inscription containing Sanskrit, Kannada, and Telugu verses which is engraved on the Rsabhagiri hill at the outskirts of the village Kurkyal, very near Gangadharam of Somadeva suri [I. A. P. Karimnagar dt No. 3. C. 950 C. EJ. On the same Rsabhadri is carved in bas relief a huge figure of the Cakresvari and the images of six Jinas, three on the right and three on the left side of the yaksi, each being 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 had selected Koppala for his final destiny, implying thereby that Koppala was considered a more important site among the sacred places for attaining the Samadhimarana, indeed a site on par with Sravanabelagola. NIRGRANTHA VESTIGES AROUND KOPPALA A cursory glance at the surrounding Jaina places of pilgrimage will justify in assuming the existence of a strong nucleus at Koppala. Within the radius of about 100 kms with Koppala as a central point, exist a good number of other ancient and major centres, clearly showing that Jainism had a firm foothold in the region. Towards 12. Jambu-jyoti

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Significance of New Inscriptions from Koppala, Karnataka north-west are Aihole, Pattadakal, Badami, Annigere, Adur, Laksmesvara (Puligere), Hungund (Ponnugunda), Gadag, Ron etc; towards north-east are Lingasur, Maski (Piriya-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. [U. P. Shah, "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 Jaina missionaries, many champions of Jainism were holding sway over these parts for several centuries, and Jainism thus continually had received a powerful stimulus. An extensive and systematic survey of the scattered Jaina vestiges in and around these sites is still a desideratum. Because of the lack of such a consistent and methodical study of the available epigraphical, literary, and archaeological data, much remains to be known about the nature of the growth and spread of the Nirgrantha religion. This paper is an attempt in this direction to show that this hoard of nisidhikas offer indubitable proof of the resurgence and supremacy of Nirgrantha cult at Koppola. 371

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372 Hampa Nagarajaiah Jambu-jyoti Abbreviations AREP ARIE Annual Report on Epigraphy Annual Reports on Indian Epigraphy Benjamin Lewis Rice Edition BLR Ch CKI Chamarajanagara Corpus of Kadamba Inscriptions, 1985 Dynasties of Kanarese Districts DKD EC Epigraphia Carnatika IAP IWG Epigraphia indica Inscriptions of Andhra Pradesh Inscriptions of Western Gangas, 1984 Koppala Mysore Archaeological Report Nagara (Hosanagara) Sravanabelagola South Indian Inscriptions MAR Nr SB SII

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Significance of New Inscriptions from Koppala, Karnataka 373 Reference Works P. B. Desai 1957, Jainism in South India, Sholapur C. Krishnamachari 1935, The Kannada Inscriptions of Kopbal, Hyderabad Hampa Nagarajaiah 1995, sasanagalalli Eradu Vamsagalu, Bombay 1997, A Santararu-Ondu Adhyayana, Hombuja 1997, B Candrakode, Hampi 1998, A Koppala Sasanagalu (-Corpus of Koppala Inscriptions), Mysore 1998, B Sasanagalalli-Basadigalu, Mysore K. V. Ramesh 1984, Inscriptions of Western Gangas, (Ed.), ASI, Delhi B. A. Saletore 1938, Medieval Jainism, Bombay N. B. Sastry 1938, Kopana-Koppala-in Cannada-Sahitya Parisat-Patrike, Vol.XXII No. 3., Bangalore K. A. N. Sastry 1958, A History of South-India, Madras (sec. ed.) 000