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 98

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Kevala-Bodhi-Buddhist and Jaina History of the Deccan
This epigraph was composed by Mallinātha, grandson of Nāgacandra-I, poet-laureate of Tribhuvanamalla Vikramāditya (C.E. 1076-1125), and elder brother of Nāgacandra-II and another grandson of Nāgacandra I. Muliga Nāgarāya engraved the lithic record, with clear-cut Kannada characters, beautifully shining like a necklace of fresh pearls picked up by Brahma, the creator, who dipped them in the nectar and tied it to the necklace designed exclusively for Vägvadhu, the goddess of speech. Importance
The above charter is incomparable in its historical documentation of the Kalacuri dynasty. It affords solid proof of the personal faith of Bijjaņa, his brother, son, and other relatives. Corroborative evidences to endorse this assumption are not lacking. Bijja!a and Ecaladevī, his consort, were parents of eight children-two daughters and six sons. Siriyādevī, elder daughter of Bijja!a, had married Cāvundarāya, scion of Sinda dynasty. His achievements and religious outlook are documented in this record. This epigraph has the rare distinction of being the last inscription of Bijjana and the early inscription of mentioning the coronation regnal year of Sovideva. Singularity of the epigraph is furthered by its details of father, son, grandson, son-in-law et cetera, members of a single royal family. The significance of the inscription is enhanced by the fact that it affords authentic material to solve the Gordian knot of clinching the issue of Bijjaļa's faith once for all. Tirtha and Jina-gandhodaka
Among other epithets and the usual royal titles, Bijjaņadevarasa is described as possessing JinaGandhodaka pavitrikrta-uttamānga, a head that is purified by being sprinkled with sandal paste water used for the lustration of Jina. This uncommon cognomen, attributed to Bijja!adeva, needs an in extenso discussion. Anatomy
It has been the custom in Hindu temples that, after completing the prescribed usual worship of the main deity to whom the shrine is dedicated, the devotees are blessed with tirtha, scared water poured over the idol. The priest, carrying the small vessel containing the holy tirtha, would let fall one or two spoon full of tirtha into the right palm placed on the left palm of the devotees, who in turn would drink it with great devotion and feel delighted to have been blessed so.
In the Jaina temple too, the devotees who are the lay votaries, are blessed with tirtha, but the method of blessing with tirtha is altogether different. Jaina priests in the temple will put one or two flowers instead of a spoon in the vessel containing scared tirtha, the holy water mixed with sandal paste, which was used for purifying the Jinabimba with ablutions. The priest, as is the traditional custom current in the Jaina place of worship, would take out the flower dipped in the sacred yellow or red sandal wood water in the vessel, and sprinkle its drops on the head of the devotees, who with its touch would feel that their body is purified and so are gratified. Sometimes the flower, dipped in the tirtha, is also distributed to the devotee who in turn would willingly touch it to his eyes and set it in the hair or safely place it behind the ear. Thus, the main difference in giving tirtha between the Jaina and non-Jaina houses of worship is that in the former case tirtha is simply sprinkled on the head and not poured on to the palm to drink. Abhişeka
i. Without phenomenalizing the approach, I would like to historicize and contextualize this
abhișeka in terms of geography and sect.