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184
JAINISM IN SOUTE INDIA
Mulound: Mulgund in the Gadag taluk was a renowned centre of Jainism from early times and this is gathered from a number of epigraphs discovered here, which date from the beginning of the 10th century A. D. In A. D. 902-3 during the reign of the Rashtrakūta king Krishņa II, when his official Vinayambudhi was governing the tract of Dhavala Vishaya or Belvala, Chikārya, son of Chandrārya of the Vaisya caste, caused to be constructed a lofty abode of the Jina, and Chikārya's son Arasārya made an endowment of land for the maintenance of the establishment. The gift was entrusted into the hands of the preceptor Kanakasēna Sūri, disciple of Virasēna, who in turn was the senior pupil (maukha) of Kumārasēna belonging to the Sēna anvaya of Chandrikavāța. Another piece of land was bestowed on the same temple on the same oocasion by the four leaders of the local guild of 360 merchants."
The above information furnished by the epigraph is important in that it introduces many interesting facts. The introductory verses in the Kannada literary work Chāvundarāyapurāņa are devoted to the praise of a large number of renowned Jaina preceptors who were associated with the spiritual lineage of its author Chāvunďarāya. Ajitasēna was the immediate preceptor of Chāvuņdarāya. He was preceded by Aryasõna or Aryanandi. This was preceded by Nāgasēna, Virasēna and Chandrasēna, who seem to be colleagues and 00-disciples of Kumārasēna whose predecessor was Dharmusēna (verses 14 to 20). Thus postulating direct succession, it would seem that Kumārasõna was the fourth predecessor preceptor from Chāvundurāya who composed the work in A. D. 978. This would yield approximately the middle of the 9th century as the age of Kumārasēna.
CHĀVUNDARĀYAPURĀŅA: From his description in the Chāvuņdarāyapurāņa, Kumārasēna appears to have been an eminent divine. He seems to have been connected with Mulgunda where, it is stated, he formed a resolution to observe the vow of Sanyasana with a view to attain liberation from worldly bondage. Accordingly, he repaired to the hill of Kopaņa (modern Kopbal, Hyderabad State) and laid down his life (verse 15). In regard to his predecessor Dharmasēna, we are told that he was foremost among the Traividyas and that he earned renown from his abode at Chandrikāvāta (verse 14).
Now let us revert to the above inscription from Mulgund. In this epigraph Kumārasõna is referred to in highly reverential terms as Āchārya Kumarasõna whose feet were worthy to be worshipped by men, kings and great Ascetios.' Kumārasõna, again, belonged to the Sēna lineage of Chandrikavāța and had a pupil in Virasēna. Further, this Kumārasēna lived two generations earlier than the date of the record; and this would show that his age was by 1 Ep. Ind., Vol. XIII, pp. 190 ff. In lines 7-8 of the text I would prefer to read,
Chandrikaväta-( 8 )ěn-anvayānugaya'.
