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JAINISM IN SOUTH INDIA
memory of the teacher after his demise. The monk Dēvēndrakirti, like many of his class, appears to have ended his life under the vow of Sallēkhanā on the particular spot in this hill near Kopbal, and his sacred memory was thus preserved, according to the usual custom, in the form of his foot-marks by his disciple. No details regarding the monk Dēvēndrakirti or his disciple Vardhumānadēva are recorded in this epigraph.
Now who is this Chhāyā-Chandranātha mentioned in the epigraph? It has been suggested in the foregoing paragraph that he might be identical with a Tirthankara of the Jaina pantheon. But no such name could be traced among the twenty four Tirthankaras known to us. Still, as Chandranātha and Chandraprabha are identical, we may identify Chhāyā-Chandranātha with the Tirthankara Chandraprabha. Now, there seems to be some significance attached to the expression Chhāya qualifying the name, which cannot be explained properly. We may, however, note the following points in this connection. A tradition is prevalent in the Jaina community of the Dharwar and Belgaum area in respect of the deity Chhāyā-Chandranātha. This tradition points to the existence of an image representing this deity in the hills known as Chinchali Gudda about two miles away from Mulgund. It is reported that the image is carved on a rock and is clearly visible in the shadow of the rising sun. We may further observe in the present context the existence of a temple at Mulgund dedicated to Chandraprabha Tirthankara.'
The inscription has been published in the Kannada Inscriptions of Kopbal.' It may be seen that my reading of the text differs materially from that given therein. My reading is based on in situ examination of the record and may be claimed as being correct. The important words in the epigraph, viz., madiya pada end kațțisidaru, are missing in the text of the above publication. In the absence of these expressions it is not possible to explain properly the representation of the foot-marks on the rock. The characters also are not so late as to be ascribed to the 18th century A. D.
TEXT 1 Srimach-Chhāyā-Chamdranātha-svāmi vijayatë [1*7 2 Srimad-Dēvēmdra kīrtti-bhattāra kara maờiya pă[da] 3 [a ]vara priya shi(si)(sya (shya )rum = ā- ]Vardhamānadēvaru 4 [kațti įsidaru [u*]
TRANSLATION Victorious is the illustrious Lord Chhāyā-Chandranātha. These holy foot-marks of the eminent divine Dēvēndrakirti Bhattāraka were carved out by his favourite disciple Vardhamänadēva.
I Ep. Ind., Vol. XVI, p. 54. 2 Hyderabad Archaeological Series, No. 12, p. 8.
