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THE INDIAN ANTIQUARY.
ya, the carpenter of the giants, at Ravana's request, was the sculptor.
In the name Śrâvana Belligola is crystallized a story of bygone days. "Châmundaraya, after having established the worship of this image, became proud and elated at placing this god, by his own authority, at so vast an expense of money and labour. Soon after this, when he performed, in honoar of the god, the ceremony of Pan châmrita Snâ na (or washing the image with five liquids-milk, curds, butter, honey, and sugar), vast quantities of these things were expended in many hundred pots, but, through the wonderful power of the god, the liquor descended no lower than the navel, to check the pride and vanity of the worshipper. Châmundaraya, not knowing the cause, was filled with grief that his intention was frustrated of washing the image completely with this ablution. While he was in this situation, the celestial nymph Padmavati, by order of the god, having transformed herself into the likeness of an aged poor woman, appeared, holding in her hand the five amritas in a Belliyagola (or small silver pot) for washing the statue, and signified her intention to Chamundaraya, who laughed at the absurdity of this proposal for accomplishing what it had not been in his power to effect. Out of curiosity, however, he permitted her to attempt it: when, to the great surprise of the beholders, she washed the image with the liquor brought in the little silver vase. Châmundarâ ya, repenting of his sinful arrogance, performed a second time, with profound respect, his ablution, on which they had formerly wasted so much valuable liquids, and washed completely the body of the image.
"From that time this place is named after the silver vase (or Belliyagola) which was held in Padmavati's hand. Sravana (érâmana) is the title of a Jain Sannyasi, and as this place is the principal residence of these Sannyasis the people call it Śrávana Belligola."*
[MAY, 1873.
historical records are fully supported by the tes timony of monuments and inscriptions, the latter of which are exceedingly numerous in the South and West of India. Most of these are very modern -none are earlier than the ninth century. An exception is said to exist in an inscription on a rock at Belligola, recording a grant of land by Chamunda Raya to the shrine of Gomatiévara, in
the year 600 of the Kali age, meaning the Kali of the Jains, which began three years after the death of Varddhamana. This inscription, therefore, if it exists, was written about fifty or sixty years before the Christian era. But it is not clear that any such record is in existence, the fact resting on the oral testimony of the head Pontiff at Belligola: even if it be legible on the face of the rock it is of questionable authenticity, as it is perfectly solitary, and no other document of like antiquity has been met with."
The following account of the history of this place is taken trom the local "Sthala Purana" :
"Chamunda Râja, king of Dakshina Madurâ, and the descendant of Jaina Kshettri Pându, set out with his family, escorted by an army of infantry, cavalry, elephants, and chariots, with a view of visiting the god Gomatesvara (500 bilu high) at Pâdanâ-purâ, and the 1254 other gods in the smaller temples scattered throughout the surrounding country. En route he came to Śrâvana Belligola Kshettra, having heard a good deal about the god Gomatesvara (18 bilu high). He repaired the ruined temples, and among other ceremonies had that of sprinkling the god performed. He appointed Siddhântâchârya as Guru of the math, to conduct the daily, monthly, annual, and other processions. He established in the math a chattram whe food, medicine, and education were provided for pilgrims. He appointed men of his caste to receive with due respect the devotees and pilgrims of all three castes who should resort to the place from Dehli, Kanakadri Svitapura Sudhapura, Pâpâpuri, Champâpuri Sammidagiri Ujjayantagiri, Jayanagara, &c. For this purpose certain villages, giving an annual revenue of 196,000 pagodas, were made over to the temple. He fixed silà sâsanas in the four directions in the Chaitra month of the year Vibhava-605 of Kaliyuga, or the 1215th year after the death of Vardhamânasvami. This endowment was maintained by his descendants for 109 years.
It is difficult to fix the date of the statue. If the inscription exists which is referred to in the following extract from H. H. Wilson's Works (Vol. I. p. 332), then would the date be B.C. 50 at least, for that is the year when the king granted the land:---
"The conclusions founded on traditionary or As. Res., vol. IX. p. 266; and conf, Buchanan, Mysore, &c. vol. III. P. 410.-ED.
