Jinamanjari 2000 04 No 21

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

Page 41

narrated in an inscription on the Indragiri hill at Sravaṇabelgoļa. From the contents of the inscription it is clear that the king took special interest in saving the shrine from total dissolution. When the king made it known that the kingdom would take care of the property mortgage of the shrine, the mortgagor voluntarily released the deed without further encumbrance. Then the Bhattāraka was called back from Ballatakipura and was re-entrusted with the charge of the shrine. Officially, mortgaged lands were redeemed in the presence of the king at Sravaņabeļgoļa. The king even issued injunction curtailing the rights of the priests of the respective basadis to have jurisdiction over the lands. The rights were then entrusted to the Bhattāraka.
Dodda Devarāja Wodeyar (C.E. 1659-1672) renewed all kinds of grants made by his predecessors, and also made grant of money and Madane village for the upkeep of the holy center.
Cikkadevarjāa Wodeyar (C.E. 1672-1704) was said to have possessed special inclination to Jainism. Jainism had made a deep impression on him, particularly during the early part of his reign. Before ascending the throne, he had been to Sravanabeļgoļa, and had made gifts to provide daily of food to the ascetics.
References to the regular religious discussions on philosophy of the Hindus like Mimāmsa, Saiva, Vaişņava, and of Jain religion held at his court have been found in the literary works. His predilection to Jainism may be gauged from the fact that he greatly respected the Jaina goal and absolute sanctify of life. On account of this, the king was believed to have even banned animal sacrifice in the name of religion, and the Hindu devotees were advised to offer coconut at the temple altar, instead of animal sacrifice. He also took keen interest in saving the matha at Sravanabelgola, from total dissolution. The existing situation at Sravanabelgoļa is well explained by Poet Cidānanda, author of Munivamśābhuyudaya, who appears to have been an advisor to the king at the court. Vimālācārya alias Cārukirti Panditācārya, who faced apprehensions by the non-Jaina sectarian groups, under utter distress, leaves Sravanabelgola and establishes himself at Somawarpet. The Pontifical seat at the place beccomes vacant after the death of Vimālācārya Cărukirti Panditācārya at Somawārpet in Coorg. Then Cikkadevarāja Wodeyar confers the pontifical seat to Cidānanda kavi.
The inclination of Cikkadevarāja Wodeyar toward Jainism and liberal religious policy is generally attributed to the following factors. His mother Amritammaņņi was the daughter of Cenparāja, the Jain chieftain, who, under the influence of Jangamas had become a Virasaiva. Nevertheless, she had imparted her inherited Jain heritage to Cikkadevarāja. Another factor is his intimacy and association with Viśālakša Pandita during the early life when he had spent time at Yaļaņdūre near Mysore. The Prince Cikkadevarāya had developed an intimacy with the local Jaina Brāhamaņa - Viśālaksa Pandita, who had foretold by his astrological calculations that the prince would succeed the throne. At this juncture, there was an understanding between the two: Viśālakša Pandita would be appointed his Premiere should the Prince succeeded to the throne In the ensuing years, Cikkadevarāja was confined at Hangala for 6 years (C.E. 1607
1673). Viśālakša Pandita not only maintained association with the Prince, but Jain Education International For Private Personal Use Only