Jain Journal 1992 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 63

OCTOBER, 1992
But, the religious value of Mängi-Tungi hill hardly has played any influence on the Jaina writers of the Rāmāyaṇa in Karnataka. Neither has any writer made any reference to this Siddha-kṣetra or Śrī Rāma, nor has it been looked upon by them as a pilgrimage centre. In Uttarapurana and Camuṇḍaraya-Puranam, however, Sammeda Šikhara is mentioned as nirvana-bhūmi of Sri Rama, Thus it is apparent that the myths and legends have always been a dominant factor in the socio-religious beliefs of the people. Stala Puraņas, Icons, Sculptural Carvings, Festivals, Feasts, etc.-all these form the infra-structures. Through them, the legendary figures have merged into the religious beliefs and practices, thus, by and large they have mixed up with the historical facts.
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Hence, on the basis of what has been discussed above and from the nature of the records, it becomes clear that the impact of the Rāmāyaṇa, in the Jaina way of life, was only superficial and did not reach the popular level, as in the case of Hinduism. Neither Rāma nor Sita was included in the pantheon of gods and goddesses of the Jainas. It is also obvious that the Rama Cult neither prevails nor has played any significant role in the socio-religious life of the Jaina community in Karnataka.