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V. V. MIRASHI
learned, the wings of the mountains, the hostile disputants, like Devendra ?” This Srutakīrti-Traividya is in that inscription credited with the authorship of the Rāghavapāndavī ya, but we shall examine this question later.
The temple of Rūpanārāyaṇa became the centre of Jaina religious activities in that period. Srutaksrti-Traividya, though he was the priest of the Rūpanārāyaṇa temple in Kolhāpur, received the gifts of rates and taxes levied on commodities sold in the market of Kavadegolla for the benefit of the temple of Pārsvanātha at that place. The stone tablet which records these gifts was set up not at the temple in Kavadegolla but in the front yard of the temple of Rūpanārāyaṇa in Kolhāpur, where it still exists. This shows that the affairs of the temple were controlled from the centre at the Rūpanārāyaṇa temple in Kolhāpur.
Another disciple of this Māghanandī Saiddhāntika, viz., Māņikyanandī Pandita is mentioned in another stone inscription placed in the front yard of the Rūpanārāyaṇa temple at Kolhapur.2 He was the priest of the caityālaya of Pārsvanātha erected probably at Hāvina-Herilige (modern Herle in the Kolhāpur District) by one Vāsudeva, the betel-box carrier of Samanta Kamadeva. The inscription records the gifts of a field and a house in favour of the temple, but the inscribed stone was set up not at the site of the vasatı in Hāvina-Herelige but in the front yard of the Rūpanārayaņa temple in Kolhāpur. This also shows what influence was exerted by the Jaina religious centre in Kolhāpur.
One other disciple of Māghanandī Saiddhāntika, viz., Arhannandi Siddhāntadeva is known from the stone inscription originally belonging to the Jaina vasati of Pārsvanātha at Bāmaņ1,3 a village near Kāgal in the Kolhāpur District, but now deposited near the temple of Rūpanārāyaṇa in Kolhāpur. The temple had been 1. Ep. Ind., Vol. XIX, pp. 30 f. 2. Ibid., Vol. III, pp. 207 f. 3. Ibid., Vol. III, pp. 211 f.
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