Kevalaodhi Buddhist And Jaina History Of Deccan Vol 2

Author(s): Aloka Parasher Sen, B Subrahmanyam, E Siva Nagi Reddy
Publisher: Bharatiya Kala Prakashan

Page 90

292
Kevala-Bodhi-Buddhist and Jaina History of the Deccan
Sanskrit. The Sanskrit verse gives the genealogy of a family of disciple of the Jaina faith who were ruling Atukūru-70 and Pammi-12. This proves that the strings of administration were in the hands of persons belonging to the Jaina faith.
The oft-quoted Kurkiyāla inscription belongs to the time i.e., of Arikësari II of Chalukyas of Vēmulavāda. It mentions the installation of the two ådyanta jinas, Chakrēsvari, i.e., the first and the last Jaina Tirthankaras on the hillock called Vpishabhagiri and the construction of a basadi called Tribhuvanatilaka, a tank called Kavitaguņārņava and a garden named Madanavilăsa by Jinavallabha, son of Bhimapayya and Vabbanabbe and the younger brother of the famous poet Pampa alias Kavitaguņārņava. The inscription furnishes valuable information regarding the genealogy and origin of Kannada poet Pampa, the author of the Vikramārajunavijaya, whose ancestors are stated to have belonged to Vangipassu in Kamma-nādu. An important aspect of this inscription is that it is trilingual, written in prose and poetry in the characters of about the 10th century AD.
During the period of the Chālukyas of Kalyāņa, we notice examples of the building of Jinalaya or basadis and endowing them with gifts. Unlike the earlier period, the majority of the records under review belong to Chālukyas of Kalyāņa period. An epigraph of 1012 AD now preserved in the Hyderabad Museum refers itself to the reign of the Chălukya king Tribhuvanamalladēva camping on the bank of a streamlet Pāyani with a view to conquer the North and overthrow Bhijadēva of Māļva and registers a grant of lands to the god Pärshvadēva of Indra Jinalaya at Chilkuru. Another record from the same Museum dated 1027 AD records the gift of 50 mattars of black land, 50 mattars of akade, 1 ghuna for the lamp and 1 mattar for flower garden in the rājadhāni (capital) Periya Mosangi to the Jaina basadi constructed by Basavāja under the direction of Södera Vadeyora Rēvanayya at the request of Tambipaana Basavõja by the king's daughter Sahaja Vēdängi, Somalādēvi, while camping at the Appayaņa-vīļu of Pulipoďaru with the consent of her ministers. In this record a princess made the donation. Before making the donation, she gets the approval of her ministers which fact shows that the power she enjoyed in making donations or taking decisions.
An inscription from Saidapur, belonging to the reign of Jagadēkamalladēva as ruling from the capital Pottalakere in 1034 AD and records that the king at the request of Vaidyaratnākara Prāņācharya Aggalayya made a gift to a Jaina temple Buddhasēna Jinalaya at Mūcchupaļļii constructed by Agga!ayya himself and Vaidyaratnākara Jinalaya at Ikkuriki in Alur-40 which was a Kampaņa of Kollipāke-7000. The Sanskrit portion of the record extols the greatness of the physician Aggaļayya, a specialist in surgery and his capacity to cure severe diseases. A certain Jakabbe's Katte basadi is also referred to in the record. The importance of the record, like the previous instance, lies in the fact that the king makes the donation on the request of the person, who constructed the Jinälaya.
A record of 1051 AD from Sanigaram is interesting. It refers to the reign of the king Trailokyamalladēva and his Mahasamanta Kākatīya Bēțarasa. This records that Bēta's Pergade Vaijarāja's son Näraņayya renovated the Duddahmalla Jinalaya of Sanagara and endowed it with a rataņa after obtaining of the consent of the local gámundas Muppadayya and Puņņireddi. Kākatiya Bea mentioned here is obviously Bea I. It is curious to note the rāțaņa i.e., pully is gifted to the temple. It is very rare to gift such items to the temple. We have a very few reference of making such gifts to the religious institutions.