Jinamanjari 2000 04 No 21

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

Page 35

and the auspicious vase (holy water pot) by the Jainas was the point of issue involved in the dispute. It assumed serious proportions to warrant the interference of the sovereign. Śrivaisnavas were in majority and had harassed the handful Jainas. Hence, in an appeal to the king seeking justice, the Jainas of all the naḍus including Aneyagondi, Hosapattana, Penugonde and the city of Kalleha under the leadership Basuviseṭṭi (sangha-nayaka) petitioned to Bukkaraya about the injustice done to them by the Srivaiṣṇavas.
The incident had socio-religious dimension and involved serious repercussions. So king Bukkaraya spared no time to resolve the issue by convening a public meeting of the representatives of the Jainas and the Hindu community of Srivaiṣṇavas. Jaina community was represented by Basuviseţți and Tatayya of Tirumale was represented by the other party. A royal charter of rights vested by the followers of both the religions was proclaimed. The quintessence of the judgment, as recorded in the charter, runs as follows:
The Vaisnavas and the Jainas are one body; they must not be viewed as different. Tatayya, by consent of the Jainas of the whole kingdom, will, out of the money levied at the rate of one hana (coin of a particular denomination) a year for every Jain house, will appoint the bodyguards. At the holy place Belgola, twenty servants as a bodyguard for the god will be made and the remainder of the money will be used for the white wash of the dilapidated Jaina shrines.
Tributes galore Bukkaraya that he brought about a happy reconciliation between the aggrieved parties. For a superficial look, the terms of the judgment appears to be a verdict in favor of the minorities and the worried lot in the state. But perspicacity will expose the clever manipulation of the royal charter, which in the final analysis has let down the victims rights. Jaina community pays to the aggressor who was appointed to safeguard their rights and interests.
It is deplorable that a failed scrutiny and critical investigation of the charter of judgment has been glorified. In fact, the justice was one sided and, therefore, not an impartial judgment. For Jainas, justice was delayed and the ruling was like falling from the fray to the fire. Jainas had to pay for the body guard, the Vaisṣṇavas need not pay anything but easily got the authority of appointing the bodyguards! This clearly suggests that the status of Vaisnavas had exalted and the position of Jains had weakened considerably.
Similar incidents occurred elsewhere in the state. Huccappadeva stamped a linga on the pillars of the Vijaya Parsva temple of Halebidu. Vijayappa, a devout Jaina, erased that linga. The incident caused a flare up. The Jaina leaders petitioned to the Mahamahattu of Halebidu. After due consideration with others the following judgment was awarded:
Having first caused vibhuti (ashes) and vilya (betel-leaf) to be offered according to Saiva mode of worship, the Jainas may perform the worship, decorations, illuminations, ablutions and other Jaina ceremonies of this Vijaya Pārsva.
Again Jainas were denied of their rights and religious freedom relegated to a subordinate status, as was done in the judgment by Bukkaraya.
Of the time of Devaraya-I, a record from Laksmeśvara dated C.E. 1412 refers to a dispute between Hemadēvācārya of Sankha basadi at Puligere and
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