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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Vol. III, 1997-2002
Jina Pārsva and his Temples....
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p.150), Vijaya-Palātkatādhisthānāt (ibid., XXIV. p. 141), Vijaya-Kāñcipurāt (ibid., I. p. 5), Vijaya-Palakkadasthānat (IA. V. p. 51) etc. Thus, it would appear that the prefix Vijaya-, as a free morpheme, applied to the specific victorious city, was primarily intended to convey its celebrity as a religious city/seat of importance. Hence, if we conclude against this background, the nomenclature "Vijaya-Pārsva', we may surmise that the prefix "Vijaya' is a significant attribute given to the primary role of the concerned Arhat-Pārśva temple; the charters extolling the merits of Arhat-Pārśva (temple) also points to the basadi having been a resort of spiritual aspirants. Vijaya- should therefore be taken to convey the sense of a chief religious establishment/centre. Śrī-Vijaya-Jinālaya at Manne (EC. IX (BLR) NL. 61. AD. 797) and at Kittür (EC. III(R) 131 (XIV Hg 141) 12th cent. A, D.) should be viewed from this discussion in the background; Manne was one of the capitals of the Gangas, Kittür was the capital of Punnáta-visaya. Therefore, in this context, Śni-Vijaya-jinālaya denotes that the Jaina temple was of royal founding. While dealing with this subject, attention may be focussed on the recent discovery of the image of Jina Pārśva standing in khadgasana and traced under a pipal tree near the tank at Talkád on the banks of the river Kaveri. This corroborates with the early inscriptional reference registering a Srivijaya-jinālaya enjoying the gift of villages during the reign of the Ganga king Avinita Mahārāja (EC. I(R) I (1). A. D. 466. pp. 1-3); Talavanapura (Talkād) was the capital of the
Gangas, and a city of special celebrity. 36.2. Candogra- means sharp, piercing (cobra ?/candoraga); Candogra-Pārsva is the
powerful Pārsva. Symbolically, this suggests the nexus of the penetrating and pervading Nāgendra who will be so conspicuous with his seven-hooded canopy. A Müdabidure epigraph records the gift of land to the Candogra-Pārsvadeva (SII. VII. 229. 1390 A. D.); Elsewhere at Berambadi [EC. III (R) Gu. 218. C. 14th C.). (From a literary reference of the 16th Century, a temple to Candogra Pārsvanātha
existed in Geresoppe.) 36.3. Prasanna- denotes serene and tranquil visage of the god. Prasanna-Pārsva is the
embodiment of tranquility. The word also suggests the accessibility of the god to the lay votaries' desires. Jogimattige Brahma-jinālaya had the name 'Prasanna
Pārsva-basadi' [EC. XII (BLR) śira. 32. A. D. 1277]. 36.4. Devarāja mahāpradhāna built a 'triküta-Pārsva-jinālaya' for the prosperity of his
king, the state and fame and money : raja-răstra-yaso-dhana-vrdhyartham [EC. VII
(R) Ng. 64. 1145). 37. As discussed in para 2.3, certain temples have the sculpture of both Pārśva and
Bahubali, and I reckon a valid reason for this. In inscriptions and elsewhere in biographical sketches, Bahubali is referred to as Kukkuteśvara (EC. II (R) 547 (397). A. D. 1119, pp. 334-36), unnata-Kukkuteśvara [Poet Ranna (A. D. 993),