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JANUARY, 1992
clusion of the nompy, the construction of temples for 24 Tirthankaras was followed by the celebration of pañcakalyāṇaka rites and granting of lands to the newly built temples.16 They also donated metal images of Jina, gongs, lamps and other utensils which were necessary for conducting regular worship in the temples. The Nandiśvaras, which form a unique representation in metal were also gifted to the temples. According to the Jaina canon, a full fledged Nandiśvara should contain the 1014 figures of Tirthankaras on each of the faces with Siddha at the top.1 Many such representations are seen in the Jaina temples of Karnataka. One such unique representation is found at Sankha basti18 in Lakṣmeśvara and another at Bandarada basti, Śravanabelgola.19
Some of the nompies which were commonly performed in order to achieve specific objectives are as follows:
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Karma-nirjarā nompy-the performance of this nompy is believed to free a person from the effects of his bad deeds in the previous births. 20
Karmaharastani ya nompy-the aspirants in general, desired to seek birth in Indraloka. 21 In the connecting narrative story of this nompy even women during pregnency after pasturities and a barren wife are also listed among those who performed this nompy to seek fortune.
Kalpa-kunjada nompy-wherein the aspirants desired to seek heavenly life. The lamps in the temple were lighted in the evening, continuously for four months by the celebrators of this nompy.22
Kilvagu nompy-a reference to this nompy is also found in an inscription which belongs to the period of Calukya Tribhuvanamalla Someśvara IV. It is stated that, the gift of land and money was
16 Nom. Ka-HPN.
17 Annual Report on Kannada Research in Bombay Province, 1939-49, K.R.I. Dharwar, 1941.
18 Ibid.
19 Homage to Sravana Belgola (Marg Publications).
20 B. S. Kulakarni, Nompy Kathegalu, (Nom. Ka-BSK).
21 A Descriptive Catalogue of the Kannada Manuscripts, Madras, Vol. III.
22 Ibid.
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