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arrangement for food etc. of Yāpanīya monks was in practice and the begging was becoming secondary, otherwise references to donations for maintenance would have not been found. Then, there is the inscription of Krsnaverma ( C. 475-485 A. D. ), of second branch of Kadamba dynasty. It refers to the gift of a piece of land, at Triparvat to Yāpanīya sect, by his son prince Devaverman for repair, worship and maintaining grandeur of the temple of the seer. 8
It is noteworthy that inscriptions, belonging to a span of three centuries, i, e., 6th, 7th and 8th centuries, on Yãpaniyas are not available. That is why we get the inscription dated 812 A. D. of king Amoghavarşa of Rāstrakūța dynasty after that of Kadamba ( c. 475-485 A. D. ).' It refers to the Arkakīrti, the grand disciple of Kuvilācārya and disciple of Vijayakīrti. It also refers to Yāpanīya Nandi Sangha, Punnāgavşkşamūlagana and Kityācāryānvaya. This inscription also informed that Ācārya Arkakīrti treated the ruler of the country, Puligil from ill-effects of Saturn. It suggests that right from the beginning of 9th century A. D., Yāpaniya monks acquired not only headship of the religious establishment or temples but also adopted medical and incantation (Yantra-mantra) practices. 10 Another inscription dated about 9th century, found at Chinglepet, Tamilnadu, mentioned the name of Amaramudgalaguru, the disciple of Mahāvīra Ācārya, of Kumiligaņa of Yāpanīya sect, who inspired the construction of Jaina temple, namely Deśavallabha. This deed of gift indicated that it meant for maintenance of Yăpaniya monks. This inscription also points out that Yāpaniya monks were residing in and had food from the monasteries.
Another deed of grant, pertaining to Yāpaniya sect ( dated C. 945 A. D. ) belonged to Ammarāja II of Eastern Calukya dynasty. He donated village Maliyapundi to a Jina temple Kațakābharana." The head of this temple was saint Śri Mandiradeva, who was like Jina and was like ocean in virtues. He was the disciple of
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