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JAINISM IN KARNATAKA WITH SPECIAL
REFERENCE TO MOODBIDRI
sangha, and further it states that the Yapaniya ascetics should be fed during their caturmasas in the rainy period. Another Kadama prince, Devavbarma is said to have made some grants to the Yapaniyas.
belagola carry connections with the Mauryan king Candragupta, and maintain their names - Candragiri and Candragupta basadi respectively - from the unknown past to the present. The structure of the basadi, although of later period, is believed to be in the same place where once existed a wooden structure. Unfortunately, no epigraphical evidence has been unearthed so far in this regard.
The Satavahana dynasty, also called the Andhrabrityas, who ruled over a major part of South India, followed Jainism as their personal faith and encouraged it to spread right from second century B.C.
By Sri Charukirti Bhattaraka Jain Pontiff, Moodabidri, KA, India
Royal Patronage to Jainism
Was Jainism Prevalent in South Prior to Srutakevalin Bhadrabuhu?
Jainism has a rich and long history in south India, in particular in Karnataka. During the rule of Candragupta Maurya in the third century B.C., Jainism seems to have played an important role in Indian history.
Some historian-scholars are of the * view that Jainism was prevalent in South India even before the advent of Srutakevalin Bhadrabahu. They argue that Jainism existed there, for, the Jaina Sangha from the north would not have chosen the south if it was not suitable for its religious practices and functioning. The Jainas who already had settled there, welcomed the Sangha from the north led by Srutakevalin Bhadrabahu along with his royal disciple Candra- gupta Maurya. To attest to this view, the Buddhist work, Mahavamsa, written in Srilanka during the rule of king Dhantusena (461-459 B.C.) has been quoted. According to it, the king had built many mansions, and in one among them, named Giri, there lived nirgrantghas, the term applied to digambara Jain monks. If Jainism was prevailed in Srilanka, it must necessarily be existed in south India, and therefore, it could rightly be concluded that Jainism in south India existed even before the coming of Bhadrabahu to Sravanabelagola.
The tradition which connects Bhadrabahu and Candragupta Maurya with Sravanabelagola is well known The small hill and a basadi at Sravana-
From the time of Kadambas of Banavasi to the period of Vijayanagara kingdom in Karnataka, numerous monarchs and their feudatories have provided munificent grants to Jainism and its causes. This has been amply demonstrated by a large number of inscriptional references of various dynasties of various periods. An attempt in this regard is made in the paper to present a comprehensive picture of royal dynasties and their association with Jain religion, and patronization of Jainism.
The Kadambas of Banavasi were either Saivites or Vaisnavites as known from a large number of invocatory verses found in their inscriptions. Nevertheless some of the kings have made grants to Jaina establishments, the earliest coming from the time of king Mrigesvaravarma in his fourth reignal year. It mentions that the grant of an entire village for the benefit of Jinendra and the Jaina monks. And as it makes reference to svetapata and nirgranthasra- mana sanghas, it is clear that the king had patronized both the Jain traditions. In the copper plate issued in his eight reignal year, Mrigensvaravarma is said to have given 33 nivratnas of land in Palasinkanagrama to the Yapaniya Jaina Palasinkanagrama to the Yapaniya Jaina
The Gangas of Talkad were great patrons of Jain religion. Their origin is traced to a Jain monk, Simhanandi, and it is corroborated by a large number of inscriptions. According to it, prince Kongunivarma struck at a stone pillar on the instruction from his teacher Simhanandi, and it broke into two. With such a heroic power and benediction from his guru Simhanandi, Kongunivarma established his kingdom. The dynasty, although originated under the Jaina monk Simahanandi, it is interesting to note that not all the kings followed Jainism as their faith.
The Jaina grants during the Ganga reign were many and numerous. Avinita patronized Jainism through grants. He made grant to the caitya built by the mother of Simhavisnu. Sripurusa granted Devanahalli to a caitya and Narasimarajapura to another caitya. Prithvipati I witnessed the nirvana of Acarya Aristanemi. The Kudlur grant describes Nitimarga as a devout Jain - "his mind resembled that of a bee at the lotus feet of Arhatbhattaraka." His death, as depicted in the Doddahundi stone, was carried out in accordance with Jain rites. His biliyur grant records the gift of 12 villages situated on the banks of Laxmanatirtha to a Jaina priest for the benefit of Satyavakya Jinalaya at Pannekandnaga. His copper plate from Narasapura also mentions gift to Jainas. An inscription of Nitimarga II m entions the erection of a tomb stone for the Jaina teacher Elacarya who subsi sisted on mere water for a month during
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"The wrong custom of flesh-eating is detrimental to man's physical, mental and spiritual welfare, whereas vegetarian food is favourable to purity, to charity and to perfect control of the appetites and passions."
-Dr. Crambell Booth
S
Jain Education Interational
7TH BIENNIAL JAINA CONVENTION - JULY 1993
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