Jinamanjari 2000 04 No 21

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

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Cāļukyas 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 Cāļukyas (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-simhāsana (the crownthrone). Analogues with this is pattada jinalaya alias pattada-basadi (the crown Jinālaya). 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 pattadaŚivalaya or patta-Vishnugeha or patta-brahmaālaya.' Kamajinalaya is another intersting name of a basadi during the Kadamba Period.
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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 Ādinātha Thirthankara and it belongs to the reign of Kirthivarma and Mangaleśa 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.
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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, Jațasimhanandi, Śrivardhadeva and Kaviparameśți during the early Cāļukya period were outstanding Jaina scholars and theologians and they employed Sanskrit in their compositions.
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Samantabhadra27 established Vanavāsi-gaccha and Banavāsi or Vanavāsi 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. Jațasimhanandi28 lived during the Cāļukya period and belonged to Koppaļa in Raichur district. His work is Vārāngacarita in Sanskrit. This is Jaina-puraṇakavya. Its impact has been noticed by the scholars on Adipurana of Jinasena. Srivardhadeva, a Sanskrit poet who lived in the 7th C. E. wrote Cūdāmaṇi which is not extant. Kaviparameśti30 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 Kāļidāsa and Bharani and to some extent it is true. In this way Jainism revealed its identity through purāṇa-kavya and darśana medium in Sanskrit. For the first time in the history of Karnataka Jainism, 'carita' type works came into existence. Thus early Kadambas and early Cāļukya 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
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