Jain Journal 1997 07

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

Page 14

KUMARI KARNATAKA-TAMIL NADU JAINA RELATIONS
As stated above, Adigaiman, the Chola Governor of Talakad, is condemned in the Kannada inscriptions for his anti-Jaina activities. But the Tamil inscription of Tirumalai of the 11th century A.D. records the tolerant spirit of Adigaiman's family members. The inscription records that Sravanajjvala, or Vidukada Lagiya Perumal, son of Rājā Raja Adigaiman renovated a Jaina basadi, and set up the images of Yakṣa and Yakṣi. From the same record, we also learn that the images of Yakṣa and Yakşî were set up by his ancestors Adigaiman Elani at Tirumalai. The question that needs to be answered here is, whether Rājā Raja Adigaiman referred to in the above inscription is the same Adigaiman who was functioning as the Governor of Talakad.27
Räṣṭrakutas and Tamil Relations
The vestiges of the ancient Jaina tradition which had managed to survive at Tirumalai, in the North Arcot region, received special attention from the Rastrakuta rulers of Karnataka. The Tirumalai Hill, which contains ancient Jaina caves, was hailed as being sacred to the Jains. The footprints found on the hill are believed to have been those of Jaina munis who had came to this place along with Bhadrabāhu ācārya who led a Jaina migration to South India28 and who had remained there for a long period. Though not many Jaina inscriptions of the Rastrakutas of Karnataka are found in this region, an inscription belonging to the period of Krishna III (957-958) provides a clue to the Rastrakuta's connection with this centre. The inscription provides the following information "A servant of the queen of Krishna III by name Gangā Mahadevi, provided lamp for the Yakṣas on the Tirumalai at Vaiyavur.' "29 On the basis of this, the scholars have presumed that Gangā Mahadevi, the queen of Krishna III, must have hailed from Tirumalai region, and was evidently a Jaina adherent.
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The Western Chalukyas of Kalyana and the Cholas
The Western Chalukyas of Kalyana were a great power in the medieval Deccan and their history is full of Chola-Chalukya rivalries. The Gawarawada inscription of Someśvara-II, dated 1071-72 A.D., provides an insight into the existing situation relevant to the context of our present study. The Chalukyan period in Karnataka witnessed the development of Kalamukha sect of Saivism on the one side and Virasaivism of Basavanna on the other. These religious groups were making their advance in the northern part of Karnataka. However, it is also true that the importance of Jainism had not diminished very much, for it continued to flourish under royal patronage and contributed its share to the development of Karnataka culture. This is