________________
INTRODUCTION.
III
his jasmine-like fame decorates various quarters; that he was a bee to the beautiful lotus-hands of the cāraṇas, i, e., a class of spiritually advanced monks who could move in the air; and that he firmly established the scripture or the sacred knowledge in Bharata. Then, in verses six to nine, aie glorified Samantabhadra and Simhayandi. Further, in the tenth verse, some facts about Vakragrīva are given : he was a great sage; he was endowed with forceful eloquence that had routed bands of disputants, and the same could not adequately be praised even by Nāgendra of one thousand mouths; he received regard from S'āsana-deyatās; before him the necks of disputant-devils were bent with shame; and he briefly expounded the meaning of the word atha for six months. Thus this inscription paints the saint Vakragrīva as a learned and polemic logician endowed with winning delivery. The way in which he is mentioned and described in the inscription clearly shows that he is a different individual from Kundakunda and appears to have flourished possibly aster Kundakunda. Besides, there are other inscriptions of 1137, 1158 and of 1168 A. D. in which Vakragrīvācārya is referred to;' but nowhere are we informed that he was identical with Kundakunda. In all these inscriptions, wherever there is any mention of sangha, gaya and anvaya, we find
Vakragrīva associated with Drāviţa-sarigha, Nandi-gaụa and Arungalānvaya., : So, I think, Vakragrīva was an independent teacher quite distinct from Kundakunda.
ELĀCĀRYA AS A NAME OF KUNDAKUNDA DISCUSSED.-Coming to the name Elācārya, I am aware of one dateless inscription, that of ChickaHanasoge, in which one Elācārya of Des'í-gana and Pustaka-gaccha is mentioned; but I do not get any clue as to his identity or otherwise with Kundakunda. From the pras'asti of Dhavalā commentary we learn that there was Be Elācārya, from whom Virasena, the author of that commentary, received instructions in the Siddhānta ;' and there are indications in the body of Jayadhavalā commentary that he had possibly an explanation of his on a section at least of the Siddhānta. This Elācārya, being a teacher of Vīrasena,
ist hire. flourished at the close of the eighth century A. D. It is to this 1 l,that Indranandi refers, when he says, in his s'rutāvatāra," that Leagiýa, a resident of Citrakūtapura, was well-versed in the Siddhānta; and
$
5
į atho-s'abda-vácyan avadan māsān samāsena sat. Perhaps Lewis Rice read it as Nava
s'abda-väcyam eto., and accordingly he took Navas'abdavācys as the name of a work; seo 18 Mysore and Coorg from Inscriptions, p. 197.
C., V, Belur No. 17; Ibidem Arsikere No. 141; Ibid. No. 1. boe also E. C., IV, Nagamagala No. 100, and E. C., VI, Kadur No. 69 where also the
name of Vakragriva occurs. 4 . C., IV, Yedatore No. 28. 5 mahun 80 Elärrio pasīyau vara-Vtraserasso, second line of the first vorse. 6 I find a passage like this in Jayadhavalū-tikā tado puvuuttam Elāy(arya-Bhadaraeno
uvaittha-vakkhāramevc pahana-bhāvena ettha ghéttavvam ), p 199 of Sholapur MS. of 16. Jayadhavala. Srutūvatūra, published in Manikachandra Digambara Jaina Grantha-māla (MDJG)
e verses 177-82
