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JAIKA EPIGRAPHS: PART II
281
been a place of some distinction for the followers of the Jaina faith. The place was, in all probability, situated somewhere in this region; but I have not succeeded in its identification. The full details of the line of pontiffs to which Prabhachandra belonged are also not known. In such contexts the Samgha, gana and gachchha of the monastic order of the teacher are usually mentioned; but this epigraph is almost silent on this point. It may, however, be noted that it does contain a reference to the Maduva gana. Existence of this gana' in the Jaina monastic order is disclosed for the first time by the present inscription. It is of interest to note the description of Prabha chandra as a great Mantravādi, i. e., one versed in occult lore.
The teacher Prabhachandra is praised in two verses (2 and 3). It would be reasonable to identify Prabhachandrayati of the first verse with Traividya Prabhendu Bhaṭṭāraka of the next verse, who was a disciple of Traividya Ramachandra Muni. This would give us only two generations of teachers, Ramachandra and his disciple Prabhachandra, though it is possible to think of another teacher of the name Prabhachandra as the guru of Ramachandra from the manner of the description, which is rather ambiguous and confusing. A glance at the description of the Mahajanas of Seḍimba who were responsible for the creation of the Jaina temple and evinced such active interest in fostering that faith, discloses certain interesting features of the religious conditions prevailing in those days. It may be gathered from references to their proficiency in the Vedic studies and devotion to the god Nārāyaṇa, that not all of them at least were followers of the Jaina doctrine. Nevertheless, it redounds to their credit and the marvellous spirit of religious tolerance that ran so high in that age, that they extended their co-operation, one and all, to the fullest measure, in establishing the religious institution of Jaina persuasion in the midst of their own agrahāra town.
It is further stated regarding these Mahajanas that they performed the Abhichāra Hōmas (exorcising rites) that split asunder the fortified gates of Kanchipura and that they were able to induce the presence of the deity, Jvalini of golden ear-rings, evidently by virtue of a similar rite. These statements testify to the belief entertained by the people in those times in the rites of the Sakta and Tantric cults. It would be again interesting to note that indulgence in such practices on the part of the City Fathers did in no way conflict with their cherishing devotion to the Vedic god Nārāyaṇa or paying homage to the Jaina Tirthankaras. We shall discuss the significance of the deity Jvälini in a later context.
Allusion to Kanchipura in the present record has not much historical value as contemporary evidence; for the city which was once the seat of Pallava
1 This appears to been a Yapanyla gana; see pp. 198-99 above,
