Fresh Reading And Interpretation Of Pancasara Parsvanatha Temple

This document summarizes the findings of Arvind Kumar Singh's fresh reading and interpretation of an inscription found on the pedestal of a marble effigy of a tradesman named Āsāka (Āśāka). This effigy is located in the Vanarāja-vihāra of Anahillapattana.

Here's a breakdown of the key points:

• The Inscription: The inscription is found on a five-sectioned pedestal, with the inscription itself engraved on the central three sections. The middle section has six lines, and the two flanking sections have four lines each.

• Comparison with Previous Reading: The author, Arvind Kumar Singh, compares his reading of the inscription with that of the late Muni Jinavijaya. Singh notes two significant differences:

  1. Muni Jinavijaya's reading omitted the right-hand section of the inscription, leading to gaps in his published text.
  2. There are minor orthographical inaccuracies in Muni Jinavijaya's reading of certain words.

• Singh's Complete Reading and Emendations: Singh presents his own complete reading, highlighting several emendations:

  • Spelling of Āsāka: Singh points out that the inscription consistently uses the dental 'sa' in the spelling of Āsāka, while Muni Jinavijaya might have used the palatal 'sa' based on correct orthography.
  • Spelling of 'sudi': Muni Jinavijaya's reading uses "sudi," whereas the inscription spells it as "gudi."
  • Other Differences: Singh lists further discrepancies in the readings of names like Jällana/Jālhaņa, Rāju Kukși/Rājja Kukși, Āśākena/Āsākena, vitāna/vilāsa, ca/tha, śri Āsāka-sya/Āsāka-sya, kāritā/kāritām, pratișthitā/pratisthitāḥ, santāne/samtāne, Devacandra/Devacamdra, and mamgala/mamgalam, and bhavatu/bhavat.

• Content and Significance of the Inscription:

  • Date: The inscription is dated to Samvat year 1301 (A.D. 1244).
  • Genealogy: It records a five-generation Jain family belonging to the Modha caste of tradesmen: Nāgeṁdra -> Śreṣṭhi Kesava -> Śreṣṭhi Jālhaņa (married to Śreṣṭhi Rājja) -> Thakkura Āsāka -> Thakkura Arisimha.
  • Temple Construction: The inscription states that Āsāka erected a vilāsamandapa (a hall) in the renowned Vanarāja-vihāra.
  • Image Consecration: Āsāka's image was set up by his son, Thakkura Arisimha.
  • Consecrating Authority: The consecration ceremony was conducted by Devacandra Sūri, who belonged to the lineage of Śri Šilagana Sūri, of the Pañcāsara-gaccha, an offshoot of the ancient Nāgeṁdra kula.

• Identification of Thakkura Arisimha: The author suggests that Thakkura Arisimha mentioned in the inscription can be identified with the Thakkura Arisimha who composed the Sukstasaṁkirtana, a eulogical work in praise of Vastupāla (who served as prime minister from A.D. 1220-1239).

• Historical Implications:

  • Pañcāsara-gaccha: The inscription provides the first evidence of the existence of a gaccha (sect or lineage) named after Pañcāsara, which emanated from the prominent Nāgeṁdra kula.
  • Temple's Early History: It is suggested that the initial foundation of the Pañcāsara Pārśvanātha temple might have been established by an abbot of the Nāgeṁdra kula. The temple itself was reportedly built by Vanarāja Capotkata (circa A.D. 818-900).
  • Definition of Vilāsamandapa: According to Prof. M.A. Dhaky, a vilāsamandapa is equivalent to a rangamandapa, a common feature in medieval Jain temple complexes, and such halls were often added to earlier structures during medieval times.

In essence, Arvind Kumar Singh's work offers a more accurate and complete reading of a significant Jain inscription, providing valuable insights into the lineage of a Jain family, the architectural history of a temple, and the existence of the Pañcāsara-gaccha.