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4. JAINISM IN KARNATAKA
151 these inscriptions as a Tirtha (Kögaliya Tirtha) or "holy centre', pointing to its religious importance. The inscriptions are dated in a. D. 1276.
At the top of one of these epigraphs is an incomplete piece of writing made up of one verse in the Anushțubh metre in Sanskrit and unfinished part of another. It commences with the description of Kanakanandi Muni of the Samanta Jinālaya of Kollāpura and introduces his disciple Prabhā. chandra. It is not possible to explain, precisely, the purpose of this superscript and why it was left incomplete. But we are already aware of these teachers from the Terdā! record, and it is likely that they were in some way connected with this renowned religious centre in the south.
An eminent Jaina preceptor of Kõgaļi figures in an epigraph from Sögi' in the same taluk. But unfortunately on account of the damaged condition of the record we are not in a position to make out the necessary details about him. The inscription may be referred to the reign of the Hoysala king Vira Ballāļa II (A. D. 1173-1220). It registers a gift of land to the teacher Ubhayāchārya of Kõgali, who belonged to the Mūla Samgha, Dēsi gana and was connected with the monastic order of Hanasoge.
NANDI BĒVÕRU : Nandi Bēvūru, now an ordinary village in the Harapanahalli taluk, was a famous stronghold of the Jaina faith which attracted even members of the royal family and officers of state. In this place was residing in the 11th century A. D. a renowned Jaina teacher familiarly known as the AshţÕpavāsi Bhalāra or the preceptor of eight fasts.' The temple constructed by this teacher at Bāhūru (modern Nandi Bēvūru ) was recipient of a gift of extensive land from the chief Jagadēkamalla Nolamba Brahmādhirāja who was a wember of the Nolamba-Pallava royal family and governor of the region. The local officials and the Brāhmaṇa represeutatives of the locality readily accorded their assent to this religious transaction. Another member of the distinguished royal house, who held the fief of Kõgaļi Nādu, by name Ghaţtiyarasa Iriva-Nolamba Narasimghadēva, caused to be constructed a Débāra or sacred abode in the same place and bestowed it to the teacher. This teacher belonged the Mula Samgha, Dēsiga gaña, Postaka gachchha and seems to have had a disciple named Viranandi. The epigraph* furnishing this information is dated in a. D. 1054 in the reign of the Western Chalukya king Sõmēśvara 1.
MANNERA MASALEVADA: Mannāra Musalevāda, another village in the same taluk, sprang to fame in the 13th century A. D. on socount of the
1 s. I. I., Vol. IX, part I, Nus. 346-347. 3 Ibid., No. 360. 3 Dabara may be derived from Sanskrit. Dēvagņiba.' 4 S. L I, Vol. IX, pt. I, No. 110,
