History of Early Ganga Monarchy and Jainism

Author(s): Nagarajaiah Hampa
Publisher: Ankita Pustak
Catalog link: https://jainqq.org/explore/006723/1

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A FIISTORY OF THE EARLY GANGA
MONARCHY AND JAINISM
Dr. Nagarajaiah, Hampa
con
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(88)

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A HISTORY OF THE EARLY GANGA MONARCHY
AND JAINISM
Dr. Nāgarājaiah, Hampa (Former Professor of Bangalore University)
ANKITA PUSTAKA 53, Shamsingh Complex, Gandhi Bazar Main Raod Basavanagudi, Bangalore - 560 004
Karnataka, INDIA © 699 2014 (0) 654 9633 (R)

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A HISTORY OF THE EARLY GANGA MONARCHY AND JAINISM: A Monograph by Dr. Nagarajaiah Hampa. Published by Ankita Pustaka, 53, Shamsingh Complex, Gandhi Bazar Main Road, Basavanagudi, Bangalore - 560 004, Karnataka, INDIA.
699 2014 (0) 654 9633 (R)
Year of Publication : 1999
Price: Rs. 200 $20
Author
Cover Page: Makali
ISBN: 81-87321-16-4
Published by Ankita Pustaka
53, Shamsingh Complex Gandhi Bazar Main Raod Basavanagudi
Bangalore 560 004
Karnataka, INDIA
£ 15
699 2014 (0) 654 9633 (R)
Printed at
Lakshmi Mudranalaya
Chamarajpet
Bangalore 560 018

Pages :XLIV+88

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о
Dr. Kamala Hampana [Former. Professor and Chair, Department of Jainology and Prakrit, Mysore University and a celebrated author in Karnataka]

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CONTENTS
Author's Note / IX
Illustrations / XXXVII
Introduction/1
Simhanandi the King Maker/6
Ganga Temple Building Activity / 10 Śrīvijaya-A great refuge / 24
Support of Rācamalla / 28
Times of Būtuga/36
A Unique Protege / 41
Conclusion/53
APPENDICE
(i) Genealogy / 61 (ii) Abbreviation/64 (iii) Bibliography / 66

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AUTHOR'S NOTE
The Gangas, who ruled from third century to 12th century, C.E., one of the ancient royal dynasties of India, prospered and flourished through Simhanandi, a Jaina sage. A dynasty which owed its origin to the timely help of Jaina ascetic should be staunch supporters to that creed is but natural. The Gangas, obviously, consecrated Jaina images of worship, hallowing out caves for Jaina ascetics, gave liberal grants to Jaina shrines, monks and monasteries.
"... the Ganga kings.... not withstanding their liberal attitude and patronage of the Hindus, still continued to foster the cause of Jainism to which alone their House had owed its origin as a political factor in the land" [Saletore, B.A. : 1938: 30). This monograph aims at crystallising the quintesscence of the Ganga's association with Jainism, based on inscriptional evidences. I have limited the scope of this book to the history of the early Gangas, who are popularly called as the Western Gangas olim the Gangas of Talkād. The reason is, that I have devoted more space to the contribution of the later Gangas in the other monograph, titled "The Later Gangas: Mandali-Thousand", which can easily be considered as the second part of this book. I have not inluded more details of the patriarchs and pontiffs of the Gangas, and the description of the Jaina art and architecture of the period of the Gangas.

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Indeed, it is my pleasure to place on record my sense of gratitude to my learned friends: M.A. Dhaky, K.V. Ramesh., A.V. Narasimha Murthy, A. Sundara, S. Settar, Padmanabh S. Jaini, University of California, Berkeley (USA), S.A. Bhuvanendra Kumar (Toronto, Canada), who have inspired me with their warmth and friendship,
I dedicate this book to Kamala Hampana, who has been more than a wife to me, my friend, philospher and guide; who boldly under went the bypass surgery and survived to make the whole family happy, and on her successful completion of 63 years on 28-10-1998.
Last but not the least, my thanks are due to the dynamic Prakash Kambathalli of Ankita Pustaka, publisher of this monograph, and M/s Laxmi Mudraņālaya, for so neatly executing the printing work, to Dr. Devarakonda Reddy, for lending some photos from his personal collection and to the Director (Epigraphy), ASI, Mysore, for lending two photos of Kuknūr-Kudūr plate's seal of Mārasimha-II.
Nagarjaiah, Hampa

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The lofty Nandagiri being their fortress, Kuvalāla their city, the Ninety-six Thousand their country, the blameless Jina their Lord, victory their companion in the battle-field, the Jina mata their faith, with ever increasing greatness the kings Dadiga and Mādhava ruled over the earth.
- E. C. VII-I (BLR). Sh. 57, 1115 A.D, p. 57

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1.
DETAILS OF THE ILLUSTRATIONS Earliest Bāhubali colossus to be executed on the crest of a hill, with the etheral firmament and space as its canopy, background and vestment. It is on the Savanappana Betta, a hill of the Śramaņas at Are-Tippūru - Tirtha (Mandya dt, Maddūr tk), carved out of a granite monolith (not in situ) standing nude in samabhanga posture, a typical yogamudra. The usual motif of anthill and hooded cobras moving freely near the feet is absent; but the Mādhavi creepers, spring like a lotus stem at each foot, entwining twice round each leg and arm. Two ladies, standing one on each side, believed to be Brāhmi and Sundari, own sisters of Bāhubali, are holding the creeper as if to pull down. Bāhubali's face is round shaped, ears elongated, hair in crisp curls; a simple and single line drawn unornamented nimbus; c. early 9th cent. C.E. Earliest phase of Tippūru [Tipperur : EC. VI (R) Sr 66 (IV Sr 160) C. 559 A. D. p. 397; EC. VII (R) MD-100. A.D. 916-17. o. 312 line : 10. Kūligere] starts from 6th-7th cent., and gets accelerated from Mārasimha Ereyappa during the reign of Śivamāra-II (791-819) with gifts to Muļavalli basadi [ARMAD 1920, p. 24. Vaidyanāthapura (Mandya dat); ASMAR-III, p. 15). A kola (cf. Belgola), a pond on the flattish granite hillock containing Jaina relies including some loose dethroned images of Tirthankaras; besides there are 14 Jina images in khadgāsana & paryarkāsana, in low relief in a row (the rock-cut images are not seen in the plate). Misplaced vestiges on the hillock. A lone slab, with an inscription, on the small hill giving details of the glory that is gone. A displaced cauri-bearer.
3. 3-a
3-b
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3-c. Ruins of five brick Jaina temples on the small hill, c. 9th cent. C.E.,; two pillars and a whisk-bearer figures are easily recognisable.
3-d. An image of Bharata (?).
3-e. A pedestal of a Jina image, a vacant throne.
3-f.
Arhat-Parsva in meditation.
3-g. Phalaka a portion of a pillar.
3-h. A typical 9th cent. Ganga style pillar (broken); śalāka, mālālankāra and kumbha - visible upto capital.
3-i. A mutilated portion of the ceiling / capitol of a pillar.
[Plates 1 to 3-i focus the significance of a major Jaina seat at Are-Tippür olim Kanakagiri tirtha)
Śrīvijaya jinālaya or Sulebasadi at Manne in Bangalore dt, C. E. 798.; Temple is eager to collapse!
5.6. Dvarapalaka, door-keeper.
7.
A Panoramic view of the Jainālayas on Candragiri, with Camuṇḍarāya basadi shining bright.
4.
8.
9.
Küge Brahmadeva pillar caused in honour of Mārasimha - II, the Ganga king and a great hero of many battles. Kūge Brahmadeva pillar is a variety of manastambha, a jaina characteristic pillar of eminence. The tall column, with the figure of a seated Brahma on the top, facing east was set up to commemorate the death of Marasimha, the Ganga monarch, in C.E. 974, the period synchronising the culmination of the early Gangas.
An inscription on the Kuge Brahmadeva pillar dated C.E. 974.
10. Front elevation and left side view of Camuṇḍarāya basadi, C. 982, C.E. It is one of the unique Jaina shrines of the Gangas. Camunḍaraya, Premiere and Commander in chief of the Gangas caused 58' colossus of Gommața

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(Bāhubali) on the bigger hill. He also commissioned this magnificent basadi on the smaller hill. Since it is a piece of artistic perfection of greater significance, some illustrations from different angles are included to indicate the
style and decorative art of the period. 11. A portion of the vimāna, exterior wall with pilasters
crowned with fine friezes, consisting of devakoșthas, ornamental niches, figures of seated Jinas. This basadi dedicated to Neminātha, the 22nd Tirthankara, measures
68x36', built entirely of granite stone. 12. Jar-finial and vase-finial of garbhagriha 13. Ambikā yaksi (Küsmāņdinidevi), acolytic divinity attend
ing upon Neminātha Jina, with a bunch of mangos in her
right hand and a bijapūra, a citron fruit in her left hand. 14. Cāmundarāya basadi has an upper storey, Vişnucchada
śikhara, built by Jinadevana son of Cāmundarāya. 15-16. Hasti-hasta banister (right side) of the same temple. 17. Nisidhi column of Indra-IV, last emperor of the
Rāstrakūtas, on the Candragiri hill, erected in C.E. 982; he died by the rite of sallekhanā. Four corner pillars of the Mandapa, retaining the original sculpture from pindi to bodige, abacus (including salāka, kumbha, kantha and
capitol) is worth noticing. 18. The dominating (monolith) 58' figure of Gommata in situ,
standing nude exposed to the vaguries of nature for over a thousand years. The colossus is as fresh and well polished as the devout sculptor gave it shape in c. 981 C.E.;
Cāmundarāya, a name and a legend, caused this. 19. The pillars in the porch of the Santinātha basadi (on
Candragiri) belong to the Ganga period. 20. Syāma Yaksa inside the Candranātha basadi caused in
C. 800 C.E., and subsequently renovated.
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21. Cāmundarāya listening to the religious sermon of his pre
ceptor Nemicandra Siddhānta cakravarti; a sculpture on
the Tyāgada Brahmadeva pillar, south base. 22. A câmara bearer lying mutilated in the porch of the Hale
(old') Beļago!a basadi Another cauri-bearer to the right side of the figure in plate
nurnber 22. 24. A pillar near a tank at Hale-Belagola (elephant on top of
the pillar is not a part of the pillar, it is a seperate loose
sculpture, placed on the pillar) 24a. A unique base relief at Hosahalli (about 3 kms away from
SB), on the weir of a tank is a feast for the eye, looks like a beautifully framed photo. Jina Neminātha, seated in the cente, capped by triple umbrella and cauri-bearers on either side. Jina is flanked by Gomedha Yakṣa on the left and Kūsmāndinidevi on the right; sculptural details
are interesting 25 to 27. Perforated stone screen in Candragupta basadi on
Candragiri hill; the screens pierced with square opening are carved with minute scultures. These sculptures of socio-historical importance vividly depict the scenes of the lives and migration of the Srutakevali, the apostle
Bhadrabāhu-1 and Candragupta, the Maurya emperor. 28. Dharanendra Yakşa, stumpy and dwarf, seated in
ardhaparynkāsana, holds a phala and an abhaya hasta. 29. Dharanendra Yaksa in standing posture. 30. Kūşmāņdinidevi (female elemental spirit attending upon
Neminatha Tīrthankara); Nos 25 to 30 belong to
Candragupta basadi. 30a. One of the earliest sculptures of Jina Supārśva in
Kāyotsarga (dismissing the body') posture; rigid, erect and immobile forms of the saviour are rendered in the pre-medeival style, C. 8th cent. C. E
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30b A displaced seated Jina, without head, of the period of
C. 9th cent. ; Both the figures at NOs 30-A and 30-B are from Begūr, a village near Bangalore, capital city of
Karnataka. 31. A Jina image in Khadgāsana at Ummattūr
(Cāmarajanagara dt) C. 9th cent. 32. One of the existing Jaina shrines caused by the early
Gangas, but repaired subsequently at Maleyūr olim Kanakagiri-Tirtha, where a Jaina cloister of monks has
been recently resurrected (Cāmarājanagara dt.) 33. A Jaina sanctuary of C. 9th cent. at Kelsūru
(Cāmarājanagara dt.) with occasional renovations, has
retained some of its original structure and sculpture. 34. creeper bearing door-jamb, lower frame detail of the main
shrine at Kelsūr Jinālaya. 35. an acolytic divinity associated with Jina in Kelsūru
basadi. Nos 33 to 35 belong to Kelsūr basadi, which was famous in C. 7th cent. as Kellipusūr cedia (caitya) (Vide pp. 21
22 of the text). 36. Goddess Sarasvati, a caturbhuja Vidyādevi;
hamsavāhane, seated on a lotus pedestal holding Japamaņi, lotus, a book and abhayahasta; a 10th cent. sculpture inside Candranātha caityālaya at Säligrāma
(Mysore dt). 37. Kukkutavāhane ( a wild cock with a cobra head'), god
dess Padmāvatidevi holding ankuća, padma, pāśa and a
phala; this sculpture is at Harave (Cāmarājanagara dt.) 38. A Jina-caityālaya at Cikka-Hanasoge, caused by the early
Gangas in C. 900 and renovated by the Cangāļuvas; garbhagriha (sanctum) door-frame upper part, left and right side and the lower part detail are veritable dreams of beauty; a portion of carvings on the block of stone at
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tutellary position is worn out and the creeper-bearing
band is mutilated in patches. 39 to 57. All the illustrations belong to Kambadahalli, one of
the best specimen of the Ganga period. A pañcakūta basadi with a tri-kūta, three-shrined temple on one side and the dvi-kūta, a two-shrined temple as an extended
portion. C. 9th-10th cent. 39. A general view of Jaina complex of basadis. 40-41. Fly-whisk bearers on the left and right (of a seated Jina,
not in the picture). 42. Yakşadeva seated in ardha-paryankāsana, holding a
lotus (right hand) and abijapūra, a citron fruit(left hand); his ornaments include multiple kantha-hāras, pearl yajnopavita, the sacrificial thread, Udarabandha, a waistbelt, bāhu-valayas, rings, tatānka and mālānka kuņdalas, long distended ear lobes and a karanda-mukuta on the
head; the parikara is embelhished. 43. Pillars in a row inside the gūdha maņdapa 44. gūdhamandapa door-frame with details of pañca-śākhā,
five frames. 45. An old wooden door, with two wings, fully decorated with
carved panels of lotus, Ganesha and other deities. 46. A marvellous figure of a seated deity 47. A seated stumpy dwarf Yakşadeva, holding a flower and
a fruit. Vimāna (outer wall) of Trikūta garbhagriha, from adhisthāna, basement, to stūpi jar-finial, decorated with pilasters at intervals, niches. There are no Jina or any other figures above the frieze or near the sharp carved
caves. 49. dethroned figures of Jina-Pārsva, a fly-whisk bearer, and
the right portion of another Arhat Pārsva in kāyotsarga.
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52.
50. Pārsvanātha Tirtharkara in samabhanga posture. 51. An elegant sculpture of a cauri-bearer
Kūşmāņdinidevi, female elemental spirit attending upon Neminātha Jina, seated on a lion throne, holding a lotus and a phala; two of her children are sitting on the lion. A rare sculpture of Kālī, the Jinaśāsanadevi of Suparávanātha, the 7th Tirthankara; she is holding a
śūla, a bell, a fruit and varada (abhaya) hasta. 54. Kūşmāņdinidevi holding a bunch of mango and a fruit,
lion is her vāhana; the tiruvāci, aureola around is decorated with branches of mango tree; her two sons on either side; from her feet to the head, she is richly
ornamented. 55. Dharana, a Jinaśāsanadeva of Arhat Pārsva. 56. Adinātha Jina in padmāsana, seated on the lion throne. 57. A seated Mahāvīra Jina in yogamudrā, deep meditation. 58. A bronze sculpture of Bāhubali, c. 9th cent., in prince of
Wales Museum, Mumbai. 59. Siddhānta cakravarti Nemicandra ācārya preaching
Gommațasāra to Cāmundarāya; from a manuscript of
Trilokasāra. Cover Page Picture
Royal cognizance of the Gangas with the pincha, peacock feather whisk broom. These two seals of Mārasimha are of Kudlūr and Kuknür plates : by the courtesy of the Archaeological survey of India, Director (Epigraphy) Mysore 570 005 The structural movement of the Jaina monarchs did not totally dieout with the early Gangas; it did continue with later Gangas who commissioned many charming edifices; some of their towns had become famous Jaina tirthas [Nagarajaiah, Hampa : The Later Gangas - MandaliThousand : 19999]
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Introduction
1.1 Within the vast cultural mosaic of South Asian way of
living, Jainism, a non-Vedic religion, has been functioning in the Indian sub-continent for many millenia. As a religion, also, it has survived despite several opposing forces. Among many royal families of southern India particularly in Karnataka, it was the Gangas who extended lavish support to Jainism for a long span of nearly eight hundered years. "Many of the early Western Ganga monarchs were followers of Jainism, and also it found patronage under the Eastern Cālukyas. Amma II (mid tenth century) built two Jinālayas and established satras (feeding houses) attached to them, where Sramanas (Jaina monks) of all four castes were to be fed "[Sastry, K.A.N; 1958:426). A careful study of the epigraphs reveals that even the later Western Ganga monarchs were also ar
dent followers of Jainism. 1.2 Śramaņa movement laid stress upon the superiority of
the princely class (ksatriyas), many royal families zealously took to the Nirgrantha faith. A cardinal, though paradoxical, feature of Jainism is that it openly accepted and encourged the primary duty of the ksatriyas of defending their domains. The lay-adherent were given the option of countering an armed adversary in kind, with the reminder that it behooved a Jaina not to be the first to strike. Although they never hesitated to wage wars, they were constantly in touch with tenets of Jainism and
the preceptors. 1.3 Therefore, the Jaina monarchs were not so rigid in ob
serving the non-injury doctrine. They could wage war,

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2/ Ganga Monarchy & Jainism
1.4
resort to kill the enemies, both human and animal (elephant, horse) only out of dire necessity to protect the state and its subjects. They would even perform yajña, as was the royal tradition and fulfill the desire of the people, but yet continue to maintain absolute faith in their own Jain religion. Thus, they displayed a moral ambivalence. Being aware of this actual reality, Sramaņas, preachers of nonviolence, allowed a reasonable margin to the inevitable duities of a marshall race, but persisted to impress the ksatriyas, the significance of non-harming the living. Jaina monks actively insisted patriotism and heroism upon the warriors as the ethical code, encouraged their military concept, blessed the local monarchs. Thus they could muster and marshal strong political support to the creed of non-injury. The influence of the Jaina doctrine of non-absolutism (anekānta-Vāda) on the Gangas its their contribution to the progress of Jaina Church, has not received due attention. A hoard of antiquarian remains, lithic inscriptions numerous copper plate charters, rock cut beds, nisidhis carved sculptures on boulders, stone and metal images of the Jinas and Jina-Sasana-devas (Yaksa-Yaksi), paintings, magnificient monuments of architectural importance, excellent and majestic columns with artistic designs, basadis and mānastambhas - speak of the substantial contribution of the Gangas to Jainism and to Karnataka. An indigenous hardy and manly race, the Gangas made a modest, quiet, but consistent beginning in the modern Kolar district region and with their will and skill, grew from strength to strength, expanding the boundaries, to include numerically labelled as Gangavādi 96,000 proyince. “The rise of Gangavādi may be traced to the 2nd century A.D., and was about co-incident with the fall of the Andhras or Sātavāhanas' [Rice, Lewis : 1917: 238]: The Sātavāhanas reigned with glory and patronised Jainism. As the fortunes of war and alliances ordained,
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the Gangas held sway from the end of fourth to the beginning of 11th century C.E. But at the peak of their power, they lost their independence and were subdued by the more powerful Rāṣṭrakūtas, and from that point onward served as vassals. After tenth century, they were swallowed by the mighty Calukyas of Kalyāṇa and gradually were pushed in a state of political limbo.
Introduction / 3
But the Gangas had their saving grace, even when they were only mahāmāṇḍalikas. Because, the Raṣṭrakūtas cleared the uneasiness by showering on them, the warmth of royal treatment, sharing their moments of joy and distress. Thus, the Gangas maintained their identity, even when they were under the aegis of their soverigns. The Rāṣṭrakūṭa dynasty, which was generally aided by the Gangas, drew closer and closer to them by marriage allainces and by religious affiliation. As a result of this union and of their common creed, in addition to the political reasons, both preferred peace to war, friendship to hostility. The Gangas, reluctantly had to surrender their independence to the Raṣṭrakūta suzerainty.
1.5.1 The Gangas played a dominant role in the socio-cultural milieu of Karnataka and left an indelible mark on the life and thought of the people in Karnataka's southeastern tract. The unmatched patronage extended to Jainism by the Gangas, is apparent from their lithic and copperplate records, found in the epicentres like Sravanabelagola, Koppala, Kogali, Hombuja, Puligere and at several places in Kolar, Bangalore, Asandi and Mandya districts.
1.6
It is up to the historians to carefully relieve the legendary accounts looming large around the Ganga dynasty and their origin. Inscriptions of Shimoga number 4, 39, 57 and 64 betary an attempt to trace Ganga's genesis and emergence of their early ancestors from time immemorial, concocting imaginary tales. In the narration of

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4/Ganga Monarchy & Jainism
the genealogical account of ancestors of the Gangas, wild surmises have played their role, only to complicate the issue and suspect the true history. But, immediately after the introduction of Ganga Perūr and Dadiga -Madhava appearing on the scene, the narration falls in line with the actual historical genealogy of their migration to Karnataka. It is said and reiterated in some medieval epigraphs, that the great monk of monks Simhanandi Acārya was the promoter of the Ganga dynasty. "The very foundation of the dynasty was due to a great Jaina Achārya, Simhanandi who, according to the legendary accounts, bestowed everything, including the lāñchanas, army and Gangavādi 96,000" (Sharma : 1992 : 6]. Historians have regarded this statement as credible. [Saletore B.A.: 1938: 10-16, 92-93; Krishna Rao, M.V. : 1936, 1A. vii p. 107 Srikanta Sastry. S: 1952, Sharma, I.K.: 1992, Kannada Inscriptions of Andra Pradesh (1961), No. 72 C.E. 1008 etc,). Brahmasiva a Kannada poet (C.E. 1175), has mentioned in his classic work Samaya Parikse, that Simhanandi Acārya was the promoter of the Ganga kingdom (2-80,81). Another poet Abhayacandra (14th cent.) has categorically reiterated in his commentary on the Gommațasāra that the adept Simhanandi founded
the Ganga kingdom.. 1.6.1 It seems that the Gangas had the guidance of their first
preceptor Simhanandin, while they were still in Perūr [AP: Cuddaph dt/Siddhavat tk), which is rightly considered as the Ganga Perūr, for it is connected with the foundation of the Ganga kingdom. "Simhanandin helped Dadiga and Mādhava to establish a kingdom near Perūr” [Sastry S. Srikantha:Sources of Karnataka History: 1940 : "Intro". XXXIII]. Perūr, an abode of the Simhanandin, was a great place in the early history of Jainism in Andhradesa and Karnataka, was originally a hoary Jaina

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Introduction/5
centre. It contained a caityālaya where assembled the ocean of the Jaina synod of the four-fold congregation, to which Simhanandin himself was the full-moon [EC. VII.i. (BLR) Sh. 4. 1120]. The founders of the Ganga kingdom pitched their camp on the bank of a rivulet there and seeing a Caityālaya there, with full devotion walked around it three times, saw the great Simhanandin and accepted him as their preceptor [Saletore: 1938: 13]; "What Konakondla had been to Kundakundāchārya, Gangaperār was to Simhanandin. Although it is now quite insignificant as a Jaina tirtha, Gangaperār was a flourishining centre in the days of Simhanandin" [Jawaharlal, G : Jainism in Andhra (as depicted in In
scriptions): 1994: 89] 1.6.2 "Simhanandi is a celebrated teacher who is mentioned
in many inscriptions, as helping Mādhava Konganivarma in founding the dynasty and establishing the power [EC. II (R) 547 (397) 1119. p. 334 ; EC. VII. Sk. 4; EC. VIII. Nr. 35. 1077; ibid., Nr. 36. 1077]. He took up the cause of Mādhava and Didiga, and in due course he provided them with an army and invested them with kingly powers. He finally insisted on the two brothers changing their faith to Jainism, as Gangavādi was the predominently Jaina and attempted with their support to secure the solidarity of the Jaina Community" [Krishna Rao, M.V. 1936: 19596]. Uptading the Nirgrantha position, in relation to the Gangas and to impart fulness to this monograph, this observation needs further elaboration, covering the history of kings who renounced the material world for the spiritual one, and the Jainising of martial Ganga clan (Lawerence A. Babb : Absent Lord-Asceties and kings in
a Jaina Ritual Culture : 1996: Chapter 4]. 1.7 "Jainism, was a predominant religion in the Deccan from
the early days. The discovery of large number of Jaina records, monasteries and references to the names of reli

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gious teachers, ascetics and disciples and a large number of Jaina authors who flourished in this tract, go to prove the influence this religion had on the people" (Ritti, Srinivas : The Seunas : 1993: 256-57]. "Jainism is not an evangelical faith and hence it had no propoganda machinery" [Sheik Ali: 1976:309]. Albeit, śramaņas made many proselytes in the pre and post mediaeval period. Towards the last two centuries of B.C. and the early centuries of C.E., friars and the nuns of Nirgrantha Church began proselytising on an extensive scale and secured a rapid spread of their religion. By fourth century C.E., Jainism had come to dominate the life and thought of the people of Pāndya, Coļa, Cera kingdoms. "Tamil classical literature prospered under Jaina auspices... Gangas, Pallavas of Kanchi and the Rāshtrakūtas of Malkhed were staunch
Jains" (Krishna Rao:193 and 198]. Simhanandi the King Maker 2.1 Some of the Ganga kings went so far as to take the vows
and to meet their deaths by the rite of Sallekhanā. Most of them engaged in extensive temple building activity and generally attempted to follow the rules of kingship. Simhanandi had laid down the Jaina code of conduct for his protēgē, rightly swept up in the spirit of the age and history : If you fail in what you have promised If you do not approve of the Jaina teachings If you seize the wife of another If you eat honey or flesh If you form relationships with low people If you do not give your wealth to the needy If you flee from the battle field
Then your race will go to ruin 2.1.1 The primacy of the enumerated charter needs no exag
geration. All the Gangas faithfully adhered to these

Page #50

aeonial commandments almost verbatem; they fought bravely and won many decisive battles, whole-heartedly approved the Jaina teachings, maintained sterling character, remained virtuous, followed vegetarianism, aimed at altruistic principles, distributed their wealth to the needy. A number of Ganga charters go to approve that they are celebrated for their unswerving fidelity to the plighted word. They continued to include the cognomen Dharma-Mahadhirāja and Satya-vākya in their PrasastiVācana, to aver their Guru Simhanandi.
Simhanandi/7
2.1.2 Simhanandi Acarya, who effectively functioned as a kingmaker, contrived to setup Madhava and Dhadiga as the rulers of the Ganga province (Ganga-Vaḍi). They grew from strength to strength, socially and politically, provided an uninterrupted pro-Jaina administration, practiced catholocity and did much for the state.
2.1.3 After Bhadrabahu, it was Simhanandi, who as an apostle illuminated the Jaina Church, as a strong influencing power in the sociopolitical landscape of south India, specially in Karnataka. Because of his dynamic personality, Jainism assumed new proportions. Simhanandi had a vision, a mission, an ambition plus a large number of valiant and loyal royal followers, who ably executed his sermons to achieve phenomenal success.
2.2 For the Jaina friars and nuns, tradition forbids any active participation in the politics of the land. Besides they should not hasten to side a new regime in a region (or city), where political revolution has just taken place but wait for the fresh party to settle and stabilise [Bṛhatkalpa-bhāṣya, 1. 37; Chedasūtras etc.,]. Nevertheless instances of Kalakācārya, Simhanandi, Sudattācārya are rather unusual, as such incidents do not stand against the spirit of the code of conduct laid down for Jaina ascetics. "The obvious aim behind this rule was not to create any difficulty with the monastic as well as the lay

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2.3
1.
ai o
community. This, therefore, may be taken to be an example of mature wisdom scattered throughout the different texts of the Jaina Canon" [Deo, S.B: Jaina Canonical Literature - An Appraisal : 1981:30]. Why did ācārya Simhanandi move from Ganga Perūr to Kuvalālapura and Nandagiri, from where he left to Mandali hill, all too far away places- is a valid question. A permanent habitation is forbidden to a Jaina friar [Deo, S.B : 1956:342]. Therefore, Simhanandi ācārya kept moving and staying in the natural caves on Nandagiri and Mandali hill, where he finally breathed his last. The Gangas faithfully followed their preceptor, wherever he preferred to move. The preceptor Simhanandi was an outsider to Karnataka and he hailed from Ganga Perür in Cuddapah district (Andhra Pradesh). He had, obviously, no local followers in Karnataka. He belonged to the Yāpaniya sangha, at a period when it was just at its formative, and Simhanandi had laid a strong foundation for its glory. Karnataka was even then predominently a strong hold of Digambara tradition Naturally, the early Digambara epigraphs in Karnataka did not recognise and record Simhanandi's achievements, but the medieval records give a graphic description of the Yāpaniya tradition. It is only after the Yāpaniya sangha was superseded and amalgamated with the original Congregation (the Mūla sangha), Ācārya Simhanandi is respectfully mentioned in a Sravanabelgola charter, which is a nerve centre of Digambara sangha from the beginning. Ācārya Simhanandi lived at a period when the Yāpaniya sect was in its formative years and yet to become popu
5.
2.4

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A Gangas : Jaina Dynasty / 9
lar. However, it had branched off from the main stalk and gradually developing its roots. The Yāpaniyas under the dynamic leadership of simhanandi could not only steer the sangha ably but also could command liberal endowments to their monasteries in Gangavāời. With added vigour they entered the areas of Banavāsi Kadambas, who treated them on par with the other two established sanghas There were two ācāryas having the same name Simhanandi , one in the
third century and the other in fourth century. A Gangas : Jaina Dynasty 3.1 Though kings were duty bound to support all religions,
their active patronage of a particular religion could also be marked. The Gangas had equal respect for other religious sects, but basically they were Jainas. Under their protection and patronage, Jainism flourished in Karnataka without any let. They had openly declared their devotion to Nirgrantha Church from the very beginning and accordingly assumed the role of saviours. These bulls of kings promoted the anekantamata, gave a distinct elevated status to Sramaņa culture, and made Gangavādi the land of Jainism. Consequently that was the period of Jaina ascendancy, and it became a dominant creed in the state in all walks of life. This monograph is an attempt to give an aerial view of the signal contribution of the Gangas to the theory and practice of
Jainism, based purely on inscriptional evidences. 3.2 The Ganga charters usually commence with a salutation
to god Padmanābha, a popular personal name in Jaina tradition. Even to this day, both Padmanābha and its variant Kamalanābha, are popular personal names in Karnataka Digambara Jaina community. Padmanābha
is also one of the 1008 names of the Tirthankara. 3.3 Just because a king performed a yāga, he need not be

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branded as a Brahmin or a pro-Brāhmin. It is the ambition of every king to prosper in all fields and directions, and thus they fell in line with the traditional and age old custom. Khāravela, the famous king of Kalinga, a staunch devout Jaina, also had performed a Rājasūya yāga in the sixth year of his reign. Further, Khāravela gave gifts to Brāhmaṇas [2nd cent. B.C.E.]. Thus, the kings who did not give up the traditional grove of ksatriya way of life, were not antagonistic to the ceremonies of Yaga. The rulers primarily, as the dictum of Khāravela's charter proclaims, were sava-pasaņda pūjako, the worshipper (respector) of all sects, and sava-devāyatana samskārakāraka the repairer of all temples. As such, the anekāntamata seldom came in violent conflicts with other contemporary faiths, on its own accord. Though, it is strange that Khāravela does not figure in later Jaina texts, he continued to inspire generations of rulers, and the Gangas in particular. The Gangas, though Jainas, gave more and more charities to Brāhmaṇas. Brāhmaṇas are proverbially known for their pratigraha, reciving gifts, and Jains are known for dāna, giving charity. They loved to persue the vows prescribed for house holders (upāsakas), set a rare example of religious toleration toward all religious denominations by following
the foot prints of the illustrious emperor Kharavela. Ganga Temple Building Activity 4.1 Jainism has contributed much to the mainstream of Pan
Indian culture, very much so in the field of art, architecture and literature. Everything great in Karnataka has gone into the construction of temples, a symbol of righteousness. Jainism, first localised at SB, Punnādu, Koppala and Kuvalālapura in natural caves and caverns suitable for friars, but spread far and wide from 3rd cent. A.D. and carved out for itself very many significant seats in Karnalaka in the pre-medieval milieu, paving

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Ganga Temple Building Activity / 11
avenue for magnificent basadis. The Gangas were affluent in wealth and advanced in culture; obviously, to commensurate with the wealth and the vanity, the affluent Gangas went in for temple building and extended shelter to monasteries. Members of the Ganga dynasty were on their toes, almost on a healthy competition, to build basadis after basadis, in different parts of the kingdom. To describe the basadis, without giving relevant account of the people who raised them, would be to deprive of a great deal of interest and hence care is taken to provide appropriate material available in lithic records.
Jināgama (Jaina scripture), Jinabhavana (Jaina Chapel), Jinabimba (image of Jina), Jinaśāsana (teaching of Jina) and jayamālā (hymn in praise of the jinas)- the priorities of Jaina votaries found its best expression and realisation in the basadi. Basadis were of the people, by the people and for the people. The Jaina sanctuaries were also a temporary place of residence for monks and nuns, who would not stay at a particular place for a longer period, except the season of rain retreat. Jaina shrines were both seats of worship and the centres of learning. The friars and nuns, during their stay, would teach the house holders; kings, queens, princes and other members of the royal house used to visit the basadis for the worship and to listen to the sermons.
Each and every Jaina temple invariably had Śṛtabhandaras, library of the scriptures. There were fourteen Box full of Jaina agama texts in the Jaina monastery of Malkhed olim Manyakheța, capital of the Rāstrakūṭas. Texts of palmleaf manuscripts on astronomy, grammar, lexicography, astorlogy, poetics, prosody, jain and nonjain philosophies, rhetoric and other sāstras on laukika and āgamika subjects - were included in the collection of Śrtabḥandāra.

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Immediate arrangements were made to procure the nonavailable text or get it copied. Well trained experts in the art of copying and preserving the manuscripts, and those who could read and recite, with proper commentary, were maintained by the maṭhas attached to the basadis.
4.1.1 The Gangas have built several celebrated basadis. Some of them are mentioned in inscriptions with different cognomen and synonym such as arhad ayatana [MAR 1938.C. C.E. 520], arhat mandira [EC. X (BLR) Mr. 72.C. C.E. 425], Caityalaya [ibid., CB. 29. C.E. 750], Cediya [1A. XI. P. 68. C. 560], Duggamāra koyil-vasadi [EC. III (R) Hg.63 (MAR 1932.58) 9th cent. p. 468], Jinageha [EC. VII (BLR) SK. 136. 1068], Jinanāthāvāsa [ibid, SK. 136], Tirtheśa-vasam [ibid.], Jinabhavana [EC. VIII-11 (1902). Sb. 233. 1138], Basadi [EC. 11 (R). 140 (415). 9th cent. p. 86], arhageha [EC. VIII (R) Ng. 26 (IV Ng 20). 1168]. I have recorded elsewhere a list of different synonyms used in inscriptions to denote Jain temples [Nagarajaiah, Hampa: 1997-C]. Charities made liberally by the Gangas to the Jaina monasteries are to be found in a good number of epigraphs. They renovated a good number of old basadis and built several new ones. Women of the Ganga seraglio never lagged behind in nurturing their religion; they built and endowed gifts free of taxes to a number of Jinālayas.
4.2 The Gangas, along with the Kadambas of Banavāsi [Gopal, B.R; CKI: No. 8. C.E. 458-59; ibid, pp. 9, 51, 93 and 108], are the earliest known dynasties to build Jaina temples in Karnataka. They first constructed the ayatanas of wood and mud [MAR 1923. 113. 10th cent. pp. 114-15; 1WG: 1984: No. 150:10C:p. 469]. Later they took to the use of bricks [Sharma, 1.K: Brick Temples of Western Gangas in the 'Srinidhi' - Perspectives in Indian Archaeology, Art and Culture: 1983:67-83]. Traces of brick temples are found at Aṛe-Tippūru [MD dt/ Mu tk), Noṇamangala, renamed as Jayamangala (Kl dt./Mr. tk),

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Early of Basadis / 13
Sravanabelagola (Hn dt./Cn tk), Talakādu (My dt) and Vijayamangalam (TN : Periyar dt/Erode tk). Finally the
Gangas also opted to the stone structure. 4.3 Konganivarma Mādhava I (C.E. 350-75), at the instance
of his preceptor Sishanandin, had found a small kingdom of his own called Mandali Sāsira, on the outskirts of the present Shimoga, a district head-quarters on the bank of the river Tungā. He also caused a caityālaya in wood (C. 350 C.E. ), which was the earliest and perhaps the first wooden temple in Karnataka (Rice, B.L : Mysore Gazetter, Vol 1, 1897.p. 311: Sharma, I.K: 1992). In course of time, this wooden structure was renovated and rebuilt in stone [MAR. 1912. p. 30. paragraph no. 70; EC. VII-i
(BLR) Sh, 4. 1121-1122.pp. 10-15]. Early of Basadis 4.3.1 The earliest brick temples built by the Gangas were at
Perboļal, Uranür, Noņamangala and Perūr, all in Kolar district and Malūr taluk. These fourarhad-āyatanas were built in the early decades of 4th century C.E. Subsequently Mādhava Varma-III (440-69), on the advice of his Rājaguru Viradeva, who was proficient in his own doctrine and in other dogmas, granted wet-land (specified) under the big tank, a garden and the village Kumārapura to the basadi at Perbolal in the Mudukottūr division, the whole free of all imposts. This temple was in the fold of Mūla sangha abbatial monks [EC. X (BLR) Mr. 73. 5th
cent. p. 208; IWG: No. 10. pp. 34-36). 4.3.2 There were two Jaina temples at Uranūr, constructed in
the 4th century C.E. by the lay votaries of a pontiff Candranandi of Mūlasangha. Of the two basadi, one was built by an ascetic Evāni Adiga!. Kongaṇivarma, who had Avinita [469-529) as his first name, made a grant of village Cennelkarani in Korikunda region to that Arhat temple at Uranür [1WG: No. 12: 5th-6th cent.: pp. 4044]. Further the king also made over another gift of one

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fourth of the Kārşāpaņa, customs duty realised from outside to the same temple built by Evani Adigal at the same Uranür [EC. X (BLR) Mr. 72.5th-6th cent., pp. 20728; ibid., "Intro". VIII-IX and f.n. 4). All the four Jinālayas, two at Uranür proper and one each at Perboļal and Perūr, were attached to the diocese of Noņamangala, the find spot of copper charters under discussion. Further, a possibility of one of the villages of the arhadāyatana referred to in the Mālūr-72 charter being the modern Nonamangala olim Jayamangala, which is about 10 kms from Mālūr on Hosur road, has also been contemplated
[Sharma: 1992: 135). Archaeological Site 4.3.3 This was the period of real revival of Jainism with greater
success. Though, Jaina elements of architecture were existing long before, this was practically the first appearence of Jaina monasteries on the public stage in Karnataka. The Jainas have left very few material evidences in Karnataka of their existence before 4th century, except a few inscriptions of 5th century onwards, recording the arrival of apostle Bhadrabāhu, the last Srutakevalin in 3rd B.C.E, a fact supported by other later documents and a deep rooted tradition. The archaeological excavation at Vaddamānu in Andhra Pradesh, carried out by T. V. G. Sastri in nineteen eighties, has established it as an ancient Jaina site. The assigned date is 300 B.C. - 450 C. E. Certain finds from the site mention the name of Samprati, grandson of Asoka, and names of Jaina monastic gaņas. It also reveals some important evidence of support to the historic southern Jaina movement from Pāțiliputra to Kaţvapra or Kalbappu, modern Śravanabelagola, led by śrutakevalin

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Archaeological Site / 15
Bhadrabāhu-1 along with his royal disciple Maurya emperor Candragupta, in C. 310 B. C. E. [Bhuvanen drakumar: Canadian Studies in Jainism : 1996 : 1-4] Later, Jainism had the good fortune to muster the patronage of so powerful a dynasty as the Gangas, in addition to the two coeval royal families of the Banavāsi Kadambas and the Bādāmi Cālukyas, to whom the Jainas owe so much. After the 4th century C.E, the doctrines promulgated by the Jinas spread everywhere in Karnataka. It spread so extensively and so fast that, Jainism became the faith of a greater number of people
than ever before in Karnatak. 4.3.4 B.L.Rice has placed on record some useful information of
socio-historical importance: the copper plate grant was found in the burried ruins of the Jain Basti discovered at Noņmangala in 1897. The farmers of Noņamangala, when ploughing near their village, came upon traces of a wall. The spot being excavated, there was laid bare the base of a Jaina temple. The walls were composed of very large sized bricks, which were only about 1 1/2 inch in thickness. Near the doorway on the cast, stuck in crevice of the wall, were found the plates Malur. 73. In the north wall, near the side of the shrine, was a small chamber or cupboard, partly projecting from the wall. In this were found the plates Malur. 72, together with a number of other articles. These were a metal elephant, eight (or an octave) of conch-shells pierced for use as musical instruments, five metal Jaina images of different sizes and pieces of other metal articles, such as bells, lamp stands, dish, finial, and plinth. On one of the conch shells was inscribed in Hala (Old) Kannada characters, the word Peļmudi, which might be to distinguish it as having a large volute or it might be a name either of the instrument or of its place in the octave or of the performer on it

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[Rice, B.L: "Intro". VII-IX: EC. X. (1905)). 4.3.5.This description provides fairly an authentic picture of
the items included in a Jaina sanctuary of the early centuries of C.E. Among the items found in the excavation, the elephant, the lampstand and conch are the symbols in the Gangas royal crest. One more lithic record of the same vicinity mentions the name of Srivikrama, on a piece of rock, also affirms the importance of this area (EC. X
(BLR) Mr. 485. p. 65). 4.3.6 The above details also confirm the fact that the later
Gangas took care of the basadis caused by their ancestors. They renovated wherever necessary and reaffirmed the grants of non-encumberance made over to those temples. Practically the Ganga kings were the bulwarks of
Nirgrantha creed. Nandavva Basadi 4.4 During the reign of Mādhava-II alias Simhavarma, (C.E.
400-20) son of Krşņavarma, youngest brother of Aryavarma and Harivarma (C.E. 375-400) and grandson of Mādhava Mahādhirāja I(C.C.E. 350-75), Jainism gathered momentum. Simhavarma's 22nd reignal year is equated with the Saka years 380 (C.E. 458) in the Lokavibhāga, a Nirgrantha surrogate canonical text of the monk Sarvanandi (C.E. 458). The king's favourite courtesan (Rāja-Priya-Nartaki) Nandavva had spiritual insight and unequivocal faith in the teachings of the Jinas. Nandavva, the court dancer and well versed in Jainadarśana, commissioned anarhadāyatana which belonged to the order of Mūla sangha at Perūr. She purchased a cultivated estate garden for 500 Kārşāpaņas from Kakalaradhipati, and as per the rules governing devabhoga grants, after obtaining the consent of the king Simhavarma, Nandavva entrusted the above estate, free from all hindrances to the arhad-āyatana (1WG:No. 155 : p. 481].

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Avinita Paves The Way/17
4.4.1 King Simhavarmarāja, Nadavva's paramour, also, to
mark the auspicious ocassion of his eighteenth victorious year, granted as gift land of the extent of being sown with four kaņdukas of seeds, in an area irrigated by the waters of the Rakta tadāga tank of the city of Perūr, to the same arhadāyatana, along with a field called pañcātikaKșetra [1WG: No. 155 : C. 5th cent : pp. 479-82. Perür (TN. Coimbattur dt/tk)]. This temple is also one of the beginning basadis of the Gangas, coeval with the basadis of Perboļal, Uranūr, Perūr, Nonamangala and Mandalitirtha and the other early basadis of Banavāsi Kadambas. Nandavva's Perür is different from Evani Adigal's Perūr mentioned in the Malūr inscription [EC. X (1905) Mr. 72.5th cent]. In the annals of the early history of Gangas, three Purūr place-names figure promimently; one in Andhra Pradesh, usually referred as Ganga Perūr (Cuddapah District), the other one in Karnataka referred in the Malūr charter and the third one in Tamilnādu - all the three being Jaina settlements as early as 4th and 5th
century C.E. Avinita Paves The Way 4.4.2 Konganyādhirāja Avinita (469-529), son of Mādhava-III
(440-69), made a grant of wet land (specified) over the tank of Pulliūru, a garden and a dwelling to the arhadāyatana of Hosakoțe (?) on the advice of his friar Vijayakirti (MAR .1938. pp. 80-90. 5th-6th cent.). This chapel was built in the Korikunda division of the Ganga kingdom in the early 5th century by the mother of Simhavisnu [574-600], a Pallava king (Sastry, K.A.N : 1958: 164]. She erected this temple for the prosperity of the Pallava family of her husband Simha Varman-II (C.E. 436-60), and for the augmentation of her own merit. This Arhadevāyatana of the fifth century belonged to Yavanaka (Yāpaniya) sangha (1WG: No. 14: pp. 48-51). The Gangas, like their contemporary Kadambas of

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Banavāsi, patronised Yāpaniyas In fact ācārya Simhanandi, who initiated and installed the Gangas, himself belonged to Kānūrgaña, a cohort of friars of Yāpaniya sangha (EC. VII-i (1901) Sh. 4. 1112.p. 12. lines : 26-28; EC. VIII (1902) Nr. 35. 1077], which eventually merged
with the Mūla sangha. 4.4.3.Korikunda Visaya province consisted of the area of the
present Mālūr and Hosakote taluks of Kolar district. Korikunda-300 (MAR 1919. No. 12. C.E. 700] region had included important villages like Pennaürgrāma (MAR 1942, No. 31. 610 C.E.], Pulliūrgrāma (MAR 1938. No. 1. C.E. 570), Cennalkarani (EC. X (1905) Mr. 72. 5-6th c), Uranür [1WG : No. 12. pp. 40-43] and Nonamangala (ibid). Korikunda, as the etymology would suggest, was an area where a particular variety of paddy (Kori) was grown. It is in this Korikunda division, under the great tank in the village of Pulliūru that the following grants were given to the temple of Yāpaniya Arhat. i) Seven kandukāvāpa of lands, including the wet-fields ii) five kandukāvāpa of fields situated in the centre of
the village, and one garden and for growing
sugarcane; iii) one kaņdukāvāpa of land to the south of the village. iv) to the north of the village, 12 kandukāvāpa of forest
land; v) a house situated in the vicinity of the temple of Arhat.
All these were granted free of all hindrances and with
the pouring of water IWG:No.14 : p. 51). 4.4.4 A record of Ganga king Avinīta (469-529) registers a grant
of Badaneguppe in Edenādu-70, a sub-division within Punādu-6000 and other to the illustrious sri VijayaJinālaya of Talavananagara (Talkād). The donee was

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Durvinita - A Benedictory / 19
Candanandibhatāra, follower of Guñanandibhatāra, who belonged to the Desigagana and Kondakunda Anvaya [IWG:No. 17: pp. 61-65). The villages are stated to have been granted by the minister of Akālavarşa PrithviVallabha, who had commissioned the temple having obtained them by grant from Avinita Mahādhirāja (EC. 1 (R). 1 (1).C.E. 466. Madkeri. pp. 1-2]. Another charter describes Avinita Ganga as bearing the foot-print of the supreme Jina, fixed as a rock of mount Meru on his heart
[EC. VII-i (BLR). Sh. 4. 1121-22. pp. 4-9). 4.5 During his generally peaceful and prosperous reign,
Avinita paved the avenue to the increasing influence of Nirgranthamata in the Gangavādi-96000 kingdom. Responding to the kings inclination, the prosperous mercantile guilds and individual well-to-do merchants endowed
the basadis with liberal grants in cash and kind. Durvinita - A Benedictory 4.5.1 King Durvinita (529-79), son of Avinita, was a far greater
benefactor of Jainism. Like all his predecessors including his father, Durvinita was behind Jainism and contributed a lot to the spread of Jainism in the Ganga territory. Kogali, shining like an emperor of capital cities, was a main town in Koga?i-500 sub-division of the Noļambavādi32000 province, and was a Jaina centre (SII. XI-i. 22. 897. ibid. 317; 13th cent.). Kogaļi was considered a 'tirtha', a holy pilgrimage centre with many basadis [ibid; IX-i. Nos. 189 to 196]. Durvinita had Commissioned a Sarvatobhadra Jinālaya in mid 6th century, the earliest of its kind in Karnataka, consisting of quadruple images, i.e., a group of four Jinas, either standing or seated back to back (ibid; 346. 1173. ibid., 347. 1220; QJMS. Vol XXXVI. pp. 126-33]. Later in 11th century, during the reign of Trailokyamalla Ahavamalla who had SomeśvaraI as his first name (1042-68), Indrakirti munindra, chief abbot of the diocese of Kogali tirtha, renovated the above

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Sarvatobhadra temple of Durvinīta (SII. IX-i. 117. 1055. pp. 92-93 lines: 15-16). These pratimā sarvatobhadrikā olim Caumukha [Caturmukha) pratimā concept has a different connotation. Such quadruple images in kāyotsarga pose, capped by triple umbrella, are found at
Mathurā excavations (C. 1st cent. C.E.) 4.5.2 Durvinita has authored some commentaries, including
the Sabdāvatāra, the Vaddakathā, the Bșhatkathā and to the 15th Canto of Kirātārjuniya (MAR 1912. p. 57 and 63; EC. XII (BLR) Tm. 23; Rice, B.L. : 1909: 196; Alfred Master, JRAS (New), 1943, p. 36 etc). Of the three, the Vaddakathā is a Sanskrit rendering of Sanghadāsa Gani Vācaka's [between 3rd and 5th century C.E.) the Vasudeva-hindi in Prakrit, an authentic Jaina version of the Brhatkathā (Jagdish Candra Jain: Vasudeva-hindi: 1977). The period of Avinita and Durvinita, father and son, was the longest of the Ganga rule, totally covering a span of 110 years, marked by outstanding activity in
Jaina temple building. 4.5.2.1 "Possibly, Pūjyapāda was the preceptor of Durvinita,
as the Sabdāvatāra (the name of Nyāsa on Pāṇini) is attributed to a Jaina grammarian by name Pūjyapāda belonging probably to the latter half of the sixth century" [Krishna Rao: 1936: 197]. Since the mother of Durvinita was a Punnādu princess, it is possible that during his childhood, Durvinita must have been trained under Pūjyapāda's care. Because, Maleyūr (Kanakagiri), the place of Pūjyapāda, is very near Kittūr, the capital of Punnādu. This proximity, of place and time, lends sup
port to the traditional belief. Mokkara And Sivamāra-1 4.5.3 Mokkara alias Muşkara (C.E. 579-604), who succeeded
his father Durvinīta, commissioned a temple ‘Mokkarabasadi' named after him, in Bellary district (1A. VII. No.

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Mokkara And Śivamāra-1/21
38. pp. 101-17]. He also bore the name Avinita after his grandfather [1WG : No. 71-8c:p. 255. f.n. 5). Because Mokkara was an ardent devotee of Puligere-tirtha, a basadi in his name was built at Puligere also. [Mokkara is a desi word and Muskara is a Sanskritized form;
Mukkara is another variant form of Mokkara). 4.5.4 Sivamāra-1 (679-725), grandson of Mokkara, was ruling
over a larger area of Gangavādi including Panata and Punnāța. During his reign, Candrasena was the preceptor of Kellipusúr Cedia (Caitya) in Kodugūrnāļu. Prince Ela-varasa Pallava, with the consent of Sivamāra-1 Muttarasa (Vrddha-rāja; 679-725), donated two paddy fields, a garden, a house and a site along with a village Vasadigālu (MAR 1925. pp. 90-92. 7th-8th cent. Kulāgaņa (ch. dt/)]. Kellipusūr is the modern Kelsūr village in Gundlupete tk (Ch. dt). Kannamman of Ganjenādu also granted three villagesMelapāļu, Jādigālu and Kuligamakerekkālu, land and a cultivated estate to this cedia (EC. IV (R) Ch. 347. 7th - 8th cent. pp. 347-77). The abbots of the cedia, by selling the cattle of the temple, also purchased one more garden for the Jinālaya [1WG:No. 35: pp. 135-39]. This transaction of barter exchange throws light on the functioning of the temple administration. It is also interesting to note that the Prakrit form cedia is preferred to the Sanskrit caitya; Prakrit was the language of Jaina primordial ca
nonical texts. 4.5.5 The Jinālaya of Kellipusūr continued to receive more and
more aids. Prominent among such pouring of gifts was the grant of Vasadikālu (a village of Jaina temples), Jātikālu, Meļpāļu and Koligamkerikkāl along with its wet-land, garden, a house and a site. This was just a renewal of the old gift (IWG: No. 36; pp. 140-41: 7th-8th century C.E]. These gifts, free of all imposts, were en

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trusted to the chief of the friars, with pouring water in the manner of devabhoga. Sivamāra was ruling
Kaļvappu-100 nād. 4.5.6 One of the rare inscriptions of the reign of king
Sivamāra-I, records the upkeep of the temple cattle. This epigraph records a grant of a garden for the maintainence of cattle kept for the service of the god in a Jaina temple [MAR . 1925. 106. 7th-8th cent. Kulagāņa (ch dt): 1WG: No. 36] Koligama - and Kuligama are the variants of
Kulagāņa.
Sustenance of Sripuruṣa 4.6 The illustrious Sripurusa (725-88), grandson of Śivamāra
1, asserted his preference for Jainism. Two of his charters in particular bear the stamp of his love for the Jaina creed (EC. IV (BLR) Ng. 85; MAR. 1920. p. 23). While camping at Perūrapura, he endowed the Kongeśvara caityālaya with lands [1WG : No. 41: pp. 152-54). Elsewhere, he gave gifts of Ponalli village to the Lokatilaka basadi, par excellence of the world, which was built by Kundācci during his regime [ibid. No. 48 pp. 188-89]: gift of the Malavalli village to the Toļļa caityālaya (ibid; No. 71: pp: 253-56), and some memorial stones were raisedfor mahāprabhu Gopayya at Belavatte (EC. V (R) My. 117. 8th c.p. 266), for friar Prabhācandra at Belagola [EC. 11(R): No. 1. pp. 3-4] and for pontiff Puspanadi at Bastipura [EC. IV(R). Ko. 91-92.8th cent). The lone Jaina lithic record on Nandihills, also belong to the period of Śripuruşa [MAR. 1920. pp. 23-24]. The two temples, Lokatilaka basadi and Srivijaya-Arhadāyatana at Manne
need in extenso coverage. 4.7.1 Candranandi was head of Mūla sangha-Nandi sangha
Eregittūrgana Pulikal gaccha (EC. X (BLR) Mr. 72. 5-6 cent. pp. 207-08]. Kumāranandi was his disciple and Kirtinandi Ācārya was the disciple of Kumāranandi, whereas Vimalacandra Ācārya was the chief disciple of

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Sustenance of Sripurusa / 23
Kirtinandi. When Vimalacandra was the main abbot of the Śripura diocese, Kundacci, consort of Paramagūļa of Nirgunda territory, built Lokatilaka Jinālaya at Sripura [1WG: No. 48: pp. 182-89]. Princes Kundacci was the daughter of Maruvarma, a prince of Sagara family [Nagarajaiah, Hampa: 1995: 41-42].
4.7.2 Pruthuvi Kongani Mahārāja Śrīpuruşa gifted the village Ponnalli situated in Nirgunda viṣaya along with other cultivable land, garden (bāgāyitu) house and sits for the construction of building from the neighbouring villages, all free of hindrances, for repairs, new constructions and for the worship of god of Lokatilaka Jinālaya [EC. VII (R) Ng. 149 (IV Ng 85). C.E 776-77 Devarahalli (Md dt/Ng tk) pp. 144-47]. At the time of issuing this record, at the solicitation of Parama Gula alias Prithvi Nirgundarāja, husband of princess Kundacci, Ganga king Śrīpurusa was residing in the victorious camp at Manyapura (Manne). 4.7.2.1 An epigraph of the early eighth century applies the epithets of Konganivarma, the first king to PrithiviKonganivarma, also named Raṇabhājana, and says that during his visit to the Kongeśvara caityalaya, in the city of Perur, the king made a grant of a house, situated in that portion of Perur known as Kittangadi, and also certain lands to one Iśvara Sarma, younger brother of Sivaśarma. Prithivi-Konganivarma of the record might be Sripuruşa; the particular line of the text reads 'Perura-puramati-vasati-tatraḥa Kongeśvara-nāma caityalayasta'. [EC. XVII. Supp. Ins. in the Kolar Dt (1965), CB. 105. C. 728 A.D. (MAR 1914. p. 34) p. 78]. 4.7.3 Nagavarma belonged to the family of 'Pasindi', a branch of Gangavamsa. When Śripurusa was ruling Gangavaḍi, Nagavarma was solemenly enthroned as a Ganga king. Tuluga Adi of Kadambakula had married the sister of Nagavarma [MAR 1920. p. 23. 8th cent]. Tollagrāma, a village in Gangavāḍi, had a caityalaya. Nagavarma and his brother-in-law Tuluga Adi, together gifted a village

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Mallavalli in the district of Tagare, to the Caityālaya of Tolļagrāma. Manalimane-odeyon, a holy person with right knowledge and faith in the order of Jina (samyagdarśana-viśuddha), also granted rent free plot of ground. śāntisena Abbegaļu, a nun, and Perbbali also presented some more endowments to this Jaina temple [1WG : No.
71: pp. 253-55). 4.7.4 King Duggamāra (C.E. 788), son of Sripurusa, faithfully
followed his worthy father's religious temperament and erected a shrine named after him - 'Duggamāra basadi' at Hebbalaguppe (My dt/Hg tk) and Nārāyaṇa Peruncattan was the architect of this temple (MAR 1932. No. 58.9th cent). Narasigere Appor, evidently the chief of that village, granted six khandugas of dry land and the inhabitants of the villages Aramandamegālu, Agokemoge and Oddipadi-joined with Goyindamma in a gift of six khandugas of wet land [EC. III (R) Hg. 63. 9th cent. p.
468]. Srivijaya - A Great Refuge 5.1 Srivijaya Senādhipati, a commander of the army of
Lokatrinetra Marasimha-I (C. E. 796), was an ardent devotee of Jina. He had built basadis at a number of places - villages, towns, on the bank of river, on mountains, in islands and near the tank: grāme pure nadi-tire-girau dvipe sarontike pravartaya tsuakritya-bhāmayonekam Vastim prabhuhu II [EC. 1x (BLR) NL. 60. C.E. 798. Manne Copper plates (Ba dt/N1 tk) pp. 48-49]. Srivijaya had commissioned a lofty, grand and imposing Jinabhavana at Manne (Mānyanagara). King Mārasimha-1 also was pleased to permit the illustrious Srivijaya to grant an endowment of the village Kiruvakkūr (1WG: No. 49: C.E. 798: pp. 190-205] with boundaries marked. This basadi was also patronised by the Rāştrakūta king Govinda-III [EC. IX. NI. 61

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Śivamāra-II And His Bounty / 25
C.E. 802]. Manne plates also record the grant of a village, free from all imposts for dances performed by dancing girls, singing and drums for the Vijaya Jinālaya at
Mānyapura (ibid., p. 45). 5.1.1 It has been suggested that Srivijaya, commander of the
feudatories and devotee to Arhat, is identical with the Srivijaya, a court-poet of the Rāştrakūta Amoghavarşa Nrupatunga (814-78), author of Kavirājamārga, the Candraprabha-purāņa and the Raghuvamśapurāņa, the last two purāņas, however, are untraceable. Though the suggestion is worth pondering, did Srivijaya of Manne (798) live that long (c. C.E. 850) to author those classics is a valid question, which almost rules out any possiblity
of oneness. 5.2 Sālmali-grāma in Sālmali vişaya was an head quarter
for the friars of Kondakunda pontiffical order (anvaya). Toraņa acārya, chief preceptor of the Gangas, had attained proficiency in the dogmas of other religious sects (para-samaya), master of all disciplines (sāstras) and an expert in Siddhānta, Jaina doctrine. His disciple Puspanandi had a worthy follower in Prabhācandra. General Srivijaya constructed the Jina bhavana for the sake of his seer Prabhācandra who was looking after the Jaina establishments. In the year C.E. 978, the tunga nirmala Jinabhavana Jaina shrine, received the following grants : three kandugas of paddy field under the tank of Perijādi (the present Hejjāla), three Kandugas of paddy field under the tank of Balamangala, one garden under the tank of Maņeyalar, six kandugas of paddy field under the Seregere tank, six kaņdugas of paddy field under the Kergere tank [IWG:No. 49: C.E. 798: p. 204]. An inscription from Sravanabelagola also confirms that king Sivamāra-11 was a lay votary of Toraņa acarya (EC. 11 (R) 140 (415) 9th cent. p. 86).

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Śivamāra-II And His Bounty 5.3 From the close of the seventh century C.E., Jainism had
a special attraction for the Ganga monarchs and it continued to enjoy greater popularity till the end of their rule. The last four centuries of the Ganga rule happened to be the most crucial period in the history of Jainism in Karnataka, when Jainisam became the religion of the state. "In fact it can rightly be observed that the later Ganga period was a golden age for Jainism when royal patronage was extended to it and all facilities were provided for its progress. Sivamāra-II embraced Jainism and threw open all possible avenues for its further develop
ment" [Krishna Rao: 309]. 5.3.1 Since Jainism was in their blood, nobody in the Ganga
dynasty need embrace it afresh. As noticed earlier, "Simhanandi, the great Jaina ācharya, who assisted the foundation of the Ganga dynasty about A.D. 350, insisted that if the people were to accept the faith, the princess should lead the way and enter the Jains fold. Consolidation of the Jains followed in Gangavādi as a matter of course" [ibid, 204]. As such, Sivamāra-II was also benevolent to Jainism, at par with his ancestors , he zeal
ously patronised it. 5.3.2 During the reign of Śivamāra-II (788-816), Vittarasa alias
Vişnurāja was administering the division of Tagarenādu70 which was a part of the Sindanādu-8000 province. Vittarasa's father Mādhavendra was a king of Kadambakula [1WG: No. 85: pp. 274-75]. Another inscription notes that kali-Vittarasa was ruling Banavāsi-12,000 (EC. VII -i (BLR), Sk. 219 C.E. 918. Bandaļike (Sh dt, sk tk) p. 298]. The Vittarasa donated an endowment of black soil to the cediya of the village Tollar (MAR 1920.p.24 9th cent NR pura), which is identical with Tollagrāma mentioned in paragraph 5.2; thecaityalaya of Tollagrāma and the cediya of Tollar are one and the same [1WG:No. 71:

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Śivamāra-II And His Bounty / 27
8th cent: pp. 253-55). These two are different endowments of 8th and 9th centuries respectively by Nāgavarma and Vittarasa, which reflects the prominence of the cedia
caityālaya. 5.3.3 Because the two charters mentioned above belong to the
Jaina matha, a monastery of Narasimharājapura (Cm dt), it is possible that the village Tolla (r) and the caityālaya there at belonged to the abbots of that tradition. N. R. Pura Jaina mațha which belongs to late medieval period, saw its renovation during the Vijayanagara period. In the process of restoring it to the original state, the image of goddess yakși Jvālāmālini was brought from one of the dilapidated temples at Gerasoppa
(Sh. dt/Sa. tk). 5.3.3.1 It is worth contemplating whether Tolla(r) was the
earliest name of the present N.R. pura which is also
known as Simhanagadde and Edehalli. 5.4 Vijayasakti Arasa, maternal uncle and father-in-law of
king Sivamāra-II, endowed the cediya of Mulivalli with a grant of six khanduga of sowable land under the tank of Devigere, a farm in Kolunumsi and a voluntary collection of food grains from farmers to the temple charities [1WG: No. 86:9th cent: pp. 276-77). Possibility of the Mallavalli mentioned in Narasimharāja pura inscription (MAR 1920. p. 23. 8th cent) and the Mulivalli of the present epigraph being names of one and the same place
cannot be out ruled. 5.5 Sivamāra-II was a faithful follower of Nirgrantamata
and increased the popularity of his religion. His fatherin-law Vijayasakti (1WG: No. 86] and Vitarasa, his feudatory (ibid. : No. 85), took the lead from their king
Sivamāra in giving liberal endowments to basadis. 5.5.1 Jainism rose to the status of a state religion from the times
of the Ganga king Sivamāra-II and he himself embraced

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Jainism at the instance of Toraṇācārya [Sharma, I.K.: 1983: 78]. Śivamāra himself set the model and commissioned four basadis, one Jinālaya dedicated to Candranātha Jina (Sivamara basadi) on the Candragiri at SB [MAR, 1911. p. 33 9th cent], Kummadavāda in Belgaum district [Rice, B.L. : 1909:41), a Duggamāra koyil- basadi at Hebbalaguppe in Mysore district [EC. III (R) Hg. 63 p. 468] and one at Mulivalli (MAR. 1920 p. 24). The basadi on the small hill at SB is named after his personal name as Sivamāra basadi [1WG: No 88.p.279; EC. 11(R). 140 (415). p. 86]. The koyil-basadi at Hebbalaguppe was built in honor of Duggamāra, his elder brother, as a paroksavinaya (respecting the deceased), who died a premature death. But, it is believed that the basadi was commissioned by Duggamāra himself and an endowment was
given as parokşavinaya. Support of Rācamalla-1 5.6 A record from Coorg district registers grant made by king
Satyavākya Konguņivarma Rācamalla-II (C. E. 877-907) to preceptor Sarvanandideva, a pupil of Sivanandi Siddhāntabhatāra, for the maintenance of the Satyavākya Jinālaya built at Pennegadanga. The grant consisted of twelve hamlets of Biļiūr in Peddoregare which is to yield 80 gadyāṇas of gold and 800 measures of paddy free of all imposts [EC. 1 (R) 96(2). C.E. 888 Biliyūr (Coorg dt/Vp tk) p. 60). This grant was given on the auspicious occassion of the 18th year of coronation as king of Gangavādi [1WG:
No 106: pp. 325-26). 5.6.1 For Rājamalla alias Rācamalla-I (816-43), love of
Nirgrantha faith knew no bounds and it flowed copiously. His religious activites were not confined to Karnataka region alone; it extended to Tamilnadu (EI. IV. No. 15-A pp. 140-41]. He founded a Jaina shrine at Vallimalai [TN :Gudiyattam tk/North Arcot dt] with bas relief sculptures

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Support of Rācamalla-1/29
representing Tirthankaras, Yakşas and Yaksis, carved on the face of the rock, which could have been provided with some sort of shelter so as to form a frontmandapa in those days (Ekambaranatham, A. and Sivaprakasam, C.K. eds :Jaina Inscriptions in Tamilnadu : 1987: 281;ARE 1889: No. 91:ibid, 1895: No.6]. A charter of C.E. 1122 describes Rācamalla as a moon to the ocean of Jinadharma [EC.
VII (BLR) Sh. 4). 5.6.1.2 Rācamalla's charter found on the Vallimalai rockcut cave
states that Ajjanandi Acārya caused the carving of the figures of his preceptors (ARSIE 1895. No. 10 C.E. 820). Preceptor Ajjanandi Bhatāra travelled a vast area in south India and revived Nirgranta faith on the model of his predecessors like the adept Bhadrabāhu, Simhanandi and Kondakunda. The Ganga king Rājamalla-I [EI. IV. pp. 140 ff] and his ally Bana Vikramāditya-I (ARIE 1895: No.s 7, 8, 9), caused several of the Jaina carvings at the instance of Ajjanandi, is also notable for reviving the activities of Nirgrantha Church in the ninth centruy C.E. in Tamilnadu. He has authored several sculptures of Arhats at Karuñgalakkudi (Madurai dist), Tiruvāyiri (Madurai), Anaimalai (Madurai), Kurandi (Rāmanāthapuram), Algarmalai (Madurai) and Vallimalai (North Arcot) (ARSIE 1911, No. 562:SII. XIV. No. 22 and 107 to 119: ARSIE 1910. No. s 61-69; EI. IV.
pp. 140 ff; \Ekambaranathan : 1987]. 5.6.2 The Ganga king Rācamalla-II (877-977) (variant form
Rājamalla) son of Nitimārga Ereyanga-I (843-70), did not lag behind to contribute to the sustenance of Jainism. He founded in C.E. 892-93, two temples dedicated to Arhats at Siyamangalam [TN : North Arcot Dist/ Wandiwash tk), on top of the hill Vidyādri, similar to the Vallimalai structure. An inscription states that the Arunkala anvaya, the school of the friars and nuns, belonged to the Nandi sangha and also records that the king Rājamalla founded two temples for Jinarāja at

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Vidyadri [Ekambaranathan: 1987: 251: Venkatesan, P., Two Jaina inscriptions from Siyamangalam in the Journal of the Epigraphical Society of India, Vol. II, 1984: pp. 21-23]. He sought to convert the living rock into quasi eternal temples in honour of Jinas.
5.6.3 "The Vallimalai Siyamanglam group cannot be strictly viewed under the cave temples or classed under the category of beṭṭas. Here they appear only as open rock carvings around natural caverns which have been used as shelters or temporary vāsas amidst thick jungle and bouldered protections. Though less extensive, the set up recalls Kanakagiri tirtha at Tippūru [Sharma: 1992: 187]. This can also be compared with a similar structure on the hill of Kurkyāla near Gangadharam [1AP. Karimnagar. No. 3. C.E. 950].
5.7 While the illustrious Rajamalla-II was ruling the Gangavāḍi-96,000 province, grants continued to flow in to enhance the status of Jaina religion. Tenandakagaleyar of Polma commissioned a basadi in C.E. 902, at Kannamangala and endowed it with two gardens (old and new cultivated estates) on the river bank, paddy land of three Khandugas free from encumbrances. The donee was Kamungare Kantiyar, a nun disciple of Mandalabhaṭāra, the pupil of Kaḍuharabhaṭāra of Uttanudipura [EC. X (BLR). KI. 90 C.E. 902-03. Narsapura (Kl dt./tk) pp. 24-25]. This is one of the rare charters registering the gifts being entrusted to a female friar, which suggests that nuns also enjoyed equal status, and more examples in support of this are not lacking.
5.7.1 Śrīvarmayya, the son of Madammayya, the chief of Sottiyur, got a basadi built at Konnamangala. The temple was endowed with the garden outside the backyard of that basadi, and eight kolaga of pady seeds cultivable wet land at Tombola village. In addition to this, Ayyapa Nommayya son of ElaNommadivve, gave gift of a coco

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Royal Patronage Continues.../31
nut grove and a rice field of the dimension of sowing of four kolaga of paddy. Both the gifts were located on the west of the village Tumbola [1WG: No. 107: pp. 327-33]. These gifts were evidently for the upkeep of the charities and for feeding monks and nuns of the Jaina order. Royal Patronage Continues
Rācamalla-II to Nitimärga-II
6.1 A charter from Kyātanahalli (MD dt/Pp tk) registers a gift of rice and ghee by the Ganga king Satyavākya Permanadi who had his first name as Racamalla-II, and Ereyapparasa (886-920), alias Eṛeganga, son of BūtugaI to the kella basadi built by Căgipermāḍialias Nitimārga Ereyanga (843-70). The Ganga king was a patron of Śramana sangha and a pillar for the doctrine of qualified assertion (syadvāda). The donee was Komarasenabhaṭāra [EC. VI (R) pp. 16. 9th-10th cent. p. 114]. This Kellabasadi and Kellipusur cedia [MAR 1925. pp. 90-92 7th-8th cent.] are not one and the same. Komarasenabhaṭāra can be identified with the famous ascetic (yati) of the same name mentioned by Camundaraya in his prose work Triṣaşti-Lakṣana Mahāpurāṇa (C.E. 978). He was the ponitffical head of the Mulugunda matha and he went to Koppala where he attained Samādhi maraṇa [Nagarajaiah, hampa: 1998-A : 2].
6.2 Nitimarga-I, who had his first name as Ereyanga (84370) and his elder son Rājamalla-II, inspired by their emperor Nṛpatunga, evinced keen interest in Jainism and fine arts [Shik Ali; 140].
6.3 Nitimarga-II (886-920) who also had Eṛeganga and Ereyappa (crown-prince) as his first name, was a seasoned political thinker [EC. IV (R) Ch. 354. 906. Kerehalli (Ch. dt)]. He granted, free of all hindrances, two villages Biliyur and Pannirppalli in Beddoregare, to Satyavākya

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Jinalaya at Pennegadanga; eighty gadyana of gold and 800 measures of paddy of Biliyūru was also remitted to the above basadi. These gifts were entrusted to Sarvanandideva, a monk disciple of Śivanandi Siddhantideva [1WG: No. 106: C.E. 888 pp. 325-26; EC. 1(R) No. 2]. While recording the regnal year in the inscription, Śrīpañcami, Jaina religious rite that is performed before Nandiśvara puja is also mentioned.
6.3.1 The love of religion found its expression in a refined aesthetic taste at the Trikūṭa basadi, later extended into a Pañca-Kuṭa-basadi at Kambadahalli. It is attributed to late 9th century [Srinivasan, K.R. : Aspects of Jaina Art and Architecture, (eds) Shah, U.P. and M.A Dhaky,: 1975 : 171, Soundara Rajan, ibid pp. 145-46, Sharma: 1992: 161], and to the third quarter of 10th century [Dhaky, M.A., Ganga Jaina Sculpture - Aspects of Jaina Art and Architecture, p. 197]. The Santinātha basadi in the Pañcakūṭa temple complex at Kambadahalli is regarded as a fine specimen of the terminal stages of the Ganga art [Dhaky: ibid, p. 197-98].
6.3.2 Kambadahalli Pañcakūṭa-basadi has stood the test of time to vouchasafe the religious fervour of the Gangas. The elegant 16 metre high Brahmastambha, with an open square phalaka as capital, carries a seated two handed Yakṣa image on top of it. Thus it has lent the name to the village as Kambada-halli, a Kannada form which, if translated freely, takes the form of stambhagrama in Sanskrit. "The central navaranga pattern recalls the typical Calukya-Rastrakūta examples exemplified by a carved vitana depicting dikpalakas around a large figure of standing Dharanendra Yaksa holding a bow in left in Kodandarama fashion and a conch in the right hand, blowing like Kṛṣṇa. He is shaded by a five hooded serpent and is flanked on the ceiling in Bogara basadi both

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A Golden Age/33
at Hombuja and of Cāmundarāya Basadi at Sravanabelago!a. These are excellent specimen of the
period of the Ganga. 6.4. Nitimārga Ereyappa, like his predecessors, favoured
Jainism. He was ever meditating at the feet of the God Arhat (1WG : No. 120: C.E. 906 : pp. 369-78]. He was a lover of music, literature and arts (MAR: 1921. p 11]. He patronised Gunavarma (890-920), one of the earliest of Kannada poets. Poet Guņavarma rendered the famous Sanskrit Harivamsapurāņa of Punnāța Sangha Jinasena (C.E 783) into Kannada. He also authored Sūdraka, a laukika-kavya in campu style, equating his king Ereyappa who had the biruda Ganga Cakrāyudha, Janodaya, Mahendrāntaka, Kāmada etc, to the legendary hero Sūdraka. Matisāgara pandita-bhatāra was the chief abbot of Belgola diocese within Kaļbappu hill province during the reign of Rācamalla-II [EC. VI(R) Sr. 85. A.D. 90405. Rāmpura (MD dt, Sr tk) p. 410]. When Rācamalla-IV was on the throne, Peggadūr and Posavādaga villages were gifted to Anantavirya for the maintenance of the basadi at Peggadūr olim Peggūr [EC. I (R) 98 (4). Peggūr
(coorg dt) p. 61] A Golden Age 6.5 An avowed Jaina, Noļamba Kulāntaka Mārasimha-II
(962-74), son of Būtuga II, gifted Kādalūr, a village in Kongalnādu (boundaries stipulated), for the worship and maintenance of the basadi caused by his mother Kallabbā [EI. XXXVI., pp. 97-110. C.E. 962 Kādalār (Dh. dt/tk)]. The village was given along with pouring of the holy water of Jinābhişeka to Elācārya of Sūrastha gana, whose feet were worshipped by kings (ARSIE 1934-35 A-23]. This Elācārya is different from the Elācārya, mentioned in another epigraph from Cikka-Hanasoge [EC. XIV (BLR) Yedatore. 84. C.E. 910]. Kallabbā was the daughter of Cālukya Simhavarma, and one of the three consorts of

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Jayaduttaranga Būtuga-II (938-61). This basadi caused by Kallabā contained pictures and paintings, which suggests the earliest reference to wall paintings in a Jaina temple [1WG: No. 139: C.E. 962 : pp. 433-48]. The earliest Jaina paintings executed on the ceiling of the mandapa in the Sittanvasal temple, is assigned to mid 9th century [SII. XIV. No. 45; ARE 1904: No. 368, Ekambaranathan:
1987:326]. Patronage of Royal Ladies 6.5.1. In the history of the seraglio of the Gangas, women were
better and more faithful custodians of Jaina traditions and culture. They followed the historic model set by the daughters of Cetaka, and the wives of Seniya (Sreñika) Bimbasāra, and the chief queen of emperor Khāravela, (2nd B.C.E.) who were all known for their devotion to Jainism. The effects of their zeal for their faith paved the avenue for the maintenance of the creed for a long time
to come. 6.5.1.1 It is the women of the seraglio of the Ganga kings who
excelled in profusely following the highest altruistic principles, and incidentally the most powerful weapon of the Nirgrantha creed, as expressed in their well known fourfold gifts of charitable disposition (ahāra abhaya bhaisajya sastra dāna), food, shelter, medicine and education. As the adage goes that the charity begins at home, these acts of kindness to living beings took off from the palace of the Gangas. The consorts of the Būtuga-II (93861), Padamāvati, Revakanimmadi and Kallabbā were devout Jains. Padmāvati alias Padmabbarasi had built a basadi at Naregal and made provisions for the upkeep of the temple (SII. XI-i. 38 C.E. 950; pp. 23-24]. She, after contemplating the setting free of the individual from the samsāra, cycle of transmigration, relinquished the sovereignty and performed sallekhanā at Koppaļa [Nagarajaiah, Hampa : 1998-A: No. 40 : C.E. 972 : pp. 108-09].

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Patronage of Royal Ladies / 35
6.5.2 The illustrious Revakanimmadi, who had the cognomen
Cāgavedangi (a beauty of charities) [1WG : No. 138: C.E. 962-63 : p. 419), was the daughter of Rāstrakūta Amogavarşa Baddega-III (936-39) (MAR 1921, pp. 8-16). She, and her brother Kannaradeva Krsna-III (939-67) were very generous to Jainism [SII. XXIII: No. 65. C.E. 958. Tirumalai (TN: N. Arcot dt/Polur tk; EI. IV pp. 8183: SII. 1. No. 51 C.E. 966). The emperor Krşņa-III had married Ganga Mahādevi, a sister of Mārasimha-II, and the last king of the Rāstrakūta dynasty Indra-IV was the son of this queen. A dull period followed the death of the Krsna, a consequence of which was that the ever ambitious enemies, waiting for the opportunity to strike, had flocked all the frontiers and were knocking the feeble walls of the Rāştrakūta fortress. Towards the fagend of the reign of Karaka-II, Khottiga and Indra-IV, particularly between A.D.970 and 973, the rājyasri of Răştrakūtas disappeared from the face earth. Knowing pretty well that it was too much for him, Mārasimha-II continued to wage the loosing battles, and made a futile attempt to revive by setting up Indra-IV, son of his sister Ganga Mahādevi and Krsna-III. When he failed in his mission, he willingly submitted himself to the inevitable death by performing the rite of sallekhanā at Bankāpur, at the feet of his preceptor, the adept Ajitasena, the royal teacher [EC. II (R) 64(59) C.E. 97475. pp. 20-22]. Indra-IV, somehow continued to live in obscurity at Indranahalli, a hamlet named after him, near Sravanabelagola, for some more years between 975 and 982, and finally died by sallekhana the voluntary act of fasting, in C.E.982, on Candragiri, hill of sepulchre. Thus he became the second emperor to die by a self-chosen act of religious merit, after Candragupta Maurya at
Sravanabelagola. 6.5.3 Under these adverseries, Revakanimmadi continued to
extend liberal charities to Jainism [Fleet, J.F.: DKD : p.

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304; EI. XV. 23. 1071-72; EI. VI p. 71; EI. IV p. 352; EC. VIII (BLR). Nr 35. 1077: Nagarajaiah, Hampa : 1997-A : 66-67 etc.,). Ganga Mahādevī, who had married KrsnaIII was perhaps the daughter of Revakanimmadi. It is interesting to note that the wife of Mārasimha-II, Ankabbarasi, the daughter of Dānapa alias Dānārnava (970-73), king of the Eastern Cālukyas, was also called Ganga Mahādevi, while she was governing Pullungūr[EI. XXIV. No. 12.C.E. 972 pp. 59-62]. The Revakanimmadi's commitment to serve the cause of Jainism was on par with the services of the stalwarts like her husband and children and Sankaraganda, Cāmundarāya, Rājamalladeva and Attimabbe (Nagarajaiah, Hampa: 1998-A: No. 44: pp. 117-20]. She, influenced by the misery of worldly life and the note of impermanence, took to nunlife and accomplished Samādhi marņa at Koppaļa
[ibid] Times of Butuga-II 6.6 The joint activities of Būtuga-II and his three consorts,
five sons, two daughters and their children and grand children covers a period of over one hundred years, the last glorious chapter in the long history of the Gangas. Satyvākya Būtuga was an extraordinary Srāvaka (a lay votary), wedded to the cause of spreading the glory of the religion expounded by the Jinas. Būtuga had the cognomen Jayaduttaranga Permādi, caused a Jinendramandira to be made at Annigere, and endowed the temple with gift of Mudageri, Gummangola, Ittage and Gāvarivāda villages, free from all encumbrances. Chief among the monks, Guņakirti-pandita was the donee [EI. XV. 23. 1071-72. pp. 337-48]. It is worthy of note that this gift of income of the above four villages, free of all taxes continued to be in vogue as long as the Ganga dynasty ruled this area (ibid). The purport of the above record was to register the renewal of the royal order.

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Times of Butuga-II / 37
Būtuga made Śivalayya basadi more prominent at Mügūru [E.C. V(r) TN. 270 & 272. 9th cent p. 654, 649] 6.6.1 During this period, Jainism flickered into greater brilliancy. A number of epigraphs and authors have recorded the unparalleled yoemen service to Jaina Church by Būtuga [ibid. EI. XXXVI. pp. 97-110; 1WG. No. 139, C.E. 962; ibid, No. 138, C.E. 962-96; SII. XX 35. 1055; EC. VII. (BLR) Nr. 35 1077]. Būtuga had married the elder sister of Kannaradeva alias Kriṣṇa-III, and in turn Kriṣṇa had married the daughter of Būtuga, and Būtuga's elder son had married a daughter of Kṛṣṇa. Thus Būtuga, though a highly placed governor of a province and a feudatory under the sovereign Rāṣṭrakūta king Kṛṣṇa, was both the brother-in-law and father-in-law of Kṛṣṇa. They both shared a common religion and served it to the maximum extent possible.
6.6.2 The entire family of Būtuga followed his footprints, emulated his religious and philanthropic way of life. Similar to his three consorts, his sons and daughters also dedicated their lives, to serve Nirgrantha church and faithfully perform the four-fold charity ofahāra-dāna, abhayadana, bhaiṣajya-dāna and sastra-dāna. A series of incidents in chronological sequence, as narrated in the inscriptions, breathe their tireless but devoted service to restore the glory of Jaina community and the four-fold congregation of the faith in making Jainism a state religion.
6.6.3 Nearly about 20 to 25 epigraphs give a vivid and authentic picture of how the members of the family of Būtuga, generation after generation, built basadis and feedinghouses, encouraged religious activities, inspired the mass to join the movement of non-violence and non-absolutism. Butuga's sons Puņuseya Maruladeva (961-93), Mārasimha-II (963-74), Nitimārga Goyindara-I, Rājamalla, Vāsava; and his daughters Kundana-sāmidevi

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and Bijjāmbikā strengthened the forts of Jinadharma [1WG: No. 138, 139 etc: Nagarajaiah, Hampa: Corpus of Koppala Inscriptions: 1998-A; Sheik Ali: 1976; Krishna Rao 1938; Sharma, I.K.: 1992: Sastry, S. Srikanta, 1952]. Goyindara-II (Rakkasa-Ganga) and ArumuļidevaII, two sons of Vasava and grandsons of Būtuga, also kept the torch of anekāntamata bright [Nagarajaiah, Hampa: Santararu-Ondu Adhyana, 1997-A: 107-112].
6.6.4 Arumuļideva had two daughters, Cattaladevi (wife of Kāduveṭṭi), and Kañcaladevi (wife BiraladevaTrailokyamalla-Vira Santara) and a son Rajavidyadhara alias Lokavidyadhara. These three great grand children of Būtuga were devout Jains [ibid, pp. 131-36 and 33746]. Kañcaladevi alias Bīraladevi, great grand daughter of Būtuga, had four sons, who were virtually coevals and with their mother's elder sister Catṭaladevi, championed the cause of Jinadharma [ibid, pp. 62-76]. Govindaradeva-II (Goggiga) eldest of the four, who had the cognomen Nanni Sāntara, gained greater distinction than even Būtuga Permāḍi had obtained from his monarch. Vikramaditya-VI (1076-1126) Calukya emperor, came to meet Nanni Sāntara Govindara, half the way and giving him half the seat on his metal throne, placed the valiant Nanni Santara at his side [Rice, B.L: 1909: 140; Nagarajaiah, Hampa: 1997-A : 65-66].
6.6.5 It is crystal clear that the impact of the Nirgrantha Būtuga's total personality swayed, not only his contemporary period but also later period. Caṭṭaladevi, a great grand daughter of Butuga, herealded the glory of Jainism. She spent her widowed life, on the model of Attimabbe, who shines like a polar star on the luminous specturm of towering personalities affiliated to Jainism. Caṭṭaladevi caused Jianalayas at Hombuja and Anandur [EC. VIII (BLR) Nr. 35. 1077: ibid. Nr. 40 and Nr. 36]. She commis

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Kundaņasāmi Feeds / 39
sioned a huge mānastambha of elegance, artistic perfection, partronised art, architecture and literature, supported the clergy and the laity and bequeathed a rich legacy of religious fervour [Nagarajaih, Hampa : 1997-A
: 131-33). Kundaņasāmi Feeds 6.6.6 Kundana Sāmidevi alias Kundaņarasi, daughter of
Būtuga, elder sister of Mārasimha, pioneered the cause of supporting Jainism of unparalleled magnitude (AREP. 1969-70. Nos 4 and 5. 698-69. Kuknūr (Raichur dt/ Yelburga tk)]. She caused a Māņikyajina bronze icon in C.E. 970 [EC. IX (R) SI. 31(V Mj 67) 10th cent. Bāllu (Hn dt/Sl. tk) p. 519]. This bronze image, one of the earliest, was discovered in the estate of Crawford Saheb and is preserved in the Jaina matha of Sravanbelagola [Nagarajaiah, Hampa : 1997-B : 637-44]. Two of the recently discovered inscriptions from Koppaļa confirm that she breathed her last at Koppaļa by Sanyāsana rite ritual death by fasting (Koppala Šāsanagalu: 1998-A : No. 6 and No. 27 : pp. 36-37 and 78-80]. It is said and rightly so, that with the death of people like Kundanasāmidevi, kind words of charitable disposition like 'dāna-dharma' (bounteousness and righteousness) vanished from the world [Nagarajaiah, Hampa : 1998-A : No. 27 C.E. 1007: p. 78). Out of the 230 lines of Kukkanūr charter, 40 lines are devoted to Kundaņasāmi's eulogy, highlighting her physical charm, wholesome beauty, her accomplishments in learninng and the fine arts, her patronage to the erudite and the deserving, her deep devotion to Jainadharma and her knowledge of Jaina doctrine [IWG:No. 159:C.E. 96869 : pp 494-513]. She was the first poetess of Karnataka [Ec. V (old), Manjarābad. No 67. C. 971.]

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It is the irony of fate that Kundaņasāmi's husband Rājāditya, a crest-jewel of the Cālukya family and a son of Būtuga's sister, and therefore a nephew of Būtuga, was defeated and beheaded by his own brother-in-law Mārasimha. The incident remainds us of the famous adage that all is fair in love and war. Rājāditya had also another consort, a senior spouse, who was the daughter of Krsna-III. That principal wife's name was Cangāmbā; She, on account of seperation from her spouse, became a nun and putting up with bodily pain, by being completely indifferent to it, resorted to the moritification situation and died by the rite of sallekhanā at Koppaļa in C.E 1007 [Nagarajaiah, Hampa No. 27: 78-80). Thus, it is paradoxical to note that Rājāditya, as a scion of Cālukya family, let down both his wives and father-in-law, and paid a heavy penalty for it by loosing his life (MAR 1935. pp. 114 ff; ARSIE. No. 172. IWG: No. 159, 968-69; EC. 11 (R) "Intro". IXXXIV]., This Rājāditya is identical with the Rājāditya, who was once vanquished by Būtuga [1WG : no. 138: 962-63 C.E. ; p 411-30] and who fought against Bāsagāvuņda in a battle for taking the possession of the Uccangi fort [EC. IX (R) Bl. 551. (XV BI. 308) C.E. 971 p. 480]. An inscription of Śravanabelagola eulogises Mārasimha's generosity to protect his religion (EC. II (R) 64 (59) 10th cent. p. 23]. He, with the biruda Māņdalika triņetram and Nolamba-kulāntaka, had commissioned basadis at several places and erection of Mānastambas (ibid, lines : 107-08]. He had made provisions for burning a perpetual lamp in the Ganga-Kandarpa Jinamandira sanctuary at Puligere, the modern Laksmeśvar [SII. XX. 244 and 245. 968-69. pp. 294-96]. Apparently, the above shrine is named after him because he had the biruda GangaKandarpa (a cupid in the Ganga family). Mārasimha granted the villages Molagere and Siggalagrāma to the
6.7

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A Unique Protege : Cāmundaraya / 41
Jinalaya, and the devabhoga grant was entrusted to the local priest Jayadevapandita [1A. Vol. VII. pp. 101ff].
6.8 Annigere, the capital city of Belvola-300 division, was a famous Jaina centre from the period of Bādāmi Calukyas. There were a good number basadis including Adinatha basadi. Obviously Ganga Permāḍi basadi was caused by Mahamandalesa Būtuga Permaḍi, in the year around C.E. 950. Padmabbarasi, and Mārasimha, wife and son of Būtuga, respectively, had got basadis built at Naregal and at Puligere, other two major Jaina settlements very near Annigere [Dhaky: 1996: 82, Plates 213, 214]. This shows how the parents and children in the Gangakula were eager to express reverence to their religion. The architectural details of the Annigeri basadi "are among the few most beautiful instances of the medeival sculptural decorative art of Karnataka" [M.A. Dhakya: 1996:82]. Mārasimha had commissioned another Ganga-KandarpaJinālaya at Annigere also.
6.8.1 It is of historical importance to note that these basadis were conspicous and prestigious as holy centres of pilgrimage to Jaina community. The Colas, who were the eternal rivals of the Gangas on religious grounds, under the command of Koparakesari Rajendra Cola, in the year 1045, attacked Belovla province, burnt and destroyed the basadis which were built by Būtuga Permāḍi and Marasimha [EI. XV. No. 23 1071-72. pp. 337-48]. Subsequent to this, the Cola king was beheaded by Trailokyamalla Ahavamalla Someśvara-I [1042-68]. Later, during the reign of his eldest son Bhuvanaikamalla [1068-76], his mahā maṇḍaleśvara Lakṣamarasa got these basadis repaired and renovated [Nagarajaiah, hampa 1997-B: 448-69]. Thus the glory was restored. A Unique Protege : Cāmuṇḍarāya
7.1 Camuṇḍarāya alias Raya, who had a number of birudas, a wise minister and a brave warrior of many decisive bat

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7.2
tles, erected the huge 58' monolithic colossus of Gommateśvara on the larger hill at Sravanabelagola. He served Mārasimha and Rācamalla-IV, two of the Ganga kings, as premire and commander in chief of the army[EC. II (R) 388 (281). 10th cent. p. 247; ibid., Nos 272, 273, 276]. His service to Jainism is multifacet. He caused a basadi on the Candragiri hill at SB, named after him as Cāmundarāya basadi. Aștadikpāla grid in the ceiling has few parallels; Tirthankara in the centre seated on a simhāsana crowned with triple umbrella, flying gandharvas, aerial nymphs, cauri bearers, yakşsa-yaksi, the jinaśāsanadevas - all the details are executed splendindly and it is copied as it is in the ceiling of Kambadahalli Jinālaya. On top of this temple, later Jinadevana, his son, erected a basadi (ibid, No. 150 (121). 10th cent. p. 88]. Cāmundarāya, a protege of the Gangas, was proficient in art and archery. His early life was devoted to wars and his later life to religious activitites. A brave warrior becoming a good writer did not happen all of a sudden. He had the benefit of being guided by the best of the spiritual masters of his time, Ajitasena ācārya and his confrere Nemicandra, bearing the surname SidhāntaCakravarti; The latter encoded the quintessence of Jaina philosophy, for the sake of his lay votary Rāya, and wrote Gommațasāra, a major canonical text in Prakrit. Cāmundarāya was an author in Kannada and Sanskrit. He composed the Trişasti Laksana Mahāpurāņam olim Cāmundarāyapurāņam (C.E. 978). This biography of 63 great men of Jaina purāņic tradition, is a free rendering and an abridged Kannada version of the Sanskrit Mahāpurāņa, a magnum opus in Sanskrit, of Jinasena and Guņabhadra ācāryas (9th century C.E.). Cāritrasāra is another work of Rāya in Sanskrit [Căritrasāra, Manikacandra D.J Granthamala, No. 9, Bombay, 1917).

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A Unique Protege : Cāmundarāya / 43
The colophon mentions Cāmundarāya, the favourite of Ajitasena, as the author, and the concluding verse specifies his title Raņaranga simha (Upadhye, A.N. : Cāmundarāya and his literary Predecessors-in 'Upadhye papers': 1983-237]. His third work, the Viramārtandi is a commentray on his preceptor Nemicandra Acārya's
Gommațasāra. 7.3 Cāmundarāya also patronised Ranna, a famous Kannada
poet-laureate, who was his friend, philosopher and guide. Ranna wrote Ajitapurānam (C.E. 993), commissioned by the brilliant lady Attimabbe, who had the cognomen dānancintāmaņi (jewel of charity) and a number of other biruda, and Annigadeva, her son who was the chief of Māsavādi-140 sub-division (SII, XI i. 53 1007. Lakkundi (Gadag dt). pp. 43-46). Later, poet Ranna, under the patronage of Cālukya emperors, Tailapa-II (973-997) and his son Satyāśraya- Isivabedanga (997-1008), wrote his
classic Sāhasa Bhima Vijaya olim Gadāyuddha (1007). 7.4 Cāmundarāya's younger sister Pullabba also followed her
brother's ideals and finally she met her inevitable end by the vow of sallekhanā in the Candranātha basadi at Vijayamangalam (TN: Periyar dt/Erode tk) in about C.E. 985[EI. VII p. 108 f;ARE. 597 of 1905: Ekambarambatan : 1987: 300-01]. There is a bas relief depicting the scene
of Pullabba engrossed in deep meditation. 7.4.1 Cāmundarāya had started simultaneously to erect
Gommața colossus on the Vindyagiri, and to construct a basadi, later named after him, on the Candragiri hill. He successfully completed the former and also performed the first head anointing ceremony called Mahāmastaka abhiseka. Regarding the basadi on the small hill, he died before the formalpratiştāpana mahotsava. Therefore, his son Jinadevana consecrated the Arhat Pārsva image in the sanctum of the first floor of the temple, the only thing left incomplete and solemnised the inauguration of the temple.

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1.
2.
There are two evidences to fix the date of the death of the illustrious Camuṇḍarāya:
Poet Ranna, a friend, philosopher, guide of Camuṇḍarāya, completed his Ajitapurānam, a campū classic, in the year C.E. 993, in which he says that he named his son as Rāya after the name of (Camunda) Rāya, as a token of his respect and to perpetuate the memory of the great patron. Therefore, Raya had died before C.E. 993.
In one of the verses, in the same kavya Ajitapurāṇam (canto 12, verse 9) poet Ranna, while complimenting dānacintāmaṇi Attimabbe, narrates that she kept the lamp of Jainism burning bright, after the passing away of stalwarts like Būtuga-II, Mārasimha-II, MaruladevaII, Sankaraganda and Camuṇḍarāya, who had illuminated the cause of Jainism. Thus it is clear that Raya had died before 993. The date assigned to the installation of the image of Jina Parsva in Camuṇḍarāya basadi by Jinadevāṇa is about C.E. 984-85. Therefore, the same period may conveniently be taken as the date for the death of Camuṇḍarāya.
7.4.2 Most of the Gangas are known for their heroism in war, the celebrated Mārasimha and Camuṇḍaraya being at the zenith. Both tried their best to re-establish the Rāṣṭrakūṭa power.
Tirthada Basadis
Taṭṭekere
8.1 Gangas had built their first Paṭṭa Jinalaya (crown-temple) on the top of Nandagiri (Nandi hills), which was later in the mediaeval period was converted into a Vaisnava temple, by which time the Gangas had virtually deserted the hill, to find their shelter elsewhere. What remains as a fossil of their Jaina traces on Nandagiri is just an inscription, which of course unequivocally confirms the existance of a Vraṣabha Jina caityalaya [EC. X (1905). CB. 29.C.E. 750]. The epigraph under discussion com

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Tattekere Basadi / 45
8.2
mences with an invocation to Vrsabha, the first spiritual victor and builder of the ford, speaks of the Caityabhavana of the adorable Arhata.In the end the charter gives a vivid picture of the hill-the best of mountains, purified by the presence of the Jinendra-caitya, a supreme tirtha (a sacred bathing place, 'place of a holy temple'), having caves suited for the residence of groups of greatrșis intent upon the performance of penance [Sharma : 1992. 204-05). "The main cave which is deeper has three units, one behind the other axially and is perhaps the Jinendra Chaitya or Chaitya bhavana referred to in the record cited above" (ibid, , p. 178). This cave has three cut-in chambers for the use of the frequenting Jaina friars. "The three cells, one behind the other, in reducing proportions, are fronted by an oblong open portico which after its appropriation of the place by the Vaishṇavites, was covered by screen walls of oblong granite slabs" (ibid, p. 178). "The middle cella is some what irregularly cut, though rectangular in shape, with a central stepped passage. This cell was in turn linked, through a narrow antarāla, to the third shrine at the further end. This end chamber is a neat rectangular one provided with a central cut-out pedestal or podium at the rear. This pedestal was meant for enshrining the Jina or served merely as a seat of the chief Achārya of the sangha to conduct discourses or observe penance. It appears that these age-old hallowed caverns associated with the moving Jaina ascetics have been bettered and enlarged for the Jaina fraternity sometime in early eighth century A.D by the Ganga kings, perhaps Śivamāra-I or his son Śripurusha as the characters of the inscribed record suggest" (ibid: 178]. Later, the Gangas built their Patta Jianālayas and Tirthada-basadis at Mandali Sāsira (EC. VII-i (BLR) Sh. 4. 1122. pp. 10-15] and at Talavanapura.

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Tattekere Basadi 8.2.1 A charter of tenth century of the period of Rācamalla-III
(933-38), records the gift of wet fields for the maintanence, situated under the Taţtikere tank, to a basadi (IWG:No. 150. pp. 469-70 : Ichavadi (Sh. dt/tk)]. The Ganga king Nanniya Ganga, brother of Mārasingan, was the donor and the benificiary of the gift free from all hindrance, was Prabhācandra Siddhāntadeva chief of the pattada basadi which also had the cognomen tirthada-basadi. Pattamahādevi, first wife and the principal queen of Kșitipālaka Nanniya Ganga, also granted money to the above tirthada basadi, chief temple of royal recongition (MAR 1923. No. 113. 10th cent. pp. 114-15). This temple continued to enjoy the support of the palace in the successive centuries [EC. VII-i (BLR) sh. 10. 1085). Pergade Nokkayya, a lay disciple of Prabhācandra Siddhāntadeva of Krāņur gaña, Meşapāşaņa gaccha, was a regular wor
shipper of Taţtekere basadi. 8.2.2 The Ichavādi inscription (C.E. 1121-22] has also men
tioned that the tirthada basadi of Taţtekere was constructed and enjoyed an extra allowance of money and other facilities by the members of the Ganga royals. (MAR 1923. No. 113. p 115. line 23). It further states that the above tirthada basadi was first built of wood (ibid). A similar statement is found in another inscription in the same vicinity (EC. VII-i (BLR) Sh. 4 1121]. One more reference of a similar nature comes from an epigraph of CikkaHanasoge. It states that the local Desigagana basadi had the cognomentirthada-basadi and the Ganga kings made extra provision to that temple for several generations (EC.
V (R) Kn. 25. 11-12th cent. p. 17). Tippūru Basadi 8.3 A basadi was commissioned by Mañaleyara, as far back
as C.E. 916-17, during the reign of the Nitimārga

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Tippūru Basadi / 47
Permānadi-II (904-19) on the Kanakagiri-tirtha [EC. VII (R) Mu-100. p. 312; Sheik Ali: 1976: 18; Sharma 1992: 180). The entire revenue of the village Tippeyūr, without any hindrance, was endowed to Kanakasena Bhatāra, the local abbot of Kanakagiri-tirtha (Jinagudda), in the very presence of the Ganga king. Evidently, this Maņaleyara is different and elder at least by four decades to the famous Maņaleyara of Atakūr, which is also a nearby place to Tippūru (EI. 11-pp. 171-72; Nagarajaiah, Hampa: 1995: 46-50]. This Tippūru-tirtha grew from strength to strength and reached its apogee of greater patronage and recongition by the illustrious general Gangarāja during Hoysala Vişnuvardhana's time (EC. VII (R). Mn. 54, pp. 282-84). A vast array of very impressive Jaina vestiges scattered in and around the village Tippūru reflect the past [Sharma, I.K;1992;178-85, contains a graphic, crystallised description of the place based on an extensive field work]. "Among these, a seated Supārsvanatha in dhyāna with a five-hooded snake protecting the head, appears to be the earliest. The coils and the hood look more realistic than conventional, Shown in deep meditation, the right palm in the left (H.D. Sankalia is of the opinion that this is a characteristic of Svetāmbara Jinas, but all the seated Jinas in this area are of this Ganganvāời type only) the image appears to have been originally placed on a lion throne within the sanctuary and flanked by chouri-bearers. The youthful sturdy body, wide eye lashes, hair-do, like the peal of a custard apple, make the example of a fine product of Ganga art" (ibid., 185). "The rock-cut vestiges, the pond, the Supārsvanātha images, the standing one and the seated, of the Kulgere chouri-bearers, should be assigned to an earlier date, that is between the last quarter of eight and first quarter of 9th centurey A.D. and inscriptional evidence corroborates these architectural and sculptural vestiges" [:185). "The

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rock-cut tradition (at Tippuru), however, suggests an impact of the extant early Chalukyan style closer at Badami and also Ellora. But K.R. Srinivasan's earlier view that 'one is struck by the total absence of this rockarchitecture effort in the whole of the Mysore country and Kongu area that formed Gangavadi'. This might not be valid now in the light of the Tippūru evidence" [ibid., 185]. Sallekhanā
9.1 Death and the rituals followed reflect and confirm the religion of the deceased. A consistant factor in the annals of the Ganga dynasty is that they faithfully followed the Jaina faith, and lived the ideal life of a lay votary, constantly in dialogue with their Jaina preceptors. Many of the Ganga charters, from the earliest to the latest, echo and confirm the influence of Jaina mendicants, both the friar and the nun.
9.2 Members of the Ganga family, men and women together, went to an extent of adopting and responding to the teachings of renunciating the profane desires. Many of the kings, including their spouses, towards the end of their life, after matured consideration, willingly abdicated the throne and submitted to the inevitable death, by accepting the rigid rules of sallekhana. A hoard of nisidhi memorial columns, discovered recently at Koppal, bear a testimony to this religious ritual [Nagarajaiah, Hampa: 1998-A].
9.2.1 Particularly towards the second half of the tenth century, after Tailapa-II (973-97) nailed the Rāṣṭrakūta coffin with a crushing blow, a strong sense of destitute haunted the loyal Ganga family. The forlon Gangas lost their terrestrial interests and took refuge in the monastery. They distributed whatever was left, gave gifts to the basadis, bid adieu to the every day worldly life, accepted sanyasana (monkhood) and finally submitted to sallekhanā, exclusively a Jaina socio-religious practice.

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Ganga Diaspora / 49
9.3 Mārasimha, who led the Ganga dynasty to greater heights
of glory, also set an example in dying by the rite of sallekhanā. With the death of Mārasimha, Gangas almost vanquished into a state of political limbo[EC. II (R) 65(59). 10th cent. p. 23). Preceptor Ajitasena ācārya administered the oath of sallekhana vow at Bankāpura to Mārsimha, who performed penance and gained emancipation for his body in 974 (ibid). Other dignitaries followed him : Padmāvatī, Revakanimmadi (consorts of Būtuga-II), Kundanasāmidevi and Biïjāmbika (daughters of Būtuga-II), Cangāmbā (wife of Rājāditya, son of the sister of Būtuga-II), Kañcabbarasi (wife of Rājamalla-IV, C. 974-84), Gonambe (wife of Ajavarma and daughter of Ereganga) - died at Koppaļa by sallekhanā rite. [Nagarajaiah, Hampa: 1998-A]. Arumoļideva (grandson of Būtuga), and his only son Lokavidyādhara alias Rājāditya, also died in the similar way of fasting
unto death [Nagarajaiah, Hampa : 1997-A). Ganga Diaspora 10.1 A number of inscriptions, including the recently discov
ered hoard of epigraphs (Koppaļa Sāsanagaļu: 1998-A), provide a prolegomena to the diaspora of the Gangas. A study of the diaspora of the Gangas also confirms that wherever they went or settled, they have invariably caused Jaina temples in such places. It is interesting to note that, by marking the basadis, the path traversed by Gangas from Kuvaļālapura to Talavanapura, from fourth and fifth century to the end of the 11th century, can be traced. In other words, the study of Jaina vestiges including basadis, various endowments made for the daily abhiseka, anointing ceremony and offerings to the deity and gift of land, for providing food to the friars, the list of donors and donees and the preceptors looking after the monasteries, will facilitate the reconstruction of the Ganga administration in Karnataka. The Gangas had

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contacts with far flung Jaina centres like Sravanabelagola Kogaļi, Koppaļa, Annigere, Manne, Puligere, Mulgunda, Naregal, Hanasoge, Kellangere, Hombuja and at some places in Tamilnadu [Ekambaranathan and
Sivaprakasam: 1987]. 10.2 Sivarāja, sun in the sky of the famous Ganga family,
followed Jaina faith; his beloved, follower of Jaina creed, praised by the multitude of scholars was Ayyākrtale. Māra, their son, was a sole hero and a tree of plenty; Kammale, wife of Māra, was the abode of graceful charm and the multitude of good qualities, stamped her glory on earth; and was to be considered as equal to Sīta and Attimabbe [EC. IV (R) Hs. 16, 1124, Rāmpattaņa, pp. 48992]. Caţtama alias Cattamayya, and Cāma, two sons of Māra and Kammale, were the propagators of rule of the Poysaļas and the proper illuminators of imperishable unique doctrine of Jina on earth. Catta, the sandhivigrahi, minister of war and peace, was the original foundation pillar of the Poysaļa kingdom; celebrated Ajitamunindra was his preceptor. Cattamayya was a mahāpradhāna, and daņdanāyaka. His brother Cāvana, caused two jinabhavanas with vimāna at (P) Herijādi of Torenādu for the parokşa-vinaya of their mother and granted lands (specified), free of all interruptions by pouring of libation water. Kañcarasa, a mahamandalesvara, who bore the titles of Konguņivarmma and Ganga Mārtanda, was a scion of the Ganga dynasty. An inscription of Kalabhavi (Belgaum dt) records the renewal of grant of the village Kummudavāda to Jaina teacher for the basadi caused by mahāmaņdaleśvara Saigotta permmānandi alias Sivamāra of the Ganga family (ARIE 1960-61 Nos. 378, 379 and 387, C. 11th cent. C.E. p. 26; 1A. XVIII.pp.30911.] Another epigraph of C. E. 1051, discovered recently

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Temple Renovation/51
at Turamari [Belgaum dt, Bailahongala tk; Neginahāla Prabandhagaļu: 1999: 436-40]confirms that Kañcarasa, with all titles of the Gangas, was ruling Kādalavalli-30, as a mānya Svāmya, feudatory under Trailokyamalla
Someśvara-1 (1042-68). Temple Renovation 11.1 As far as the renovation of basadis caused by the Gangas
is concerned, much credit should be given to three per
sons - Bhuvanaikamalla, Gangarāja and Hulla Bhandāri. 11.1.1 Bhuvanaikamalla alias Someśvara II (1068-76), first son
of Trailokyamalla Someśvara-I and elder brother of Vikramāditya-VI (1076-1126), restored the basadis at several places. When he was a mahāmaņdaleśvara and a proclaimed yuvaraja, Bhuvanaikamalla had evinced keen interest in making provisions for necessary repairs of the basadis at the capital Annigere(Permmāļiya basadi), and at Ponugunda, Puragüru, and Kundurage (Nagarajaiah, Hampa. 1997-B: 203-28;SII. XI-i, 103. pp. 99-102]. Later after he ascended the throne as Cālukya cakreśvara in C.E. 1068, he again took personal interest in safeguarding the Jaina monasteries. The main purport of the Gāwarivāda charter is to register the royal order, to renew the endowments and to repair the Ganga temples under instructions to the governor Laksmanrpra (EI. XI. 23. 1071-72; Krishna Murari : The Cālukyas of Kalyāni :
1977; 327, Dhaky: 1996: 82]. 11.2 Gangarāja, protege of Hoysaļa Vişnuvardhana and one
of the greatest generals of all kings of Karnataka, known for his undaunted valour and rare success on the battlefield. He was a dedicated Jinabhakta. He devoted his leisure hours to renovate all the basadis commissioned by the Gangas and made them look afresh [EC. II (R) 82
(73). 1118. pp. 65-65). 11.3 Hullarāja, minister and treasurer of Hoysala kingdom,
continued the work of rebuilding dilapidated basadis of

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the Gangas at Kellangere, Bankāpura, Koppala and other places, which had passed into political limbo. He not only caused the timely repairs of the Ganga temples but also enhanced the status of the old basadis. As already noticed, the name of Hullapa is clubbed among the other major promoters of Jina creed. Raya, the excellent minister of king Racamalla and Gangana, praised by the learned as the excellent minister cum general of king Viṣṇuvardhana. Delighting in restoration of basadis, in assemblies for Jina worship, in gifts to groups of Jaina ascetics, in hearing holy Jina purāņas, the general Hulla, passed his time every day [EC. II. (R). 476 (345). 1159. p. 289].
11.4 Of course, there were many more luminaries, both men and women, in the Ganga dynasty, who perpetuated the cause of Jinadharma. Evidence regarding sustained efforts of such stalwarts like Avinita, Durvinita, Būtuga, Mārasimha, Maruladeva and thier consorts for the resurrection of Jainism is clearly discernible in the contemporary epigraphs. Eṛegangadeva was ever meditating at the feet of Arhat, and his son Būtuga-I was a devout Jaina. 11.4.1 Hulla erected a Jaina temple, splendid from the base to the pinnacle, in the original holy place of Kellangere, formerly founded by the Gangas and praised by many [ibid]. Kellangere, reputed as an Adi-tirtha, was a premier Jaina place of pilgrimage from ancient times [Nagarajaiah, Hampa: 1998-c]. Jainas looked after Kellangere as a holy place of excellence [EC. IX (R). BI. 388 (V BI 123). C.E. 954. Bastihalli (Hn. dt/Bl. tk)p. 352]. Trikūṭa Ratnatraya basadi, a Ganga construction at Kellangere was the chief temple [ibid, Bl 323 (XV. BI 343) p. 306]. Some of the preceptors of the Ganga kings, including Bütuga are listed in the inscription from Kellangere [ibid, Bl. 388. p. 352].
The Niśidhis
11.5 On par with basadis, the nisidhis of the Ganga period

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Conclusion/53
are noted for their historical and the scupltural significance. Incidentally, they are the earliest nisidhis found in Karnataka. Among the Ganga nisidhis, the most illustrative and distinct type is the sculptured and inscribed stele from Doddahundi (My.dt/Tn. tk), showing the king Nitimārga Permānadi-I (853-69) dying (C.E. 869). It is now in the museum of Bangalore (EC. V (R). TN.257; ibid., "Intro." LXXXV;EI. VI. pp. 41-42]. This niśdhi is called a kalnadu which was raised by Nitaimārga's son Satyavākya Permānadi. It is said that the king Nitamārga was a bee at the pair of the lotus feet of the Arhatbhattāraka Jinasena, author of the Sanskrit Adipuraņa and the preceptor of Amoghavarşa-I [Sharma: 1992: 230]. Some of the bronze images of the Ganga period, found in the various museums of India and abroad,
are considered as excellent art pieces. 11.6 The fact that the Gangas were cent percent Jaina is es
tablished once again by the recent discovery of a hoard of niśidhi inscriptions from Koppa! [Nagarajaiah, Hampa : 1998-A]. Nearly half of the 68 new lithic records provide a fresh material of the Ganga dynasty. Many of the Ganga kings and their consorts of tenth and 11th century have died by the rite of sallekhanā. Except those who are born and bred in Jainism, an alien will not easily renounce terrestrial interest and follow the rite ofsallekhanā. Most convincing evidence, to settle the issue of the faith a person holds, is the manner of rituals followed at the time of the deceased. However liberal and radical a person may be during the tenure of his life, it is at the funeral that a regular tradition of his family faith will be followed. An en mass exodus of the members of the Ganga family to Jaina monastery, lends unambiguous support to the tra
ditional belief that the Gangas were of Jaina faith. Conclusion 12.1 Jainism found a congenial home and royal patronage in

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the domains of the Ganga dynasty. Gangas produced some of the eminient protagonists who vehemently advocated Jainism. They had had a strong tradition of spiritual lineage which started from their first apostle-mentor Simhanandi. As many as 66 charters of the Ganga kings confirm their pious acts for the promotion of the Jaina
faith. 12.2 Though the Cālukyas of Bādāmi and the Kadambas of
Banavāsi, the two coeval dynasties, faithfully followed and patronised Nirgrantha Church, the Gangas had a longer historical continuum. They carried the flag of nonviolence throughout the period of the Rāştrakūta regime, who cordially reciprocated to herald the glory of Jainism unabated. The Gangas and the Rāstrakūtas together shouldered the yoke of Jaina chariot and pushed it to the apogee of popularity, and that was undoubtedly the best period of its glory. They bequeathed a rich legacy for the later Cālukyas who recharged the battery of Jinadharma, and accelerated to greater heights. The three centuries, between ninth and 11th, were the golden era of staunch advocates of Jainism, in all walks of life including political, religious, literary and socio-cultural sphere. Inscriptions of this period provide a lot of information, a far richer source, for the understanding of the religious outlook and the system of faith that the Gangas were attached to. Some of the temple ceiling slabs are embellished to the perfection, and the panels of perforated screens fixed to the wall are elegantly executed. The reign of the Gangas is a memorable milestone in the history of the Arhatamata. With a single-minded devotion to Jainism, they liberally extended their benefactions. They made liberal grants of lands and hamlets to Jaina sancturies and cloisters of monks, for the support of customary rites, festivals in the shrines and for the education of students. Jaina monasteries invariably had satras

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Conclusion/55
olim dānaśālas feeding houses, attached to them where free meals were available for the pilgrims and students alike. "The Jaina temple, originally founded in the mid tenth century by the famous Jaina noble Ganga Perumānadi, was burnt down by the Coļas as stated in the inscription of A. D. 1071. Of this early building only the fragments of theşadanga-vedibhadra upapitha and the kopatabandha adhisthana still remain at the totally renovated, now plain and white-washed, east facade. The other notable surviving piece of that period at this temple is the pair of hasti-hasta-banisters of great beauty preserved at the eastern stair way of the closed hall. They show a gajākrānta-simha in the profile with fine gandharva figures in the vine-loops above that motif. From the mouth of the lion emerges a massive but gracefully curving and vivid looking nodular liana-stem. These hasti-hasta slabs are among the few most beautiful instances of the medieval sculptural decorative art of Karnataka" [Dhaky (ed)
: 1996 :82, ibid, plates No. 213 and 214] 12.3 Succeeding ages will reverence the Gangas memory. The
Ganga's contribution to the Jaina iconography, art, architecture, and literature is unparalleled. They provided the basic infrastructure of a Jaina base, inspired the Bādāmi Cālukyas and the Cālukyas of Kalyāņa, the early Kadambas of Banavāsi and the Rāstrakūtas in particular, to openly identify with the cause of Jainism. Further, thanks to the Gangas, many of the minor royal dynasties felt it a prestige to associate themselves with the Nirgrantha creed; The Kalacuris, Hoysaļas, Seuņas, Senavāras, Sendrakas, Sindas, Sāntaras of Homuja, Saundatti Rattas, Mandali-sāsira, Cengālvas, Kongāļvas, Nāgarkahanda-70 and Jidduļige-70, Silāhāras (of Ankulage, Elemela, Kolhāpura, Bāsavura, Tardavādi and Teradāļa), Sāļuvas of Gerasoppa, petty princes of Tuļunādu (Ajilas, Cautas, Bangaru), Biļagi kings and some

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tributary families like the sāmantas of Cikka-Māgadi, Bārangi, Hāduvalli, Tevarateppa and Elavāla; and some marshall families like Cellaketana, Sagara-Manalera and Vājikulas, Honnāvara and Nagire rulers - all had the stamp of the Gangas, as far as patronising Jainism is concerned. Thus, direct and indirect influence of the Gangas
lingered long for several centuries. 12.4 It was through the fostering care of the Jainas that the
South India seems to have been inspired with new ideals and literature, enriched with new forms and expressions [Frazer : Literary History of India : pp. 310-11]. The Ganga contribution in this aspect is far greater than of any other dynasty. Śripuraşa authored Gajaśāstra; his successor Sivamāra, after a deep study of the Sanskrit Pālakāpyam of Pālakāpya or Kareņubhu, also authored Gajāștakam. Thus, Jaina literary activities on secular and religious subjects have flourished. Some of the Jaina literary works produced during this period explode the myth that Jaina literature is only didactic, by providing rare and invaluable information of socio-historical imporatnace, and thus facilitating the reconstruction of the cultural history of the Gangas. They were no doubt religious, but at the same time were service oriented. "Several of the Ganga kings like Nitimarga, Būtuga and Mārasimha were not only well known for their learning and scholarship in Jaina philosophy, but were also remarkable for their great acts of piety:Bastis, monasteries, bridges, mānastambhas, renovation of tanks, gifts of villages for religious and humanitarian purposes
followed" [Krishna Rao; 205]. 12.5 The popularity of Jainism reached its zenith in south
India and the population of Jainas swelled to the brim during the period of the Gangas and the Rāstrakūtas. It is said that one third of the total population during the reign of the Rāstrakūtas was Jains (Altekar, A.S:

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Conclusion / 57
Rastrakutas and their Times (1934) 1967: Early History of Deccan, Vol-1. p. 306]. However, after the fall of the Gangas, there was a period of lull and things did not go in their favour. Incessent aggressions and persecutions that followed one after the other, starting from Tamilnādu, and spreading to Andra Pradesh, Kerala and Karnataka. Majority of the Jaina population deserted their faith, and enmass got converted to other religions
enjoying greater support of the ruling class. 12.6 The Gangas had also in the early stages influenced the
Noļambas and the latter went to an extent of favouring Jainas even in Kongu country as recorded in the inscriptions (Arokiaswamy, M: The Kongu Country : K.V. Ramesh, Kongu in South Indian History, - in Srinidhi' 1983:323-27, and M.D. Sampath, Inscriptions of Kongu region - in Vajapeya’: 1987]. Noļambādhirāja MahendraI(850-70), a staunch Jaina by faith, had caused a basadi in the village limits of Kāmagondanahalli and Pattanāyakanahalli, in ninth century C.E. [EC. XII (old)Sira. 24. pp. 158-59. Tumkur dt.]. He had also caused another basadi at TagaŅūr Dharmapuri (Tamilnadu) and made provision for its maintenance (Ekambaranathan: 1987: 104: Inscription No. 161. C.E. 878: Madras Dist Gazetteer, Salem, pp. 663-66). But in the middle of tenth centry, the Gangas were hostile to the Nolambas and Nolambas suffered so heavily that they retaliated by changing their loyalty and by renouncing their Jaina faith. There after, the Jainas in the south sunk into nu
merical minority and political obscurity. 12.7 The incident of C.E. 1184 was a clear indication for Jainas
that they are going to suffer a severe reverse and catastraphe. [SII. XV. 59. 1184 Annigeri. pp. 82-85). When Jainism was tottering to its fall, and the Saivaites and allied creeds were stripping them of their cultural supremacy and political power, the Jainas seem to have

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awakened rather late. Albeit, they did recover from the shock and assert their position and influence, timidly at first and boldly in the end. Yet, it should be said to their credit that they retained in full, the traditional intellectual vitality and continued to contribute to the spirit of tolerance and co-existence with non-violence, without loosing their identity and thriving amidst adversity. A comparative study of the action, the reaction and the interaction between Jainism and contemporary society will affirm this : "it cannot be denied that the Jainas fostered the principle of toleration more sincerely and at the same time more successfully than any other community in India" [Saletorė: 270). Patience is bitter, but its fruit is sweet; with their enoromous patience, Jains had their turn of
laughing in the last. 13.1 This monagraph opened with a reference to the adept
preceptor Simhanandi of the Gangas, and would be appropriate to sum up with a meaningful observation of an historian, in which he has underlined the relevance of Simhanandi's role in moulding the destiny of the Ganga dynasty: the fact that the Jains failed to produce successive leaders, who could so associate religion with politics as to bring both to the forefront simultaneously. It is not too much to suppose that had Jainism produced another Simhanandi, especially in the eigth and nineth century, when it was beset with insurmountable difficulties, the course of political events in southern, especially in western, India would have been changed. The great leaders whom Jainism gave to the country were mostly buried in their theological works; and their indifference to the material changes that took place around them, and particularly those relating to the rise of rival religious sects, was not a little responsible for the steady decline of Jainsim as a powerful element in the religious and political history of the land [Saletore: 271].

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Genealogy of the Ganga Dynasty /59
GENEALOGY OF THE GANGA DYNASTY
Konganivarmman (C. 325-50 C.E.)
Mādhava - 1 (C. 350-75)
Harivarmman/Āryavarmman/Krşnavarmman
Vişnugopa (420-40)
Mādhava-II(400-20)
(Simhavamman)
Mādhava-III (440-69)
Avinīta (469-529) alias Curcuvāyda-Ganganrpa
Son (?)
Durvinīta alias Nirvinīta
(529-69)
Mokkara Muskara
(569-584)
Polavira (584-594)
Srivikrama (594-609)
Bhūvikrama (609/10-34/35)
Sistapriya Sivamāra-1
(635-75)
Son (?)
Śripuruṣa-Kongaņi-Muttarasa
(725-88)

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60 / Ganga Monarchy & Jainism
Duggamara
Śivamāra-II (788-816)
Vijayāditya Rācamalla-1 alias Rājamalla
(816-43)
Mārasimha-I
(796)
Prithvipati-I Nanniya-Ganga Prithvipati-II Rācamalla-II alias Rājamalla
(877-907)
Nitimarga Ereyanga-I
(843-70)
Būtuga-I Ereganga-Ereyappa
Nitimārga-II
(886-920)
Narasimha
(920-33)
Räcamalla-III
(933-36)
Būtuga-II (936-61)
1. Maru!adeva | 3. Bijāmbarasi 5. Rājamalla-IV 7. Vāsava alias Aramolideva (m. Hariga)
(m. Hariga)
im. Kencabbarasi) (m. Kancaladevi) (961-63) 2. Kundanasāmidevi 4. Mārasimhadeva-II 6. Nitimārga (m. Rājāditya)
(963-74) Goyindara-I
Goyindaradeva-II Satyavākya-Rakkasaganga
(999-1024)
Nitimarga Arumuļideva (m. Gāvabbarasi)
(1020-36)
Cattaladevi (m. Kāduvetti of Tondamandala)
Kancaladevi (m. Trailokyamallavira-Sāntara Biruga
RājaVidyādhara alias Lokavidyādhara alias Rājaditya (1034-35)

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MANDALI-GANGA GENEALOGY
Būtuga Permmāḍi (C.E. 936-61) |
Maruladva-II (961-63) Eldest son)
I
Marasinga (985) (son)
I Yereyangadevakaliganga-(1020) (son)
I
Bhujabala Ganga Permmäḍideva Barmmadeva-I (1050-65 (son) 1 (four sons)
Mandali-Ganga Genealogy/61
Mārasingadeva Nanniya-Ganga Permmāḍideva-I (1065 alias Satya-Ganga (1076-76) Tribhuvanamalla Ganga Permmāḍideva alias Kali-Ganga Rakkasa Ganga alias Govindara (1076-1102)
Tribhuvanamalla Nanniya Ganga Permmāḍideva-II (M. Kancaladevi) (1118-58)
Tribhuvamalla Bhujabala Ganga Permmāḍideva-II (m. Candaladevi) (1103-18)

Vira-Ganga (P) Hermmāḍideva Bhujabala Ganga Permmāḍideva-II
Ganginṛpa General Gogginṛpa
Kaliyanganṛpa
Mārasinganṛpa (m. Lokkiyakha)

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Nanniya Ganga Gogginspa
Mārasinganrpa Kaliyanganpa-III (m. Lokkiyakka)
Mallideva
Mari-setti
Cikatamma
Sāmanta Māraya
Kencave
General Gogginspa (m. Mailave-Rāņi)
Mudiyana (M. Jakkale)
VibhuGanga (m. Vijale Räni)
Nāl-prabhu Madhusudhanadeva
(C.E. 1218)

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Asandi-nad Ganga Mandalikas / 63
ĀSANDI-NĀD GANGA MĀṆDALIKAS
Vajya (nņa)-I alias Kannambi (C.E. 1125)
I
(son) Nada (nna) (m. Nāgale) (C.E. 1140)
Viyja-mäṇḍalika-II (m. Vayjala-Devi) (C.E. 1160)
T
Mahāmāṇḍalika
Barmm(arasa) alias Barmmabhūpāla (m. Ganga-Mahadevi)
(C.E. 1180)

I Mahāmāṇḍalika Narasimharasa (C.E. 1120)
I
[Cennagiri Nos. 73 & 77, 1180; ibid 64. 1214; ibid. 72. 1220]

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64 / Ganga Monarchy & Jainism
Abbreviations
Cn
AP
: Andhra Pradesh ARE , AREP : Annual Report on Epigraphy ARSIE
Annual Report on South Indian Epigraphy Ba
: Bangalore BC
: Before Current Era B1
: Belür BLR
: Benjamin Lewis Rice Edition
: Circa CB
: Cikkaballāpur CE
: Current Era Cent. : Century Ch
: Chāmarājanagara CKI
: Corpus of Kadamba Inscriptions
: Cennapatna СР
: Cennarāyapatna Dh
: Dharwar dt
: District EC
: Epigraphia Carnatika Volumes (Old & Revised) : Epigraphia Indica Volumes : Et cetera : Heggadadevana Kote : Hässan : Huņsūr
: Indian Antiquary Volumes IAP
: Inscriptions of Andhra Pradesh Ibid
: Ibidem, in the same place Intro
: Introduction IWG
: Inscriptions of Western Gangas JRAS
: Journal of Royal Asiatic Society KI
: Karnatak Inscriptions
EI
etc
Hg Hn
Hs
IA

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Kl dt
MAR
MD
Mr
Mu
My
Ng
NI
Nos
Nr
NR pura
P
pp
QJMS
(R)
Sa tk
SB
Sh
Sk
SII
Sr tk
Supp Ins
tk
TN
VP tk

: Kolar district
: Mysore Archaeological Report
: Mandya
: Mālur
: Maddūr
: Mysore
: Nāgamangala
: Nelamangala
: Numbers
Abbreviations/65
: Nagara (Hosanagara)
: Narasimharajapura
: Page
: Pages
: Quarterly Journal of Mythic Society
: Revised edition
: Sagara taluk
: Śravana Belagola
: Shimoga
: Shikaripura
: South Indian Inscription Volumes
: Śrirangapattana taluk
: Supplementary Inscriptions
: Taluk
: Tamilnadu
: Virajapete taluk

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66/Ganga Manarchy & Jainisam
Bhuvanendra Kumar Canadian Studies in Jainism, Canada, 1996 Deo, S.B.
History of Jaina Monachism, Poona, 1956 Dhaky, M.A and Michael W. Meister (eds)
1. Encyclopaedia of Indian Temple Architecute, Vol. I pt.. 2. South India, upper Drāviḍadeśa, Early phase, Delhi, 1986 2. EITA, Vol. I pt. 3 Text 1996 and plates 1996.
Dhaky, M.A. and Shah, U.P (eds)
BIBLIOGRAPHY
Aspects of Jaina Art and Architecture, Bombay, 1975 Ghosh, A., (ed)
Jaina Art and Architecture, Delhi, Vols II and III 1975 Gopal, B.R.
Corpus of Kadamba Inscriptions, Sirsi, 1985
Hult Zsch, E.
Jaina Rock Inscriptions at Vallimalai, Epigraphia Indica, Vol. IV. No. 15., pp. 140-42
a. Inscription of Rajamalla, p. 140
b. Inscription below the second image from the left, p. 141
C. Inscription mentioning Bāṇarāya, p. 141
d. Inscription below the first image form the right, p. 142 Krishna Rao, M.V
The Gangas of Talkad, Madras, 1936
Nagarajaiah, Hampa
1. Śāsanagalalli Eraḍu Vamsagaļu, Bombay, 1995
2.
(Two families in inscriptions)
Santararu: Ondu Adhyana (Santaras: A Study), Hombuja 1997-A
3. Candrakoḍe (Anthology of 65 research papers), Hampi, 1997-B
4. Koppala Säsangaļu (Corpus of Koppala Inscriptions) Mysore, 1998-A
5. Sasanagalalli Basadigalu (Jinālayas in Inscriptions), Mysore, 1998-B

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6. Sasanagalalli Jaina-Tirthagalu, Bangalore, 1998-C (Jaina Pilgrimage centres in Inscriptions)
7. The Later Gangas: Mandali-Thousand, Bangalore, 1999 Padmanabh S. Jaini
The Jaina Path of Purification, Berkely (USA) 1979 Ramesh, K.V
Inscriptions of Western Gangas (ed), Delhi, 1984 Rice. B.L.
1. Mysore and Coorg from Inscriptions, Mysore, 1909 2. Gangavaḍi, article in Bhandarkar Commemoration Volume, pp. 237-48, Poona, 1917
Sastry, S. Srikantha
1. Early Gangas of Talkad, Mysore, 1952
2. Sources of Karnataka History, Vol. 1, Mysore, 1940 Saletore, B.A.
Mediaeval Jainism, Bombay 1938
Sastry K.A.N.
A History of South India, Oxford (1958) 1966 Sharma. I.K
Bibliography / 67
Brick Temples of Western Ganga- in 'Srinidhih' Delhi, 1983 pp. 293-98
Temples of the Gangas of Karnataka, ASI, Delhi, 1992 Sheikh Ali, B.
History of the Western Gangas, Mysore, 1976 Vasanta Kumari
Neo Trends of the Jaina Votaries During The Gangas of Talkadwith a special Reference to Chamunḍaraya-article in 'Jinamanjari', 3-2, octo 1991, ed. S.A. Bhuvanendra Kumar.

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KANNADA WORKS OF PROF. NAGARAJAIAH, HAMPA
Linguistics
Draviḍa-bhāṣā-vijñāna (1966) 4th ed. 1997
1.
2. Bhāṣā-vijñāna 1968
3.
4.
5.
6.
Bhāratada-bhāṣā-samasye 1968 Dravida-sankhyā-Vācakagaļu 1973
Bhāṣe 1973 Bhāṣāvijñānigalu 1977
History and Epigraphy
Śāsanagalalli Eradu Vamśagalu 1995 Visnuvardhana - Vijayaditya-Kirtivarma 1986 Kavivara-Kamadhenu-Attimabbe 1996
7.
8.
9.
10. Säntararu: Ondu Adhyayana 1997 11. Koppala Sāsanagalu 1998 12. Śāsanagaļalli Basadigaļu 1998
Novels
13. Nāgaśri (1965) 4th ed. 1994
14. Savyasăci Pampa (1976) 4th ed. 1994
Essays
15. Hesarina Sogasu (1974) 4th ed. 1990 16. Ayda prabandhagalu (1993) 2nd ed. 1996
Books edited
17. Pampa Bhārata Sangraha 1964 (co-editor) 18. Jayanṛipa kävya Sangraha 1967
19. Bharateśa Vaibhava 1967 (co-editor)
20. Sāļva Bhārata 1976
21. Dhanyakumāra carite 1976
22. Nāgakumara Satpadi 1978
23. Ratnākarana Hāḍugalu 1979 24. Apratimavira carite 1975 (co-editor) 25. Neminatha purāṇam 1981 (co-editor) 26. Kelavu Nompiya Kathegalu 1976

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Ganga Monarchy & Jainism /69
27. Candrasāgara Varniya Kritigaļu 1976 28. Anandara Āyda Kathegalu 1985 29. Sadāśivara Hanneradu Kathegaļu 1985 30. Vaddārādhane 1993 31. Pampa 1998
Biographies 32. Ajātasatru (1968) 2nd ed. 1971 (Co-author) 33. Sambhavasāgara Carite 1968 34. Dr. A. Ne. Upadhye. 1996 35. Gaļinādu Gāndhi 1974 (Co-author) 36. Mahāvira 1974 37. Sammeļana - Adhyaksarugaļu 1983 38. Nenapina-Angaladalli Māsti 1993 39. Attimabbe 1994 40. Govinda Pai 1975 (co-author) 41. Basavappa Sāstri 1975 (co-author)
Folklore 42. Karnāțaka Jātregaļu 1985 43. Ākāśa Jānapada 1985 44. Janapada Kalāvidara sūci 1982 45. Jānapada Adhyana Vicăra Sankiraņa 1980 46. Vaddārādhane mattu Jānapada 1997
Children Literature 47. Nādoja Pampa (1971) 3rd ed. 1972 48. Mahākavi Ranna (1971) 3rd ed. 1972 49. Devarāyana durga 1973 50. Mahāvira 1976
Translation (from English) 51. Atma-Tattva-Vicāra 1971 52. Krişna Pāņdavaru 1971 53. Bhima-bhakti-parikse 1979 54. Vira-Jinendra Carite (from Hindi) 1975

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Research
55. Yakṣa-Yaksiyaru 1976 56. Nompiya Kathegalu 1976
57. Kammaṭada Kiḍigalu 1980
58. Gommata Bahubali 1981
59. Kavi Bandhuvarma : Jijnāse 1993
60. Nagacandrana Itivṛutta (1989) 2nd ed 1992
61. Karnataka mattu Jaina dharma 1981 62. Candrakoḍe 1997
63. Jaina-Kathakośa 1997 (chief-editor)
Literary Criticism
64. Paiyavara Mūru Nāṭakagalu 1967 65. Sangatya Kavigaļu 1975 66. Phaṇikumāra Katha Sahitya 1978 67. Vi. Kru. Gokak, 1984
68. Vaddārādhane (1968) 2nd ed 1973
69. C. V. Rāman 1968
70. Mūraneya Mangarasa 1968
University Extension Lecture Series
English works
71. A History of The Early Ganga Monarchy and Jainism 1999 72. The Later Gangas: Mandali-Thousand 1999
73. Jaina Corpus of Koppala Inscriptions: X-rayed 1999
74. Jina Pārśva Temples in Karnataka 1999
75. Apropos of Vikramaditya-VI and Jainism 1999
1.
2.
Works translated to other languages
Mahavira 1974 in Kannada, Ten Thousand copies translated to
A. Hindi (1975) 3rd ed. 1996, Thirty Thousand copies
B. Marathi (1981) 4th ed. 1996-97, Fourteen Thousand copies
C. English 1982, Ten Thousand copies.
Attimabbe 1994: Original in Kannada translated to A. Telugu 1998 by Dr. Josyula Sadanandam
B. Hindi 1999 by T. R. Jodatti

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Prof. Nagarajaiah, Hampa one of the major literatures of Karnataka, has authored more than 70 books in Kannada and English, on varied subjects including Linguistics, History and Epigraphy, Textual criticism, Folklore, Biography, Translation, Children literature and Jainism. Some of his books have been translated to English, Hindi, Marathi and Telugu. He has taught under-graduate and post-graduate classes for 373 years. He has served Kannada Sahitya Parishat as secretary (8 ys) and President (8 ys). With 'hampana' as his nom de plume, he is a recipient of a number of state and national awards. Contemporary men of letters have honoured him by presenting five felicitatory volumes. Dr. Nagarajaiah has presented papers, at the national and inter-national congress and delivered endowment lectures at various Universities. His contribution to the study of Jainology is voluminous and significant. This monograph has crystallized the quintessence of the Gangas affiliation to Jainism during their long reign of 800 years. Rs : 200/ ISBN: 81 - 87321 - 16 - 4 ANKITA PUSTAKA 53, Shamsingh Complex, Gandhi Bazar Main Raod Basavanagudi, Bangalore - 560 004 Karnataka, INDIA O 080 - 699 2014 (0) 080- 654 9633 (R)