Jinamanjari 2000 04 No 21

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication
Catalog link: https://jainqq.org/explore/524021/1

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JINAMANJARI International Journal of Contemporary Jaina Reflections Volume 21 Number 1 April 2000 ISSN 1188-0287 Presenting A COMPREHENSIVE HISTORY OF JAINA KARNATAKA SOUTH INDIA With Theme Guest Editor Dr. Nagarajiah Hampa Professor Emeritus University of Bangalore Bangalore, India a bi - annual publication of BRAMHI JAIN SOCIETY Est 1989 United States and Canada For Private & Persenal Use Only

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JAIN HUMANITIES PRESS Religio-Historic and Social Studies Publications From North America a Unit of Bramhi Jain Saciety - a non-profit Charitable Organisation - founded in 1989 TanD. USA #37-1263596 and Canada WO855916-39 Presents First of its Publication Titles JAINISM IN AMERICA by Dr. Bhuvanendra Kumar. This is a first ethnographic and social study of Jains in America, dealt in six chapters. It provides an awesome degree of philosophic fervour sans Agaric literalism, plus it is the first comprehensive monograph from academic point of view dealt about Jainism in America. ISBN-09699978-3-3 * 221 pages * Hardbound * Price. $24.95. CANADIAN STUDIES IN JAINISM by Dr. Bhuvanendra Kumar. This anthology is a rich collection of papers which originated in Canada, and it consists of three sections: Aspects of Early Jainism, Medieval History of Jaina India and Recent Jainism. ISBN-09699978-2-5 * 127 pages * Hardbound * Price $19.95 JAINISM IN TAMILNADU: ART AND ARCHAEOLOGY by Dr. A. Ekambaranathan. The book details extensive new data from ancient to later medieval period under a vista of art and archacology from a collection of data that was never presented before in a single source. ISBN-09699978-1-7* 119 pages * Hardbound * Price. $19.95 For a single suggested donation of $45.00, you will receive all three books, and check made payable to Bramhi Jain Society entitles you tar benefit. In addition, you pay no shipping and handling charges. Send your order with check payable to Bramhi Jain Society 2072 E Lavieve, Tempe, AZ 85284 in USA.Fax:(602)839-2882 4688 Owl Circle, Mississauga, ON LAZ 2W6.Fax:(905)890-7797

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IN THIS ISSUE JINAMANJARI for the expansion and diffusion of Jaina knowledge and reflection 1 Introduction - Guest Editor a bi-annual journal published every April and October 2 The Ganga Monarchy and Jainism - Prof. Nagarajiah, Hampa Editor-in-Chief Dr. S.A. Bhuvanendra Kumar Associate Editor S.N. Prakash Production Siri P. Kumar Mikal A. Radford 7 Jainism and Early Kadambas and the Calukyas of Badami - Dr. K.S. Shivanna 11 The Rastrakutas and Jainism - Prof. Kamala Hampana Publication Council 18 Jainism Under Calukyas of Kalyana President - Prof. Nagarajiah, Hampa Dr. Dilip K. Bobra Tempe, AZ 22 The Hoysalas and Jainism Members - Prof. Kamala Hampana Dr. Pradip Morbia Port Neches, TX 26 Jainism Under the Kalacuris Mr. Sachindra K. Jain and the Seunas Brampton, ON Mr. Jitendra A. Shah - Prof. Nagarajiah, Hampa Edmonton, AB Prof. S.A.S. Kumar 31 Jainism During Vijayanagara Period Bangalore, India - Prof. Nagarajiah, Hampa Dr. C.K. Khasgiwala Andover, MA 37 Jainism During the Wodeyars of Mysore Sachindra K. Jain - Dr. Vasantha Kumari Brampton, ON - Dr. Mahendra R. Varia 47 Jainism Under Minor Dynasties Martin, KY - Dr. M. Prasanna Kumar Dr. Narendra Hadpawat Woodmere, NY 52 Jainism Under Minor Dynasties Dr. Pushpa R. Jain - Dr. M.V. Srinivas Bluefield, VA 60 Art Aspects of Nisidhi Memorials Papers must accompany with - Dr. Srinivas V. Padigar notes and references separate from the main text Send to the Editor 65 Cloisters of Jaina Friars in Karnataka 4665 Moccasin Trail, Mississauga - Prof. Nagarajiah, lampa Canada LAZ 2W5 71 Proselytism of Jaina Shrines | Copyright of Articles is Reserved in Post-Medieval Karnataka - Prof. Nagarajiah, Hampa

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Jinamaanjari, Volume 21, No.1, April 2000 INTRODUCTION The theme of this edition of Jinamanjari narrates in a nutshell the position of Jaina church and the salient features of its contributions in the realm of civilization, religion, art, architecture, literature and culture. It is well known that Jainism held its sway over southern India, particularly in the state of Karnataka where it had enjoyed a continuous prominence for over a period of fifteen hundred years and still continues to prosper as a living institution. Jainism bloomed effortlessly under the banner of many major ruling dynasties including the Gangas. the Early Kadambas. the R Calukyas, the Hoysalas and the Vijayanagara monarchs. In the medieval and post medieval period, it flowered under the minor ruling dynasties like Kongalvas. Saluvas of Sangitapura olim Haluvalli and Gerusoppa, Bhairarasa Odyars of Karkala, Ajilas of Venur and Cautas of Mudabidire. Also a number of inscriptions and monuments of many lesser vassals - Prabhus of Avalina, Mahaprabhus of Kuppatur, Morasunad, Bidanur, Bagunji-sime, Nuggehalli - who ruled over different parts of the western Deccan from about fifteenth to seventeenth century attest sway Jainism had in these territories. Thus Jainism achieved an unhindred and facile success on account of the overwhelming and spontaneous support given by the Jaina laity which was comprised of kings, dukes and governors, generals, ministers, traders and their consorts. Art, architecture and literature of the Jaina creed had a separate identity and its own special features. Manastambha - a monolithic free standing pillar in front of Jaina temple, the nude human figure of Tirthankaras in either khadgasana/kayotsarga, or paryanasanalpadmasana postures, Jinasasanadevas/yaksa-yaksi, and the fly whisk bearers on either side of the Jina are some of the typical traits of the Jaina art and architecture. The term basadi for the place of worship of the Jinas is quite unique to Jainism. Almost every village in Karnataka had basadi and it swelled to a proportion of over eight thousand by medieval times, particularly in the early reign of the Calukyas of Kalyana. When everything was going the Jaina way and all roads were leading to Jaina church, a simmering discontent lurking in the dark erupted in C.E. 1184 leading to communal clashes. The history of Jaina Karnataka of the post medieval times records that the faithful were forced to abandon their chapels which were requisitioned by the non-Jains. No retaliation and recourse but they fostered their Jaina tradition of toleration, and religious animosity was no longer an issue with them. An attempt is made here to offer a comprehensive history of Jaina Karnataka, spread over a period of a millennium. I profusely thank all the scholars who have made contribution to this study of For Private Personal Use Only

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Jinamaanjari, Volume 21, No. 1, April 2000 THE GANGA MONARCHY AND JAINISM Prof. Nagarajiah, Hampa The Mauryas had paved and prepared a conducive infrastructure for a smooth sailing of Jaina faith. The Satavahanas reigned in the south till about third C.E., and the first king, Simukha ( 1st B.C.E.) was a follower of Jaina faith. The custom of matriarchy system observed by present Jainas in the south coast of Karnataka can be traced back to the influence of the Satavahanas. The Gangas established their kingdom after the Satavahanas. Whether they were an offshoot of the Satavahanas needs further investigation into the theory. (Ganga) Perur, believed to be the place of their ancestors and origin, in Andhradesa, puts an extra stitch into the theory. Albeit, that the Gangas took models from Andhras olim Satavahanas cannot be denied. However, the Gangas were an indigenous race like the Rastrakutas, the Hoysalas and the Seunas. They had a Jaina legacy handed down from the Mauryas and the Satavahanas; and in turn promptly transmitted to the Kadambas, the Calukyas and the Rastrakutas. Kongaoivarma, Kongalva, Konguvelir and other similar nomen suggest that Konga and Ganga are cognates. As the initial letter in the word is always pronounced as a voiceless consonant 'k' - in Tamil, Ganga word is pronounced as Konga or Kongu, and Ganganadu as Konngu-nalu. As such inscriptions of Kongu country (nadu) demonstrate the influence of Jaina faith. Of the ruling houses of Jaina involvement in Karnataka, the most striking are the Gangas and the Rastakutas, two coeval dynasties. Particularly the Gangas. who reigned from the 3rd to 12th C.E., proposed and flourished through Simhanandi, a Jaina sage and the promoter of the Gangas.. Records show that the dynasty owing its origin to the Jain saint became a staunch supporter of that creed. 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. The unmatched patronage they gave to Jainism is apparent from their lithic and copperplate records and Jain temple monuments. Some of the Ganga monarchs went so far as to take the vows and to meet their deaths by the rite of sallekhana.. Along with the Kadambas of Banavasi, they were the earliest known dynasties to commission the construction of several celebrated basadis which are recorded in inscriptions. The early basadis were of wood and mud construction followed by bricks and finally of stone. Konganivarma Madhava (C.E. 350-75) com a caityalaya in wood on the hillock near Shimoga, and in due course of time, it was renovated and rebuilt in stone. The earliest brick temples founded by the Gangas in the fourth C.E. were at Perbolal, Uranur, Nonamangala and Perur. Madhavavarma-III (ca. 440-69 C.E.), on the advice of his preceptor Viradeva, granted wet-land under the big tank, a garden and village Kumarapura to the mulasangha abbatial basadi at Perbolal. For Private 2 Personal Use Only

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The Ganga kings continued to be bulwarks of the Jaina creed and obviously Jainism gathered momentum. King Simhavarma's favorite courtesan Nandavva, who had spiritual insight and unequivocal faith in the teachings of Jinas, also commissioned a basadi at Perur, endowing it with a garden free from all hindrances. To mark the auspicious occasion of his 18th victorious year, Simhavarma granted wet land farm to this basadi at Perur. In his 22nd regal year, monk Sarvanandi (C.E. 458) composed the Lokavibhaga, a Nirgrantha surrogate canonical text. Avinita (C.E. 469-529) endowed the village Badanaguppe and other gifts to Srivijaya Jinalaya, and the donee was Candanandibhatara, a pupil of Gunanandibhatara belonging to monastic lineage of Acarya Kundakunda. The influence of Jainism in the Ganga kingdom during the period was such that the prosperous mercantile guilds and the individuals responding to the inclination of Avinita endowed liberal gifts to numerous Jain temples. A charter in fact describes him as bearing the foot-print of the Jina on his heart, as fixed on Mt. Meru. Durviaita (C. E. 529-79), who was trained under Pujyapada and who authored some commentary works, followed his father Avinita as a far more greater benefactor of Jainism. He commissioned a sarvatobhadra temple at Kogali, which was known at the time as a holy pilgrim center with many basadis. This sarvatobhadra architectural type was the earliest of its kind in Karnataka. Mokkara alias Muskara (C. E.,579-604), son of Durvinita, was an ardent devotee of Puligere-tirtha and founded Mokkara basadi. During the reign of next Ganga king Sivamara-I (C.E. 679-725), the basadi at Kellipusur (Kelsur in Camarajanagar district) continued to receive more and more gifts of land and villages, garden and houses, free of all taxes. King Sripurusa (C. E.725-88), an illustrious Jain, endowed lands to Kongesvara Jain temple of Perur and donation to Lokatilaka-basadi which was founded by Kundacci at Sripura. The king also gifted Malavalli village to the basadi at Tolllagrama. He also extended favors to the Jaina monasteries of Belagola and Nandihills. During his times, the Jainacaryas - Prabhacandra, Candranandi, Kumaranandi, Vimalacandra, and Santisena Abbegalu, a nun, commanded great respect from all quarters. King Duggamara (C. E. 788), son of Sripurusa, commissioned a basadi at Hebbalaguppe, and the faithful adherents from surrounding villages granted six khandugas of wet land and six khandugas of dry land. Sivamara-II's (C. E. 788-12) reign saw Jainism well entrenched itself in Karnataka, and it made solid contribution to art, literature and philosophy, the king being the chief protagonist. He commissioned four basadis at Belgola, Kummadavada (Belguam district), Hebbalaguppe and Mulivalli (Mysore district). Marasimha-I (C. E. 796), son of Sivamara-II, like his father followed the Jain faith and patronized. His commander, Srivijaya, and an ardent devotee of Jina, had caused many basadis at a number of places, and Jinabhavana at Manne - lofty and imposingly grand - was patronized by the Rastrakuta king Govinda-III. King Racamalla-I (C. E.816-53), son of Vijayaditya and younger brother of Sivmara-II, continued to enhance his Jaina faith as did his uncle. He commissioned a basadi at Pennegadanga and presented with large gifts to it on the 3

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occasion of his 18th year of coronation. At the instance of his preceptor Ajjanandi, he commissioned cave temples at Valtimalai in North Arcot district of Tamilnadu. Nitimarga alias Ereya Ganga (C. E. 853-869) followed his father Racamalla-I in the strengthening of the Jaina faith through matrimonial alliance. He gave his daughter Jayabbe in marriage to Butaga, son of Rastrakuta king Amoghavarsa. He was great in politics and religion. Kella basadi and the panca-kuta basadi at Kambadahalli commissioned by him thrived under the patronage of kings and sramana sangha. A basadi at Peggur prospered. He encouraged Jaina art and literature. Gunavarma-I (C. 900) rendered the famous Sanskrit Hariuamsapurana of Jinasena-I (C. E. 783) into Kannada and authored Sudraka, a campu classic, equating king Ereya with the legendary hero Sudraka. He was a contemporary of great Jainacarya Jinasena, and he died under the initiation of sallekhana, an auspicious end of life through spiritual and religious contemplation. Racamalla-II (C. E. 877-907 ), son of Nitimarga-I, commissioned two basadis on the top of Vidyadri at Sivamangalam by converting the living rock into quasi eternal temples in honor of the Jinas. During this period, basadis at Kannamangala received gifts for the upkeep of the temple as well as providing food to the Jain ascetics. Kamungare Kantiyar, a disciple of Mandalabhatara, was the mother superior of the basadi complex. The period of tenth century and the last four decades (between C.E. 935 and 975) of the Ganga dynasty was the golden age of Jaina history in Karnataka. Butuga-II was an avowed Jaina wedded to the cause of spreading the glory of the religion expounded by Jinas. He founded a Jinalaya at Annigere and endowed it with four villages, free from all encumbrances, made Sivalayya basadi at Muguru more prominent. He had married the elder sister of Krsna-III, the Rastrakuta emperor and his eldest son Maruladeva had married the daughter of Krsna-III. Butuga, a grandee of many provinces, had four wives, five sons and two daughters. All of them were extraordinary householders who rendered unparalleled yeomen service to Jaina church. Women of the Ganga's seraglio were also better and more faithful custodians of Jaina traditions and culture. They profusely followed the highest altruistic principles as laid in the canon for the srauikas. They had fully conformed with the Jaina law of philanthropy. Revakanimmadi, eldest wife of Butuga and a Jaina devout lead a religious and ideal philanthropic life. She died at Koppala, accepting the vow of sallethana. Also, Padmavati alias Padmabbarasi, elder wife of Butuga and who had caused a temple at Naregal and made it rich and famous, went to Koppala, and amidst applause and appreciation of all around, accepted the ritual death by fasting. Maladharideva administered the ritual. While in meditation, she died on 3rd of December 973 C.E. Kallabba, younger wife of Butuga, was renowned for her devotion to Jainism. The effects of her zeal for her religion has been extolled in the inscriptions. Divalamba, youngest of Butuga's consorts had commissioned a Jaina temple at Sudi. Butuga had made donation of land to it in C. E. 938. Kundanasomidevi and Bijjambarasi, daughters of Butaga, dedicated their lives to serve Nirgrantha church. They conscientiously performed the four-fold charities of ahara, abbhaya, bhaisajya and sastra. Kundanasomidevi pioneered For Private Personal Use Only

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the cause of supporting Jainism in unparalleled magnitude. She commissioned a Manikya-jinabimba in bronze, in C.E. 970. At Koppala, she courted death by abstaining from food. Kundanasomidevi was the first poetess of Karnataka. Her accomplishments in learning and fine arts, her patronage to the erudite, deep devotion to Jinadharma, her knowledge of Jaina doctrine - are applauded in the inscriptions. Koppala inscription has the following benediction: with the death of people like Kundanasomidevi, kind words of charitable disposition like bounteousness and righteousness, vanished from the world. Marasimha-II, Butuga's second son, was one of the greatest persons of the period. He was Duke of Gangavadi territory. Inscriptions eulogize his generosity to protect Jainism. He had commissioned basadis at Puligere, Hunugunda and other places, erected aanastambhas and made endowments. He was mainly responsible for the glory of the Rastrakuta dynasty. But when he failed in his mission in C.E. 974, he willingly submitted himself to the inevitable death by the rite of sallekhana, in presence of his preceptor Ajitasenacarya. Camundaraya (Raya, An. n. a), Priminister and General of the Gangas, commissioned the monolithic colossus of Lord Bahubali at Sravanabelgola. Ha also commissioned a basadi, named after himself, on the smaller hill a Sravanabe!gola. On top of it, his son Jinadevana commissioned another basadi. Raya's early life was devoted to wars but later life was wedded to religious activities. Both Ajitasenacarya and Nemicandracarya were his preceptors. The latter, bearing the surname of Siddhanta Cakravarti, encoded the quintessence of Jaina philosophy in the Gommata-sara, a major canonical text in Prakrit. Raya also wrote Camundarayapurana in Kannada, Caritrasara in Sanskrit, and Viramartanda, a commentary which is not extant. His younger sister Pullabba, followed her ideal life and finally embraced sallekhana in the Candranatha basadi at Vijayamangalam, where a bas relief depicting the scene of Pullabba engrossed ir deep meditation exists to this day. Epitome Jainism found a congenial home and royal patronage in the domains of the Ganga monarchy which produced some of the eminent protagonists who vehemently vouched Jainism. Gangas had a strong tradition of spiritual lineage which started from their first-mentor Simhanandi. The Gangas with their latei overlords - Rastrakutas - together shouldered the yoke of Jain chariot and pushed i1 to the apogee of popularity, and that was undoubtedly the best period of its glory Succeeding ages will revere the Ganga memory as their contribution to the Jair iconography, art, architecture and literature is peerless. They provided the strong infrastructure for Jainism in Karnataka and thus have carved a niche in the temple of fame in the history of southern India. ole For Private & personal Use Only

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BIBLIOGRAPHY 1. M.V. Krishna Rao, The Gangas of Talkad, Madras, 1936. 2. Nagarajiah Hampa, A History of the Early Ganga Monarchy and Jainism, The Later Ganga: Mandali Thousand, Jaina Corpus of Koppala Inscriptions-X Rayed, Bangalore, 1999; and A History of the Rastrakuta Monarchy and Jainism, Bangalore 2000. 3. Padmanabh S. Jaini, The Jain Path of Purification, Berkeley, 1079. 4. B.L. Rice, Mysore and Coorg Inscriptions, Mysore 1909 5. S. Srikanta Sastry, Early Gangas of Talkad, Mysore 1952. 6. I.K. Sharma, Temples of the Gangas of Karnataka, Delhi, 1992. 7. B. Sheikh Ali, History of the Western Gangas, Mysore, 1976. Scenes depicting migration of Pontiff Bhadrabahu in 4th B.C.E. MUM 23 92 w

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Jinamaanjari, Volume 21, No.1, April 2000 Jainism and the Early Kadambas and the Calukyas of Badami Dr. K.S. Shivanna, Mysore The Kadamba monarchy ruled from C.E. 345 to 530 C.E. Its capital was Banavasi situated in the modern North Canara district. Mayurasharma founded the political power of the dynasty and ruled up to 360 C.E. Important rulers were Kongavarma, Bhagirathavarma and Raghupativarma (360-425), Kakutsavarma (425-450) and Ravivarma (485-519). Their territory was comprised mostly of modern districts of North and South Canara and Shimoga. The Calukyas of Badami or Early Western Calukyas ruled from 6th to 8th C.E. and their capital was Badami in the modern district of Bijapur. They were probably peasants before their advent to the position of warriors and empirebuilders. Jayasimha was the founder of the dynasty. Mangalesa (C.E. 597-610) and Pulukesi-II (C. E. 609-625) were important rulers. Their territory included northern and parts of southern Karnataka in the Tungabhadra river area. An examination of the growth of Jainism under these dynasties of Karnataka cover the period from 4th to 8th C. E. Jainism had come into existence in Karnataka much before these two dynasties and even before the arrival of Buddhism. The names of Candragupta Maurya of Maurya dynasty of North India and Bhadrabahu, his religious preceptor, were associated with the foundation of Jainism in Karnataka in 4th B.C. E. Its popularity in the first century B.C. E. may be understood by the fact that Acarya Kundakunda was the preceptor of a Satavahana prince.' Thus, Jainism existed in Karnataka for nearly one thousand years, and during the Kadamba-Calukya period, Jaina faith made further progress. Jaina scholars were in the service as advisers in the administrative machinery of the Kadambas. For example Kumaradatta, a Jaina scholar was an adviser to Kadamba Ravivarma (C. E. 485-519) and the latter took his advise on the matters related to religious affairs. Queen Maladevi was a patron of Jaina matha at Kuppatur. It is said that Jain monks belonging to various sanghas like Svetaputas, Yapaniyas. Kurchakas and Nigranthas were in position of influence in the Kadamba administration. Celebration of Jinendra utsava in karthikamasa was a grand event in Kadamba capital Banavasi. For this purpose, necessary things were collected and stocked for the occasion by the order of king Ravivarma.3 The rulers commissioned Jain-basadis. The Gudlnapur inscription refers to Kama-jinalaya at this place commissioned by Kadamba ruler. King Mrigesavarma had commissioned a basadi at Halasi in Belgaum district. On these accounts and other examples, J.F. Fleet and K.B. Pathak have concluded that Kadamba rulers were Jains." Umbali - land grants free from all taxes by Kadamba rulers provided economic strength for the growth of Jainism in Kadamba country." Following the footsteps of the Kadambas, the early Western Calukyas of Badami and their officers patronized Jainism in various ways. Jain monk Udayadevapandita, disciple of Pujyapada, was the preceptor of Vinayaditya (C. E.

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681-696). During his visit to Raktapura, Vinayaditya gifted lands to a Jaina teacher belonging to Mulasangha and Devagana. According to an inscription at Lakshmeswar, king Vijayaditya ( C.E. 696-733) gifted the village Sankholalu situated south of Puligere, which is modern Lakshemeshwar. The donne was Jayadeva Pandita who was the disciple of Vamadevacarya. The purpose of the grant was to facilitate Jinabhattara who was residing at Sanka-Jinalaya. In the 7th C. E., the army of the early Western Calukyas had many Jains. It was warrior class engaged ideologically in violence, which, in fact is completely in contrast to the Jaina Law of Ahimsa. The Jaina laity often belonging to warrior class and all the Thirthankaras in purvasrama were of the same class, Jainism allows war in self-defense, with least possible destruction. Hence among Karnataka Jains many pursued kshatriya occupation. The classic example comes from the period of Badami Calukya period. Jaina Ravikirthi was a trusted commander of king Pulukesin-II. He was also a great Sanskrit scholar and wrote prasasthi sasana on the eastern wall of Meguti basadi, which he commissioned at Aihole in Bijapur district. It is dated C. E. 634. Ravikirthi belonged to Yapaniya sangha." Jaina warriors like Ravikirthi, spent part of their earnings, on the construction of the basadis which in a way promoted the propagation of the faith. It may be noted that the medium of expression of the Jaina warrior-ruling class of the period appeared to be Sanskrit. One of the important developments in the history of Jainism during the period and place under study was the popularity of Yapaniyas. The earliest mention of the Yapaniyas is most likely in the inscription of Jain Emperor Kharvela." In fact they were very dominant and had spread their influence in Karnataka at the time, as several inscriptions testify. The rulers of Kadamba and Calukya dynasties liberally gifted pieces of land to the Yapaniyas. However, at present it is totally merged with the Digambaras. According to Devasena, author of Darsanasara, we know them from C. E. 148, which means only 60-70 years after the beginning of the split in the Jain church into Svetambara-Digambara traditions. Kalasacarya established the Yapaniya-sangha at Gulbarga in C. E. 148. Besides Gulbarga, there were Yapaniya centers at Adaki, Sedam, Halasi, Rona etc." belonging to the districts of Belgaum and Dharwar. Perhaps due to their dual allegiance, it was disowned by both Svetambara and Digambara traditions. Hence, the sangha later on either dwindled in importance or merged with the Digambaras. 14 Following is the subdivisions of the Yapaniya sangha: a. Anvya: Kirtyacarya,'S Mailapalo b. Gacchas: Kotimaduva, " Nandi18 c. Ganas: Kanduru," Kareya, 20 Koti-maduvu?! In a Jaina temple at Doddabasadi in Belgaum there is a ruined inscription on the pedestal of an image of Neminatha. It states clearly that the temple was commissioned by Parisayya in C. E. 1070 and the image was installed by the Yapaniyas. 22 During this period, an interesting aspect of basadis emerged under the name of Pattada-Basadis. They were also called pattadajinalyas or Thirthankara-basadis. Pattadabasadi for Kadambas was at Palasika and for early For Private g Personal Use Only

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Calukyas was at Puligere. It is necessary to explain the significance of pattadabasadi. "The concept of a pattada-basadi is exclusively a Jaina invention, particularly in Karnataka. Kadambas and also Calukyas (and others) had their pattada-basadis, also called pattadajinalavas - "the crown temples" of those royal houses. The ruling king and palace would invariably possess a pattada-rani_(the crown-queen), pattada-katti (the crown sword), pattada-simhasana (the crownthrone). Analogues with this is pattada jinalaya alias pattada-basadi (the crown Jinalaya). It is obvious that every royal family will have its own temple for the exclusive worship of the members of the palace. But the Pattada Jinalaya is conspicuous because there are no parallel term in other Hindu sects like pattadaSivalaya or patta-Vishnugeha or patta-brahmaalaya.' Kamajinalaya is another intersting name of a basadi during the Kadamba Period. # 23 Meguti-basadi at Aihole stands for synthesis between Digambara and Svetambara traditions. It perhaps reflects the idea of Yapaniyas. In this basadi dominant position is given to Lord Mahavira because of his image is in the garba-griha, whereas in the wall of the mantapas were placed Lord Parsvantha, other Thirthankaras and also Mahavira's disciple Gautama. At Badami, cave no 4 is dedicated to Adinatha Thirthankara and it belongs to the reign of Kirthivarma and Mangalesa of the early Calukya period. Puligere, Palasi, Kuppatur, Bhandavapura and Balligave were famous centers of Jain religion and they attracted faithful. The Jaina monasteries were centers of education. 25 26 24 The period under study is an interesting one from the point of view of the emergence of Jaina intellectuals in Karnataka. Acarya Samantabhadra in the Kadamba times, Jatasimhanandi, Srivardhadeva and Kaviparamesti during the early Calukya period were outstanding Jaina scholars and theologians and they employed Sanskrit in their compositions. 29 Samantabhadra27 established Vanavasi-gaccha and Banavasi or Vanavasi was not only the capital of the Kadambas, but also a famous Jaina center. In Jaina literary tradition and history, Samantabhadra has been considered as the first Sanskrit poet and the first composer of Jaina-stotra form of religious literature. He was also a great philosopher. He has praised all the 24 Thirthankaras in his stotra composition, which has literary beauty as well as philosophical vision. Jatasimhanandi28 lived during the Calukya period and belonged to Koppala in Raichur district. His work is Varangacarita in Sanskrit. This is Jaina-puranakavya. Its impact has been noticed by the scholars on Adipurana of Jinasena. Srivardhadeva, a Sanskrit poet who lived in the 7th C. E. wrote Cudamani which is not extant. Kaviparamesti30 was another Sanskrit writer, but unfortunately no work of his is available. Ravikirthi's Aihole prasasthi in Sanskrit is a unique literary piece composed by a Jaina scholar. It has been considered as Khanda-kayya in Vaidharbhi style. He has claimed fame equal to Kalidasa and Bharani and to some extent it is true. In this way Jainism revealed its identity through purana-kavya and darsana medium in Sanskrit. For the first time in the history of Karnataka Jainism, 'carita' type works came into existence. Thus early Kadambas and early Calukya periods which cover 4th to 8th C. E. was a significant period in the history of Jainism. Firstly, Jainism was patronized by both the dynasties. Secondly, apart from saints and teachers, army For Private &9ersonal Use Only 31

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commanders contributed to its growth and in this regard the name of Ravikirti stands out remarkably. Thirdly, cave and structured Jaina monuments appeared. Pattada-basadis, and Kanna-Jinalayas were in many respects were unique. Fourthly, Yapaniyas enjoyed popularity both under the Kadambas and the early Calukyas. Lastly, Jaina writers of this period used Sanskrit as a medium of religious expression and 'Purana-kavyas' and 'Caritas' made their appearance more in the Jaina-intellectual heritage. NOTES AND REFERENCES 1. Sreenviasa Murthy H.V. and Ramakrishna R: Karnatakada Ithihasa. Second Edition, Mysore 1987,.p.42. 2. Ibid, p. 61 3. Ibid. 4.Gopal, B.R: Karnatakada Ithihasa, p.93, Mysore University, Mysore 1986, 5. Ibid, p. 94. 6. Sreenviasa Murthy H.V. and Ramakrishna R, p.6 7. Ibid. 8.Gopal B.R: Op.cit, P. 131 9. Ibid. 10. M.V. Krishna Rao and M. Keshava Bhatta: Karnataka Ithihasa Darsana., p. 206. 11. Indian Antiquary, Vol. II, pp.156-159: Krishna Rao and M. Keshava Bhatta 12. JBORS IV. p. 389 13. M.V. Krishna Rao and H. Keshava Bhatta, p. 206. 14. Muni Uttam Kamal Jain: Jaina Sects and Schools, Delhi 1935. pp. 133-134 15. Ibid., p. 135 16. IA. XII, p. 11 17. Ibid, XVIII, p. 309. 18. EI, IX, No.6, 19. Ibid. 20. Ibid., XVIII, p.201. 21. JA, IX (ii), p.69. 22. Jaina Sects and Schools 23. EI, IX, p.47. 24. H.M. Nagarajiah Hampa, The Later Gangas: Mandali Thousand, pp.63-64. 25. B.R. Gopal, Karnataka Ithihasa, p.93. 26. H.V. Sreenivasa Murthy and R. Bhatta; p.61; B.R. Gopal, p.134. 27. Ibid., p.53. 26. Immadi Shivabasava Swamy, Sanskrita Sahityakke Karnatakada Koduge, Samvahana, pp. 16-19, Mysore, 1999. 28. Ibid., pp, 35-43. 29. Ibid., pp.43-44. 30. Ibid., pp.44-45. 31. B.R. Gopal, pp. 131-132. For Private Personal Use Only 10

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Jinamaanjari, Volume 21, No.1, April 2000 THE RASTRAKUTAS AND JAINISM Prof. Kamala Hampana, Bangalore After vanquishing the Calukyas of Badami (Vatapi), the Rastrakutas founded their great kingdom, vaster than any before their times, which included most of Daksinapatha. It was the greatest of India's imperial dynasties. According to Suleman (C. E.. 851), the famous Arab traveler, the Rastrakuta kingdom was so enormous that it was considered as one of the four major kingdoms in the world. The Rastrakuta era thus had ushered in the golden age of Jaina renaissance in all walks of life. The powerful Dantidurga had conquered the shaky Calukyas. In his campaign of northern India, he seized Avanti and assumed the imperial title of Rajaparamesvara in C. E. 753. He was succeeded by his nephew Krishna-I (C.E. 756-72) who sealed the fate of the Calukyas and began the commission of Ellora temple. Reputed Jaina logician Bhatta-Akalankadeva was a contemporary to these two monarchs. According to Peterson, Akalankadeva and his brother Niskalanka were the sons of Subhatunga alias Krishnaraja, the Rastrakuta emperor. Akalanka has been regarded as a great dialectician and the founder of medieval school of logic. The Mallissena-Prasasti of Sravanabelgola mentions Akalankadeva as a prestigious dialectic disputant at the court of Sahasatunga Dantidurga. It states that there was no other grandeur king like Krisnaraja on earth and no other erudite scholar like Akalanka. He remained a popular poet and his works are highly venerated. He confuted the Buddhists at the court of Himasitala in Kanci in C.E. 788. It is also believed that he studied at Sravanabelagola and became a monk at Maleyur, which is also known as Kanakagiri in modern Mysore district.. Akalankadeva has a number of works to his credit, prominent among them being: Tattva-ratna-raja-vartika (a commentary on Tattvartha-sutra of Umasvami), Siddhiviniscaya, . Laghivastravi, Astasati (the earliest commentary on the Aptamimamsa (Devagama-stotra) of Samantabhadradeva and other works on Jaina epistemology and logic. According to Professor and historian Jyoti Prasad Jain, successive rulers - Govinda-II (C.E. 777), Srivallabha ( C. E. 779-793), Govinda-III (C. E. 793814) and his son Amoghavarsa (C. E. 815-877) followed their aggressive policy for further consolidation of their reign into a powerful kingdom whose boundaries had spread as far as Kerala and Kanchi in the south, Malwa in the north, almost entire Gujrat and parts of Rajasthan and in the east, their suzerainty over Vengi Calukyas was complete. A.S. Atlekar, an authority on the history of Rastrakutas, has observed that the Jainas formed one third of the total population of this southern region, and they were represented by all sections of the society - rulers and traders; farmers and labors; soldiers and scholars; artists and administrators. Atlekar also has opined that the contribution of the Rastrakutas in the field of education is most noteworthy. There were numerous Jain For Private Iersonal Use Only

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institutions being accredited as educational centers, which were often had a Jain basadi connected for religious precepts and practices as part of the curriculum. They were ancient schools of learning comparablee to that of the present universities. Subhatunga Indra, father of Dantidurga, governor of Lata, commissioned Subhatunga-Vasati, a Jaina temple in Vatagramapura (Vatana-gara, Vadner in Nasik district of Maharastra), which has the modern name of Vani village near Dindori. "In the small range of Candor hills located at about eight kms north of Nasik, there are a series of caves known as Cambharlen caves which were used by the Jaina ascetics as their habitat. There was an educational institution attached to the place. Professor Jyoti Prasad Jain has compared this institution to that of the modern university. According to him, the Vatgram university was possibly established by the Pancastupanvaya ascetics who were later came to be known as Senagana in Decan. In the fifth century C. E., one of the famous scholars of the group, Gunanandi traveled from Varanasi to Pahadpur in Bengal where his disciples established a famous center called Batgobali. In the sixth C.E., another scholar - Rsabhanandi traveled to the south. {His pupil] Srisena [had as pupil] Candrasenacarya who lived in the first part of the eighth C.E. [and] anticipating the expansion of the Rastrakua empire, he founded the Vatgram University in Candor hills."[Jinamanjari, Vol.9, No.1, April 1994] The University flourished for about 150 years. Acarya Nayanandi who composed Sudarsana Carite in C. E. 1042 refers to the University and this reference, according to Jyoti Prasad Jain, "suggests that Nayanandi himself had visited and seen this institution and wrote in praise of what had been not only heard but seen." " The University of Vatgram, in its time and its place, surely stands in the ranks of Taxila, Nalanda and Vikramsil institutions of (earlier) India." The traditional canonical and primordial Prakrit text Satkhandagama (SixSectioned Canon) is one of the oldest aphoristic post-canonical work in the Jaina system belonging to Digambara tradition. Saint Dharasena transmitted it to his two disciples -- Puspadanta and Bhutabali, who committed the Agamic knowledge to writing during the Mahavira Era 614-683, which corresponds to C. E. 87-156. The first section was composed by Puspadanta and the other five sections were composed by Bhutabali. Of the many voluminous commentaries known to have been written on the Satkhandagama, only Dhavala of Virasena (C. E. 743-820) has become well known. The composition is said to have begun in the year C. E. 792 and completed on the 8th of October C. E. 816. (Jinamanjari , Vol. 18, No.2 October 1998] Professor Jyoti Prasad Jain has observed that Virasena (circa C. E. 710790) was possibly of royal descent being an illegitimate son of Mori (Maurya) king Dhava?appadeva of Citogadh in Rajasthan. He was at Vatgram university and he was sent to study Jain siddhanta under Elacarya, one of the great scholars of canonical works of the times, at Citrakutpur (Cittor). Returning to Vatgram institution where Rector Acarya Aryanandi had initiated the studies on canonical works such as the Saskhandagama, Virasena - who had become proficient in Agamas - undertook the gigantic commentary work. Jayasena was his colleague and Dasarataguru, Sripala, Vinayasena, Padmasena, Devasena and For Private12Personal Use Only

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Jinasena-II were the leading disciples at the Vatgram University. The launching of this voluminous commentary of 72,000 verses on the Saskhandagama took place during the reign of Jagattunga-Govinda-III. Under Virasena the work was completed by only 20,000 verses, but it did cover an important section of the vast lore of Jaina scripture. As Virasena had commenced it during the times of Govinda-III, who had the title of Tribhuvana-Dhavala, he christened the work as Dhavala. The period of Amoghavarsa is considered as the Augustan age of Jaina literature. Mahaviracarya, a skilled mathematician and court-poet states in his Gaaita-sara-samgraha that the subjects under the rule of Amoghavarsa were happy and the land yielded plenty of grain, 'may the kingdom of Amoghavarsa, the follower of Jainism', ever increase far and wide. Jinasena-I belonged to Punnata-sangha, an ancient Jaina congregation in Karnataka. He wrote his epic Harivamsa-purana and completed it in C. E.. 784. It is one of the early Jaina creative works in Sanskrit that inspired the later Jaina writers to compose in Sanskrit, in addition to Prakrit. Jinasena-II, versatile in Prakrit and Sanskrit, and scholar pupil of Virasena, and a grand disciple of Aryanandi, wrote Parsvabhyudaya-kavya, much earlier in C. E.. 782. He continued the commentary on the Satkhandagama which his teacher Virasena had it left incomplete. He completed it in C. E. . 837-38 composing 40,000 verses to Viraasena's 20,000 verses. He named it JayaDhavala after his royal disciple Nypatunga Amoghavarsa who had the title of Atisaya-Dhauala. By far the most widely and the most influential of his works is Adipurana. Dexterous Jinasena started composing Adipurana, but when the work had progressed to 10,380 verses, he passed away. Acarya Gunabhadra, poet-scholar and pupil of Jinasena-II, continued, in all earnestness, the incomplete work of Adipurana. He composed 1,620 slokas to the first part - known as Purvapurana - of Adipurana. The combined verses of the two parts is called Mahapurana. Gunabhadra composed another 9,500 verses to the second part of Mahapurana and called it as Uttarapurana Thus, Mahapurana containing 20,000 verses, is a significant Maha-kavya which has been the source for all Kannada Jaina Puranas. The Atamanu-sasana is another philosophical work of Gunabhadra, who was also a preceptor to Krsna-II, son of Amoghavarsa. Jinasena-II's greatest gifts were poetry and commentary in both of which he displayed such remarkable sensibility that makes it difficult to judge in which he excelled better. Adipurana is relevant to contemporary times, steeped in material acquisitions and blind to the voice of the spirit. Grammarian Palyakirti Sakatayana, also a court poet of Amoghavarsa, wrote his famous grammar sakatayana along with auto commentary AmoghaVrtti, named after his king. This work is a vivid example of the Jaina school of grammar. Srivijaya was another Jaina author and poet-laureate in the court of Amoghavarsa. At the instance of the king, he also composed Kavirajamarga, a treatise on Indian poetics, Srivijaya heralded a new era of practically opening the flood gate for a rich harvest of Kannada literature in all genre. In the context For Private 13ersonal Use Only

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of Karnataka, Kavirajamarga was the first on many fronts like grammar, poetics and prosody, geographical boundary of Karnataka and its people; and dialects of Kannada language. Srivijaya also wrote Candraprabhapurana the first Jaina purana in Kannada language, and Raghuvamsapurana - earliest poem in Kannada on the theme of Ramayana based on the material from Kaviparamesti's Vagartha Samgraha (c. 8th C. E.), a biography in Sanskrit of 63 great men of Jaina mythology. - Poet Asaga (C. 9th C. E.), a contemporary of Srivijaya, was another noted Jaina genius of the times. According to the statement of Jayaklrti's Candonusasana (C. E.. 935) - a Sanskrit work dealing with Kannada metres - Asaga has composed five Kannada kavyas of which Kumara-sambhava was most celebrated. - Ugraditya (C. E. 770-840), a pupil of Srinandi and a confrere of Lalitakirti composed Kalyana-karaka a medical work at Ramagiri, the modern Ramakonda in Visakapatnam district. He visited the court of Amoghavarsa to deliver discourse on meatless diet and vegetarianism for health and spiritual progress. NrpatungaAmoghavarsa, referred as Jaina Asoka of the Rastrakuta empire, was a pupil of exalted Jinasena-II. He was a faithful follower of Jainism. "The king Amoghavarsa remembered himself to have been purified that day when the luster of the gems was heightened in consequence of his diadem becoming reddish by the dust-pollen of Jainasena's foot-lotuses appearing in the stream of water-like lustre flowing from the collection of the brilliant rays of his nails" [Uttarapurana]. - 1 Amoghavarsa was a child of 14 years when he ascended the throne of an imperial dynasty. Having grown and nurtured in the learned Jaina matha, he was sensitive and sagacious, but pious, possessing an independent spirit. He had appointed Gunabhadra as the preceptor for his son Krishna-II. He originated the ritual of the Jaina monasteries at Banavasi. The Ganita-sara-samgraha of Acarya Mahavira graphically describes king's initiation to Jainism. The king himself had authored Prasnottara-ratna-malika in Sanskrit. Amoghavarsa shines like a polar star on the firmament of the Rastrakuta kingdom. He had a long innings of over three score and more years, sufficient to irk his son Krishna-II. The prince could not wait any more to succeed to the throne, lost his patience and came out openly claiming his legitimate right to the throne. For an aged father this was too much to swallow. Paradoxically, for the over grown and long awaited son, this was the question of now or never. Thus, peculiar situation of the prince revolting against the crown would have been fatal but for the timely intervention of Bankeya of Cellaketana family a Jaina dynasty who stood firm by the king like Olympus. Bankeya alias Bankaraja, with his political wisdom tactfully handled the aggravated and complex situation; and bridged the gulf and saved the prestige of both the king and the prince. Bankeya, Duke of Banavasi, was amply rewarded by the overwhelmed emperor who showered bounties. The modern Bankapura town in Dharwar district was named after him. The emperor formally renounced the throne and spent time in practicing Jain tenets. Later, Lokate alias Lokaditya, son of Bankey, was made For Private Personal Use Only

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governor of that province. It was at this time, Gunabhadra completed the last cantos of Maaapurana. at Bankapura in the year C. E. 897. Jaina scholars continued to flourish in the Rastrakuta period. Manikyanandin composed Pariksamukha on which a commentary called Prameya-kamalamartanda was written by Prabhacandra, who also wrote another commentary on Akalanka's Laghiya-straya, called Nyayakumudi-Candrodaya. Later, Indranandi (C.E. 930) - preceptor of famous Kannada Poet Ponna (C. E. 965) - produced Samayabhusana, Srtavatara, Nitisara (which records some of the orthodox and heterodox Jaina schools and sects) and Jvalinikalpa. During the reign of Krishna-III (C. E. 938-968), the last recognized emperor of the dynasty, Jainism reached greater heights expanding on all fronts. Somadevasuri was the distinguished scholar of the age. He was a monk disciple of Nemadeva of Deva-sangha, a cohort of Mulasangha, the original congregation. He composed Yasas-tilaka in C. E. 959-60, the date synchronizing with Krishna-III's victorious camp at Melpati. Krishna repulsing the Pandyas, the Simhala, the Auca and the Cerama, had camped at Melpati. Vagaraja alias Baddega, elder son of Arikesari-II a Rastrakuta feudatory, and king of Vemulavada - a Calukya branch had patronized the Yasas-tilaka, unmatched classic of its type. It can be compared with the Kadambari or TilakManjari. Somadevasuri also authored another important work, Niti-Vakyamrta which is on par with Artha-sastra of Kautilya. an Prakrit literature also flourished under the patronage of Rastrakuta monarchs. Svayambhu and his son Tribhuvana-Svayambhu composed major Prarit works. Akalavarsa wrote two works - Pauma-Cariu (Sk. Padma-Carita) and Rittha-Nemi-Cariu (Harivamsa purana), which he could write upto 82 chapters. Later, Tribhuvana-Svayambhu completed the remaining last eight chapters. Svayambhu-Candas, another work of Svayambhu, deals with various metres employed in Prakrit and Apabhramsa kavyas. Mahakavi Puspadanta who flourished during the reign of Krishna-III has written three kavyas: Tisatthi-Mahapurisa-Gunalankaru (Sk. Trisastimahapurusa-Gunalankaraha), Jasa-Hara-Cariu (Sk. Yasodhara-Carita) and Nagakumara-Cariu. The first one is an epic which deals with the lives of Tirthankaras, Cakravartis, Baladevas, Vasudeva and Prati-Vasudevas. Jasa-HaraCariu deals with most popular Jaina narrative theme of king Yasodhara and his queen Amrtamati. The last work extols the merit of Sruta-Pancami. Nemicandra-Siddhanta-Cakravarti, abbot of Sravanabelagola monastery and preceptor of Camundaraya, gives the very quintessence of Jaina philosophy in Gommata-sara which contains two books, Jivakanda and Karmakanda. The work is based on both Satkhandagama and its commentary, Dhavala. His other works, Dravya-sangraha deals with the jiva and ajiva concepts. The gahas (Sk. gathas) reflect an extraordinary grip over Prakrit language. - During the Rastrakuta period Kannada language and literature received greater impetus. The earliest extant Kannada work, Aradhana-Karnata-Tika, also known as Vaddaradhane was authored by a great Jaina saint called Bhrajisnu. (circa C. E. 800). It is a commentary on the Prakrit work Aradhana of saint scholar Sivakoti. Aradhana-Karnata-Tika contains 19 short stories, each glorifying the virtues and special features of Jaina monkhood and nunhood. For Private & Sersonal Use Only

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Kannada Poets Pampa, Ponna and Ranna are considered as Jina-samayadipakas' and 'ratnatrayas.' Pampa (C. E. 941) had his laureateship in the court of Arikesari-II, King of Vemulavada branch of Calukyas - a feudatory of the Rastrakutas. Pampa and Ranna started their carrier as soldiers and ended up as great epic writers of the age. Pampa, the greatest of Kannada poets, has composed two epics in campu style, immortalizing Kannada language. In Vikramarjuna Vijava, he has compared his patron king Arikesari, with that of Arjuna of Mahabharat. He has abridged the story of Rsabha in 16 cantos in his Adipurana, borrowing the theme from Jainasena's work of the same name. Ponna, another celebrity of the epoch making age, was a poet laureate in the court of Krishna-III who conferred on him the title of 'kavi-cakravarti' (king of poets). He has written Bhuuanaika Ramabhyudaya - a laukika kavya and Santipurana, an agamika kavva. Emperor Krishna and two Jaina brothers - Mallapa and Punnamayya from a family of warriors were his pa a direct disciple of Indranandi, a Jaina patriarch in Manyakheta. Camundaraya, one of the greatest patrons of Jainism, took up the cause of his faith towards the last decade of his life. Till then, he spent most of his time on the battle field, participating in a number of successful wars in favor of his over-lords, the Gangas and the Rastrakutas. He befriended Ranna, a famous literature of his times, and translated, in an abridged form, the entire Mahapurana of Jinasena and Gunabhadra. He completed Trisasti-Laksana-Mahapurana, also known as Camundarayapurana in C. E. 978. He has also written Caritrasara in Sanskrit, and Vira-Martanda in Kannada, which is not extant. The history of Jainism of Rastrakuta period will not be complete without a reference to the Gangas, who ably and faithfully assisted their overlords. Though they had crossed swords initially, they soon realized the importance of moving together to foster the greater interest of the state. They had a common faith to serve. Because of their joint efforts, Jainism attained the status of a state religion. With their marriage alliances, men and women of both the houses liberally patronized Jaina temples and monasteries throughout the kingdom. In the hours of political crisis they stood by each other, even at the cost of their precious lives. Mahamandalesvara Butuga, his sons, daughters and four wives all extended maximum support to the glory of Jinadharma by constructing Jaina temples at different places like Annigere, Puligere (Laksmesvara), Naregal, Koppala, Hungunda, Kogali and Sravanabelgo!a. Subhatunga Indra, father of Dantidurga had commissioned a Jinalaya in Vadner in Nasik district of Maharastra and Amoghavarsa, who granted a village and lands for the Jaina temple commissioned by Bankeya in C. E. 860 at Konnur in Dharwar district. He also made a grant of land for the Nagulabasadi whose pontiff was acarya Naganandi. The king also founded a basadi at Candanapuri in Nasik district. In C. E. 902, noble Bittayya commissioned a basadi at Bandalike in Shimoga district, and Lokateyarasa, governor of Banavasi under emperor Krishna-II, made gift to the temple. In C. E. 915, Indra-III donated two villages to it. Feudatory Prithviraja founded a Jinendra bhauana at Savadatti in Belgaum district during the rule of Krishna-II. In C. E. 925, Nagyya For Private i 6ersonal Use Only

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commissioned a Jaina temple at Asundi in Gadag district and the chief abbey of Dhora-Jinalaya of Bankapura diocese was also administering this basadi. Mahasamanta Srivijaya caused a Jaina temple at Manyapura in Bangalore district and prince Ranavaloka Sauca Kambadeva donated Pervvadiyur village in C. E.. 802. Vijaya-uasati Jinalaya at Talakadu was famous and it had a grant of Vadanaguppe village received by Vardhamana Guru. In C. E. 813, JagattungaGovinda-III gifted Jalamangala town to the Jaina temple in Saligrama. Samkaraganda caused Jaina temples at Koppala and in Andhra country. Jainism continued to be a paramount religion of the Rastrakuta empire with the flag of Ahimsa fluttering atop Jaina places of worship at Malkhed, Laksmesvar, Hombuja, Sravanabelgola and a number of places in Andhra, Maharastra, Tamilnadu and Gangavadi. Marasimha accepted sallekhana at Bankapura and died in C. E. 974. Indra-IV, the last emperor of Rastrakuta dynasty also ended his life at Sravanabelgola by sallekhana in C. E. 982. REFERNCES 1.Altekar, A.S.: The Rashtrakutas and their Times: (1934), Poona, 1967. 2. Gopal, B.R.: (ed) The Rashtrakutas of Malkhed, Bangalore, 1994. 3. Nagarajaiah, Hampa: A History of the Rastrakuta Monarchy and Jainism, Bangalore: 4. Rajasekhara, S: Rastrakuta Art in Karnataka, Dharwad: 1991. 5.Yazdani, Gulam: (ed) The Early History of the Deccan, Parts VII-XI (1960), 1982. 6. Jinamanjari, Vol. 9, No.1 April 1994 and Vol. 18, No.2 October 1998. Nisidhi of Rastrakuta Indra-IV, C.E. 982, Sravanabelgola For Private &ersonal Use Only

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Jinamaanjari, Volume 21, No.1, April 2000 JAINISM UNDER CALUKYAS OF KALYANA Dr. Nagarajaiah, Hampa, Bangalore The age of imperial Calukya rule was a period of intense political, cultural, literary and socio-religious activities in Karnataka. They extended the empire of the Rastrakutas that they inherited, covering the border areas of the present day states of Andhra Pradesh, Maharastra, and the north-eastern belt. The long and active rule of the members of Calukya dynasty between 973 and 1186 C.E., had made significant contribution. Numerically speaking the largest number of inscriptions are of the Calukya monarchs. Tailappa-II, his sons, grand sons and the successive rulers expanded the kingdom in all directions, establishing political stability. In fact, Karnataka witnessed highest number of Dukes and governors during this eon. From Tailapa downwards upto mallikamoda Jagadekamalla Jayasimha, all the early monarchs were Jains, according to available inscriptions. "(Jainism) covered many parts of Karnataka and exercised such a powerful influence among its inhabitants that it enjoyed for sometime the privilege of almost universal doctrine. During the sway of the Gangas and the Rastrakutas in particular, until the advent of Later Calukyas, Jainism played the conspicuous role of a state religion and contributed immensely to political history as well as cultural dimensions of Karnataka, particularly its literary eminence and architectural grandeur" [A History of Karnataka, p. 301]. The above observation is vouched by a number of contemporary charters. The Calukya dynasty was highly indebted to a particular Jaina family of the noble lady Attimabbe. Her father Mallapa, her uncle Punnamayya, her husband Nagadeva and her son Annigadeva - were the illustrious generals in the army of Tailapa. They fought bravely and in the process Nagadeva and Punnamayya lost their lives on the battle field, the latter on the banks of river Caveri, on the extreme south. Gundamayya and Abhavamalla, brothers of Attimabbe also joined the army and enhanced the glory of the family. Dallapa, father-in-law of Attimabbe, was the chief minister, chief of army and chief of the royal records. Thus, an entire family assisted the kingdom for generations. Nagamayya, supremo of Punganur in Vengidesa gave away gifts and encouraged Jainism. His sons, Mallapa and Punnamayya were devout Jains, noted scholars and connoisseurs of art and literature. When Jinacandra - preceptor of their family and ascetic of great fame passed away, Mallapa and his brother commissioned poet Ponna (C.E.965) to author Santipurana, biography of Tirthankara, for the merit of monk Jinacandra. Attimabbe strictly adhered to the principles enunciated in the gospel of Jina. She helped the scholars, creative writers, singers both vocal (gayaka) and instrumental (vadaka), story tellers, reciters, dancers, actors, soldiers the destitute and orphans. She founded an amazing figure of 1501 Jaina temples and distributed 1500 images of Jinas, 1500 gold coated glittering lamps, 1500 festoon, 1500 gong and bells to ring while worshipping the god and 1500 mandasanas, For Private Personal Use Only

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(wooden chests for placing) Jina-pratimas. She got 1000 copies of santipurana re-copied on palm-leaf and distributed freely to the householders. She also patronized Ranna (C.E.993) a major poet of the period who composed Ajitapurana, biography of Ajitanatha Tirthankara. Thus she earned the title of 'Dana-Cintamani-Attimabbe' from the Calukya emperor. Tailapa (C.E. 973-97) was the lay votary of the adept Jinacandra-muni and his son Satyasraya Irivabedanga (C.E. 997-1008) was a lay pupil of Vimalacandra panditadeva. Uninterrupted assistance continued during the reign of these two emperors, father and son, who evinced personal interest. After usurping the Rastrakuta kingdom and establishing his own dynasty, Tailapa and his son continued Malkhed as their residence and Jaina officers, who were under the hegemony of their predecessor's rule. in different cadre and hierarchy were continued to serve the new monarchy. Surprisingly most of the crucial and consequential bureaucracy had Jainas. Besides, the Calukyas had emerged to the Imperial status with the support of Jaina community and Jaina friars. Santivarma. one of the governors of Tailapa, founded a Jina sanctuary at Saundatti and dedicated it to Bahubali Bhattaraka, in C.E. 980. At Mulgunda, Kereyamma a subordinate, erected a monolith manastambha in front of Jaina shrine, in C.E. 977. King Tailapa, while camping at Rodda, near Pavagada, in C.E. 992, granted land, completely exempted from all taxes, to the basadis of Kogali and the endowment was entrusted to Ganadhara Bhattaraka, the diocese. Tailapa honored Ranna, poet-laureate and polyhistorian, with the title of'kaui-cakravarti' (poet-emperor) and presented him with 'Madanavatara' a parasol of rarity. Till then such an unique distinction was awarded only to Puniseya Maruladeva - the Ganga prince - son of Butuga and son-in-law of Krishna-III, again, all the three of them being Jainas. Ranna (C. 950-1010 C.E) a versifier of eminence was more than a match to any lyricist of the Calukya dynasty. He started as a soldier in the army of the Gangas, rose to high rank by the favor of Camundaraya, shifted his allegiance to Calukyas. He has been credited with two poems - Parasurama Carite and Cakresvara Carite, which are not extant. Of the surviving works - Ajitampurana (C.E. 993) and Sahasa-Bhima-Vijaya olim Gadayuddha are considered as the best poems of this time. King Satyasraya, educated under Jaina pontiff, profusely showered favors on Jaina community. During his period, Jainism held its sway over the elite and the common folk alike. A post-obitum slab was set up at Angadi, for the memory of his Jaina teacher in C.E.990. He endowed Brahma-Jinalaya with Cakravartidatti and a golden kalasa, at Lakkundi. It was caused by the celebrated Attimabbe as her 1501th Jaina temple that she alone had commissioned, in the year C.E. 1107-08. Ranna has authored an epigraph, his last work with which he has bid good bye to his magic wand of creative genius. Satyasraya's daughter Mahadevi was the queen consort of IrivaNolambadhiraja-Ghateyankakara, a dedicated Jaina, who had endowed the Jaina house of worship at Maravolal. Satyasraya had expressed his deference to the venerable Jaina nun Nayibbarasi-abbegal, Jaina-dharma-samuddharane, a savior of Jaina faith. During his reign, Racaturi Jogasami had caused a Jina image and a house of prayer at Raghava Puram in Andhra. For Private & Porsonal Use Only

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A pillar at Cilur in Hydrabad district in Andhra records a grant of land made by Dandanayaka Padmanabhaiah, a general of Vikramaditya-V, to the Aonal-Atisaya-Parsvadeva of Indrada Jinalaya attached (prati-baddha) to the Antara-Vasadi of Cilakuru. Annal is a Dravidian word, equivalent to Sanskrit Arhat Atssava implies an extraordinary glory phenomena of the image of Parsva. The nomen Indra-Jinalaya clearly suggests that the Jaina shrine was a creation by the Rastrakuta emperor Indra-II or Indra-III. After Vikramaditya-V, (C. E. 1008-14), Ayyana-II (C. E. 1014-16) also usly contributed to the upkeep of Jaina basadis. Jainism blossomed to its best during the government of Jagadekamalla Jayasimha (C. E. 1015-42). He had two typical Jaina cognomen of Mallikamoda, delectable like Jasmine, and Vadiraja Jagadekamalla, a pupil of Jaina acarya. He founded a Jaina shrine at Maski in Raichur district and was named as Jagadekamalla-Jinalaya. One of the earliest inscriptions of the period of Jayasimha, dated C.E.1015 is from Kodakani, a famous Jaina center where Nemisetti of Nunnavamsa commissioned a Jaina shrine. Jayasimha founded another Jaina temple dedicated to Santinatha Jina at Balligave and the grants he had made were again renewed by Vikramaditya-VI in C.E. 1068, at the time of his elder brother's coronation. Ayca Gavunda, for the merit of his spouse Kancikabbe, caused a basadi at Hosur in Gadag district, in C. E. 1028. Jaina temple and cloister of Jaina monks at Marola of Hungund taluk in Bijapur district thrived in this time with a number of Jaina ascetics actively preaching the tenets of their creed; gifts of land to the Jaina temple is recorded in an inscription of C.E. 1028. Somaladevi, daughter of Jayasimha and Akkadevi, sister of Jayasimha favored Jainism. Aggalayya was a famous Jaina physician of the kingdom. He had the titles of Vaidya-ratnakara, an ocean of medicine, and Pranacarya, master of the (human) soul, and he was the royal physician. At the request of Aggalayya, wizard of Ayurveda sastra, Jagadekamalla made a gift to two Jaina temples of Buddhasena-Jinalaya at Muccananapalli and VaidyaratnakaraJainalaya at Ikkuriki in Nalgonda district of Andhra.. Jayasimha who certainly professed Jainism gave an added impetus to the cause of Nirgrantha creed. Trailokyamalla (C.E. 1042-68) continued backing Jainism. Akkadevi gifted land to a Jinalaya at Arasibidi (Vikramapura) for the maintenance of the establishment and to its monks and nuns, in C.E. 1047. Grants were given to another Jinalaya in C.E. 1044, and to Balligave basadi in C. E. 1048. Baladeva, minister for war and peace, gave an estate to Nayasena-I, a Jaina monk, as trustee for the supply of food to the Jaina-ayatana at Mulgund in C.E. 1053. Laksmanrpa, Duke of Banavasi-12,000, granted estates to the Jaina temple at Ansigere, which was later renewed by general Racideva. About a dozen lithic records establish that Trailokyamalla was more auspicious to Jaina church. During this period, Sridharadeva authored Jatakatilaka, a work on astrology. During the period of Bhuvanaikamalla (C.E.1068-75) all the conditions were propitious to a smooth sailing for Jainism. Laksma-nrpa again continued to help it to bloom without let at Annigere, Puligere and other holy places. Tribhuvanamalla - who had Vikramaditya-VI as his first name - succeeded Bhuvanaikamalla, and alone ruled for over half a century (C.E.1076-1126). That was the best of prosperous years for Jaina community. Never before or after, For Privatno Personal Use Only

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Jaina society flourished without hindrance for such a long period under one particular king. The only parallel example would be of Amoghavarsa. Like him, Vikramaditya was also born and bread, and educated in a Jaina atmosphere, molded in the Jaina crucible. Scores of charters speak of his and his vassals who made gifts and gave endowments to the Jaina sanctuaries and monasteries. Hundreds of new basadis were commissioned and many more renovated. Enthusiastic Jaina pious votaries expended their wealth on basadis, tanks, reservoirs, channels, feeding houses and digging wells. In their frenzy for glory, Jains had built too many temples - constructed north to south and east to west, marking an effective penetration of Jaina activities in Calukyan territory. Perhaps at a later stage they realized that their ancestors had spent too much of wealth and energy on places of prayer. The Calukya rulers gave a distinct character to Jaina art and architecture. The temples and caves of this period are in fact a precursor to a distinct Jaina style that was translated into a more elaborate, impressive and integrated style during the later periods of the Hoysalas, where it reached its zenith in decorative element. The Yapaniya sangha flourished during these years. It followed the middle path of bridging the gulf between the two extremes - Digamabara and Svetambara traditions - within the orbit of Jaina philosophy and code of conduct. This sangha had started its chapter in Karnataka at Kalyana in Bidar district and by fifth century it had assumed the position of receiving royal reception from the Early Kadambas. It grew from strength to strength upto the period of Kalacuris and Calukyas. The period between C. E. 980 and 1180 was the golden age of Yapaniya sangha; that was the best of time, and the year after 1184 C.E was the worst of time. The Yapaniyas transmitted a very rich Nirgrantha cultural tradition exercising their sway for over eight hundred years in Karnataka. Like their predecessors, the Calukyas widened unstilted patronage to Jainism.. Towards the closing decades of the Calukyas, things did not move well with Jainism, desperately struggling against hostile forces. It was hardly able to establish structures of the size and splendor of the Gangas and the Rastrakutas, and even that of the Calukya period upto C.E. 1184. They could at best safeguard their cultural inheritance through restoration of the disintegrated structures. do BIBLIOGRAPHY 1. S.A. Bhuvanendra Kumar (ed) Jinamanjari, Vol.10, No.2, 1994. 2. P.B. Desai, Jainism in South India and Some Jaina Epigraphs: Solapur, 1957. 3. G. Jawaharlal, Jainism in Andhra, 1994. 4. Kamala Hampana, Attimabbe and Calukyas, Bangalore, 1995. 5. Nagarajiah Hampa, The Later Gangas: Mandali Thousand, Bangalore 1999; Aprops of Vikramaditya-VI and Jainism, Tumkur, 1999; Jina Parsva Temples in karnataka, Hombuja, 1999; Yapaniya Sangha (Kannada), Hampi, 1999. 6. M.S. Nagaraja Rao (ed), The Calukyas of Kalyana, Bangalore 1983. 7. Padmanabh S. Jaini, The Jain Path of Purification, Berkeley, 1979. 8.B.A. Saletore, Medieval Jainism, Poona, 1938. 9. A.N. Upadhye, Upadhye Papers, Mysore University, 1981. For Private 827ersonal Use Only

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Jinamaanjari, Volume 21, No.1, April 2000 THE HOYSALAS AND JAINISM Dr. Kamala Hampna, Bangalore Resurgence of Virasavas and their open encounter brought hard times for Jainas, particularly in the region of north Karnataka, which resulted in the inevitable conversion of Jainas enmasse. Those who could afford to resist the proselytization began slowly to move away to hospitable places and to seek the favor of other kings in distant regions. They also moved further north to Kolhapur and Sangli region in Maharastra, and southwards to old Mysore and Tulunadu region. Albeit, this set back was duly compensated by the Hoysalas who patronized Jainism. The name of the dynasty is traced back to Sala who was a pupil of sage Sudattacarya belonging to the Jain monastery at Angadi. There is an incidence for the source of the family name Poysala/Hoysala. It is believed that Sala under the order of his preceptor - "poy Sala," smothered a lion with Kunca (dagger). The very derivation of the phrase needs reinterpretation. The phrase is a Kannada compound word consisting of two free morphemes, Poy + Sala. The initial letter p, a bilabial aspirant, in the phrase was changed to h- in medieval times. Thus, Sala becomes known as Poysala, following the incidence, and eventually Hoysala. The incidence is a symbolic expression of an historical event. The word poy carries a suggested meaning, as smothering of tiger which stands for the act of obliterating the Cola rulers who were the enemies. The tiger is the symbolic representation of the Colas destroying Jaina seats and the creed as a whole. Thus the meaning of the phrase 'poysala' is 'strike (the) Colas' whose royal insignia was tiger. The command of sage Sudatta to his warrior class disciple Sala was to raise his arms against the Colas. The mutation of the initial letters S- and C- is an established phonetic factor, and hence Sala and Cola are cognates. The incident with its symbolic expression of an historical event is fortified by two facts: firstly, it gave the dynasty its name, and secondly, most of the Hoysala monarchs were Jains. The latter fact is attested by their constant and significant royal cognomen, 'samyaktva-bhusana' - ornament of the faith in the teachings of the Jina. Besides, Vasantikadevi alias Padmavatidavi - Jaina yaksi was the family deity of the Hoysala dynasty. The Hoysalas took off from Angadi olim Sosevur in Cikkamagalur district. Of the ten lithic inscriptions from Angadi, nine are of Jaina origin A good number of basadis also existed, along with a Jaina monastery. The Hoysalas, with Halebidu, (Dorasamudra) as their nucleus, started as feudatory rulers of the imperial Calukyas, and gradually founded independent kingdom. Like the Gangas, the Hoysala dynasty which owed its origin to a Jaina saint, chose to nurture and follow the faith, as far as possible, and favored the Jaina church to bloom without permit. As a consequence, the Jainas managed to keep both their tradition and their community intact and revive its early opulence 22

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and might. Vinayaditya (C. E. 1050) - one of the earliest Hoysla rulers - laid strong foundation for the sustenance of Jainism. Of course, there were many more Jaina luminaries, both men and women, who perpetuated the cause of Jaina church. Jainism reached its apogee in the epoch making era of Bittideva alias Visnuvardhana. Pleased by Gangaraja's accomplishments, Bittivardhana granted the village Parama which was in turn made over to the Jaina temple. Boppa, Eciraja, Pocikabbe, Laksmi and others - all of Gangaraja's house - made very many grants and gifts to the subsistence and sway of Jainism. A careful study of the epigraphic and literary sources divulge that Hoysalas followed the traditions of the early Karnataka monarchs who had set the precedent of selecting their royal teachers from famous Jain centers. A distinct and distinguished factor of this eon is that many of the ministers, generals, treasurers and other officials at the helm of the state affairs were devout Jains. Bharata, Boppa, Gangaraja, Mariyane, Punisimayya, Visnu - etc were famous generals who actively advanced the cause of Jainism by either founding or repairing Jain temples. Undisputedly the greatest of all the generals was Gangaraja, who was equal only to Marasimha, Butuga and Camundaraya and second to none. His victories on the battle field were many. His endowments to the cause of his faith were numerous. Myriads of ruined Jaina temples were built again. Many ways in which Gangaraja made his unbounded gifts caused the Gangavali region shine once again like Jinavali of golden days. Hullaraja, the Hoysala minister - treasurer, heralded a golden chapter for the sustenance of Jainism which continued to prosper for centuries. He commissioned the huge Bhandara basadi at Sravanabelgola. He continued his work of rebuilding dilapidated basadis at Kellengere, Bankapura, Koppala and other places which had passed into political limbo. Thus he enhanced the status of Jainism. A conspicuous characteristic factor of this complex age is followers of different faiths and creeds living under a common roof. Members of one and the same family following separate religion but yet living under the same ceiling was common in this period. Husband and wife belonging to diverse caste or sect did not divorce but made a happy couple and a harmonious living. The royal couple with divergent faiths, Visnu and queen Santaladevi, had set a model to the kingdom in this respect. Her mother was a staunch Jaina and father was a Saiva. Visnuvardhana had several queen consorts, but foremost of them being santaladevi - samyaktva-cudamani ('crest jewel of perfect faith in the teachings of the Jina).. Being an ardent follower of Jinadharma, she contributed to the flourishing state of saadvadamata. She founded Jaina shrines at Sravanabelgola and other places. Epigraphs of her times have eulogized her commitment to Jainism and acclaimed her many acts of merit. Prabhacandra Siddhantadeva, scholar teacher and patriarch of Jaina diocese, was her preceptor. This crowning glory of the Hoysala kingdom undertook sallekhana at Sivagange - a Jaina place of pilgrim - in the year C. E. 1131. On hearing the sad news of the death of her daughter, her mother Macikabbe was greatly disturbed, and immediately rushed to Sravanabelgola, to be initiated to sallekhana. Marasingayya, her husband and father of Santale, who had embraced by this time the Jaina faith of his wife also undertook sallekhana. For Private 23ersonal Use Only

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An epigraph at Sravanabelgola has framed her picture with silver lining of extoling her virtues in the following words: Santaladevi was a rampart to the Jaina faith, delighting in the narration of stories related to Jainism, taking pleasure in gifts of food, shelter, medicine and learning, pure in Jaina faith, kind to the blessed, having the head purified by the fragrant water of Jina. After the celebrated danacintamani Attimabbe, it is the illustrious santale who has been the cream of Jaina culture in the history of Karnataka. Acaladevi alias Aciyakka, was consort of Candramouli, a Saiva minister. In matters of religion, women had freedom is something commendable. She was a disciple of Nayakirtideva. Having her faith in the glorious Jina, caused to be made a fine temple for the Parsvanatha at Sravanabelgola King Vira-Ballala granted a village for the maintenance of the temple. After Vira Ballala, Jainism witnessed a general trend of more encouragement offered to Vaisnavas and Saivas. One of the important phenomena of the Hoysala times was liberal patronization of Jaina literature by the cultured aristocracy. The period is noteworthy for the rich crop of Kannada literary works, secular as well as religious. Mallikarjuna, Janna and Kesiraja belonged to a Jaina family of scholar authors, holding many distinguished titles. They adorned the court of Hoysalas and were credited with the compositions of academic excellence. Mallikarjuna compiled Suuktishudharnva an anthology of several hundred stanzas selected from many early classics grouped them under 18 categories. This work contains some rare verses from unknown sources. Thus he is the first editor of old Kannada classics, and the earliest author to quote stanzas from inscriptions. His son, Janna of the Hoysala court is decidedly the best writer of the Hoysaaa kingdom. He has authored three long epigraphs of historical importance, all are of non-Jaina nature. His Anantanathapurana is a long poem in campu style, narrating the biography of the 14th Tirthankara. But his master piece is decidedly Yasodhara carite, based on Vadiraja's Sanskrit work with the same title. In recognition of his substantial contribution to the religious dogmas and philosophy of the Jaina school of thought, king Ballala-II had honored him with the title of 'kauicakravarti' (poet emperor), Kesiraja, cousin of Janna, wrote Sabdamani-Darpana, a masterly treatise on grammar, based on Sabdasmrti. of Nagavarma. Rajaditya is credited with a number of mathematical works and is the second Jaina writer to take up writing on that subject after Mahaviracarya. Jagaddala Somanatha translated KalyanaKaraka, a Sanskrit work of Ugraditya. Many monks and nuns of eminence flourished in the kingdom at various Jaina monasteries - Sravanablgola, Mulgunda, Kanakagiri-Tirtha, Hombuja, Lakkundi, Bankapura, Anpigere, Puligere, and Koppala. Prabhacandra, Maghanandi, Meghacandra, Nayakirti, Subhacandra, Sripala Traividyadeva and other renowned acaryas adorned the period with their spiritual counsel. Under their guidance, many Jaina seats were recovered and revived. Many new Jinalayas were commissioned in a number of centers and the old ones were renovated. Hoysala kings and their feudal tenants founded Jaina shrines and For Privat 24 Personal Use Only

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endowed them with generous grants. Akkana basadi and Savati-gandhavaranabasadi at Srtavanbelgola, Jina Parsva temple at Mattavara, magnificent Santinatha basadi at Halebidu, Majduvolala-Tirtha on the hills at Mandalagiri near Tumkur, Trikuta-Parssa-Jinalaya at Yelladahalli and the temples at Tandaga, Heggere, Nitluru, Kardalu and Tailangere deserve a special mention. Conclusion Jainism received immense impetus and thrived amidst revivalist movements. Despite their sectarian preferences, the Hoysala rulers, on the whole, adopted the deliberate policy of tolerance towards all religions. They favored Jaina institutions, bestowed lavish grants and gifts on Jaina shrines. Perhaps it would be appropriate to consider that the period of Hoysalas was the last stronghold of Jaina Church in Karnataka. Even though Jainism continued to be fairly influential during the Vijayanagara period also, it was no match to the extensive royal condescension that Jainism enjoyed under the monarchs from the Gangas to the Hoysalas. The decline of Jaina faith was irreversible and its strength became mainly restricted to certain pockets such as the Tuluva country. do BIBLIOGRAPHY 1. William Coelho, The Hoysala Vamsa, Bombay 1950. 2. J.P.M. Derret, The Hovsalas. A Medieval Indian Royal Family, London 1957. 3. P.B. Desai, ed., A History of Karnataka, Dharwar (1970) 1081. 4. M.A. Dhaky and Michael W. Meister, Encyclopedia of Indian Temple Architecture, South India, Vol.I, Plate II, 1986. 5. A. Gosh, ed., Jaina Art and Architecture, Vol.II, Delhi. 6. Colleyer Kellesson, Hoysala Artists, Their Identity and Styles, Mysore 1990. 7. Foekema Gerard, Hovsala Architecture: Medieval Temples of Southern Karnataka, Vol. I(text), II (plates), 1994. 8. S.K. Maity, Masterpieces of Hoysala Art, 1978. 9. Nagarajiah Hampa, The Later Gargas: Mandali Thousand, Bangalore 1999; Jina Parsya Temples in Karnataka, Hombuja 1999. 10. S. Settar, The Hoysala Temples, 1952. 11. Ghulam Yazdani, ed., The Early Histopry of the Decan, Parts VIII-XI (1960) 1982. For Private Sersonal Use Only

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Jinamaanjari, Volume 21, No. 1, April 2000 JAINISM UNDER KALACURIS AND THE SEUNAS Prof. Nagarajiah, Hampa, Bangalore The predominant Calukya kingdom which held its sway from C.E. 973-74 to C.E. 1150 and also for another three decades with a small break, almost unabated, suffered a jolt from inside and a revolt from outside. Taila-III was defeated and captured by Prolaraja, king of Warangal. Ceasing the opportunity, Bijjala alias Bijjana - a subordinate and related to the imperial family matrimonially - usurped the throne in C.E. 1156 and established himself at Anoigeri, a Jaina seat, as his capital. It is said, and wisely so, that history repeats itself. What the Duke Bijjana did was a rehearsal of what Tailapa had done to the Rastrakutas earlier in CE 97374. Army General Recana, who had the other two aliases of Recarasa and Recaprabhu, was of surpassing excellence of this period. A passionate Jaina, he developed the domination of Jaina sway during the period. He was the was son of Nagambika and Nairaiyana, and husband of Gowri. He had inherited the wisdom and prowess of his great grand fathers - Dallappa and Mallapa of Attimabbe, who had helped Calukya king Tailapa-II to usurp the Rastrakuta throne in C.E. 973-74. Army General Recana, who had the other two aliases of Recarasa and Recaprabhu, was of surpassing excellence of this period. When the Calukya monarchy was tottering to its fall, he guided and ably assisted Bijjala. Thus, the Kalacuris emerged all of a sudden, like a bolt from the blue, under the rebellious chief Bijjala alias Bijjana, giving a severe blow to his Calukya overlords. Contemporary charters applaud his key role in initiating Bijjala. Recana, the army general and the Duke of Nagarakhanda, who had a number of titles but Vasudhaika-bandhava (the only kinsman of the world) was popular, became the real architect of the Kalacuri sovereignty. Bijjala declared himself as an independent ruler initially from Anoigere and later from Mangalavedhe, and finally to Kalyana as his capital; all these places being the pivot of Jaina church. Historinas differ about the affiliation of Kalacuri soverigns. Whether they were, in the context of their existence in Karnataka, Jainas or Saivas, or the disciples of Kalamukha sect is a million dollar question. According to Virasaiva and Jaina literary sources, Bijjala was born at Ingalesvara - a Jaina centre; was a Jain; and a grandson of Vikramaditya-VI from maternal side. During his rule king Bijjala commissioned Jaina edifice at Cipparagitirtha, a Jaina piligrimage place. An ancient Jaina house of prayer at Malakavate i Solapur district, Maharastra was renovated. To this Parsva temple, his queen consort Rambhadevi made endowment in C.E. 1160. In the following year, Bijjala gave gifts to Manikya Bhattaraka Jinalaya at Kannadige olim Babanagara, for renovation and painting. Kalidevisetti installed catur-vimsi Tirthankara image, and commissioned a cathedral at Mantagi in Hanagal taluk. The donee was Nagacandra Bhattaraka. Arasigavundi and Nagagavunda gave grants and gift of land in C.E. 1168 to the

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choultry attached to the Jaina monastery and Rsabha basadi at Gotigadi village, which is situated in Ranibennur taluk, Haveri district. The Jain centres at Adaki in Gadag district and Nadi-Haralahalli were thriving well, along with the traditional centres like Sravanabelgo!, Hombuja and Lakkundi. The basadi at Kandalagav in South Solapur district was enriched with many donations. The Jain temple at Karadikal in Lingasagur taluk, Raicur district also was flourishing. This temple at Karadikal was later converted into a Hindu temple of Virabhadra. Jaina Recana, who had a number of titles but Vasudhaika-bandhava (the only kinsman of the world) was popular, developed the domination of Jaina sway with his illustrious career in politics and socioreligious matter. Recana's attachment to religion and devotion to righteousness were exemplary. He founded Santinatha basadi at Lakkundi in Gadag district, sahasrakuta basadi at Arasikere in Hassan district and a Jinagara at Jinanaathapura in the outskirts of Sravanabelagola. He patronized poet Acana who authored Vardhamanapurana, a campu classic in 16 cantos. Boppadeva, minister of Recana, a great philonthropist as a steadfast Jaina, commissioned Santinatha basadi at Bandhavapura which was his residence and a popular Jain centre owing to two Jain sages - Bhanukirti Siddhanta and his pupil Nayakirtibrati. Sankara, a governor, commissioned a magnificent ratnatraya temple in C.E. 1178 at his headquarters Magadi in Sikaripura taluk, Shimoga district. At this shrinre, Recana, Boppa and Sankara formed an assembly and endowed it with many more grants, free of imposts. Recana had developed the domination of Jaina sway during the Kalacuri period with an illustrious career in politics, administrartion and socioreligious affairs. However, he wisely shifted his allegiance - when all the six princes and successors of Bijja!a failed to raise to the great expectation - to the Hoysala monarchy that had originated under the influence of Jaina saint Acarya Sudatta. Recana became Hoysala minister and chief of State Accounts. Thus, the Kalacuri rule culminated as quickly as it rose to power. The Calukyas could not consolidate their political power due to powerful and hostile attacks on all fronts by the Seunas in the north, the Hoysalas in the south, and the Kakatiyas in the east. They were obliterated from political scene. The Seunas, who were initially subordinate chiefs under the Rastrakutas, proved their prowess and political awareness when they ceased the opportune in taking full advantage of the incompetence of the Calukyas towards the end of 12th century. Singhana-II completed the conquest which Bhillama-V had commenced in C.E. 1186. The Seuna established their authority in the northern region, up to the river Tungabhadra. From south of Tungabhadra river to river Caveri, their campaign was unsuccessful as they faced more powerful Hoysalas in the area. Thus, the vast empire of the Calukyas, which had spread from the river Narmada in the north to the river Caveri in the south, was divided between the Seunas and the Hoysalas, with river Tungabhadra being the line of control. Like the origin of the Gangas and the Hoysalas, the fountainhead of the Seuns is connected with Jaina tradition. The records of their origin is preserved in the Naasikakalpa, of inaprabhasuri. It narrates that when saint Divana (Sk. For Private Se7ersonal Use Only

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Dviyana) burnt Baravai (Dvaravati), the Yadava dynasty was on the point of being exterminated. The sage respectfully rescued the pregnant wife of the Yadava ksatriya Vajrakumara from the flames. She came and lived under the refuge of Candraprabhasvamin, 8th Tirthankara. She gave birth to a son in the Kuntivihara and the baby was named Dadhapahara (Drdhaprahara). When he came of age, he grew to be a mighty warrior, able, single handed to fight a hundred thousand combatants.. In that city the Yadava dynasty took root once more and with great respect they repaired the temple of Candraprabhasvamin. (Indian Antiquary, XII, p. 124]. Svayambhu (c. 8th cent. C.E.), a Prakrit author of Jaina faith, has mentioned Seuna country in his cpic Paumacaria. He states that the river Bhimarathi is the ambrosia that flows in the Seunadesa. arly this account agrees with a similar epigraphic record of Devalai. It is possible that the author of this charter had an access to Jaina source. legend looks like a later fabrication, it has an element of history whether the nomen Seuna is a variant of Savana, a Jaina friar, needs consideration. Dadhapahara, with the vouchsafement of Candraprabhasvami founded Candradityapura as his state house. Of the Seuna monarchs, Seunadeva alias Seunacandra-III, a devout Jaina, extended more condescension to Jaina church. Anjaneri epigraph opens with obeisance to the five supreme divinity of the Arhats, the Siddhas, the Acaryas, the Upadhyayas and the Sarvasadhus, a typical Jaina formula. Seunacandra endowed Candraprabha basadi with a grant of two shops for its sustenance. A grant of land and money was endowed in C.E. 1220 to the Parsva temple founded by Nagasiriyavve at Kandagal in Hungund taluk, Bijapur. She was a nun disciple of Sakalacandra Bhatlaraka of Mulasangha, Kanura-gana, during the reign of Yadava Singhana. Bayideva a general of Singhana, re-endowed the Gonkajinalaya at Terdal, and also gave fresh grants of 36 mattar land. A mutilated charter discovered inside the fort of Koppala (C.E. 1244) records the grant of lands to the Jaina temple. Another epigraph of Sorab number 149, states that Singhana dandadhipati, who had the title of Jaina-cudamani ( an head jewel of Jaina faith) combating bravely attained the abode of gods. One of the extraordinary persons of distinction during this period was Bacisetti. He was all in all in the Seuna kingdom. He was holding t prime-ministership. In addition, he was holding some other portfolios - General of the army, Rajasresthi (president of the state chamber of commerce), bahattara-nivogadhi-pati (chief of staff). He also was commander governors of the Karnataka region. Bacisetti was dauntless and daring in repulsing the Hoysala king. It is worth pondering, regarding the identification of Singhana-dandanayaka mentioned in the Sorab charter no. 149. This illustrious person who laid down his life on the battle ground may be identified with Bacisesti, as the temporal term and the common title of Jaina-cudamani equation sound reasonable. Bacisetti and his consort Candaladevi had an illustrious daughter, Rajaladevi, who, like her parents, was a fervent devotee of Santinatha Jina. She endowed lands for the renovation of Srivijaya Jinalaya at the capital Puligere in C.E. 1247. Padmasena Bhattaraka of Pogarigaccha cohort of Jaina monks and nuns of the original congregation, was the chief abbot of the local diocese. For Private Personal Use Only

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Sagaradatta, an affluent trader from Ayodya, and a legendary figure of honor for the merchant community, on his sojourn to the southern Jaina holy pilgrim centers had founded the Srivijaya Jinalaya at Puligere olim Laksmesvar. Altruism continued to the next generation also in the family of notable Bacisetti. His adopted son Payisetti, solemnizing the auspicious occasion of concluding a Jaina religious rite in the premises of the temple, commissioned a caityalava at Kalkeri. Payiseiti walked into the hall of fame stepping the footprints of his father, under the direction and advise of Kamalasena Bhattaraka, a pupil of Dharmasena Traividyadeva of Mulasangha, Sena-gana. Adur in Haveri district was a nerve center of Jainism for over a period of thousand years, from the time of Badami Calukyas. Recently seven more epigraphs of the period of Singhana-II, and Ramadeva have come to light, confirming its prominence in the history of Jainism. Bagvve - lady pupil of Sirisandi Bhattaraka of Surastha-gana, and a spouse of Padeuala Cattayya of Bankarra - died in C.E. 1247 by the rite of sallekhana at the Adur Jaina temple. At the same center, yatis like Kumarasena-muni, Madhavacandradeva, Anantakirtiyati, Munisvarayati and Devendrayati also performed penance. A number of nisidhi inscriptions of this age have recorded the names of many Jaina ascetics and their followers who extended benevolence to the flourishing state of Jainism. A lady devotee had founded a basadi dedicated to santinatha at Piriya Siggali. During the period of Kannara, mahapradhanas, manneyakaras, hitturkaras made land gifts. Sarvadhara-Nayaka, an officer of Kannara, endowed a part of the income accrued on certain customs to Anantanatha caityalaya which was earlier commissioned by Payisetti at Kalkeri. Parsva temple at Agarkhed olim Kheda continues to enjoy grants at this time. Kuciraja was another prominent officer of king Mahadeva. He was a dedicated Jain, and for the merit of his consort Laxmi, he commissioned Parsva basadi and endowed the chapel with a grant of land. "A fragmentary record from Laxmesvara mentions some basadis like the caturmukha, (and the ones named after the patrons like Mallisetti, Jinnojana and Goggiya.] It also mentions the Jaina teachers Srinandibrati, Jayakirtiyati, Padmanandi, Nemicandra and Vijayacandradeva. This line of teachers belonged to Mulasangha, Surasthagana and Citrakutanvaya. It is well known that from the very early days, Laxmesvara was a famous Jaina center and the record referred to here shows that it continued to be so in the Seuna period also" [Srinivasa Ritti:1973:258). Bhairavadevarsa, a grandee of high rank, and others donated endowments to the worship and offerings to Lord Parsva, the presiding deity of the temple at Mannera Masalavada in Harapanahalli taluk, Bellary district.. Saluva Tikkama, reputed general of the Seuna king Ramacandra, restored and purified the basadi. Vinayacandradeva, the donne, was a pupil of Nemicandra, pontiff of Mulasangha Desigana and pustaka gaccha. During the period of Seunas, Jainism had popular support, and many fiefs and officers of the monarchy were devout Jains.fo BIBLIOGRAPHY 1. A.S. Altekar, The Rastrakutas and Their Times, 1967. 2. P.B. Desai, Jainism in South India and Some Jaina Epigraphs, Solapur 1957. For Private 29ersonal Use Only

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3. J.F. Fleet, Dynasties of Kanarese Districts, Bombay 1896. 4. A.V. Narasimha Murthy, The Seunas of Devagiri, Mysore 1971. 5. M.B. Neginahala, Neginahala Prabhandhagalu, Hampi 1999. 6. Srinivas Ritti, The Seunas (The Yadavas of Devagiri), pp.256-59, Dharwar 1973. 7. Srinivas Ritti and Anand Kumbhar, Inscriptions from Solapur District, 1988. Rastrakuta fort with Jina Parsva figure at the entrance, Malkhed. NA EN OLAN For Privato Personal Use Only

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JAINISM DURING VIJAYANAGARA PERIOD Prof. Nagarjiah Hampana, Bangalore Jinamanjari, Volume 20, No.1 April 2000 Jainism had played sheet-anchor and conspicuous role of a state religion during the sway of the Gangas, the Early Kadambas, the Rastrakutas, the Calukyas of Badami and Kalyana and the Hoysalas. Although the Jaina influence during the Vijayanagara period was much less on the ruling family, the contribution of Jainism to the political history and cultural dimension of Karnataka continued. A delicate perception will reveal that Jaina church was not allowed to exercise powerful influence as it effectively did for over a millenium. The reign of Vijayanagara kingdom was a testing period for the non-Brahmanical sects. Buddhism had disappeared from the subcontinent, but the fortunes of Jainism as non-Vedic sramana tradition was sustained. How it was able to survive and prosper during this era is interesting. Going through available faithful contemporary epigraphic sources, Jainism was convulsed under the fanatic fury of the period. This is realized if we keenly observe into the status, career and performance of Jaina church during this epoch making age. It should be remembered that the Jainas, by this time had exhausted all their avenues and were reduced to a state of minority from its premier position. The militant aggression of the Saivas under the leadership of Adayya, Viruparasa and Goggayya, Jaina society had liquidated by lakhs of its votaries proselytizing to Virasaivism and losing its numerical strength. Jainas were superseded by the Saivaites and the Srivaisnavas got the opportunity during the Vijayanagara period. Minor disputes were taking place frequently at different places in the kingdom. After circa 12th century, only some Saivas and Virasaivas were aggressive on the Jaina church. Now it was Srivaisnavas turn. Dispute Resolution: Jainas Receive No Redress At the very beginning of Vijayanagara rule, there was an attack on the properties of the Jaina community. A charter of Tirthahalli No. 197 of C.E. 1363, records an encroachment on cultivable land which was the property of Heddurnad Tadatala Parsvanatha basadi. The dispute was resolved in a meeting held in the presence of Mahapradhana Naganna. Jaina leader Mallappa and some other leaders of Jaina sangha participated in the meeting held at the townhall of Maleyarajya capital. It did not bring an end of the dispute. A constant feud and a simmering discontent between the Jainas and Srivaisnavas was lurking in the dark. They were waiting for an opportunity to strike which erupted to the surface at Kalleha olim Kalya town near Bangalore, in C.E. 1368. A dispute between the bhavyas the Jainas and the bhaktas the Srivaisnavas (followers of Ramanujacarya) came into play over the traditional rights and privileges in respect of Jaina religious performance. The use of five great musical instruments - 31

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and the auspicious vase (holy water pot) by the Jainas was the point of issue involved in the dispute. It assumed serious proportions to warrant the interference of the sovereign. Srivaisnavas were in majority and had harassed the handful Jainas. Hence, in an appeal to the king seeking justice, the Jainas of all the nadus including Aneyagondi, Hosapattana, Penugonde and the city of Kalleha under the leadership Basuvisetti (sangha-nayaka) petitioned to Bukkaraya about the injustice done to them by the Srivaisnavas. The incident had socio-religious dimension and involved serious repercussions. So king Bukkaraya spared no time to resolve the issue by convening a public meeting of the representatives of the Jainas and the Hindu community of Srivaisnavas. Jaina community was represented by Basuvisetti and Tatayya of Tirumale was represented by the other party. A royal charter of rights vested by the followers of both the religions was proclaimed. The quintessence of the judgment, as recorded in the charter, runs as follows: The Vaisnavas and the Jainas are one body; they must not be viewed as different. Tatayya, by consent of the Jainas of the whole kingdom, will, out of the money levied at the rate of one hana (coin of a particular denomination) a year for every Jain house, will appoint the bodyguards. At the holy place Belgola, twenty servants as a bodyguard for the god will be made and the remainder of the money will be used for the white wash of the dilapidated Jaina shrines. Tributes galore Bukkaraya that he brought about a happy reconciliation between the aggrieved parties. For a superficial look, the terms of the judgment appears to be a verdict in favor of the minorities and the worried lot in the state. But perspicacity will expose the clever manipulation of the royal charter, which in the final analysis has let down the victims rights. Jaina community pays to the aggressor who was appointed to safeguard their rights and interests. It is deplorable that a failed scrutiny and critical investigation of the charter of judgment has been glorified. In fact, the justice was one sided and, therefore, not an impartial judgment. For Jainas, justice was delayed and the ruling was like falling from the fray to the fire. Jainas had to pay for the body guard, the Vaissnavas need not pay anything but easily got the authority of appointing the bodyguards! This clearly suggests that the status of Vaisnavas had exalted and the position of Jains had weakened considerably. Similar incidents occurred elsewhere in the state. Huccappadeva stamped a linga on the pillars of the Vijaya Parsva temple of Halebidu. Vijayappa, a devout Jaina, erased that linga. The incident caused a flare up. The Jaina leaders petitioned to the Mahamahattu of Halebidu. After due consideration with others the following judgment was awarded: Having first caused vibhuti (ashes) and vilya (betel-leaf) to be offered according to Saiva mode of worship, the Jainas may perform the worship, decorations, illuminations, ablutions and other Jaina ceremonies of this Vijaya Parsva. Again Jainas were denied of their rights and religious freedom relegated to a subordinate status, as was done in the judgment by Bukkaraya. Of the time of Devaraya-I, a record from Laksmesvara dated C.E. 1412 refers to a dispute between Hemadevacarya of Sankha basadi at Puligere and 32

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Sivaramayya of Hindu Somadeva temple. It was regarding the land claimed on behalf of both the temples. The matter was referred to Mahapradhana Nagannadandanavaka. Learned judges were appointed and the they obtained in writing the promise of the parties that they would abide by the decision. After a scrutiny of documents and ascertaining the fact from the local people, they settled the dispute in favor of Jaina chapel. Again a controversy in C.E. 1538 between Jainas of the same basadi and the Brahmanas of the same temple came to the surface in C.E. 1538. The dispute was regarding the use of certain traditional honors misappropriated by the Jains for their deity. In this case, without any hesitation or hearing, the Jainas confessed voluntarily and regretting for their action, they gave a Jaya-patra to the other party. The Jainas thus erred but immediately amended. Under Krishnadevaraya the great, the celebrated Kopana-tirtha was a Jaina pilgrimage site which had been assigned by the monarch to treasurer Timmapayya for his navak ship. But in this time or before, one of the famous Jaina shrines at the place had been converted into a Saivate temple. This fact is confirmed on the basis of a charter dated C.E. 1521. It states that the treasurer Timmappayya is said to have granted the village Hiriya-Sindogi to Koppana Cennakesva temple, which was till then a Jaina basadi. A statistical analysis based on inscriptional evidence reveals that upto the beginning of Vijayanagara empire, the number of Saiva temples were more. Next was the number of Jaina basadis and the next in the order was that of Vaisnva temples, which in the Vijayanagara times, gradually over took in number. The Vaisnavas never hesitated to requisition the Jaina places of worship Though, often and on, struck by hostile groups, it is a heartening phenomenon to note that Jaina settlements and community at large, survived and retained overall stature, vigor and vitality. It thrived against adversities and usurpation. In spite of many Jaina shrines, sanctuaries and monasteries being requisitioned by the Saivas, Srivaisnavas and Virasaivas, still there were a large number of them, enough and to spare! Thus it is seen that the beleaguered Jaina community was favored to some extent by the first Sangama dynasty of Vijayanagara who practically gave unstinted protection to its sustenance. After Sangama branch, Jaina church was neatly cornered and neglected by the later dynasty of Vijayanagara. This gradual decline reflects what was happening to Jaina church throughout the empire with the exception of Sravanabe!gola, Hombuja and the Tuluva region. Jainism Thrives Amidst Adversity Jainism was still enjoying its popularity and thriving amidst adversity in the Vijayanagara kingdom. In the hours of crisis Jainism stuck to its noble ideals to the best of its capabilities. Its architectural monuments manifested throughout the kingdom in the shape of Jinalayas; Jaina literature registered tremendous advance in content and quality, and enjoyed its legitimate privileged position as feudatories and minor subordinates facilitated the cause of Jainism. Some Jaina places of worship and mana-stambhas. were built during this regime. Irugappa-Vodeya, son of General Vaicaya alias Baicappa, was the prominent Jain. He was a minister, pious but powerful. He granted the village For Private Bersonal Use Only

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of Mahendramangalam in the division of Mavandur to the Jaina temple in C.E. 1362, and the gift was made for the merit of king Bukkaraya, son of Harihara. And at the instance of his preceptor Puspasenacarya, he caused the mandapa in the same sanctuary in C.E. 1387-88 [EI. VII. pp. 115-116). During the reign of Bukka-I, he also commissioned a Jaina cathedral at Hampi in C.E. 1367. He also commissioned one more basadi in C.E. 1385 in the time of Harihara-II. Another Jina mandira was caused by him at Anegondi. While he was governing at Barakur, he made grants to the Gurugala-basadi at Mudabidri and renewed the endowment in C.E. 1388 to Candranatha temple at Hattiyangadi. ImmadBukka was the brother of Irugappa. He was a minister under Hariahara-II. He commissioned a caityalaya at Kandanavrolu (Kurnool) in Andhra and installed the Kunthu Tirthankara image in C.E. 1395. The role played by the members of Irugappa family deserves special mention in the history of Jainism of the period. Baicappa alias Baicayadannayaka, minister under Bukka-I and Harihara-II, had four sons - Goparasa, Mangappa, Irugappa-I and Immadi Bukka. Only the last two played efficacious role in state affairs and in Jaina religious activities. Irugappa-II was a nephew of Irugappa-I. A good number of inscriptions spanning over a period of three decades, from C.E. 1367 to C.E. 1403 panegyrize the prominent role of Irugappa-I. In the capital of Vijayanagara, Devaraya-II commissioned a caityagara of Arhat Parsva in C.E. 1426. During his administration, a magnificent Jaina pagoda, Tribhuvana-cudamani-mahacaityas, on the analogy of Bhavyacudamani of Hullaraja - the Hoysala minister cum treasurer - at Sravanabe!gola, was constructed in the at Mudabidiri in C.E. 1430. Later in C.E. 1451, an impressive and monumental pillared hall was added to it. The lady votary Mangayi with the cognomen of Samyaktva-cudamani and rayapatra-culamani was a dancer in the court of Vijayanagara king Devaraya-I (C.E. 140-16). She commissioned the Tribhuvana-Culamani-Jinalaya olim Mangayi basadi at Sravanabelgola. Gummathanna, a house holder pupil of Hiriya (senior) Ayya of Gerusoppe, renovated this basadi as well as resurrected other four temples at Sravanabelgola. At Mangayi basadi, there were three Jaina images of santi, Parsva and Vardhamana Mahavira. The Parsva image was shifted to Danasala in the premises of Akkana basadi at the same place. Of the three images, the above mentioned Arhat Parsva image was caused by Srikaranada Bamacaya. General king Devaraya-I. The Santi image was caused by Bhimadevi, disciple of Pontiff Panditacaya and queen consort of Devaraya-I. uring the time of King Devaraya-II, his queen consort Nagaladevi commissioned manastambha for Tribhuvana-culaamani ('ornament of the three world') basadi at Mudubidire. King's two daughters, Laksml and Panditadevi gifted endowments to this temple for making food provision for ascetics. Krishnadevaraya (C. E.1509-29) and Acyuta Raya (C. E. 1529-42) extended greater support to the enrichment of Hombuja-ksetra and royal benevolence showered in abundance on the Jaina monastery. eminence including abhinava-vadi-Vidyananda, Visalakirti, Devendrakirti, Vardhamana intensified and elevated the honor and position of Jaina church. For Privatez4 Personal Use Only

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Jaina Architectural Pattern From the architectural point of view these Jaina shrines of Vijayanagara period are noted for their super structure which are of the shape of a stepped pyramid, the doorways having a pot-bellied yaksa at the bottom of the jambs on either side. The walls are bald and devoid of the visual friezes of sculptures that adorn the walls. Instead of the Jinas as auspicious tutelary figure, gajalaksmi (goddess of fortune) with two elephants on either side, is found on the lintel of the doorway. The creation of two colossal monolithic images of awe-inspiring Gommata at Karkala and at Venur; Caturmukha basadi at Karkala, and a huge manastambha at Hiriyangadi are the highlights of Jaina architectural aesthetics of the period. An architectural piece exhibit in the museum of Kamalapur near Hampi, contains only three niches with the relieves of Jinas, including Parsva in the last (bottom) one which is evidently a mutilated part that belonged to caturvimsatika-tirtha. This is a reliable proof for the existence of a Parsvanatha Jinalaya in the vicinity of Hampi. By its style, it appears to be of late 13th century, in which case Hampi was already a Jaina center before it officially became the capital city of the kingdom. It is worth pondering to note that there were, out of the eight, seven Jaina temples very near the royal residence at Hampi, and belong to the early phase of Vijayanagara temple architecture. Jaina Literature During the Period Taking a bird's eye view of Jaina literature during the period, it is affluent enough to compensate the decline in other fields. Kesavavarni (C.E. 1359) wrote commentaries on Gommatasara and Sravakacara, primordial texts of Jaina canon. Abhinava Srutamuni (C.E. 1365) and Yasahkirti (C. 1500 C.E.) wrote explications on traditional Sanskrit works. Ratnakarandaka of Ayatavarma (C. 1400 C.E.), Paramagamasara of Kalyanakirti (C.E. 1439), Dvadasanuprekse of Vijayanna (C.E. 1448) are purely religious in nature advocating the virtues to emulate by the laity. The cream of Jaina literature was once again restored by better authors like Madhura (C.E.1385), Bhaskara (C.E. 1424) of Penugonda, Terakanambi Bommarasa (C.E.1485), Adiyappa (C.E.1460), Salva (C.E.1460), Kotisvara (C.E.1500) of Tulunadu, Mangarasa (C.E.1508), Devappa (C.E.1540), Padmakavi (C.E.1528), Ratnakaravarni (C.E.1550), Nemanna (C.E.1559) and Doqdananka (C.E. 1578). Following is the concise and comprehensive introduction of the above poets and their literary achievements: Madhura, patronized by ministers of King Harihara-II and Devaraya-I, has authored an epigraph of poetic excellence and a Jaina purana on the life of Dharmanatha, the 15th Tirthankara, Satpadi, verse of six lines, and sangatya, verse of four lines, both meant to be sung, were the most popular metre employed by the poets of this age. Mangarasa, Salva, Bhaskara and Bommarasa have successfully exploited the possibility of satpadi metre in their narrative poems on the Jaina theme. The stories of Jivandhara, Sanatkumara, Nagakumara - the popular Jaina legendary heroes who despised riches and took to a religious life form the theme. 35

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Mangarasa, born in a ksatriya family, was a prolific writer and has authored five poems, experimenting both satpadi and sangatya metres that easily fit in for Desikavyas. Nemi Jinesa-sangati olim Hariuamsa is a longer poem with nearly seven thousand verses. Mangarasa is facile in his narrative style. Salva is a better poet of the period. He has attempted different varieties of satpadi meter in the same work. Neminatha-carite, his long poem is popularly known as Salua-Bharata, since the work also deals with the popular theme of Bharata along with the story of Neminatha, the 22nd Tirthankara. Critics have hailed his poetic ability in rendering home his theme with winsome and cheerful verses. He was patronized by the Saluvas, a minor dynasty. Ratnakaravarni was the best and greatest of all the poets of this era; second only to Pampa and Kumaravyasa. He has authored three Satakas, a centum, poem containing one hundred stanzas each, one Epic of ten thousand stanzas, and about three hundred songs in praise of god and his infinite compassion. Trilokasara is an account of Jaina cosmogony, Ratnakara-Sataka andAparajitasataka treat philosophy, morals and renunciation, Bharatesa-Vaibhaua gives the story of emperor Bharata, and Annana-pada deals with songs of the saint. His verses and songs are still current among the Jainas. Vidyananda, who had the cognomen of abhinavavadi (new debater) was a crest jewel of perfect faith, covered the period with glory. He was revered everywhere, from the emperor to the common subject. B.A. Saletore has explained the achievements accomplished by Vidyananda: one of the greatest scholars of the sixteenth century.... won distinction in about C.E. 1530 ... he performed great works of merit. His work in the field of learning was equally great and lasting. No Jaina guru in the Vijayanagara age had a more glorious list of achievements than Vidyananda... It is remarkable that [he] should have mastered tenets of Christianity, and met and defeated an expounder of that faith in a viceregal city of Vijayanagara. With him we come to the climax in the history of Jaina theology and oratory. His significant contribution to put the Jaina faith at the top has been vividly recorded in the contemporary inscriptions. As he was worshipped by kings Krishnadevaraya and Acyutaraya, his considerable success were equally impressive at the various provincial and imperial courts. de BIBLIOGRAPHY 1. Anila Verghese, Reliogious Traditions at Vijayanagara As Revealed Through its Momuments, New Delhi 1995. 2. Anna L. Dallapiccola and A. Varghese, Sculpture at Vijayanagara: Iconography and Style, New Delhi 1998. 3. B.R. Gopal, Vijayanagara Inscriptions, Vol. I and II, 1985 and Vol. III, 1990. 4.B.A. Saletore, Medieval Jainism, Bombay 1938. 5. N. Saraswati Nanaiah, The Position of Women During Vijayanagara Empire, Mysore. 6.K.M. Suresh, Sculptural Art of Hampi, Mysore 1998. 7. H.T. Talwar, Jaina Art and Architecture ar Vijayanagara, Mysore 1997. 8. Nagarajiah Hampa, Satararu-Ondu Adhyana, Hombuja 1997. 36

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Jinamanjari, Volume 20, No.1 April 2000 JAINISM DURING THE WODEYARS OF MYSORE Dr. Vasantha Kumari, Mysore Despite many vicissitudes, development of Jainism during the Wodeyars period presents an interesting picture. For nearly five and a half centuries Wodeyar family ruled the Kingdom of Mysore, their first capital being Srirangapatna and later in the year C.E. 1800 moved to Mysore city during the rule of Krishnaraja Wodeyar-III. In fact there were twenty-five rulers beginning from Yaduraya to Jayacaamajendra Wodeyar (C. E.1939-1948). It is important to note in this context that the Wodeyars maintained a close affinity with the Jaina Brahamanas whose influence in the royal court was consistent until the end of the reign of Krishnaraja Wodeyar-III (C.E. 1799-1868). Jain Poet Devacandra (circa. C.E. 1770) who has been acclaimed by some as the first scholar to write a compendium of Jain history, legends and chronology. The work is RajavaliKathasara. [Jinamanjari, Vol.9, No.1, April 1994.) He attributes the origin of the Wodeyar kingdom to the Hoysala descents - Timmaraja, Devaraja and Santaraja. The development of Jainism and its progress during the Wodeyar times may be studied categorized under these sub-texts, namely - Wodeyars Patronage to Jainism, Jaina Officials and Scholars, Sravanabelgola and the Wodeyars and Reflections of European Writers on Jaina Socio -religious life. Wodeyars Patronage to Jainism It is believed that Sravanabelgola functioned in full swing during the period of Raja Wodeyar (C. E.1578-1617). He was very much influenced in his meatless food habits by his Jaina officials and the same practice was put in practice in the royal court also. He also was said to have made land grants to Jina Adinatha basadi at Srirangapatana and caused an enclosure to the basadi at Kanakagiri at Maleyur ksetra in Mysore district. Maleyur was an important religious center of the Jainas having a matha which had been founded and presided by Acarya Akalanka. Camaraja Wodeyar (C.E. 1617-1637) who succeeded Raja Wodeyar to the throne of Mysore followed the benevolent policy of his predecessors towards Jainism. Within a short period after Raja Wodeyar, Sravanabe!gola suffered a setback, and the improvements came, as known from inscription dated C.E. 1632 on Indragiri hill. It throws light on the dilapidated financial position of the Jain matha and the subsequent grants of villages made by Camaraja Wodeyar. Camaraja Wodeyar used to take delight in listening to the recitation of some Jaina works like Bharatesa-Vaibhava, Harivamsa Purana and Sanathkuamara Carita. The king personally was interested in rejuvenating the religious activities of the matha at Sravanabelgola, which, in less than a decade after the demise of Raja Wodeyar, had gone to wrack and ruin. Even the lands belonging to the basadis had also been mortgaged. Furthermore, Bhttakara Carukirti Panditacarya had left the matha to its own fate. Details of this fact are For Private Ezzersonal Use Only

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narrated in an inscription on the Indragiri hill at Sravanabelgola. From the contents of the inscription it is clear that the king took special interest in saving the shrine from total dissolution. When the king made it known that the kingdom would take care of the property mortgage of the shrine, the mortgagor voluntarily released the deed without further encumbrance. Then the Bhattaraka was called back from Ballatakipura and was re-entrusted with the charge of the shrine. Officially, mortgaged lands were redeemed in the presence of the king at Sravanabelgola. The king even issued injunction curtailing the rights of the priests of the respective basadis to have jurisdiction over the lands. The rights were then entrusted to the Bhattaraka. Dodda Devaraja Wodeyar (C.E. 1659-1672) renewed all kinds of grants made by his predecessors, and also made grant of money and Madane village for the upkeep of the holy center. Cikkadevarjaa Wodeyar (C.E. 1672-1704) was said to have possessed special inclination to Jainism. Jainism had made a deep impression on him, particularly during the early part of his reign. Before ascending the throne, he had been to Sravanabelgola, and had made gifts to provide daily of food to the ascetics. References to the regular religious discussions on philosophy of the Hindus like Mimamsa, Saiva, Vaisnava, and of Jain religion held at his court have been found in the literary works. His predilection to Jainism may be gauged from the fact that he greatly respected the Jaina goal and absolute sanctify of life. On account of this, the king was believed to have even banned animal sacrifice in the name of religion, and the Hindu devotees were advised to offer coconut at the temple altar, instead of animal sacrifice. He also took keen interest in saving the matha at Sravanabelgola, from total dissolution. The existing situation at Sravanabelgola is well explained by Poet Cidananda, author of Munivamsabhuyudaya, who appears to have been an advisor to the king at the court. Vimalacarya alias Carukirti Panditacarya, who faced apprehensions by the non-Jaina sectarian groups, under utter distress, leaves Sravanabelgola and establishes himself at Somawarpet. The Pontifical seat at the place beccomes vacant after the death of Vimalacarya Carukirti Panditacarya at Somawarpet in Coorg. Then Cikkadevaraja Wodeyar confers the pontifical seat to Cidananda kavi. The inclination of Cikkadevaraja Wodeyar toward Jainism and liberal religious policy is generally attributed to the following factors. His mother Amritammanni was the daughter of Cenparaja, the Jain chieftain, who, under the influence of Jangamas had become a Virasaiva. Nevertheless, she had imparted her inherited Jain heritage to Cikkadevaraja. Another factor is his intimacy and association with Visalaksa Pandita during the early life when he had spent time at Yalandure near Mysore. The Prince Cikkadevaraya had developed an intimacy with the local Jaina Brahamana - Visalaksa Pandita, who had foretold by his astrological calculations that the prince would succeed the throne. At this juncture, there was an understanding between the two: Visalaksa Pandita would be appointed his Premiere should the Prince succeeded to the throne In the ensuing years, Cikkadevaraja was confined at Hangala for 6 years (C.E. 1607 1673). Visalaksa Pandita not only maintained association with the Prince, but For Private Personal Use Only

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also followed him to captivity. Once Cikkadevaraja asserted his right over the throne, he appointed Visalaksa Pandita as his Prime Minister. The Jaina Visalaksa Pandita had been referred to as the foremost minister of king Cikkadevaraja Wodeyar. He was well known for his intelligence and extraordinary virtues. It is believed that his enemies with sectarian grudges plotted a conspiracy to bring about his death, as religious strife and factions were not uncommon during those days. Cikkadevaraja Wodeyar was tolerant, liberal and socially progressive. On one occasion there arose a situation when the Jaina community of Hassan town was confronted by a section of the non-Jaina zealots, who prevented the Jain religious procession to pass through the streets. The leader of the Jaina community of Hassan by name Puttaiah took the matter to Cikkadevaraja Wodeyar. The king after having studyied the situation, issued nirupa (declaration) which meant that the Jainas could exercise their religious freedom to take out their public procession. The declaration also condemned the actions of the non-Jaina religious fanatic group. From thereupon, Jaina festivals and processions every where in the kingdom were celebrated without hindrance. Cikkanna Pandita, author of Vaidya Nighantu (Medical Lexicon), was attached to the court of Cikkadevaraja Wodeyar. Kantirava Narasaraja Wodeyar-II (C.E.1704-1713) continued the liberal policy towards Jainism. According to Devacandra, he undertook repairs of basadis around Mysore, including the one on Kanakagiri hill at Maleyur. Dodda Krishnaraja Wodeyar (C.E. 1713-1731) had provisions made to provide the necessary support to meet the requirements of the holy center. He granted many villages like Aranahalli, Hosahalli, Uttanahalli, Jinnanahalli, Racanahalli, Vastigrama, Kabbalu etc., as sarvamanya. These villages were granted so as to enable the Bhattaraka to conduct religious festivals and also, for the daily worship of Gommata. The village of Kabbale was specially granted for maintaining the danasale (cattle shed) situated near Cikkadevaraja kalyani (pond). Kasa Camaraja Wodeyar-IX's (C.E. 1776-1796) queen Devammaji made gifts to Jains. Its reference is found in a few inscriptions found on the puja vessels preserved in the Santinatha temple at Mysore. Krishnaraja Wodeyar-III (C.E. 1796-1868) issued sannads confirming the formal grants of villages to Sravanabelgola shrines made by Dodda Krishnaraja Wodeyar. These grants were renewed by Dewan Pornaiah when Krishnaraja Wodeyar-III was a minor. Jaina Kumara Heggde of Dharmastala in South Canara district had personal application to the king about the sannads and in this connection, he was stated to have come to Mysore with the sannads originally issued by Dodda Krishnaraja Wodeyar. The original sannads confirmed the grant of village Kabbalu for the maintenance of the matha as well as other charitable purpose. Later, the king issued another sannad in C. E. 1830 which reconfirmed the grant of villages mentioned above for the repairs and other expenses of basadis at Sravanabelgola. For Private &ersonal Use Only

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The puja vessel inscriptions at Santinatha temple in Mysore refer that Krishnaraja Wodeyar-III (C. E. 1799-1868) made grant of 300 varaha for the maintenance of this basadi. Krishnaraja was also stated to have performed - in accordance with the Jaina system the Mruthyunjaya, Kalikunda, Siddhacakra, Ganadharavalaya, Panca-cakra aradhana, and Ugrasanti ceremonies at the palace. It is also significant to note these ceremonies were done over five days, and Poet Devachandra was the performing priest. An inscription dated C. E. 1829 refers to the renovation of a basadi at Kelasuru and the installation of an image of Candraprabha Tirthankara. Krishnaraja Wodeyar III also encouraged many Jaina scholars and as many as ten Jaina physicians were stated to have been attached to the royal court. The most prominent among them was Suri Pandita, honored with the title Vaidya Raja - It should be noted here that Caamaraja Nagar which bore the ancient name of Arikutara town in the south of Mysore city was the birth place of Camaraja Wodeyar. Krishnaraja Wodeyar-III changed the name of Arikutara to Camaraja Nagar, in the memory of his father. At that time, he was stated to have taken keen interest in the perpetual performance of the pujas in 23 basadis which existed around Arikutara. There was the Jaina scholars family at Arikutara (Camaraja Nagar). It was Suri Pandita, his son Bommarasa, and his son Lakshmi Pandita. All these scholars enjoyed liberal patronage under Krishnaraja Wodeyar-III. All these scholars enjoyed liberal patronage under Krishnaraja Wodeyar-III. The king also made, following his predecessors, pilgrimage to the Jaina shrines Mudabidre, Karkala, Venur in Canara district and as well as to Sravanabelgola. The walls of matha at Sravanabelgola are decorated with paintings illustrating scenes from the lives of the Tirthankaras. The panel to the right of the middle cell also represents the Dasara Darbar of Krishnaraja Wodeyar-III seated on the throne. The paintings stand as evidence of the close association of Pontiff Carukirti Panditacarya with the rulers of Mysore. It should be noted that special pujas in the basadis of Sravanabelgola were arranged on this occasion in honor of Wodeyar king, and the practice is being continued to this day. After the fire destroyed the Santiswara basadi in the palace campus, Jains were actually excluded from the royal palace. However, the king Krishnaraja Wodeyar-IV made land allotment for the purpose of erecting new basadi outside of the palace campus. The present structure of Santiswara basadi at Mysore clearly reveals that the materials of the demolished basadi had been used to raise the new structure. The consecration ceremony was held on the 30th August 1897. The palace honors were presented on the ceremonial occasion, the king Krishnaraja Wodeyar-IV attending the consecration ceremony. Jain Officials and Scholars The brief historical examination points out to the fact that there prevailed to a considerable Jaina influence in the Wodeyar royal court. Competent and able 40

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Jains had held positions of importance as ministers and officials in the kingdom, and a few eminent scholars were in the royal court. Ministers Santiah and Dodda Santiah. Padmarasa in Bujabali Carita and Devacandra in Rajavali Kathasara make reference to the Jaina minister Santiah. He was the minister of Raja Wodeyar. Minister Santiah, according to Devacandra, was said to have saved princess Mahadevi of Bettadapura. She was the mother of kijng Raja Wodeyar. Following the death of Santaiah, his son Dodda Santaiah became the minister of Raja Wodeyar. During the period, the king was stated to have caused the construction of the prakara around the basadi on the Kanakagiri in Maleyur, and made land grants on the occasion. The Kanakagiri deity was the family god of Dodda Santaiah. Dodda Santiah was stated to have commanded a small troop to Sravanabelgola to maintain law and order on the occasion of mahamastakabhiseka, once in twelve year event of the grand anointement ceremony to the monolithic statue of Bahubali. In absence of no further details about him, it is evident that Dodda Santaiah must have had active role in the military ventures which Raja Wodeyar had under taken in order to assert his position over the kingdom of Mysore. Visalaksa Pandita was the Prime Minister of Cikkadevaraja Wodeyar. He held the position from C. E. 1673 to 1686. During this period, he caused a basadi dedicated Jina Mahavira at Srirangapatna, Wodeyar older capital. According to Devacandra, this new basadi was built near the existing Adinatha basadi. This basadi was stated to have survived for nearly one hundred years But, no trace of this basadi exists today. Visalaksa Pandita like his predecessors was stated to have renovated the dilapidated basadis in the kingdom, and also presented a ratha (chariot) to Sravanabelgola matha. The most significant part of his religious work was that he performed the mahamastakabhiseka ceremony at Sravanabelgola His act of piety created a deep imprint on the Jaina community of the time, and he was bestowed with the title 'Jaina kula rathna bhusana'. In recognition of his services to the kingdom and people, the king granted him Echaganahalli village near Mysore. The charter of this grant, engraved on a stone that was placed on the four boundaries of that village, also confirms the hereditary rights of the village to Visalaksa Pandita, his sons, grand sons and descendants. Visalaksa Pandita was the last in the list of Jaina ministers in the history of Southern Jaina Karnataka. Srikanta Puttaiah was a prominent personality of the Jaina community who lived during the period which covered the reign of Cikkadevaraja Wodeyar (C.E.16721704) and Krishnaraja Wodeyar-I (C.E.1713-1731). He hailed from Hassan and wielded considerable influence in the royal court, especially during the reign of Cikkadevaraja He was said to have been the sangha nayaka (leader of the community) of the Jainas, probably of Hassan area. According to Poet Anantakavi - author of Gommatesvara Carite - Puttaiah was stated to have caused the manastambha in front of Parsvanatha basadi, a prakara around the basadis For Private &4ersonal Use Only

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and their repairs on Candragiri hill at Sravanbelgola. He was stated to have followed monastic practices in the later period of his life. He attained samadi marana at holy Jain center, Mudabidre in South Canara. Cidananda Kavi. The Munivamsabhyudaya composed by him offers valuable information about the prevalence of the Jaina influence in the court of king Cikkadevaraja Wodeyar. The work reveals that the Poet was not merely a literary giant of the time, but also was the chief political advisor of the king. His knowledge of politics and philosophy mastered through the famous work Nitivyakyamrita of Jaina Acarya Somadevasuri served Mysore kingdom very well. Poet Cidananda, who was also well trained in philosophical matters and administration, was named by Cikkadevaraja Wodeyar to the Pontifical seat of Sravanabelgola when the position became vacant on account of the death of the previous Pontiff, Vimalacarya Carukirti Panditacarya at Somawarpet in Coorg. Annaiah Setti was a prominent figure among the officials of the kingdom. Cikkadevaraja Wodeyar sent him as a member of the Delegation of Mysore kingdom to the court of Aurangazeb at Delhi. As a delegate Karanika Lingaraja. Later, he was appointed as the Chief Mint Officer of Mysore kingdom. Then the king Cikkadevaraja. was stated to have made the land grants to the basadi at Maleyur at the instance of Annaiah Setti. Being a pious Jain, Annaiah Setti utilized his wealth and position for the cause of Jainism. He commissioned kalyana at Sravanabelgola and named after the king. He also caused renovation of many basadis around Mysore. Kalliah Setti was the celebrated royal merchant during the reign of Cikkadevaraja Wodeyar and he had established himself at Srirangapatna. From Rajavalikatha it is clear that he commissioned the silamaya matha at Sravanabelgo!a. Bilikere santaraja Pandita was a prominent member of the Jaina community and a Jain activist who strove hard for the cause of Jainism during the period of Krishnaraja Wodeyar-III. He approached the British Resident Officer at Srirangapatna for the renovation project of Adinatha basadi at the place. Towards the project cost, Rs.500 was sanctioned by the British officer and the additional amount required was raised from the Jaina residents of Saligrama, a town situated west of Srirangapatna at about 80 kms. This activity indicates that the Jaina residents of Saligrama, who in most part, had settled down there owing to political, social and religious disadvantages at Srirangatpatna. Bilikerre - which lies between the principal route of Srirangapatna, Mysore and Saligrama - from where the Jain activist Santaraja Pandita resided, was a famous Jain center known from the times of Cengalva and Kongalva rulers. Devacandra was a prominent scholar hailing from Maleyur in Mysore district.. He was gifted with unquestionable literary skill. He composed many works - Ramakathavatara, Sumeru Sataka, Bhaktisara, Satakatraya, Sastrasara, Laghuvrtti, Pravacana Siddhanta, Dravyasamgraha, Dvadasanuprekse, Dhayanasamrajya, Adhyatmavicara and Rajavalikathasara. For Private Personal Use Only

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The Rajavalikathasara is the most popular composition which contains the most valuable historical material. Devachandra was stated to have assisted Col. Mackenize to record many prevalent oral traditions, collect inscriptions and other useful historical material. Col. Mackenzie went to Mysore after the fall of Tippu Sultan. He was to collect material and study the existing conditions in Mysore kingdom. On recognizing the rich knowledge of Devacandra, he requested him to accompany him while on tour in Mysore. He even requested him to provide him with the documents of all the Jaina customs and traditions. Further more, he was stated to have even invited him to Calcutta. Perhaps, Mackenzie intended to avail of the knowledge of Devacandra to compile the history of the Jains under the auspices of the Asiatic Society of Bengal. However, it is apparent that Devacandra was inspired by Col. Mackenzie to write Rajavalikathasara and Krishnaraja Wodeyar-III. The Rajavalikathasara is a historical compendium of the Jaina Political and Socio-religious events relating to the history of Mysore up to the middle of the 19th century. The validity of this work cannot be questioned as its contents are further substantiated from the inscriptions and other literary evidence. Sravanabelgola and The Wodeyars The benevolent Wodeyar rulers of Mysore extended their benefactions to Sravanabelgola and in their times, they were the chief contributors to the survival and development of the matha. Sravanabelgola is an ancient Jaina site beginning with the Maurya history in 4th B.C.E., and medieval history related to the dynasties of the Gangas and the Rastrakutas, and the mahamastakabhiseka events. The earliest reference to mahamastakabhiseka is found in a lithical record dated C. E. 1398. Another inscription of C. E. 1500 also provides details about the payments made to different personalities on the eve of the ceremony. On the basis of these inscriptions it may be stated that the mahamastakabhiseka ceremony was performed during that stated year. Details about the ceremonies performed during the early Wodeyars period are not available. Poet Pancabana in Bujabali Carita refers to the ceremony performed by Santavarni in C.E.1614. It is known that in the Raja Wodeyar period, his minister Dodda Santaiah went to Sravanabelgola with the army to facilitate the Bhttaraka santavarpi alias Caarukirti Panditacarya to conduct the ceremony and to maintain peace and order. The Wodeyar rulers have spared no pains either in the excellent upkeep of the glorious Jaina antiquities at Sravanabelgola or in providing all facilities to pilgrims who throng to the place at the time of mahamastakabhiseka. The palace honors sent by Krishnaraja Wodeyar-IV on the occasion of the mahamastakbhiseka ceremonies in the years 1909, 1925 and in 1940 are recorded. His signature on Candragiri marks his pilgrimage to Sravanabelgola. The intimate relations between Jainas and the rulers of Mysore was well expressed by His Highness the Maharaja Krishnaraja Wodeyar-IV who delivered inaugural speech on 14th March 1925 to The All India Jain Conference. "The land of Mysore symbolizes Gommata's spiritual empire, as Bharatavarsa stands for the empire of his brother Bharata. Jainism has not only found a second birth place and home in Mysore, Jainism also, has repaid the debt. For Jainism, it did create our Kannada literature, inspired some of the noblest masterpieces of the literature For Private 43ersonal Use Only

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in its early history and learned Jainas have ever since continued to render service to it." Abbe J.A. Dubois, a Christian missionary who visited Mysore after the fall of Tippu Sultan also provides a vivid picture of the conditions that prevailed at Sravanabelgola. He states that Europeans frequently visited the place. It was a great source of grief to the devotees to see this punyastala being defiled by a crowd of unbelieving visitors. And what was still worse, these inquisitive foreigners were often accompanied by their dogs and pariah servants. In one resting place they would cook a stew, in another they would roast a piece of beef. The Jains were infinitely disgusted by the smoke of this abominable style of cooking. At last, the Bhattaraka shocked by all this desecration fled from the unhallowed spot, and retired to some solitary place on the Malbar Coast. After three years of the voluntary exile, he returned to his former abode on the assurance that Europeans had ceased to visit the place, and the temple had been thoroughly purified. The Jaina laity also continued its effort in taking up the cause of Jainism on Indragiri hill at Sravanabelgola. Cennanna, a prominent sravaka of Simhanagadde (Narasimhampura) commissioned a simple structure basadi in C.E. 1673. It is situated to the west of the tyagada Brahamadeva pillar. It is called Cennanna basadi. On the two pillars of its mukha mantapa there are two figures - a male and a female with folded hands - which apparently represent Cennanna and his wife. He also caused a pillared mantapa near the basadi. An inscription engraved near the mantapa states that Cenpanna consecrated the image of Jina Adinatha. However, at present Jina Candraprabha is there suggesting that due to some unknown reason the original image has been replaced. The caturvimsati Tirthankara basadi is only a small structure. A Marwadi inscription found here states that the images of 24 Tirthinkaras were set up in C. E. 1648 by Carukirti Panditacarya and the sravakas. The Brahamadeva basadi is a small shrine at the foot of Indragiri. One Rangaiah and his younger brother Girigowda of Hirisave erected this in about C. E. 1679. This basadi has an upper storey wherein which the image of Parswanatha is installed. According to the sources, J. K. D. Padmarajaiah of Sravanabelgola built this portion of the basadi in C. E.1896. At Bellur in Mandya district, Sakkare Setti caused the Vimalanatha Tirthankara basadi during the reign of Dodda Devaraja in C. E. 1680 The Anantanatha basadi at Saligrama in Mysore district was rebuilt by Veerappa and his brother Timmappa in C. E. 1872 An inscription on the pedestal of the image assigns the antiquity of the image to twelfth century. Hosa basadi, Nemiswara basadi, Paraswanatha basadi and Caturtha basadi were said to have been built during the later years of the 19th century. Reflections of European Writers on Jaina Socio -religious life Due to fundamental doctrinal differences, the Jains and other Hindu communities almost live apart; and they hardly mixed with each other in relation to socio religious ceremonies. This was noticed by Abbe. J.A. Dubbe, during his travels in Mysore: It is apparent that, in addition to their own festivals, the Jains also observed other great festivals like Ugadi, Sankranti, Mahanavami and Gouri etc, as 44 -

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they constituted either regional or seasonal festivals. However, while doing so the cultural system is being Jainized with in their socio-religious structure. In its social structure, Jainism as a religion is not interwoven with the complex features of caste hierarchy, though segmentation within obviously exists. The Purohita (Brahmanas), Bogara, Pancama and Caturta are the main subdivisions, which prevail in this region. However, the European writers have also made references to the existence of some minor sects. Buchanon and Col. Mackenzie refer to the existence of some Jaina segments like Jaina Banajiga, Jaina Sadaru, and Jaina Komattis. In addition, other segments like Jaina Arasu, Jaina Cippiga, and Jaina Gowda are also reported in the literary sources - to have existed in considerable number during this period. In the census report of 1901, the Sadars have been included among the Jains. This caste is stated to have originally been the Jains, but later on a few of them embraced Vaishnavism. This caste, which originally a homogenous one, was split up into three sects, namely Lingayat Sadar, Jaina Sadar and non-Lingayat Sadar. The Jaina Sadars were a thriving sect in the kingdom of Mysore. Francis Buchanan refers to three categories of Banajigas namely the Panchama, the Jaina and Telinga Banajinga. Many of the Jainas were converted to Veersaivism during the time of Basaveswara, and their descendants during the later years are stated to have formed a separate group called Jaina Banajiga. Col. Mackenize refers to a Jaina segment called Seelavant Banajiga. He states that they observed strictly the Jaina social practices like hosavrata. It is stated that they did not even interdine with the other Banajigas. Among the Arasu community especially those who resided at Bilikere, Halebidu, Satyamangala and Hosakote were called Jaina Arasu. The Bilikere Arasu family is stated to have caused the erection of the colossus Bahubali at Gommatagiri near Mysore. The descendants of the Cengalva ruler, Mangarasa who ruled from Kalhalli, also belonged to the Jaina Arasu segment. It is interesting to note that until the beginning of this century, the Jaina influence obviously prevailed in the family of Devaraja Arasu, the former Chief Minister of Karnataka. It is interesting to note that many Gowda families in the Shimoga region are still in possession of the images of Tirthankaras. In the annual Paksa ceremony which is widely practiced in that region, the custom of keeping the Jaina yade is still in vogue. The Jaina Gowdas and Jaina Cippigas who were completely eliminated from the Jaina social groups have been now initiated into Jainism. This is by no means either a comprehensive or an exhaustive study of Jainism during the Wodeyars of Mysore. Amidst many great upheavals, and against great odds, the Jaina community could manage to sustain itself on account of the patronage extended by the benevolent rulers. Sravanabelgola continues to be the great spiritual center and it attracts the votaries from all over the country. The interest of this holy center was safe guarded by the rulers. The patronage that Jainism received under the successive rulers of Mysore as well as the historical role it played in developing the Karnataka culture - in the sense Jaina Karnataka has made its permanent mark. 45

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BIBLIOGRAPHY 1. Munivamsabhudaya. Chidananda kavi. Institute of Kannada Studies. Mysore 2. Gommateswara Carita, Ananta kavi. Ed: B.V. Sirur 3. Rajavali Kathasara, Devachandra Ed: B.S. Sannaiah 4. Bujabali Carita, Padmarasa, Ed: B.S. Sannaiah. 5. Candrasagara Varniya Kritigalu, Candrasagarvarni, ed: Hampa. Nagarajaiah 6. Hindu Manners, Customs and ceremonies, Abbe J.A. Dubios Oxford, 1968. 7. Journey from Madras through Mysore, Canara, Malabar Vol. I, II, III Buchanan. 8 Mackenzie's Collections, Madras oriental library. 9. History of Mysore Col. Marks Wilks Vol. I, II 10. Archival Records, Mysore 11. Annals of Mysore Royal Family Part I, II 12. G. Bramhappa, Sravanabelgola Sasangalu 13. Mysore Gazetters, C. Hayavandana Rao. 14. Mysore Gazetters, Lowis Rice 15. Jainism in South India and Some Jaina Epigraphs, P.B. Desai Ancient Jaina temple ruins at Yalrami village, Gulbarga . VONA SON AN Ja ducation International

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Jinamanjari, Volume 21, No.1, April 2000 JAINISM UNDER MINOR DYNASTIES OF KARNATAKA Later Gangas Mandali-1000, Santaras and Rattas of Saundatti. Dr. M. Prasanna Kumar, Mysore There exists a scope for further research to probe the work of minor dynasties in the propagation of Jainism. The present paper makes an attempt to briefly sketch the growth of Jainism in the territories ruled by the minor dynasties of Karnataka. These three dynasties were the feudatories mainly of the Rastrakutas, Calukyas and Hoysalas, though some of their rulers may also be traced to the Vijayanagara period. They mainly ruled from 9th or 10th Century to 12th or 13th Century. The first two of the dynasties were concentrated in the present Shimoga district and the Rattas of Saundatti ruled in the modern district of Belgaum in northern Karnataka. Later Gangas: Mandali-1000 After the main line Gangas had lost their political power, the Later Gangas began their rule from C. E. 936 to 1218 in Mandali-1000. It was a small principality comprising the present day Shimoga and Bhadravati taluks and parts of Sikaripura, Honnali, Cannagiri, Narasimharajapura, Tarikere, Tirthahalli, Sagar, Soraba and Hosanagara taluks. The Mandali Gangas though had limited resources they played a significant role in the religious and social life of the people of Mandali. They were vassals of Rastrakutas, Calukyas of Kalyana and later of Kalachuris. The rule of the Later Gangas was a period of Jain ascendancy in Karnataka Jainism. This religion was patronised by the ruling kings of major dynasties such as the Rastrakutas, Later Calukyas and Hoysalas. As a result Jainism naturally became popular with the masses. A large number of Jain basadis and monuments were constructed all over the land and many rulers and many officials and commoners made liberal grants to them. Mandali king Brammadeva gave a grant in C.E. 1054 to Mandali - tirthada-basadi which was caused in C. E. 350 by Dadiga and Madhava of the main branch of the Gangas. As a crown prince, he renovated this basadi, located at Ededore-70. and named it Pattada-basadi or the crown basadi. He endowed it with land to ensure its smooth running. His wife Ganga-mahadevi was a devout Jain and also the king and their four sons. The first son Marasimha succeeded his father. He gave lands in the village Ardravalli to the Pattada-basadi in C. E. 1065. Again in C.E. 1070, along with his younger brother Nanniya Ganga made land gift in Siriyu to this temple. After succeeding his brother, Nanniya Ganga gave grant of shop-tax and customs dues to the basadi commissioned by one of his officers named Nokkayya, who was a senior Perggade. Nanniya Ganga was succeeded by his younger brother Kali-Ganga-II who made grant of land to the crown temple. His younger brother Bhujabala Ganga Permadideva also gave grants to this basadi, for temple rituals and offering food to the ascetics. He also commissioned a Jinalaya in C.E. 1112 at Kuruli-tirtha. For Private 49ersonal Use Only

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Nanniya Ganga Permaoideva-II succeeded his father Bhujabala Ganga. He made a grant to goddess Padmavati, for he was blessed with a son. The grant comprised of five panas from the villages. He converted the wooden structured Pattada-basadi into a stone structure. Being credited with commissioning of twenty-five basadis, he has been hailed as a prolific builder of caityalayas. He also made gift of lands as well as custom dues of Basadihalli for their maintenance. His son Ganga Permadideva-III commissioned a caityalaya at Kuntalapura and made gift of a village to his preceptor PrabhacandraSiddhantideva for worship, food offering and upkeep of the temple. Equally, officials and commoners were engaged in erecting Jain religious places and allotting them with grants. Senior officer Nokkayya commissioned a basadi. From epigraphic evidence, it is known that Nanniya-Ganga-PermadidevaIII had a friend, Siddige Setti who was an ardent Jain. One Kaliyura Malli Setti who wanted to cause a basadi at Kuruli-tirtha purchased land from Heggade Candimayya and the basadi was handed over to the Jain preceptor Balacandradeva in presence of Ganga Permaddideva-III. Inspired by this, one Sirimaya Setti and his sons also gave their gaudike lands in Hallavuru to the same preceptor, in the presence of the same king. Thus, the Mandali society was surcharged with devotion to Jainism and even the commoners were inspired to give grants to Jain temples and gurus. The popular religious fervor towards Jainism which is seen percolating from the ruling elite to the commoner may be due to the propagation of the faith undertaken by a band of religious preceptors. The epigraphic records of the times are replete with the names, scholarship and greatness of a long line of Jain preceptors, revered by kings, officials as well as the laypeople. The records speak of Prabhacandra-Siddhantideva, his disciple and successor Magha-NandiSiddhantadeva, who was the preceptor of king Marasimha. Prabhacandra-. Siddhantideva-II, disciple and successor of Magha-Nandi-Siddhantadeva, was the preceptor of Kali-Ganga-11 and Bhujabhala-Ganga Permadideva. Other known preceptors were Anantavirya-Siddhantadeva, Municandra-Siddhantadeva (colleague of Prabbacandra-Siddhantadeva) and preceptor Anantavirya-muni, who was the teacher of Srutakirti. Madhava-Candradeva and Budha-candrapanaitadeva were contemporaries of Nanniya Ganga-Permadideva-II. Mandali-1000 was a bee hive of Jain activity which influenced the rulers and their subjects alike in religious matters, social life and customs of the period. Santaras of Santalige Sayira The Santara name is found in the Sikaripura inscription dated C.E. 1149. Their legend is found narrated in Jinadattaraya Carite of Poet Padmanaha (C.E.1680). The genealogy which begins with 7th century is found in the records of Pancabasadi and of Harkere basadi. The Santaras ruled from 7th to 16th century; were effective rulers from C. E. 895 to C. E. 1194. Their kingdom was known as 'Santalige Sayira' comprising Sagara, Soraba, Tirthahlli and Hosanagara taluks in Shimoga district, and the neighborhood of Kalasa of Mudigere taulk and neighborhood of Kigga of Koppa taluk of Chikkamagalur district. They were the vassals of Rastrakutas, Calukyas, Hoysalas and Vijayanagara. For Private48ersonal Use Only

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Vikrama Santara ruled from C.E. 895 to C.E. 935, and Vira Santaradeva-III ruled from C. E. 1157 to C. E. 1194. The Santara main line at Pombucha was divided, the rival branch as a feudatory of the Hoysalas was ruled from its capital Hosagunda, a place about 40 kms north of Pombucha, and the main line remained as feudatory of Kalacuris. The division weakened the Santara dynasty and was eventually driven out of Santalige. The main branch moved its capital to Kalasa in Mudagere taluk in C.E.1290 and thence forward came to be known as Kalasa kings. Later, their capital was shifted to other places like Kalasa, Honnali, Setu and Hosagunda. The Santaras were ardent Jains from the beginning to the last. Jainism took root in the principality with the Jain patriarch Jinadatta settling at PatttiPombuchchapura being the capital. From there the message of Jainism spread all over the principality. By eighth C.E. the work of spreading Jainism all over the principality was completed and by 9th C.E., Jainism became more powerful. Vikrama Santara was an ardent Jain and in C.E. 898, he commissioned a basadi in sione on the hillock near the capital. He also made land grants to it and handed to Moni-Siddhanti-Bhattara of Kundakundanvaya. Paliyakka, wife of Vikrama Santara, also caused a basadi in stone, and her mother became a mendicant and observed sallekhana in that temple. Trilokyamalla-Vira-Santara commissioned Bhujabhala-Santara Jinalaya in C. E. 1065 at the capital. Tailapa-II gave lands to Tirthadabasadi which was commissioned by Nokkayya Setti to mark coronation of the king. Tribhuvanamalla Santara who ruled from C. E. 1090 to C.E. 1130 consecrated a Jina image in a basadi, in C. E. 1103. The Santara queens were ardent Jains and were a source of inspi kings and the princes. Many queens, independent of their men folk made grants to basadis; in some cases joined hands with their men to make larger and more effective grants. Trailokyamalla-Vira-Santara's wife Cagaladevi caused a makaratorana in front of Nokkiyabbe basadi, in later half of the 11th C. E. When Biraladevi, the mother of Nanni Santara-II ( C. E.1027-35) died, her elder sister Cattaladevi brought him up. She caused Panca-basadi in the capital. When Nanni Santara-II came to age, he gave some villages to that basadi, and the custody was given to preceptor Acarya-Kamalabhadra-deva. Vikrama Santara-IV (C.E. 1147-- 56), his sister Pampa-devi and her daughter Bacala-devi together extended the Pancabasadi and gave it a grant and a vrtti, in the coustody of Acarya VasupujyaSiddhaatadeva. Pampaadevi was a Jain scholar who had studied Jinasena's Mahapurana. Pegade Puliyanna, the minister of Vikrama Santara, gave lands and gardens to the temple built by his king and his consort. Vira Santara's minister Nakularasa who was described as the garuda of Biruga Santara and his ranarangaksetrapala were ardent Jains and disciples of Puspasena-muni. The popularity of Jainism in the Mandali was to a great extent the result of the missionary work of Jain preceptors of Santalige Sasira. The epigraphs of the period give a fairly long list of names of Jain preceptors who were well versed in Jain philosophy and also in other subjects which were popular at that time. Many of them were authors, and some of them were preceptors of the kings, their queens and ministers. Ayyadevar was the author of Tatvartha-sutra, Anantavirya-bhattaraka was the author of Vrtti and Akalanka-sutra, Sreyamsadeva had become famous as Vaidyagaja-kesari, Sumati-bhattaraka was an eka For Private 49ersonal Use Only

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sandhi (who grasped and committed to memory what ever was recited), Vadirajadeva had mastered logic so well that he became famous as Sattarka-malla, Jagadeka-malla, Ajitasena had the titles Sabdacaturmukha, Tarkika-cakravarti; and Vadibha-simha was famous for his erudition, exposition and debate. Among the Jain preceptors of the time mention may be made of Kanakasena-bhattaraka who was the guru of Raya-Racamalla-deva, Vijaya-bhattaraka who was the guru of Rakkasa-Ganga-Permmadi, Catala-devi, Bira-deva and Nanni Santara. AjitasenaPandita-deva was the guru of Pampadevi, Srivallabhavikrama Santara and Bacaladevi. The service rendered by these Jain preceptors to Jainism was so great that the Santaras became famous as champions of Jainism, surpassing their over lords in making the faith popular among the masses. Ragas of Saundatti The earliest epigraph dated C. E. 875 - found in the Ankesvara temple - of Saundatti provides information on the Ratta genealogy. It refers to Rastrakuta rule of king Krishna-II and gives an account of the Ratta dynasty at Saundatti founded by Medara and the successive rulers. The Ratlas were rulers of a small principality of Koondi or Kuhundi-3000 which extended over the present taluks of Parasgad, Gokak, Hukkeri, Raybag, Chikkodi, Sampgaon, Mudhol and Jamkhandi of Belguam and Bijapur districts. They were probably a local Reddy tribe or caste. They were heralded as rulers of the territory in public by trivali ( musical instruments), sindura ( elephant) was the crest, and suvarna-garuda-dhvaja (golden garuda) was the flag. Rattas were the feudatories of Rastrakutas, later those of Calukyas of Kalyana and then those of Kalachuris. They became independent after the fall of Kalacuris in C.E. 1165. They ruled from the last quarter of the 10th C. E to the middle of 13th - C.E 980 to C. E. 1237 and were overthrown by the Yadavas of Devagiri. King Kartavirya-I fixed the boundaries of the kingdom and was called murusaviradayya (lord of 300) which gives an idea of the extent of his territory. The period of the dynasty was the bey day of Jainism in Karnataka when a majority of major and minor dynasties patronized this religion. The Rattas had Jain leanings from the beginning and have built many monuments in its honor. Santivarman caused a Jain temple at Saundatti and gave it a grant in C. E. 980 Merada, father of Prithvirama (C.E. 1050-96) was a Jain and Indrakirti-swamy was his guru. Sena-II who succeeded Prithvirama gave a grant to a basadi at Saundatti. He also revived the grant of another basadi. His successor KartaviryaIII made a grant to Adinatha Jinalaya in C.E. 1171 His successor Lakshmi-devaI who ruled in early 13th century commissioned a basadi. Kartavirya-IV gave a grant in C. E. 1201 to Adinatha basadi at Raybag. His minister commissioned Ratta Jinalaya dedicated to Santinatha at Belguam in C.E. 1204. It became famous as Kamala basadi in Belguam fort. The work of popularizing Jainism was undertaken by Rasta queens and also by many Jain preceptors. Rasta ueens like Bhagala-devi (w. Kartivirya-II), Padmala-devi (w. Kartavirya-III), Ecala-devi (w. Kartivirya-IV) and Candaladevi or Candrika or Candrikadevi (w. Lakshmideva-I) had taken active role in popularizing their Jaina faith. More importantly the Jaina preceptors played a prominent role in the spread of Jainism, beginning from the Ratta rule. The contemporary epigraphs mention names such as Mullabhatjaaraka - a teacher For Private 50'ersonal Use Only

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in the Kareya gana of Mylalapatirtha. His disciple Gunakirti and his disciple Indrakirti-swamy was the guru of Meraa, the father of Prithvirama. Jaina literary work was also impressive during the Ratta period. Parsva Pandita composed Parsvanatha-Puruna in C. E. 1222. Poets like Nemicandra and Karnaparya were patronized by the Saundatti kings. Thus, the rulers of these three minor dynasties were influenced by their overlords not only in matters of administration and foreign policy but also in the matter of religious affiliations. It was natural for the vassals to be attracted towards their masters in all matters such as administration, court etiquette, foreign policy etc., and also in matters of religion. The work of a large band of Jain preceptors in spreading and popularizing Jainism among the rulers and the ruled alike went a long way in making that religion popular both with major and minor dynasties, and especially with the masses. The religious fervor kindled by them was fanned by women folks - in the royal circles and among the masses. All these factors led to make Jainism the religion of a large number of people in Karnataka. The Ratta Jaina monuments like kamala basadi, trikuta basadi and Eksambi Jinalaya bear testimony to the Jaina architectural development. And the Jaina centers during the Ratta times which flourished under the rulers were Harugeri, Rayabag, Kalloli, Teradala and Eksambi. REFERENCES 1. Nagarajiah Hampa, Santaru: Ondu Adhyana, Siddhantakirti Publication, Hombuja. 2. Nagarajiah Hampa, The Later Gangas: Mandali Thousand, Ankita Pustaka, Bangalore. 3. R.R. Diwakar, ed., Karnataka Through The Ages, Govt. of Mysore, 1968. 4. T.G. Kalghatgi, Karnatakadalli Jaina Dharma, University of Mysore 1976. 5. Suryanath Kamath, ed., Gazetteer of India, Karnataka State, Belguam and Shimoga Districts, V.B. Soobiah & Sons, Bangalore 1987. 6. H.M. Nayak, ed., Kannada Vishaya Viswakosa, Mysore University 1976. 7. J.F. Fleet, Dynasties of Kanarese Districts, Asian Educational Services, Madras 1988. 8. Jinamanjari, Vol. 10, No.2, October 1994. 51

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Jinamanjari, Volume 21, No. 1, April 2000 JAINISM UNDER MINOR DYNASTIES Gerusoppa, Kongalvas, Haduvalli and Cengalvas Dr. M.V. Srinivas, Mysore The principalities of Gerusoppa Haduvali, Cengalva and Kongalva are typical small kingdoms of early medieval India. Though feudatories of major dynasties, they enjoyed virtual independence at one stage or other and played a significant role in the history of Karnataka. Their small size did not matter, they committed themselves to good administration and all round development of their subjects. Their contribution to Indian culture in general and Jain culture in particular is praise worthy, as they commissioned and restored basadis, and adorned their courts with poets and scholars.. The most significant feature of their rule is their patronage to Jainism. Several preceptors preached and wrote treatises and commentaries on Jainism, very often producing several works on secular subjects such as medicine, ethics and fine arts. Being Jains, they set up a model on their religious toleration and accommodation. Their downfall was some times abrupt due to internal and external factors. Gerusoppa and Haduvalli fought each other for supremacy, and the intercine wars between Cengalvas and Kongalvas led to their fall. When the Mysore rulers unceremoniously annexed Cengalvas and Ikkeri occupied Haduvalli, it was not only a death blow to the ruling families but also to Jainism. Buchanan describes the Ikkeri Haduvalli conflict as a clash between Saiva and Jain faiths which finally destroyed Haduvalli. Veerja, the last Cengalva king had embraced Virasaivism, which had not only replaced Jainism in the royal courts and households but it also replaced the Jain deities in the basadis which were converted into non-Jaina temples. Jasinism thus was on wane and lost its glory after the collapse of these medieval Jain kingdoms. Gerusoppa It was an important medieval kingdom in Tulunadu. It comprised of eastern and northeast portions of South Canara and the southern portion of North Canara districts. Gerusoppa which is referred as Ksemapura in inscriptions was its capital. It was adjacent to the principality of Haduvalli, and the history of the two families overlap at many points. Dr. Gururaja Bhat points out that Nagire or Gerusoppa "must have been the center of the original Tulunadu.' The rulers of this principality were said to have belonged to the family of the Saluvas. They also claim that they belonged to Somavamsa and kasyapa gothra. 551 The early history of the principality like many other in India is shrouded in obscurity. According to two Mudabidre inscriptions which give the genealogy of the Nagire chiefs, Narananka was its founder. Their rule started in the twelfth C.E. and by thirteenth, they had entrenched themselves in power. The inscriptions mention the early rulers like Honna, Kama, Manga, Kesvaraja, Sangama etc." For Private52Personal Use Only

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The political history of the dynasty becomes clear from Haivarasa in the fourteenth C.E. He was undoubtedly the greatest of the early rulers. His kingdom extended over a wide area comprising Haduvalli, Nagire, Honnavara, Candavara and Gokarna." After his rule, the kingdom was divided with two distinct capitals - one at Nagire and another at Haduvalli. The Iladuvalli chiefs were descendants of Sangiraya, the son-in-law of Haivarasa,* and by virtue of the aliya-santana, he became the ruler of Haduvalli.' Kesavadeva who came to power by C.E. 1422 engaged himself in incessant war with Haduvalli chiefs. He was succeeded by Sangama. The Gerusoppa chiefs by this time had become powerful enough to question the acts of the imperial officers. Sangama or Sangiraya was succeeded by Bhairava. He performed panca-kalyana in the hosabasadi of Mudabidre and had its roof covered with copper plates and made grants for the daily services of the deity. He was succeeded by Immadi Bhairavesvara-II. The next ruler was Malliraya who had the title of Arirayagajagadaberunda. There was a civil war between Bhairava-II and Malliraya in the middle of the fifteenth C.E. which led to the division of the Gerusoppa kingdom between two camps. Malliraya emerged victorious and Bhairav-II might have died in the war. Malliraya's successor was Devarasa Odeya, who faced the attacks of Sultan of Bidar. The strong army of the Sultan was repulsed back in a fierce battle by the generals of Devarasa." The victorious king bore the titles like the lord of the three rajyas, the destroyer of the enemies, etc. The culmination of his power reached in the year 1494 C.E. when it seems to have been given the additional imperial epithets of maharajadhiraja and rajaparameswara which testifies to his independent position. He also made an attempt to annex parts of Goa, but did not succeed in his attempt." Devarasa's successor Bhairavendra performed the mahamastkabhiseka of Gommata" His successor Immadi Devaraya Odeya was referred as Lord of Nagire rajya and Haiva, Tulu, Kinkana and other.'s. He also led invasion on Goa. His successor Krisnadevaraja was also a great warrior. Inscriptions praise him as Lord of Nagire, kaligala mukhada kai, Saluva, vibhandha, ripukala surekara." He defeated Gururaya Odeya ruler of Haduvalli in a battle near Nagire. He was also referred as Lord of Nagire, Tulu, Konkana and other rajyas. 18 There was an interesting turn in the history of Gerusoppa at this stage. Cennabhairadevi who succeeded to the throne of Gerusoppa combined in her the dual ruling authority of Haduvalli and Nagire. Inscriptions refer to her as the queen of Nagire, Haiva, Tulu and Konkana rajya" She ruled from Haduvalli and was a patron of Jainism. She made liberal grants to several basadis. and mathas. The Santisvara basadi at Gerusoppa was caused to be made by her.20 The Vijayanagara rulers sought her help to import horse through the ports of Bhatkal and Honnavara which were under her jurisdiction.?! Her reign (1533-98 C.E.) was the longest and the most eventful in the history of Gerusoppa. During her time, Gerusoppa's fame spread to Europe and other countries. The Portuguese had trade relations with queen Cennabhairadevi. The Ikkeri kings who had become powerful by this time decided to conquer Gerusoppa. Venkatappa Nayaka-I invaded Gerusoppa and destroyed the capital. It was absorbed in the Ikkeri kingdom in the sixteenth C.E. The Gerusoppa rulers were brave warriors and great conquerors. They were feared by Governors of Vijayanagara Empire. Their sovereignty was For Private 53ersonal Use Only

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recognized over a wide region. The Vijayanagara rulers sought her help in political and commercial matters. Agriculture and trade flourished during this period and Tulunadu witnessed an age of prosperity. Gerusoppa played a significant role in the political, commercial and religious life of Tulunadu. An inscription describes Gerusoppa as India's city "with glittering towers with Jaina caityas, king's residences, abode of yogis, lines of merchant houses, with crowds of generous men devoted to acts of merit, congregations of gurus and yatis, bands of poets and scholars and innumerable bhavyas. 22 23 The Gerusoppa rulers were great patrons of Kannada literature, and the celebrated poet Salva who lived during the reign of Devaraya Odeya wrote Salva Bharata, Rasaratnakara, Sarada Vilasa, Vaidya Sangatya and other works. Another famous poet and scholar - Abhinava Vadi Vidyananda lived in the court of Krishnadevarasa. He was the author of Kavyasara. He defeated many scholars and theologians in religious discourses at various courts of contemporary rulers.24 Adiyappa, Payana were other noted writers of this kingdom. Gerusoppa was a great cultural center in the medieval period, and the rulers were great devotees of Jainism. Poet Salva describes them as ratnatraya aradhakas, Jinadharma dvaja sthapanacaryas and Hiranya caityalaya sthapanacaryas. They commissioned many basadis. King Bhairva under the instruction of his preceptor Virasenacarya got the second storey of Tribhavana filaka cudamani basadi roofed with copper plates. His queen Nagaladevi commissioned the erection of the manasthambha in front of the basadi. His daughters Laxmidevi and Pattadadevi provided for the daily food and special gifts to Jaina monks. The caturmukha basadi of Gerusoppa is an example of a glorious architectural tradition. Ratnatraya basadi is another marvelous structure. A manasthambha in front of this basadi contains five pillars, and it is one of the best manastambhas of Karnataka. Queen Cennabhairadevi got installed the idols of Candranatha, Anantanatha and Parsvanatha Jinas in the Hire-Parsva basadi. Most of these basadis were destroyed by the Portuguese. Kongalvas The Kongalva royal family ruled over Arakalagudu in Hassan district and Coorg region in Medieval period. They were feudatories of Colas and Hoysalas. The family appears in the eleventh century founded by Manija who exhibited exemplary bravery in a battle against the Cengalvas. Cola king Rajaraja-I who was impressed by the courage and the prowess of the heroic Manija instructed his son Rajendra Cola to grant Manija the village of Mallavi and the title of ksatriya sikhamani Kongalva." Thus, Manija was entrusted with the administration of Yelusavira-sime in north Coorg. He was also made dandanayaka over Ganga and Vengi mandalas. 25 26 27 Manija was succeeded by Badiva Kongalva (1020-21 C.E. ).2 The next ruler of the family was Rajendra Kongalva, who was a very prominent king."7 He fought on the side of the Cola's against the Hoysalas and defeated Nrupakama in the battle. He was followed by Rajendra-I and Rajendra-II as rulers of the dynasty. At this juncture, the Kongalvas had started to use the titles of the Imperial Colas. Rajendra Prithvi Kongalva (1079-1085 C.E.) called himself Thribhuvanamalla Cola Kongalva." 28 He also had the Calukya title to please the For Private Personal Use Only 54

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powerful Calukya's of Karnataka. But, the threat came from the Cengalvas who conducted several raids on the territory. He repulsed the Cengalva attack and extended his domain. He gave grants to several basadis and temples, and commissioned Doddamalladeva temple. Vira Cola Kongalva came to power after Rajendra Prithvi Kongalva. His preceptor was Jain monk, Candra Siddhanta, who was given a gift of a village for the purpose of constructing a basadi." Thereafter there appears a gap in the history of the family for about a period of fifty years. The next prominent ruler was Viraduddhamalla Kongalva (1171-77 C.E.). In their ambition and design of expansion that resulted in the intercine wars with the Cengalvas, who were powerful traditional rivals in the western parts of Mysore, the Kongalva kingdom had become weakened. At this juncture, Hoysalas overran the Kongalva principality in the last part of the twelfth century and in 1390 C.E. it was absorbed by Vijayanagara empire. The Kongalava line disappears from history from this period. The line became the victim of the disastro's attacks of the Hoysalas and finally of the Vijayanaga. Thus, the Kongalvas ruled for over three centuries. ca. 1000 to 1400 C.E. The Kongalvas had the titles like purva seela surya, Cola kula ghauratta, suryavamsa cudamani, etc. They were great soldiers and brave generals and were also able administrators. Following their Jaina religiosity, they patronized the Jaina faith. Multur in Coorg district was a prominent Jain center at the time. At Mullur, there were many famous Jaina preceptors - famous scholar Gunasena Pandita of Nandisangha Thivurigana and Prabhacandra Siddhantadeva. The Kongalava rulers had commissioned basadis there and at othe Rajadiraja-I caused Santinatha basadi and Rajadiraja-II caused Candranatha basadi. The Kongalava queens also took keen interest and playe Jaina religious activities. Pociabbarasi caused the construction of Parsva basadi. "2 These basadis reflect both the Kongalva's religiosity of their faith and their artistic aesthetics. ofa Hadvalli It was an important medieval principality situated in the northern coast of Karnataka, and about 18 kms. from Bharkala. Hoduvalli was known as Sangitapura and presently it is called Hadoli. The rulers of the principality were a collateral branch of the Nagire Saluva family which split at the time of Haiva (C.E. 1392) into two branches: Haduval! and Gerusoppe." Thus they were Saluvas belonging to lunar race.94 Sangiraya, the first important ruler, was the son of Haivarasa. He has been described in inscriptions as kaligala mukhadakai, kataka surekara, kaditaleyamalla, ekangavira, etc." Though he was called mahamandlesvara, the above mentioned titles indicate the virtual political independence of the king. Sangiraaya ruled for about forty years (1408-1449 C.E.) and ably repulsed the attacks of the Vijayanagara Governor at Honnavara. He was a great patron of his Jaina faith, and of literature and arts. Unfortunately, this period witnessed a perpetual conflict between the Gerusoppa and Haduvalli chiefs. The Gerusoppa rulers tried to impose their authority and desired to be recognized as sovereigns demanding the subordination of Haduvalli. For Private 55ersonal Use Only

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Indagarasa, son of Sangiraya, came to power, and like his father, he was a strong supporter of the Jaina faith. He was succeeded by Sangiraya-II, who ruled upto 1471 C.E. The next ruler was Indagarasa-II (Indra-II) had a long reign of thirty six years. Inscriptions praise him for his valor and patronage to Jainism." There were many Kannada poets in his court. Gururaya Odeya was the next ruler, from 1527- 1533 C.E. He has been referred as mahamandlesvara - feudatory of Acutaraya - and king of Haduvalli. 38 He invaded Nagire kingdom - Gerusoppa - but was repulsed by the powerful opponents. Devaraya or Devarasa Odeya came to power and reigned from 1533 to 1542 C.E. He was succeeded by his niece Cennadevi, who has been referred in inscriptions as the queen of Vijayanagara Emperor Sadasiva Maharaya" She was also the niece of Krishnadevraya Odeya of Gerusoppa Cennadevi was succeeded by her younger sister Cennabhairadevi of Gerusoppa. She ruled Haduvalli until 1553 C.E., and then as the Lord of Hadduvalli and Nagire, after the death of her uncle Krishnadevraya Odeya. Cendabhairadevi was an illustrious queen who contributed to the all round progress of her kingdom.40 Haduvalli chiefs bad strong Jaina religiosity and at the initiation of the of Pontiffs of Sangitapura, they founded many religious institutions and endowed them liberally. They caused several basadis and renovated many not only in their kingdom but even in other parts of Tulunadu." Sangitapura had many reputed Jain preceptors. Srutakirti who belonged to the line of Pontiffs at Sravanabelagola came to this kingdom and founded a pontifical seat in the eleventh century. It had many great teachers including Akalanka and Bharakalanka who commanded universal respect not only on the west coast but in other parts of the country. afe Cengalvas The Cengalvas were also medieval rulers and their kingdom was comprised of Coorg district and western Mysore. Their original home was confined to Hunsur taluk in Mysore district and the surrounding areas. Derret points out that their kingdom was bound north to south from rivers Hemavati to Caveri; east to west from river Caveri to Coorg. 42 The Cengalvas claimed that they belonged to lunar race and Yadava kula. Their inscriptions state that they came from Dwaravati. Vikrama Cengalva who came from north with five hundred families settled in this place and established a principality. He commissioned the capital with a fort at Bettadapura. Sometime in 1004 C.E., the Cengalva king was confronted in the battle of Panasoge against the Cola king, and the defeat of the Cengalva led to the occupation of their Kudumalainadu area by the Colas.43 Very soon they were submitted to the Colas and become their feudatory. Nanni Cengalva thus added the prenomen - Rajendra Cola - to his name. He was a powerful ruler who extended his kingdom as well as developed matrimonial relations with the Periyapatna Chiefs. 44 The next prominent Cengalava ruler was Maceyarasa or Modeyarasa. He was a great warrior and bore the title nigalankamalla.45 He was succeeded by Devamahadeva Cenga!va who ruled from 1091- 1095 C.E. His successor was For Private 56Personal Use Only For

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Odeyaditya Cengalva who bore the name of his Cola master Kulotunga Cola (1070-1122 C.E.). 46 Coming to the twelfth century, Cengalvas had to bear the brunt of Hoysala attacks on their territory. Hoysala Visnuvardhana humbled the Cengalva rulers."7 Later, they rallied soon and survived the frequent raids of the Hoysalas. Narasimha-I, the Hoysala king, declared a war on Cengalva king who was killed in the fierce battle and carried away their horses, elephants and a vast booty. 48 King Narasimha's General Bokumayya further suppressed the Cengalvas and the Kongalvas and also the Colas and the Kerala Chiefs. Another Hoysala General, Govinda inflicted humiliating defeats on the Cengalvas.49 In order to avoid such frequent attacks by the Hoysalas, the Cengalvas shifted their capital from Bettadapura to Palpare in Coorg district."' In the course of time, Hoysalas appear to have established matrimonial relationship with the Cengalvas,' and due to this relationship, Mahadeva Cengalva rushed to the help of Ballala-II whose kingdom had faced the threat of a civil war. Later, Ballaa-II led another attack on the Cengalva king Mahadeva, 52 who was killed in the battle. The next Cengalva king Penumavira tried to reconquer his territories from the Hoysalas with the help of the Kodava leaders. He was not only repulsed by the Hoysalas but they dealt him with heavy losses." The Cengalvas moved yet to another capital. In the middle of the thirteenth century, Somadeva and Boppadeva ruled together from Srirangapatna." The then Hoysala king, Somesvara accepted the Cengalvas as feudatories and entrusted them with the administration of Srirangapatna." Thereafter followed a period of cordial relationship between the Hoyslas and the Cengalvas. In the sixteenth century, the Cengalvas appear to have become independent rulers - Nanja and Mahadeva ruling jointly from 1503-1525 C.E." After the disappearance of the Hoys!as, the Cengalvas became the feudatories of Vijayanagara empire." Nanja Cengalva founded a new capital Nanjarajapatna, named after himself, on the banks of river Caveri." The next Cengalva ruler, Nanjunda not only rebuilt Periyapatna, 60 but also was a great patron of literature. His son Srikanta had titles like rajadhiraja and paramesvara. 61 His son Viraraja (1560-1585 C.E.), a strong ruler, gave bis daughter in marriage to Ramarajiah, son of Tirumala of Aravidu dynasty. The next Cengalva ruler, Periyarajrudranga (1585-1625 C.E.) strengthened the capital Periyapatna by commissioning a fort in stone. 69 After Krishnaraja, the Cenga!va genealogy is not clear. The names of Nanjunda, Mallaraja and Viraraja (1619-1644 C.E.) 64 -- the last Cengalva -- appear in their history. Viraraja was related to the Haveri kings of Kodagu. He was defeated by Kantirava Wodeyar of Mysore for not paying the annual tribute.65 Being humiliated with the defeat, he killed all the members of his family and himself. And that is the end of the Cengalvas. The Cenga!vas ruled over a vast area for about six centuries, and their rule was under constant attack by the Hoysalas. Besides, their clashes with the Kongalvas weakened them. From their religiosity, they were great patrons of Jainism and they were great patrons of literature. In their courts, poet Nanjunda wrote Kumararama Sanghtya; Ramarudradevappa wrote Ramavijaya; Rama wrote Gitaraghava, Mangarasa composed Supasastra, Samyaktva Kaumudhini For Private Zersonal Use Only

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Sripadacarite, Jainarupa kavya, and Doddaih wrote Bhujabali Satakha in Sanskrit. NOTES AND REFERENCES 1. Gururaj Bhat, Studies in Tuluva History and Culture, p.108. 2. SII, Vol. VIII, No.202. 3. Karnataka Inscriptions, Vols. I, Nos. 35 and 36. 4.K.V. Ramesh, A History of South Kanara, p.195. 5. Ibid. 6. Karnataka Inscriptions, Vol I, No.48. 7. Ibid., No.50. 8. Ibid., No.61. 9. Ibid. 10. Ibid. 11. Ibid. 12. Ibid., No.60. 13. K.V. Ramesh, A History of South Kanara, p.115. 14. Ibid. 15. Karnataka Inscriptions, Vol.III, No.72. 16. Ibid., No.71. 17. Ibid. 18. Ibid., No.79. 19. EC, Vol. VIII, Sagar No.57. 20. Karnataka Inscriptions, Vol. III, No. 72. 21. K.V. Ramesh, Cennabhairadevi in Bhavyavani, May 1963. 22. EC, Vol. 7 Sagar No.55. 23. R. Narasimhacar, Karnataka Kavi Carite, p. 112. 24. Ibid. PS. EC, VIII, AG.170. 26. Ibid. 77. Ibid., AG. 143. 23. Ibid., IV, HN. 35. 19. Ibid., VIII, HN. 139 20. EC, HN. 56. 1. EC, HN. 108. 32. Ibid., VIII, AG. 146. 3.Jinamanjari, Vol.10, No.2, October 1994 . Karnataka Inscriptions Vol. I, No.38. 5. Ibid., No.40. 3. Ibid., No.50. 1. AR, No.537. Ibid., No.541. Karnataka Inscriptions, Vol.III, Part I, No.77. Ibid., No,80 . Mysore Archaeological Reports, p.112, 1928.. 2. J.M.D. Derret, The Hoyslas, p.17 3.C. Hayavadana Rao, Mysore Gazetteer, Vol. IV, p.644. M. Epigraphia Carnatica, Vol. I, Coorg, No.46. 8. Ibid., 645. 46. EC, VIII, AG.66. 17. Ibid., AG. 137. 8. EC, V, C.P. 46. 19. Mysore Archaeological Reports, 1909-1910,p.76. For Private 85 personal Use Only

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50. .K. Rajashekar in Suvarna Janapada, p.287. 51. EC, V, Belur, p.114. 52. P.K. Rajashekara, p.285. 53. EC, VI, Kadur, p.57. 54. Ibid., IV, Hunsur, p.20. 55. Mysore Gazetteer, Vol. II, p.384. 56. EC, VIII, AG. No.53. 57. B.R. Gopal, Minor Dynasties of South India, p.174. 58. EC, IV, SB. 329. 59. Ibid., IV, PP.22. 60.Rajashekar, p.295. 61. EC, IV, PP.121. 62. Ibid., V, AG.21. 63. Ibid., Hassan 36. 64. Rajashekar, p.296. 65. Ibid., p.297. Jain temple at Lakkundi, C.E.1007 by Attimabbe For Private & 59 sonal Use Only

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Jinamanjari, Volume 21, No.1, April 2000 ART ASPECTS OF NISIDHI MEMORIALS Dr. Shrinivas V. Padigar, Dharwar Voluntary termination of life by prescribed procedures constitutes a unique feature of Jaina philosophical, spiritual and ritual tradition. Known variously as sallekhana, samadhimarana, aradhanaviclhi, its object is to liberate the soul. The procedure itself is of the nature of inviting death in order to put Death to death. Hundreds of commemorative records found particularly in Jaina centers of Karnataka like Sravanabelgola, Koppala, Huncha, Mulugunda, etc. testify that the Jainas - saints, nuns, laymen and laywomen alike - willingly accepted and practiced this vow in abundant numbers through the centuries. Often such records are found on natural rock-hills, boulders, stone columns and stone tablets, the later two specially carved and erected as commemoratives. The records identify the self-mortified by name. These memorials, called nisidhis, form an interesting class in Jaina art. Although the term nisidhi has not been satisfactorily explained, in the inscriptions of Karnataka and in Kannada literature, it has been consistently employed to denote a memorial of an ardent Jaina saint or adherent who breathed last by the prescribed ritual procedure. Rarely does one find a nisidhi set up for a votary who died of other reasons, as for instance a heroic death in a battle. The stone seats or beds in Mankulam caves near Madurai and elsewhere in Tamilnadu, with 2nd - 1st B.C.E. Tamil Bramhi inscriptions mentioning Jaina saints and donors are to be regarded perhaps as the earliest surviving instances of nisidhis. in Karnataka too, Jaina saints put to use natural caves and caverns for samadhimarana rite. Painted or inscribed records mentioning Jaina saints, found in natural caves and caverns in places like Koppala and Badami are pointers to this. Nisidhis were inscribed or set up by a relative or, in the case of saints, a disciple. The early nisidhi examples in Karnataka, records were engraved on live rocks or boulders associated with the self-mortified. Sometimes foot-prints of the saints were carved on rocks along with an inscription recording the name of the deceased. But before long, a distinct tradition of carving out a relief sculpture - usually above the record - was commenced. Even small shrines were erected as nisidhis. Being associated with the Faith as memorials, nisidhis acquired the attribute of symbolic sculptural jargon conforming to that theme. From the art point of view, principal nisidhi types may be considered as follows: Rockhill/boulder, Stone tablet and Columns. Rock-hillBoulder Nisidhis Basically this type comprises of two sub-types: (a) Foot-print nisidhis on rockbeds and (b) nisidhis with relief-sculpture on rock cliffs. Foot-print nisidhis on rockbeds were meant to commemorate Jaina saints. A good example is the foot-print of saint Srideva found on Ckikkbettta rock hill at Sravanabelgola. On the same hill foot-print memorials are found also near Camundaraya basadi, Candraprabha basadi, Iruve Brahmadeva basadi and For Private Personal Use Only

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Kanchinadone. Saint Lakshmisenadeva's foot-prints are noticed on a boulder near Siddharagundu, Phalkigundu at Koppala. In details of delineation of foot-prints certain variations may be noticed. Some are engraved just in outline; some appear to emerge from the rock bed since the surrounding part of foot-prints is scooped out; others are ornately set within a bloomed lotus (Fig.2). Certain foot-prints accommodate a four petaled flower on them (Fig. 1). Nisidhi reliefs on rock-cliffs are found at places like Sravanabelgola, Koppala, Mulugunda, etc. where huge boulders abound. At times, a single rockcliff may provide surface for relief nisidhi records of one or more individuals. The boulder called Siddharagundu, located near akhandabagilu on Doddabetta at Sravanablgola accommodates on it about half-a-dozen nisidhi memorials. In the upper part of the boulder are carved horizontal rows of saints who sit in a monotonous cross-legged posture (Settar, 1986, pl.xl). At the centre of the top row is the figure of a seated nude tirthankara on a throne, sheltered by triple-umbrellas and flanked on either side by a fly-whisk. Settar feels that the elaborate depiction is intended not only to commemorate saint Dharmabhusanadeva but also to honor the whole monastic order of the mulasangha and Balatkaragana. This is an unusual type from the point of view of nisidhi art. The most interesting nisidhi relief on the Siddharagundu is at the right end of the lower half of the boulder. It depicts a seated figure of Bahubali, flanked by an aspirant and a saint who face towards Bahubali at the centre (Fig.3). The aspirant is nude and holds the aradhana-text in his left hand while the saint, whose crossed leg is held by a yogapatta, has his right hand raised in the gesture of praise. Bahubali is sheltered by chhatratraya and flanked by fly-whisks. Above the relief the sun and the moon are engraved. This is the only known example in the whole galaxy of nisidhi memorials to show Bahubali in place of Jina Tirthankara. It is the nisidhi of some saint whose name is obliterated. The deceased saint was obviously an ardent worshipper of Bahubali and the artist was apparently impressed by the overwhelming presence of the huge Gommata monolith on the summit of Doddabctta. In nisidhi reliefs depiction of seated Jina-tirthankara is very frequent. However, a Jina under chhatratraya, standing in kayotsarga posture on a padmapitha replaced the seated Jina in certain unusual cases. In fact, an example of this can be seen on the Siddharagundu itself. There are specimens of this type on Candramabande at Koppala also (Fig.4). An example of a two-tier relief depiction in nisidhi memorial is noticeable on the boulder portion between the Siddharagundu and the Bahubali temple at Sravanabelgola. Here, in the upper part is the relief of Jina-tirthankara seated under chhatratraya, and flanked on either side by a cauri-bearing attendant. Below this, in a separate panel, an aspirant couple is depicted being initiated by a saint. Between the couple and the saint is placed a thavanekol (cross-legged stand to support the aradhana texts). The aspirants are seated in cross-legged posture with their hands in namaskaramndra (gesture of salutation). They have their garments and ornaments. The saint-teacher, however, sits nude, cross-legged with yogapatta, raising his right hand in the gesture of exposition. A pinchha-broom is by his side. Two-tiered nisidhi depiction are common particularly on memorial tablets. 61

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Stone Tablet Nisidhis This category is by far the most favored ones. It consists of well dressed stone slab with a semi-circular or angular top. In appearance it resembles a donator inscribed Hone slab or sometimes a herostone. However, a closer observation reveals the difference. Single-tiered, two-tired and three-tiered relief depiction are noticeable. ln single-tiered portrayal, a Jina-tirthankara is shown in the centre, seated under charratraya on a simhasana (lion-throne) flanked on one side by a nude ascetic with a thavanekol-stand before him, and on another side by the aspirant who may be a male or female, facing the Jina figure. The moon and the sun are also depicted almost invariably. Certain examples depict only the Jina and the devotee (Fig.5). In the two tier depiction, the upper panel conforms to the above description with certain variations in detail - such as the introduction of cauribearing attendants flanking the Jina, pillar, sikhara etc. However in the lower panel the aspirant or aspirants are receiving instructions from the teacher-saint, facing each other. A book placed on thavanekol separates them. A nisidhi tablet from Balur, now in KRI at Dharwar furnishes a good example of this type. (KRI Acc. No.34; Settar, 1990, p.258, Fig.82). In certain interesting cases (KR1 Acc.No.36), the thavnekol supports a book with a four-petaled flower marked prominently on it (13th century); while the upper panel contains only a seated Jina flanked by fly-whisks. It commemorates the death by vow of a lady during the reign of Yadava king Kannara. Similar examples are noticed at Sasuvehalli (Nagarajaiah, 1999(b); Fig.48 and 49) also. At times the aspirant couple are shown simultaneously undertaking the vow. The three-tier depiction differs from the above only in having an intermediate panel which portrays the aspirant - whether male or female seated with hands in namaskaramuadra in a vimana, being carried by cauri-bearing xsaras. (Settar, 1990, p. 260, Fig. 83; KRI, Acc.No.35). A fine specimen of this type comes from Tavanandi fort and is now preserved in the Government Museum # Shimoga (Fig. 7). Here, the uppermost part of the tablet is decorated with stylized makaratorana culminating in kirtimukha. Below this there are three separate horizontal panels. The lowermost penal prominently depicts a thavanekol with aradhana-text on it. To its right is a lady seated frontal with h her hands in caramudra, while to its left is a nude saint seated cross-legged and raising his right hand in the gesture of praising or exposition. The central pa lady seated in a vimana with hands in namaskaramudra. The vimana is being cried by lady cauri-bearers. In the upper panel a Jina is seated, flanked by flvwhisks. On his right the lady is depicted in namaskaramudra while on his left the mint in the attitude of exposition holding a manuscript in his left hand is shown. The example belongs to c. 15th-16th century. In certain earlier examples from Koppala, nisidhis not conforming to the above types are noticed. Heavy and rectangular in section, they accommodate inscriptions recording the memorial without much sculptural detail. The upper part assumes the form of a salakara (wagon-vault roof type) temple with a caityakudu in front containing miniature seated Jina. Misiclhis Columns They form a class by themselves. The best examples are found in Sravanabelgola. Unlike the manastambhas which are free standing, the column type nisidhis are set For Privates Personal Use Only

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up either in basadis or in specially built pavilions (mantapas). Noteworthy nisidhi columns are those of saint Mallisena in the hall of Parsvanatha basadi and of saints Panditarya and Sritamuni in Siddhara basadi. Mallisena's nisidhi column is cubical in form and artistically and technically an excellent piece. A long record is carefully inscribed on it in beautiful Kannada script by Gangacari, a distinguished artist of the 12th C.E.. On the northern face there are two relief figures: Adinatha Jina in parvankasana under chhatratraya, seated on throne; beside him is saint Mallisena, in profile seated cross-legged with yogapatta on a stool, holding an aradhana book in his right hand. Between him and the Jina is a thavanekol and kalasa. The other three sides of the cubical also have reliefs: the east and west sides have Jinas in parvarikasana on padmapitha, sheltered by chhatratraya and flanked by fly-whisks; the south side depicts seated Adinatha flanked by cauribearing standing attendants. The top part of the column is crowned by a re-entrant cornered cupola with floral decorations, recalling the sikharas of Hoysala temples. The Siddhara basadi on Doddabetta at Sravanabelgola accommodates two nisidhi columns in its porch. Of these, Panditarya's nisidhi, carved in the 14th century, stands on a kapota-bandha adhisthana. Its upper part is in the form of a two-tiered tower of Dravida type crowned by a cupola. The lower tier of the tower contains reliefs depicting the saintly initiator and the initiated, flanked on either side by individuals in namaskaramudra (who may be the patrons), while the upper tier contains seated Jina flanked by fly-whisks. Sritamuni's nisidhi column, carved during the 16th century, is also a noteworthy specimen. The memorial pavilions at Sravaabelgola shelter assemblages of nisidhi columns; one column of Rastrakuta Indra-IV (982 C.E.) is cubical with an inverted lotus; northern face has a seated Jina. The emphasis is on engraving the text portion rather than plastic details. (Settar, 1986, p.217, and pl.xiv.) The Lakshmimati's nisidhi-mantapa contains nisidhi columns carved during 1113-1121 C.E. Meghacandra-traividyadeva's nisidhi cubical rests on an inverted lotus pedestal. Its four faces carry reliefs of seated Jina carved in a simple and crude fashion. Lakshmimati's nisidhi accommodates a two-tier composition, but the thavanekol is absent in the lower panel. The nisidhi columns of Becana and Demati also follow two-tier depiction. The thavanekol in each is highly exaggerated. The nisidhi columns in Pocikabbe-manmapa (1120-1123 C.E.) are artistically better executed than those in Lakshmimati mantapa. Nisidhi columns of Prabhacandra-Siddhaatadeva (Fig.9) and Nayakirtideva (Fig.10 & 11) are noteworthy for the tower details supported by them. Prabhacandra Siddhantadeva nisidhis crowning part is in the form of a three-tiered tower, carved on all the four sides. The lower tier has the figure of seated Jina, flanked by a saint with aradhana text on one side and another saint with hands in anjal-mudra on the other side. In the middle tier there is a seated Jina at the centre, flanked on either side by a Jina in kavotsargamudra (Settar, 1986, pl.xxi). The top tier enshrined three seated Jinas. The column was the work of Dasoja, son of Ramoja (1145 C.E.) It may be reckoned among the best artistic products of Hoysala times. The foregoing account of the nisidhi memorials affords scope for certain observations which may be enumerated as follows. * The foot-prints probably symbolize the liberated saintly soul which attained siddhatva. The foot-prints are only shadows which indicate that this noble soul once existed in this world providing an emulate example for others to follow. For Private &63ersonal Use Only

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1. Engraved foot-print on rock-bed of small hill, Sravanabelagola. The four-petaled flower symbolizes panchparamexhthis. 2. Footprint of Pontiff Bhadrabahu set in a full-bloomed padma, small hill Sravanabelagola.

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3. Nisidhi of St. ... Kirtideva'depicting seated Bahubali in place of Jina. Siddha boulder on big hill, Sravanabelagola. Ali Gl0b 4. Nishidhi relief on Candra boulder, Koppala. Jina in Kayotsarga, The teacher, thavanekol, and an aspirant couple in namaskara pose. S. Relief on Nisidhi (single-tier type) tablo Sasuvehalli.

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6. Relief showing St. Mallisena pursuing aradhana on column type nisidhi, Parsva basadi, Sravanabelagola. Carved by Gangacari, 12th C.E. 7. Nishidhi tablet with 3-tier depiction, Tavanandi Fort (c.15-16th C.E.) #1304 Shimoga Museum.

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ZA AA 8. Top portion of nisidhi carved in the form of salakara (wagon-vault roof) basadi, Koppala. Commemorates death of St. Trikalayogisvara in 997 C.E. 2 9. Upper portion of column type nisidhi of Prabhacandra-Siddhantadeva, Sravanabelagola. Carved in the form of storyteller with relief figures of Jinas, mid-12th C.E.

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Wuuu 10. Upper portion of column type nisidhi of Nayakirtideva, Sravanabelagola, c. 1176 C.E. 11. Detail of the above with seated and standing Jinas in the caitya arranged in 3-tier tower, recalling the concept of Nandisvara-dvipa, c. 1176 C.E.

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The four-petaled flower sometimes shown on foot-prints stands for the padmamandala symbolizing the panca-paramesthis. * The tiered relief compositions on nisidhis follow a synoptic narrative scheme of the votary's ascent to the higher plane from the lower. The lower panel in each case refers to the process of initiation into and the practice of the vow. The guidance of saint-teacher was inevitable for the aspirant to enter into the vow of sallekhana. Thus his place in narrative scheme is defined. He often has one hand in the gesture of exposition, holding the aradhana text in the other. The exaggerated size of the thavanekol is noteworthy for it implies emphasis. It is the very embodiment of the firmness of the Jinasasana (bhadramastu jinasasanaya). The Jina in whose presence the votary is shown in the upper panel symbolizes the samavasarana mood. He delivers his silent sermon on Jinasasana in the Assembly Hall created by the gods. Hence the artist through this delineation seems to imply that the votary is enjoying the bliss of the sermon of the Jina in samavasarana in the heavenly abode. The recurrence of statements like svargagramaneridar, indralokakke-sandar etc in nisidhi records also support the above interpretation. In three-tier depiction, the central panel shows the votary being carried in a vimana by apsaras, thereby implying that he or she is ascending to the heavens to reach the samavasarana plane having successfully completed the sallekhana rite. The sun and the moon apparently symbolize the state achieved by the votary which is one of eternity. In the case of certain nisidhi columns treated with elaborate multi-tiered details (eg. Prabhacandra Siddhatadeva nisidhi at Sravanabelgola) there is scope to believe that the artist intended to depict Nandisvaradvipa, the eighth continent which resembles heaven and which is a rejoicing land where the gods are intent on worshipping the Jinas in the fifty-two sasvata-caityalayas. BIBLIOGRAPHY 1. A. Gosh, ed., Jaina Art and Architecture, Bharatiya Jnanpith, Delhi, 1974. 2. K.G. Bhatsoori, Antiquities in the Government Museum, Shimoga - A Study, Directorate of Archaeology and Museums, Mysore, 1995. 3. B.R. Gopal, ed., Epigraphia Carnatica, Vol.II, Mysore University 1973. 4. Nagarajiah Hampa, Koppala Sasangalu, Ratnatraya Publication, Mysore 1998; Jaina Corpus of Koppala Inscriptions X-Rayed, Ankita Publication, Bangalore 1999; The Later Gangas: Mandali Thousand, Ankita Publication, Bangalore 1999. 5. Parataditya Pal, The Peaceful Liberators: Jaina Art From India (Thames and Hudson Inc., New York 1994. 6. S. Settar, Inviting Death, Karnataka University, Dharwar, 1986; Pursuing death, Karnataka University, Dharwar 1990.

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Jinamanjari, Volume 21, No. 1, April 2000 CLOISTERS OF JAINA FRIARS IN KARNATAKA Prof. Nagarajaiah, Hampa, Bangalore The nature and contribution of the Jaina monasteries in Karnataka, functioning for over a millennium has remained largely unexamined. Such a study would require a monograph in itself. Certain significant socio-historical and socioreligious issues which revolve around the basic question of just how Nirgrantha faith has been able to survive and prosper upto the present day will be examined here. Definite nature, characters and the scope of the cloisters of Jaina monks are not fully known due to the paucity of details, and, whatever available is employed to reconstruct its visage and scope. Some of the places of Jaina mathas which were once in the geographical territories of Karnataka are now situated in Andhra Pradesh and Maharastra. Konakonda, Rayadurga, Kulpak, Penukonda and Ratnagiri - important flourishing seats of Jaina monastery are in Andhra Pradesh, and Kolhapur and Nanded are in Maharastra. Mathas, as the monasteries are popularly referred, were the main centers of learning. "Jaina monasteries continued to be public schools and universities for the greater part of India" (Havell: 156]. Such major sramana seats had developed at a number of places in all directions of Karnataka. The sramana movement opened its ranks to members of any age group or caste, even to women. This uncurbed line of thinking took the form of greater popularity among the common people. It reaped the fruits of material benefits, and gained easy access to the machinery of political power. The relationship of the palace, the royal house of the ruling dynasty, and the Jaina monastery was so cordial that the endowments to the Jaina mathas and mendicant community were free from annual customs and duties. Hundreds of inscriptions repeatedly speak of such tax-free gifts to Jaina sanctuaries and cloisters of monks and nuns. It is interesting and worth contemplating to note the subjects taught in the Jaina convent, recorded in Aradhana Karnata Tika by Bhrajisnu (C. 800 C.E.), an important commentator and author of his age. It is a lucid commentary on Aradhana, a Jaina text of canonical tradition, authored by Sivakoti alias Sivarya or Sivajja. (C. 2nd cent C.E.) written in Apabhramsa. According to his list, the curriculum of advanced studies was so wide as to include Veda, Vyakarana, Dharmasastra, Jyotisa, Mimamsa, Candas, Nataka, Nyaya, Nighantu, Samudrika, asva-gajasastra, sahitya and Smritis; one of the four Agamas, grammar, a code of Hindu law, astronomy, discussion on the art of poetry, prosody, dr conduct, lexicography, palmistry, veterinary science, ancient legendary, literature and mythology. Bhrajisnu had the first hand knowledge of the cloisters of monks that existed during the Rastrakuta period, himself being a pupil who studied and stayed in a monastery at Malkhed. Specialists were available on all these subjects and some of the senior professors were equally competent to teach on more than For Private 65.- ersonal Use Only

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one subject. It may be noted that the syllabus was not restricted to the Jaina topics only or the religious texts. Sravannbelgola, Koppala, Hombuja and Mulgunda monasteries served for centuries as the primary location from which teachings of Jina and Jaina tradition were disseminated. Jaina pontiffs and preceptors were sound scholars on varied subjects including religious and secular. Their mastery over canonical knowledge was proverbial. Jaina monks and nuns were felicitous in three R's - reading, (W)riting and (a)rithmetics. House of ascetics also accommodated the willing Jaina men and women householders to get trained in various sciences and allied discipline. In the region of Tamilnadu and Kerala, Jaina monasteries are called Palli, Pali, and these terms occur frequently in the inscriptions, clearly denoting Jaina complex and resting place of Jaina ascetics. Endowments were made for the maintenance of both the teachers and the students. Feeding the students engaged in studies was a meritorious act of charity. Mathas were also acting as residential institutions making provision for imparting knowledge. An uptodate library, containing manuscripts on all the allied subjects, was well maintained in all the monasteries and the Jaina shrines. Ayyapadeva, on the request of his two Jaina consorts, Nagiyabbe and Heleyabbe, granted for the two Jaina shrines of the Baragur Mulasthana, land (specified) to Vimalamati-bhatara, who in C.E. 920 was the chief of abbatial monk of the matha at Penjuru. There were two Jaina temples, and the nearby Amarapura was also a known Jaina seat in the area of Sirenadu. * Major monasteries had more powers and responsibility of managing their huge property, in cash and kind while minor mathas administered as subordinate to them. Mandlacaryas were the chief of abbots of a wider diocese and stood at the head of the monastic organization. Many sanctuaries would be under the direct control of such major mathas or chief pontiff. Maleyur (Kanakagiri), Are-Tippur, Kambadahalli were attached to the major matha at Sravanabelgola, and Hom matha comprised of Varanga, Kundadri, Malkhed, Sonda and Delhi mathas. There are no vestiges left behind of the existence of the disocese at many places except the authentic epigraphic and literary evidence to reconstruct the past history. "Jaina was really a popular religion in the Kadamba Empire and that there were many people who were worshippers of Jinendra" (Moraes, G.M: 35]: "Jaina mathas were established in all parts of Karnataka. The inscriptions speak at length about the Jaina monastery at Kuppatur and give a short genealogy of the gurus. We learn from the records that queen Malaladevi patronized this institution. At Bandhavapura there was another famous matha. The flourishing city of Belgaum also contained a representative Jaina population and there existed a Jaina monastery." [Moraes: 252-53). The town Kogali was an important centre of Jaina activity for over centuries. Particularly during the time of Durvinita, king of the early Ganga dynasty, endearing to the Jainas as the prestigious establishment of their faith with the famous king himself commissioning the first and earliest sarvatobhadra olim caturmukha caitaalaya. It was established that the sthanaguru, chief of the local pancamatha at Kogali was its patriarch. Ganadaradeva bhattaraka was the local chief of all the abbots in C.E. 992 and Indrakirtimunindra was the sthanadhipati in C.E. 1055. The former was honored by Taillapa-II (C.E.974-98) and the latter by Trailokyamalladeva (C.E.1042-68). Jaina matha at Jambukhandi was For Private Personal Use Only

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established in C. 9th Cent. C.E., and also a gana, cohort of Jaina monks and nuns, was named after the place.. A rapid increase in the number of Jaina temples also made the emergence of Jaina mathas inevitable. Thus, mathas had separate functions to carryout, including the administration of Jaina church. A well-regulated hierarchy of Jaina church officers effectively regulated both the Jaina shrines and the Jaina community. Bhattarakas or the chief pontiff stood at the head of the monastic organization, simultaneously attending to the act of initiating the novices into the order and receiving gift of land, villages and jewelry or cash as a custodian, for the maintenance of temples and charity houses. The spread of Jainism and the dissemination of Jaina ideals received sufficient impetus on the advent of Acarya Kundakunda, pioneer in almost all the genealogies of southern Jaina tradition. He is known from a number of lithic records as a connoisseur of exceptional accomplishments. Some of the medieval gana and gacchas, cohorts of the Mulasangha, original congregation, had their origin from the place where that particular house of ascetics once existed. Growth and survival of Jaina church has had its wax and wane. Drawing upon the literary and epigraphic evidence of specific periods and locations, it is known that Jaina community sailed safe till the late medieval period. The period of Jaina ascendancy was fast drawing to its zenith, when the Rastrakuta throne was occupied by Amoghavarsa-I (C.E. 814-75. He had grown in the bon uiuant, good companion of eminent Jainas de novo, from the beginning. He was educated in Jaina monastery at Manyakheta under the command of the adept Jinasenacfarya, the then Pope of the Jaina church in the kingdom. Obviously, he cultivated a religious temperament. Amoghavarsa-I, who had Nrpatunga as his first name, did not give up his association with Jaina monastery, and would frequently retreat from his court to spend time in the company of Jaina ascetics. Consequence to this Jaina influence, he also authored a small catechism in Sanskrit entitled Prasnottara-ratna-malika. Jains have constituted a small religious minority of Indian society only after the Vijayanagara period. Till then, from fourth century C.E., onwards upto the end of the Kalyana Calukya period, Jains were on par with any contemporary major religion. During and after the Vijayanagara period, their numerical strength deteriorated gradually to 0.41% of the total Indian population. In Karnataka also americally Jains are a small segment. Fascist aggression dominated the scene, moke billowed from the sanctuaries, monasteries and the houses of Jaina ommunity. Skirmishes continued between Jainas and heaps of sobs and bitter emories linger long in the backyard of history of Jaina Church. As a result of all is catastrophe, the number of Jaina monastery also dwindled to a single digit om its strength of three digits. An alphabetical list of places where Jaina monasteries flourished in the medieval period is given at the end of this paper, based on epigraphic evidences. Some of the Jaina monasteries, like very many Jaina temples, were requisitioned by non-Jaina sects in the post-medieval period, particularly during the reign of Vijayanagara empire. Mahavamsa (33.78), a Bauddha text, states that the Jaina monastery of Anuradhapura was annihilated in the reign of Vattaga-mani (B.C. 2917) of Ceylon. Cloisters of Jaina friars had already existed in the last centuries of 67

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B.C. E., and perhaps, houses of Jaina ascetics had come into existence during the life time of Mahavira. Sonda (Svadi, Sode: North Canara, Sirsi taluk), was the seat of a Jaina matha, which was patronized by Arasappa Nayaka-II, who had Sonda as his capital, in the late sixteenth century. Like all other monasteries, Sonda matha also owned copper plate records and a large number of palm leaf manuscripts. Prof. K.G. Kundanagar has edited and published the text of copper plates (Jaya Karnataka of 1925-26). But most of Jaina manuscripts are lost. Sonda matha had the other aliases of Akalanka matha and Bhattakalanka matha. Prof. K.G. Kundamagar, being mislead by the similarity of Bhattakalanka's name, tried to notice a tradition attributing the foundation of Sonda matha to the early period of circa fourth century C.E. But it is certain that the Jaina monastery at Sonda was, in temporal terms, a post-medieval matha, the Akalanka, the Jaina preceptor mentioned in the inscription, belonged to the Haduvalli line of Jaina monastic order. Devacandra, author of Rajauali-kathe, states that Bhattakalanka, author of Karnataka Bhasabhusana (grammar of Kannada language written in Sanskrit) studied all the sciences at Svadi olim Sonda matha. Philanthropic and resourceful individuals joined hands with monasteries in furthering this noble task. Perhaps the medium of instruction was the language of the region. In the Jaina monasteries of Karnataka, in addition to Kannada, Prakrit and Sanskrit languages and literature were taught and cultivated. It looks that Sanskrit scored over other languages. Kannada language was taking big strides, thanks to the Jaina acaryas and writers who were keen in making it competent vehicle of expression of Jaina religious as well as secular themes and compositions. "The Jaina monasteries also rendered valuable services to the cause of education in Karnataka. Epigraphic sources frequently refer to the donation of lands and villages for imparting education in the early medieval age. The gifts were known as the vidya-dana or gifts of learning. Thus, the Jaina monasteries in Karnataka were living institutions for learning, where pupils were taught the various branches of knowledge. The academic pursuits of the Jaina teachers contributed to the development of Jaina literature. The Jaina literature of the 9th and the 10th centuries owed its creation and development to various Jaina monasteries in Karnataka." "Moreover, the Jaina monasteries appeared to be the pioneers in the work of charity. Elaborate provisions were made for the maintenance of charity houses, which are attached to the Jaina mathas. In 683 C.E., Calukya king Vinayaditya gave the gift of a village for maintaining the charity house attached to the Sankha Jinendra temple at Laksmesvara in the Dharwar district. Similar grants of land and village were made by other kings of the same dynasty in the 8th century. Gunacandra Panditadeva of the Kundakundanvaya and Desiga-gana received an endowment of a tank for the same purposes in the 10th century. Thus, they served as a means of rendering relief to the poor." (Singh, R.B.P.: 1975: 133-34). "The Mulasangha, a dominant ecclesiastical institution, was established by Mahavira, and Indrabhuti Gautama (Pk. Indabui Goyama) was the first to hold its pontifical chair. Once again the adept Acarya Kundakunda, one of the greatest of patriarchs, founded Jaina monasteries at different places in Karnataka, consolidated all the splinter groups that had branched off from the original congregation, For Private Personal Use Only

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ancluding the Yapaniya-sangha, and made Mulasangha, the original congregation, nvincible force in the south. Thus Mulasangha maintained its hold for more than a millennium." [Nagarajaiah, Hampa: 1999-B: 76-77). Some of the Jaina seers did not live in Utopia. They did, to an extent participate in worldly affairs and allowed the unavoidable injury, in the larger interest of the state and it subjects, thus striking a via media between the boundaries of ahimsa, non-violence, and himsa, injury. Involvement of the Jaina abbey in the political fortunes of Karnataka echoes true in the instances of Simbanandin, Suddattacarya and Jinasenacarya. Jaina church, primarily advocating the summum bonum of non-injury, does not rule out the inevitable warfare, is a tested case of religious doctrine coming to terms with socio-political reality. Some the steadfast supporters of the Jaina faith in Karnataka were military men who were not excoriated for participating in many battles; a fotiori, all the more, they were honored with titles. The fact is that Jaina church has made a marginal and reasonable provision for practicing their profession to its adherents, as is crystal clear by the commandments laid down by Simhanandin, a famous Jaina priory, for his protege. In short, Jaina cloistral rules have been sui generis, singular, as a code of morals playing a distinctly softening and peaceful role in the making of Indian culture. Epitome: The position of Jaina monastery in Karnataka was unique. They taught their followers that noble rank requires honorable conduct. Thus, they molded the ut of living and method of working, emphasizing the wisdom that there is no mbstitute to hard work and honesty. Persons who were trained in the Jaina priori were easily accepted and highly respected in the society. As a matter of policy, those who studied in the Jaina convent did a lot more for the public, without fear or favor. Thus, Jaina monasteries were the house of scholars where both monks and lay votaries shaped themselves to become famed in different spheres of their choice. They provided a forum for religious, spiritual, educational and social activities. Each and every Jaina masha was a ghatikasthana, a college. do Epigraphic Based List of Jaina Cloisters In the parenthesis taluk follows district Adaki (Sedam, Gulbarga). Adur. (Hangal, Haveri). Aihole ( Bijapur). Annigere Dharwar, Navalgund). Angadi (Sosevur, Cikkamagalur). Asundi (Ranibannur, Haveri). Balligave ( Shimoga). Banalike or Bandbavapura (Shimoga). Hankapura (shiggave, Dharwar). Banvasi (North Canara). Bankur (Gulbarga). hanikere (Shimoga). Belguam or Belagavi or Venupura. Candragutti (Sorab, Limoga). Cikka Hanasoge (Mysore). Cikka Magadi ( Shimoga). Etagiri or fidgir (Gulbarga). Gerusoppa (North Canara) Gaci-Kesvar (Gulbarga). Hampi Bellary). Haduvalli (North canara). Halsi or Palasika ( Belguam). Hanasoge or twasoge (Mysore). Hombuja (Shimoga). Hosur or Ele-Posavur (Gadag). HansiHadagali (Gulbarga). Inga!agi (Gulbarga). Jamkhsdi (Bijapur). Kalleha or Kalya Bangalore). Kalukere (Sindur, Bijapur). Kalyana (Bidar). Kambadahalli Mandya). Karkala (South Caanara). Konnura (Dharwar). Kellengere (Hassan). Kittur or Kirtipura (Mysore). Kogali (Bellary). Kondlakonda (Anantapur in Andhra). Koppal or Kupana. Kulagana (Chmarajanagar). Kuppatur (Shimoga). Lakkunli (Gadag). Manddali (Shimoga). Manne ( Bangalore). Mannera Mosalavada Harapanahalli, Bellary). Malkhedd (gulbarga). Malyeyur or For Privat69 Personal Use Only

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Kanakagiri ( Mysore). Marola (Hungund, Bijapur). Mudabidre (South Canara). Mulgunda (gadag). Mullur or Madakeri (Coorg). Nalluru (South canara). Nviluru (Dharwar). Narasimha rajapura or Simhaanagadde (Chikkamagaalur). Nelavatti or Nymati (Shimoga). Nonamangala or Jaymangala (Kolar). Nanded (now in Maharashtra) Nandi-Bevur ( Bellary). Nandagiri or Nandi Hills (Kolar). Naregal (Gadag). Niralhi (Haveri). Puligere or Laxmesvara, Penukonda (Now in Andhra) Pottalakere or Patancheru (Now in Andhra). Ramgiri (Visakapatnam in Andhra). Raybhag (Belguam. Ratnaagiri (Now in Andhra). Eon (Gadag). Saundatti (Belguam). Sedam (Gulbarga). Sode or Sopnda or Swadi (North Canara). Sivagange (Bangalore). Sravanabelagola (Hassan). Talakadu or Talavanapura (Mysore). Terdal (Belguam). Tippuru or Aretippur (Mandya. Varanga (South Canara). Varuna (Mysore). obo REFERENCES 1. SII, Vol.IX-i, No.77. C.E. 992. pp.47-48, line 13. 2. Ibid., No.117, C.E. 1055, p.93, line 40. 3. Ibid., Vol. XX, No.3, C.600 C.E. 4. EC, Vol. IV (old) Yadatore, No.23, C.E.1080. 5. EC, Vol.IV (old) Yadatore No.23, C.E. 1080. 6. BkI, IV, Nos. 4,6,7, pp.4-7. 7. Ibid., Vol.I, pt. 1 No.34, p.20. 8. IA, XVIII, pp.36ff. 9. Ibid., Vol. VII, Nos. 35-37,pp.34-38. 10. EI, Vol. XVI, p.57. 11. MAR 1926, pp. 50-52. 12. EC, Vol. XII (old), Sira.39. C.E.1080. 13. Ibid., Sira 40. C.E. 1040. 14. Ibid., Sira No.32. C.E. 1277. 15. EC, Vol. IV (old) Yadatore, 23. C.E. 920. 16. S.B. Deo, History of Jaina Monachism, 1956. 17. G.M. Moraes, Kadambakula, Bombay 1931. 18. Jyoti Prasad Jain, Religion and Culture of Jains, III ed., 1983. 19. R.B.P. Singh, Jainism in Early Medieval Karnataka, Delhi 1975. 20. Nagarajiah Hampa, A History of Early Gang Monarchy and Jainism; The Later Gangas: Mandali Thousand, Jaina Corpus of Koppala Inscriptions X-Rayed, Bangalore 1999; Yapanya Sangha, Hampi University 1999; Aprop of Vikramaditya and Jainism, Tumkur 1999. For Private 70ersonal Use Only

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Jinamanjari, Volume 21, No.1, April 2000 PROSELYTISM OF JAINA SHRINES IN POST-MEDIEVAL KARNATAKA Prof. Nagarajaiah, Hampa, Bangalore. In the olden days, when the king was all in all, any shift in his faith meant a mass conversion of his kith and kin and other faithful followers. Sanctuaries and cloisters are requisitioned by the followers of other religion, and similarly the deities were co-opted while the ancient architectural remains are preserved and worshipped by new names. The subject therefore may be appropriately started with five statements: "As elsewhere, South India also witnessed an active build up of Jaina institutions in the early medieval period. The Jainas were widespread and almost every village had a considerable Jaina population as is attested by the ruins and other extant remains." [Ghosh, A, (ed): An Encyclopaedia of Indian Archeology:1989:301] "In spite of the profusion of Jaina monuments, there is definite evidence to show that certain Jaina establishments suffered at the hands of the Saivites and Vaisnavites. The Sonabhandar caves at Rajgir [in Bihar] were requisitioned by the votaries of Visnu in the eighth century and the Jaina monastery at Paharpur [in present Bangladesh] was converted into a Buddhist vihara by Dharmapala" [ibid, p. 163] "The sectarian rancor and animosity played not an insignificant part in converting Jaina establishments or shrines into corresponding Brahmanical and Buddhist norms and forms in subsequent years when Jainism became a spent up force in Bengal."[S.C. Mukherji:Cultural Heritage of Bengal in Relation to Jainism in Jain Journal, Vol.XXXII, No.2, October 1997] "The Lingayats were particularly hostile towards the Jains, and wherever they could, they appropriated their temples as well as those of the orthodox Hindus." [Henry Cousens: The Calukyan Architecture: 1926: 13] "It is interesting to note how Jaina images are being honored unwittingly by the followers of the other creeds to this day. In the village Kalkuni, a few miles from Sirsi, I found a fragment of the Jaina image of a Tirthankara with the triple umbrella being adored as Guru Murti by an orthodox family of Brahmanas." [Desai, P.B.: JSI: 1957: 133 f.n. no.1] Before editing inscriptions in original form and language, and write a brief note on the subject matter of the epigraph, the methodology followed is to record the name of the place where the inscription was found. A slab or pillar of Jaina inscription may be found inside or outside the non-Jaina place of worship. Such details provide some clue to the incidents that might have occurred before either shifting the inscription or renovating the same old Jaina temple with required alteration to suit the taste of those who have appropriated the shrine. For Private Personal Use Only

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To guess and assess the situation and other similar circumstances under which the present day non-Jaina places of worship still posses the Jaina relics. is a big undertaking. Furthermore, it may be noted that some of the Jaina epigraphs are found on the slab used in non-Jaina structure as a part ceiling, wall, pillar, gopuram, compound, tank, or reservoir. An example is the tenth C.E. Jaina epigraph being used for the steps on the bank of the river. It registers the death of Mariabbe, spouse of Maramayya and mother of Astopavasirsi, Butayya and Attayya [EC.III (R) No. 211 C. 10th cent. Tayur (Mysore Dt, Nanjangud Tk) P. 300] One can not but surmise, on the basis temples, if not all, are either converted or restructured into non-Jaina holy places of worship. In the process of careful remodeling of Jaina temples into non-Jaina temples, Jaina relics and vestiges are retained to speak of the conversion, from Jaina to non-Jaina temples. Though this paper is based on only a sample survey at random, a thorough, systematic and meticulous study without bias would yield more conclusive and authentic evidence on this topic. The study would facilitate the reconstruction of the position of religions in the early history of Karnataka. Conversion of Jaina sanctuaries and Buddhist viharas into Hindu shrines was a common affair in Andradesa. A good number of Buddhist stupas were converted into Hindu places of worship at Cebrolu, Bidapura and Bezvada. It is said that Adi-Sankaracarya and his followers demolished Buddhist and Jaina holy centers, including monasteries, sanctuaries and libraries, systematically and ruthlessly at various places including the region of Nagarjuna Konda. At Kambadur, which is situated 82 kms from Anantapur, Hindu Mallikarjuna temple has Jaina inscriptions, and a Jaina panel on the northern wall indicate that this temple was originally Jaina temple, and later it was appropriated by Saivites. [Jain Monuments in Anantapur in Jain Journal, Vol. XXXII, No.3, January 1998.] Henry Cousens has observed this fact in his book, 'The Calukyan Architecture [1926: p.13]: Ramagiri-Ramatirtham flowered into an influential centre of Nirgrantha faith and learning under the patronage of Visnuvardhana-IV (C.E. 771-806). The Rastrakuta king Govinda-III (C.E. 793-814) had once retired to the banks of the Tungabhadra and fixed his camp at the Ramesvara-Tirtha when Visnuvardhana-IV and his successor Vijayaditya-II (C.E. 808) of Vengi were ruling. Prince Amoghavarsa-I was then a tiny tot of six years old. Trikalayogin Siddhantadeva muni, preceptor of the king stayed here to observe austurities. Ugraditya, a celebrated Jaina pontiff and author of Kalyanakaraka, a treatise on medicine, completed his work at the same Ramagiri Jaina monastery. At present the place is in the custody of non-Jains. In Tamilnadu, conversion of Jaina edifices maybe corroborated with archaeological evidence in the form of epigraphs, sculptures and architectural vestiges. A couple of them are found in the district of Kanyakumari. Citaral, also known as Tiruchcharanattumalai, whose natural cavern with two rows of sculptures of Jinas and the goddess Ambika on the overhanging rock as well as inside the natural cave of the ninth C. E.., was converted in thirteenth C.E. as Hindu Bhagavati shrine. The Hindu Nataraja temple at Nagercoil was a Jain shrine from about the eight through sixteenth C.E. It was appropriated by the Non-Jainas probably in C.E. 1588 with the installation of the images of serpent deities such as Adisesa and his consort Naga. Similarly, the Jaina natural cavern at 72

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Kalagumalai in Citambaranar district has been converted this cave into Hindu manple of Aiyyanar sometime in the twelfth C.E. Thus, the Jaina archaeological ind architectural evidence bear testimony to the fact of Jain shrines were appropriated by the non-Jainas in Tamilnadu. (Jain Journal, Vol. XXVIII, No.4, April 1994). Proselytism of Jaina shrines in Karnataka occurred, particularly after C.E. 1184. [SII. XV. No. 56, C.E. 1184, Talikote (Bijapur Dt, Muddebihal Tk)]. Till then except for rare and stray incidents, people of all castes and creed, sects and sub-sects happily lived together. Then Adayya, Virupayya, Goggarasa and the followers took cudgel against Jaina saints, temples and the residences of its followers to the extent of brutally killing them. This has been widely and graphically recorded in the inscriptions, sculpture and literary works. Some kavyas have clearly mentioned even the numerical figures of Jaina temples that the followers of their faith were successful in destroying 1500 Jaina temples. Conceding the element of exaggeration in such statements made by over enthusiastic author it is certain that a huge number of Jaina temples were demolished in religious clashes. When a group of fanatics armed with lethal weapons attacked them, majority of the fear stricken Jains took to mass conversion. Lakhs of Jains in Karnataka inevitably embraced Virasaivism. This enmasse exodus of Jains to Virasaivism happened from the last decade of twelfth century onwards and in the 13th and 14th centuries. Regarding the dilapidated Jaina shrines in the process, something had to be done. When hundreds of basadis were uncared for, non-Jains preferred to appropriate those still in good condition. Therefore, they requisitioned Jaina temples wherever was convenient, by retaining the whole building and structure as it was, but by replacing the Jaina idols with the figures of their faith. Those Jaina images either they were immersed in the nearby tank, reservoir or well, or placed outside the temple or village or used for some others purpose. The study therefore will present historical records of the appropriation of Jaina shrines in Karnataka, based on geographical reference of each district. Bellary: The modern Ramalingesvara temple at Kucitini and Mailaralingesvara temple at Bagali were basically Jaina sanctuaries. At Holagundi in Hadagali taluk, Jaina Mallinatha shrine of C.E.1167 has become Hindu Somanatha temple, but epigraphs and sculptural details speak of its Jaina origin. At Sirageri in Siraguppa taluk, Paryva temple has been converted into non-Jaina Virabhadra temple. But, the tutelary deity remains to be a Jina. On the vimana of all the three sides of garbha-griha, Jina Parsva in kayotsarga figures prominently. Siddhesvara temple at Kurugod was originally a Jaina shrine in granite, founded in C. 12th C.E. during the rule of the Sindas of Kurugod. Dr. C.S. Patil has recorded all the architectural details of the temple and says that the Jina figure on the projecting lalata block has been chiseled out, but however the triple umbrella is preserved [Temples of Raichur and Bellary Districts: 1992: 163). An inscription on a broken slab lying near the Anjaneyasvami temple in Kuruvattiin Harapanahalli taluk opens with a Jaina invocatory verse. Mahamandalesvara Sankaradeva, a Duke under Calukya Vikramaditya-VI made over gift of land to Jaina sanctuary. 73

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Belguam: J.F. Fleet has recorded some instances of conversion of Jaina monuments: "Inscription number V is from a stone slab let into the wall of an old Jain temple, now, as in the case with almost all the Jain temples of these parts, converted into a Linga shrine - at Kalholi, the ancient Kalpole, Gokak taluk." Bidar: Two inscriptions engraved respectively on the right and left niches in the mantapa of the Mahadeva temple at Gorata refer to the images of the Jaina deities which were dedicated by the disciples of Tribhuvanasena Siddhanntadeva and Munisuvrata Siddhantadeva. It is obvious that the present Mahadeva temple was formerly a Jaina basadi and the Jaina images on the door-jamb support this. Of the names of the preceptors, it is probably to the former's death that epigraph number 767 (also from the same place) makes reference. The date of the latter record is C.E. 1130. (Arie 1962-63, No. B-762-763, 'Intro', p 35, parah-4] Bijapur At Basavana Bagevadi, Anjaneya temple was basically Jaina sanctuary, and it still possess all the early traits of Jaina basadi. The indisputable proofs of its original Jain shrine are the preserved image of Jina in the lalatabimba-tutelary figure and images of Jaina yaksa-yaksi. At Gunda-Karjagi in Muddebihal taluk, the Hanumantadevara gudi contains a charter recording the names of Jaina deities of Aparajitadevi, Kubera etc. [SII. XV. No. 591. C. 12th cent]. At Kalkeri in Sindagi taluk, Anantanatha Tirthankara basadi was commissioned around circa 12th C.E. by mahapradhana Malla, Baca and his son Payisetti. Later in the year C.E. 1244, settiguttas, the mummuridandas and the 200 maha-janas of Kalkeri - at the initiation of Jain pontiff Kamalasena muni - they donated a land and a vacant site to perpetuate the daily puja in the temple. The donation was made during the rule of Yadava olim Seuna king Singhana [SII. Vol. E. No.202. C.E. 1244]. This inscription is now found in the Virasaiva temple - Mallayyana gudi. Either the Jaina temple has been converted into a Hindu temple or the inscription slab must have been shifted, brought and kept in the corridor. If the latter is the case, why did the Jaina epigraph was accommodated in the visa-vis a non-Jaina house of worship is a question worth pondering. At Hire-Singanagutti in Hungund taluk, stone set up near Isvara temple mentions in unmistakable terms that the famous Jaina friar, Balacandradeva of desiga-gana pustaka gaccha flourished during the reign of Calukya emperor Tribhuvanamalla Vikramaditya-VI (C. E. 1076 1126. On the basis of internal and external evidences available, the date of this inscription can be fixed as C.E. 1080 [SII. XI-iu. No. 209. pp. 262 Camarajanagar: At Mukkadihalli, a hoary Jaina place of worship with the images of Kusmaandini and Padmavati intact has been converted into a Marigudi, abode of a village deity. Davanagere: At Udri and Erehalli in Honnali taluk, present Hindu temples were originally Jain temples. Dharwar: At Somapura in Nargund taluk, an inscription dated C.E. 1074 on a slab built into the front wall of Basavanna temple states that when For Private &ersonal Use Only

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mahamandalesvara Marasimha - the Silahara king was governing Kundi-3000 and Mirinje-3000 (Miraj) region - caused a Jaina basadi and made a grant of land to construct a feeding house for Jaina monks. At Nadiharlahalli in Ranebennur taluk, a Jaina inscription dated C.E. 1168 on a slab set up in the Somesvara gudi registers the commissioning of Rsabha Jinalaya by Arasigavundi and Naga-gavunda ( country sheriff) and a grant of land made for feeding the Jaina monks and nuns. At Annigeri in Navalgund taluk - a capital of Belvola country and the place of Abbanabbe, mother of Kannada Poet Pampa (C.E. 941) - was a venerable stronghold of Jaina faith. An epigraph dated C. 751 C.E., engraved on a pillar set up in front of the Banasankari non-Jaina temple, speaks of the erection of a Jaina shrine by Kaliyamma, the headman of Jebulageri, an extension of Annigeri (BKI.I-i. No. 5] Akin to this, another epigraph on a slab set up in front of the Purvada Virappa temple, contains an allusion to a group of pancabasadi, five Jaina temples and another Jaina temple named Permali (Arsie 1928-29, App-E. No. 207. C.E. 1184). Evidently, the two temples where these two lithic records are found, were Jaina temples from the early period upto the 13th C.E. and conversion has taken place only after 14th C.E.. At Konnur a Jaina shrine commissioned in 860 C.E. by Bankeya during the time of Amoghavarsa has been converted into Paramesvara temple. This Jaina temple had once enjoyed endowment of the emperor. Gadag: At Gadag proper, a Jaina inscription (C. 12th C.E.) found on the pillar in the southern gopura of the famous Viraparayana temple states that Mahadeva, a follower of Jaina faith and a maha-pradhana (chief-minister) of Ekkalabhupala of the town Uddhare (Udri in Shimoga district) renovated the Jinalaya. Seated JinaParsva image and some other Jaina edifice are found in the compound of this temple. Prof. M.H. Haridas, a research scholar, has rightly observed that up to the end of 12th century a Jaina temple existed at this place. At Hosur, a slab containing a Jaina inscription dated C.E. 1028, is fixed to the ceiling of a Saiva temple. In the same place, a Jaina church and Yapaniya monastery are converted into Virasaiva temples. At Jakkali village in Ron taluk, an inscription on a stone leaning against the front wall of Kalamesvara gudi, though badly damaged, refers to the rule of the Calukya king Vikramaditya-VI. It registers a gift of land to a Jaina church in the year C.E. 1117, the details of which are completely lost. Gulbarga: At Tengali Jain temple founded by Yapaniya monks has been changed into Panduranga temple. Once a huge Jaina shrine situated outside Jevargi town has been appropriated by others and has been adapted into god Hanuman temple., which still bears the Jaina vestiges of Rastrakuta period, with the tutelary figure of Jina being intact. At Bankur, which was a nerve center of Jainism, there were more than three Jaina temples and a cloister of monks. One of these caityalayas has been reorganized as Hindu Ramesvara temple. It is fairly a big sanctuary consisting of a separate subsidiary shrine for goddess Padmavatidevl, preserved sven to this day, losing its original features. There is a small shrine above the main manctuary with steps leading to it. A side entrance to the temple as well as the sanctum of the presiding deity of door-frames bear Jina icons. 15

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Apart from the above places, in a number of small and big townships of this district Jaina temples have been remodeled into non-Jaina temples. Of the three known Jaina temples at Sulepete, one is modified into Virabhadra and another to Sambhu-Lingesvara temples, the first one still has preserved figures of Jaina deities. In the outskirts of Pet-Sirur, in the same district, Neminatha temple has been now appropriated by the local Harijans. The basic plan of this tenth century Jinalaya is simple and consists of three components namely a square sanctum, adjoined by an ardhamantapa and a sabhamandapa (navaranga). Five ornate jambs of the gudhamandapa door-frame are intact but the decorative details are not clearly visible since it is slightly worn out and covered with coating of color painting. Gajalaksmi is found tutelary figure at the centre as an auspicious figure. But up above the tutelary figure is found the Jina figure in bas relief. The Neminatha image - capped with triple umbrella and chipped-off middle portion of the left arm - is placed on the floor. Other minute details of the sculpture are blurred because of the deep blue painting, the two cauri bearers are visible. On the back of the image is shown a pillow like cushion and standing lions on either side, above it composite fantastic animal with its mouth wide open, and above it are the camaradharas. An image of goddess Ambikadevl alias Kusmandini is placed between the shrine-cell and sabhamantapa. Ambikadevi, female elemental spirit and acolyte divinity attending upon Jina Neminaaba, in early posture with one leg flexed and placed on the seat and the other gracefully folded from the seat, is seen resulting in ardhapadmasana or laliaasana posture. Of the two hands, f portion of right hand is broken. left hand has covered the back of her son sitting on her lap. A portion of the neck is also broken. Ambika's hair style is typically of Rastrakuta period. The four columns in the middle hall are moderately ornamented, but their formal components and decoration betray typical Rastrakuta style. Local devotees worship Neminatha in the name of god Buddha. At Yelavatti, a Jaina shrine commissioned in C. 5th cent. C.E., perhaps the oldest of Jaina temples built of stone, has been converted into a Siva temple. At Hire-Anaji, was once Neminatha basadi has been converted to modern Virabhadra temple. At Ingalagi in Citapur taluk, a venerable Jaina temple founded in C.E. 1095 by Jakaladevi, queen consort of Calukya king Vikramaditya-VI continues to exist except that the image of Jina in the sanctum has been very conveniently replaced by Sivalinga. Hassan: The district has a good number of Jaina shrines being converted into nonJaina temples. In Hassan proper, Virupaksa temple was basically a Jaina chapel. In spite of many alterations, the present temple has the seal of Jina images. At Halebilu, capital of the Hoysalas, Beppegudda Bhutesvara temple still has retained the original Jaina traits. At Puspagiri village near Halebilu, Mallikarjuna temple and Virabhadra temple on the small hillock were originally Jaina temples. At Holenarasipura and Ankanathapura door-frames in the Srivaisnava and Ankanathesvara temples contain Jaina records. At Muttatti Poysala Jinalaya - a Jaina shrine of royal status - has been appropriated as Madhava temple. At Gorur, Vasudeva temple and Anjaneyaguli at Kumbhenahalli were originally Jaina temples. At Doddagadda-halli a dilapidated archaic temple dedicated to Tirthankara has been requisitioned as a Siva temple. For Private 76ersonal Use Only

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Haveri: The proper Haveri near the bus- terminus has present Virabhadra temple, which was a Jain temple as c. 13th C.E. record found on the beam states that Madarasa had the foot prints of a deity in this Jina basadi. A triple Jain temple at Naregal commissioned by Padmabbarasi - consort of Ganga king Butuga in C.E. 950, is converted into Narayana and Somesvara temple. Mandya: At Hatna village in Nagamangala taluk, Parsva basadi has become Virabhadrasvami temple. The image of Arhat Parsva set up on the pedestal has been replaced with the idol of non-Jaina deity Virabhadra. At Kyatanahalli in Pandavapura taluk, Kodandrama temple [Vide EC. Vol. VI (R) Pandavapura 15 C.E. 1175. p. 113] has an inscription found in the top portion of the slab built into the roof of the Somanayaki shrine [EC. IX (R) No. 106. C.E. 1136). It is broken and lost. It refers to the reign of Hoysala king Visnuvardhana. It records genealogy of mahapradhana Immadi-danqanayaka Bittimayya. He was the son of Cinparaja and Candare, and grand son of Udayaditya and Santiyakka. The king looked after him like his own son, celebrated his thread ceremony, got him married to the daughter of his commander-in-chief, and bestowed upon him the office of sarvadhi-kari. Bittimayya, a devout Jaina by faith, commissioned a Jaina pagoda at Dorasamudra, the capital, and he made a gift pf a village to his preceptor Sripala Traividyadeva - whose pontifical genealogy is also recounted, for the worship and offerings. During the rule of Ballala-II, bis subordinate Yeteyana made a grant of Land to the Kodehala basadi, on November 16 of 1175. At Bale-Attikuppe in Pandavapura taluk, a fragmentary record is found engraved on a pillar before the Marigudi. It contains an eulogy of Nayakirti Siddhanta Cakravarti, a Jaina ascetic of C. 12th C. E. SEC. VI (R) No. 245. P. 320). Mysore: At Honnuru in Periyapatna taluk, Srirangasvami temple was a Jinalaya with the mulanayaka Jina, except for bearing the nama (lines) on the forehead. It was appropriated by Vaisoavas. At Mudahalli a village in Nanjangud taluk, a pillar fixed to the north outer wall of lord Cennakesava temple bears a Jaina inscription of circa 12th cent. (EC. Vol. III (R) Nj. 200. p. 293). Varahasvami Hemple at Yelandur was a Jina Parsva basadi. Shimoga: Ramesvara temples of Harakere and Tastekere near Shimoga have undergone a lot of changes after their conversion. Ramesvara temple was a pattaJinalaya of Mandali-Thousand rulers of Later Gangas, during 11th century. Bhujabala Ganga Permmadi Barmadeva et all had made grants of land in the year C.E. 1065. The near by Tattekere village has a small Ramesvara gudi, which originally was a Jaina temple founded by Nokkayya, a minister. At Purulegrama a Jaina temple by name Ganga-Jinalaya built in 11th century has been converted into ViraSomesvara temple. An inscription on the pedestal of the Linga contains information about Jaina basadi and its chief pontiff Nemicandra-bhatyarakadeva. Mallikarjuna Sivalaya at Soundatti and Bhavanisankara temple at Hubli, Hanumantana guli at Muttige, and Cenna-Basavanpa temple at Cikka-Magadi were all originally Jaina temples. An aged Melgudi Jaina sanctuary in Hallur, dated C. 880 C.E., of the Rastrakuta period, now enshrines a Sivalinga and Nandi: "A fragment of the For Private spersonal Use Only

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original stele bearing a Jina is lying inside the hall. The images of Parsvanatha on the facade of the gudhamandapa have been deliberately mutilated; this may have been during the Virasaiva uprising when many Jaina temples in northern Karnataka were forcibly converted into Saivite temples" [Soundara Rajan, K V.: EITA (eds), Meister and Dhaky, M.A.: 1986: 147] By the way, Annigeri, Puligere, Mulgund and Gadag of this tract were cardinal centers of Jaina faith upto the 13th C.E.., and were continuously under the administration of Jaina rulers. Epigraphic and architectural discoveries of the past six decades have revealed the existence of a large number of Jaina edifice in this track of about 60 kms. Literary Evidence Brahmasiva (C. 1175 C.E.) is the first and earliest poet to refer to the conversion of Jaina temples and proselytism. He has mentioned about the appropriation of Jaina houses of worship at Kolhapur and Puligere. Poet Devacandra also reflects identical statements in his work Rajavali Kathasara and has provided data on the destruction of some Jaina temples. He has recorded that Hoysala king Bittideva changed his name to Visnuvardhana under the influence of Ramanujacarya and converted Jaina house holders and places of worship into Visp sect, including Celuvaraya temple at Melukote (Mandya district), originally a Jaina shrine. Devacandra does not mince matters and states that Sankaracarya uprooted the Jaina idol of Jaina temple at Sringeri and installed an idol of Sarasvati. Historians have also corroborated the statement with evidence. A Jaina temple exists to this day by the side of this. Sarasvati temple is also converted to a larger extent. A huge manastambha which is bereaved of all Jaina traces in front Sarasvati shrine also provides the clue substantiating the statement of Devacandra. - - Devacandra cites two more such examples: One, the image of Mallinatha Tirthankara being replaced by Sivalinga on the Bettadapura hill (Mysore district) and christened as god Mallesvara Two, a Jaina temple being converted into a Virasaiva place of worship at Talkad (Mysore district). In chapter ten, Devacandra gives an account of the Muslim king of Delhi, who converted Jaina shrines into Muslim mosques. Devacandra cites particular incident of the Jaina caves at Candradrona hill being requisitioned by the fakirs. Another Jaina author, Candrasagara Varni alias Brahmananka, a contemporary of Devacandra, is also vociferous and highly vocal about this fact. Parallel examples are very many, with another about 38 temples of Jaina faith being appropriated by the non-Jaina sects. Analogues conditions prevail in the neighbouring states of Andradesa, Tamilnadu, Kerala and Maharastra. Epitome 1. Most of the Jaina shrines are converted into Anjaneya (Hanumanta) temples. 2. Numerically, after Anjaneya temples, number of conversion to Virabhadra and Ramesvara temples are noted. 3. Even though the tutelary figure Jina either seated or standing is erased in many temples, yet it is preserved in some shrines. 4. Original monuments of Jaina edifice are some how preserved along the replaced ones, in some places. Such Jaina vestiges contain the images of Jina and other Jaina deities, either mutilated or intact, and with lithic records. 78

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5. Annihalation of Jaina temples cannot always be attributed to the act of nonJaina hostile sects because, an element of natural devastation has to be considered. 6. Appropriation of Jaina temples does not always mean an act of vengeance. Giving margin for such nemesis, we should consider a very large number of unprotected Jaina chapels, lying vacant for centuries. Hence, those who were willing to save the old architectural remains volunteered to requisition the holy places of worship of their choice. Hence, appropriation of holy places cannot be generalized as an act of retribution.4 Jina Suparsva image in the pond at Tippuru in Mandya disytrict Jain temple at Jinanathapura, near Sravanabelgola 79 www.jamembrary.org

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