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IDEALISM AND REALISM
173 the word ' Jina' evidently betraying the fact that the place was once used by the Jainas and that the image of Jina was replaced by the symbol of Siva. 186 The Aihoļe temple, a photograph of which is given elsewhere in this volume, is another such example. Such conversions of Jaina temples to Saiva use are by no means rare. How whole cities of Jaina power were often desecrated by the Saivas is indicated by the present condition of Bārkūr in South Kanara, which is only one among several such instances. Bārkūr was once the strong-hold of the Jainas. “Groves and clusters of trees cover most of the area now with here and there a group of houses and a temple, but always a Brāhmin temple; the conquering religion rules there, and no Jaina passes through, for the broken and headless images of his Tīrthankaras may be picked up by the dozen among the grass and bushes that have crept over his shattered temples, and here and there one may be seen laid before the entrance of a Brāhmin temple over which all must tread." 167
There could be little doubt, therefore, that apart from the innate weakening of the Jaina religion, these persecutions were real and largely responsible for the final overthrow of Jainism in South India.
AHIMSA
But it is remarkable that for scores of instances that could be cited of persecutions directed against the Jainas, there is hardly a single instance of retaliation by the latter. The flight of Basava and Cenna-Basava from the Kalacūri capital immediately after the murder of Bijjaļa was due to a sense of guilt rather than active persecution. Hence, as the greatest contribution of the Jainas to Karnataka Culture, as well as to Indian life and character, must be counted the great principle of Ahimsa. It is this which has niade Kamāțaka, largely vegetarian in diet and quiescent in character. But it is not
166 Cf. Mysore Archaeological Report, 1925, p. 15. 167 Sturrock, South Kanara I, p. 92; cf. Smith, Early History of India,
PP. 473, 495.
