Jin Parsva and His Temples in Inscriptions of Karnataka

Author(s): Hampa Nagrajaiha
Publisher: Z_Nirgrantha_1_022701.pdf and Nirgrantha_2_022702.pdf and Nirgrantha_3_022703.pdf

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Hampa Nagarajaiah
Nirgrantha
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An epigraph on the pedestal of the image of Jina Pārsva in front of the Maruti (Hanuman) temple at Doni (Dharwar Dt/Mundargi Tk) records that it was installed in the Kānūr-gana temple constructed by the nun Marudevi-avve (avveyajjva-aryika-ajjikā-avve); this image was a gift by Śri-karana Boppana, a grandson of Senabova Ādanna (Ādinātha) [SII. XV. 614. 1269. pp. 398-99). Boppa, son of the illustrious Gangarāja, minister under Hoysala Vişnuvardhana, built a temple at Halebidu (Hassan Dt/Belur Tk), consecrating a colossal image of Pārśva in A. D. 1133, of 15' in height, equal to the Pārsva image on the Candragiri hill at SB. The image was named "Vijaya-Pārsvanātha' by Visnuvardhana. Its notable details : The pontiff Nayakīrti Siddhānta-cakravarti, after the consecration of Halebidu's Jina Pārśva, took the consecrated food (sesa) to Visnuvardhana who was then camping at Bankāpura after gaining victory over the enemies : Simultaneously, the Chief also got the news of the birth of a son. He was, then, very happy about the two coincidental auspicious happenings and told the pontiff that, by the grace of Lord Pārsva, he obtained victory as well as a son. The Chief, thereupon renamed the newly consecrated deity as Vijaya-Pārsva' and named his son as Vijaya-Narasimhadeva.' He next made a grant of the village Jāvagallu in Asandi-nādu along with some streets and tanks (details mentioned) to provide for the offerings during three seasons and for the ((daily) worship of Lord Vijaya-Pārśva as well as the 24 Tirthankaras, and for providing food for the ascetics. The grant was also meant to include repairs of the basadi. Some time later, Dāsa-gauda-an oil-mongerand Rāma-gauda made a grant of lands to the same divinity. The recipient of these gifts was sāntideva, the priest [EC. IX(R) Belur 389 (V BL 124) A. D. 1133. Bastihalli (Hn dt/Bl tx) pp. 352-57). The gāvundas (chiefs of the village) of Mūgūr, had the local basadi renovated and the image of Pārśva consecrated [EC. V(R) Tn. 280. 13c. Mügür (
Mysore Dt/ Tn Tk). p. 653). The upāsakas were the disciples of a friar who in turn was a disciple of Bhānukīrty-pandita of Mula-sangha, Desigana, Pustaka-gaccha, Kundakundānvaya, and Inganeśvara-Sangha. Mūgūru (Mogūr) had three jinalayas : Śivalayyana-basadi, Adinātha-basti and Pārsvanātha-basti, the last two are extant but require repairs. A fairly long inscription from Kalkeri (Bijapur Dt/Sindagi Tk) gives the genealogy of Singhana (Seüņa, Devagiri-Yadava dynasty), records gifts of lands, and housesite by pradhāna Malla, Bicana, and Pāyisetti for the benefit of AnantaTirthamkara at Kalukere in Hagaratagenādu, constructed by Payisetti. The relevance of this inscription in the context of the present paper is that Pāyisetti built a basadi at the instance of his guru Kamalasena-bhattāraka who was attached to, and the worshipper at the holy feet of Parśva of Srīpura (971. XX. 202. A. D. 1244. p. 252]. It is not clear weather Śrīpura and Kalkeri are identical.
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