Jinamanjari 2000 04 No 21

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

Page 30

choultry attached to the Jaina monastery and Rşabha basadi at Gotigadi village, which is situated in Rāņibennur taluk, Hāveri district.
The Jain centres at Adaki in Gadag district and Nadi-Haraļahalli were thriving well, along with the traditional centres like Sravaņabeļgo!, Hombuja and Lakkuņdi. The basadi at Kandalagāv in South Solapur district was enriched with many donations. The Jain temple at Karadikal in Lingasāgur taluk, Raicur district also was flourishing. This temple at Karadikal was later converted into a Hindu temple of Virabhadra.
Jaina Rēcaņa, who had a number of titles but Vasudhaika-bāndhava (the only kinsman of the world) was popular, developed the domination of Jaina sway with his illustrious career in politics and socioreligious matter.
Rēcaņa's attachment to religion and devotion to righteousness were exemplary. He founded Sāntinātha basadi at Lakkundi in Gadag district, sahasrakūta basadi at Arasikere in Hassan district and a Jināgāra at Jinanaāthapura in the outskirts of Sravanabeļagoļa. He patronized poet Acaņa who authored Vardhamanapurāna, a campū classic in 16 cantos.
Boppadeva, minister of Rēcaņa, a great philonthropist as a steadfast Jaina, commissioned Sāntinātha basadi at Bāndhavapura which was his residence and a popular Jain centre owing to two Jain sages - Bhānukirti Siddhānta and his pupil Nayakirtibrati. Sankara, a governor, commissioned a magnificent ratnatraya temple in C.E. 1178 at his headquarters Māgadi in Sikāripura taluk, Shimoga district. At this shrinre, Rēcana, Boppa and Sankara formed an assembly and endowed it with many more grants, free of imposts.
Rēcaña had developed the domination of Jaina sway during the Kalacuri period with an illustrious career in politics, administrartion and socioreligious affairs. However, he wisely shifted his allegiance - when all the six princes and successors of Bijja!a failed to raise to the great expectation - to the Hoysaļa monarchy that had originated under the influence of Jaina saint Ācārya Sudatta. Rēcana became Hoysala minister and chief of State Accounts. Thus, the Kalacuri rule culminated as quickly as it rose to power.
The Cāļukyas could not consolidate their political power due to powerful and hostile attacks on all fronts by the Sēunas in the north, the Hoysaļas in the south, and the Kākatiyas in the east. They were obliterated from political scene.
The Sēuņas, who were initially subordinate chiefs under the Rāstrakūtas, proved their prowess and political awareness when they ceased the opportune in taking full advantage of the incompetence of the Cāļukyas towards the end of 12th century. Singhaņa-II completed the conquest which Bhillama-V had commenced in C.E. 1186.
The Sēuņa established their authority in the northern region, up to the river Tungabhadra. From south of Tungabhadra river to river Caveri, their campaign was unsuccessful as they faced more powerful Hoysaļas in the area. Thus, the vast empire of the Cāļukyas, which had spread from the river Narmada in the north to the river Caveri in the south, was divided between the Sēuņas and the Hoysaļas, with river Tungabhadra being the line of control.
Like the origin of the Gangas and the Hoysaļas, the fountainhead of the Seuņs is connected with Jaina tradition. The records of their origin is preserved in
the Năasikakalpa, of inaprabhasūri. It narrates that when saint Divaņa (Sk. Jain Education International For Private Se7ersonal Use Only