Jinamanjari 2000 04 No 21

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

Page 47

in its early history and learned Jainas have ever since continued to render service to it."
Abbe J.A. Dubois, a Christian missionary who visited Mysore after the fall of Tippu Sultan also provides a vivid picture of the conditions that prevailed at Śravanabelgola. He states that Europeans frequently visited the place. It was a great source of grief to the devotees to see this punyastala being defiled by a crowd of unbelieving visitors. And what was still worse, these inquisitive foreigners were often accompanied by their dogs and pariah servants. In one resting place they would cook a stew, in another they would roast a piece of beef. The Jains were infinitely disgusted by the smoke of this abominable style of cooking. At last, the Bhaṭṭāraka shocked by all this desecration fled from the unhallowed spot, and retired to some solitary place on the Malbar Coast. After three years of the voluntary exile, he returned to his former abode on the assurance that Europeans had ceased to visit the place, and the temple had been thoroughly purified.
The Jaina laity also continued its effort in taking up the cause of Jainism on Indragiri hill at Sravanabelgola. Cennanna, a prominent śravaka of Simhanagaḍde (Narasimhampura) commissioned a simple structure basadi in C.E. 1673. It is situated to the west of the tyagada Brahamadeva pillar. It is called Cennanna basadi. On the two pillars of its mukha mantapa there are two figures - a male and a female with folded hands - which apparently represent Cennanna and his wife. He also caused a pillared mantapa near the basadi. An inscription engraved near the mantapa states that Cenpanna consecrated the image of Jina Adinatha. However, at present Jina Candraprabha is there suggesting that due to some unknown reason the original image has been replaced.
The caturvimsati Tirthankara basadi is only a small structure. A Marwādi inscription found here states that the images of 24 Tirthinkaras were set up in C. E. 1648 by Carukirti Panditācārya and the śravakas.
The Brahamadeva basadi is a small shrine at the foot of Indragiri. One Rangaiah and his younger brother Girigowda of Hirisave erected this in about C. E. 1679. This basadi has an upper storey wherein which the image of Pārśwanātha is installed. According to the sources, J. K. D. Padmarajaiah of Sravaṇabelgola built this portion of the basadi in C. E.1896.
At Beļļūr in Mandya district, Sakkare Setți caused the Vimalanatha Tirthankara basadi during the reign of Dodda Devaraja in C. E. 1680 The Anantanatha basadi at Saligrama in Mysore district was rebuilt by Veerappa and his brother Timmappa in C. E. 1872 An inscription on the pedestal of the image assigns the antiquity of the image to twelfth century. Hōsa basadi, Nemiswara basadi, Pāraśwanatha basadi and Caturtha basadi were said to have been built during the later years of the 19th century.
Reflections of European Writers on Jaina Socio -religious life
Due to fundamental doctrinal differences, the Jains and other Hindu communities almost live apart; and they hardly mixed with each other in relation to socio religious ceremonies. This was noticed by Abbe. J.A. Dubbe, during his travels in Mysore: It is apparent that, in addition to their own festivals, the Jains also observed other great festivals like Ugādi, Sankranti, Mahānavami and Gouri etc, as
For Private & Personal Use Only 44
-