Jaina Corpus of Koppala Inscriptions X rayed

Author(s): Nagarajaiah Hampa
Publisher: Ankita Pustak

Page 46

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Theme and aim of the epigraphs / 27
completed it in C.E. 1113, at the Arhat Pārsva temple of Bannikere, caused by perggaḍati Bācaladevi, consort of Bhujabala Ganga Permmāḍideva, mahāmaṇḍaleśvara of Mandali-nāḍ Thousand, had a sound knowledge of Jaina epigraphs of SB, Koppala and Mandalināḍ. Jinna, the copyist, was more versatile and professed equal command over Kannada, Sanskrit and Prakrit.
The traditional rites, rituals and practice have come to stay by means of constant transimission. Such an unbroken testament to the ceaseless flow and fluidity of the Jaina conventions, customs and manners is vividly reflected alive in the present corpus.
Jaina church was grouped in minor units, with a proper set of hierarchy over them, is evident from the mention of various ganas, gacchas, balis and anvayas as is found in many inscriptions.
Antevāsi, antevasini, Śişini - the terms of disciples used here are found as early as in Mathurā epigraphs [second cent. C.E.].
Some of the women of eminence who extended the rigid monastic life for various reasons, are inspired by the similar instances found in Jaina literature;
i. Jayanti, aunt of king Udayana of Kosambi, entered the monastic life [IA. XIX. p. 64].
ii. Khemā, spouse of Bimbasara, on seeing the vision of fading youth, dispelled all her pride for beauty and entered the ascetic order [IA. VII. p. 50].
iii. Paumāvai, queen of Dahivāhana, king of Campā, an account of seperation from her spouse, became a nun [Uttaradhyana Ṭika].
Maladhāri, as a monastic appellation, has gained a wide currency among southern Nirgrantha tradition. The succession of the spiritual teachers available here is reliable, and there are corroborative epigraphs elsewhere.