Jinamanjari 2000 04 No 21

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

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Jaina Architectural Pattern From the architectural point of view these Jaina shrines of Vijayanagara period are noted for their super structure which are of the shape of a stepped pyramid, the doorways having a pot-bellied yakșa at the bottom of the jambs on either side. The walls are bald and devoid of the visual friezes of sculptures that adorn the walls. Instead of the Jinas as auspicious tutelary figure, gajalakşmi (goddess of fortune) with two elephants on either side, is found on the lintel of the doorway. The creation of two colossal monolithic images of awe-inspiring Gommata at Kārkaļa and at Venur; Caturmukha basadi at Kārkaļa, and a huge mānastambha at Hiriyangadi are the highlights of Jaina architectural aesthetics of the period. An architectural piece exhibit in the museum of Kamalapur near Hampi, contains only three niches with the relieves of Jinas, including Pārsva in the last (bottom) one which is evidently a mutilated part that belonged to caturvimšatika-tirtha. This is a reliable proof for the existence of a Pārsvanātha Jinālaya in the vicinity of Hampi. By its style, it appears to be of late 13th century, in which case Hampi was already a Jaina center before it officially became the capital city of the kingdom. It is worth pondering to note that there were, out of the eight, seven Jaina temples very near the royal residence at Hampi, and belong to the early phase of Vijayanagara temple architecture.
Jaina Literature During the Period Taking a bird's eye view of Jaina literature during the period, it is affluent enough to compensate the decline in other fields. Keśavavarni (C.E. 1359) wrote commentaries on Gommatasāra and Srāvakācāra, primordial texts of Jaina canon. Abhinava Srutamuni (C.E. 1365) and Yasahkirti (C. 1500 C.E.) wrote explications on traditional Sanskrit works. Ratnakarandaka of Ayatavarma (C. 1400 C.E.), Paramāgamasāra of Kalyāṇakirti (C.E. 1439), Dvādaśānuprēkṣe of Vijayanna (C.E. 1448) are purely religious in nature advocating the virtues to emulate by the laity.
The cream of Jaina literature was once again restored by better authors like Madhura (C.E.1385), Bhāskara (C.E. 1424) of Penugonda, Terakaņāmbi Bommarasa (C.E.1485), Ādiyappa (C.E.1460), Sāļva (C.E.1460), Kotişvara (C.E.1500) of Tuļunādu, Mangarasa (C.E.1508), Devappa (C.E.1540), Padmakavi (C.E.1528), Ratnākaravarņi (C.E.1550), Nemaņņa (C.E.1559) and Doqdaņānka (C.E. 1578).
Following is the concise and comprehensive introduction of the above poets and their literary achievements:
Madhura, patronized by ministers of King Harihara-II and Devarāya-I, has authored an epigraph of poetic excellence and a Jaina purāņa on the life of Dharmanātha, the 15th Tirthankara, Satpadi, verse of six lines, and sāngatya, verse of four lines, both meant to be sung, were the most popular metre employed by the poets of this age. Mangarasa, Sāļva, Bhāskara and Bommarasa have successfully exploited the possibility of satpadi metre in their narrative poems on the Jaina theme. The stories of Jivandhara, Sanatkumära, Nāgakumāra - the popular Jaina legendary heroes who despised riches and took to a religious life form the theme.
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