Jinamanjari 2000 04 No 21

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

Page 48

they constituted either regional or seasonal festivals. However, while doing so the cultural system is being Jainized with in their socio-religious structure.
In its social structure, Jainism as a religion is not interwoven with the complex features of caste hierarchy, though segmentation within obviously exists. The Purohita (Brahmanas), Bogāra, Pañcama and Caturta are the main subdivisions, which prevail in this region. However, the European writers have also made references to the existence of some minor sects.
Buchanon and Col. Mackenzie refer to the existence of some Jaina segments like Jaina Banajiga, Jaina Sadaru, and Jaina Komaṭṭis. In addition, other segments like Jaina Arasu, Jaina Cippiga, and Jaina Gowda are also reported in the literary sources - to have existed in considerable number during this period. In the census report of 1901, the Sadars have been included among the Jains. This caste is stated to have originally been the Jains, but later on a few of them embraced Vaishnavism. This caste, which originally a homogenous one, was split up into three sects, namely Lingayat Sadar, Jaina Sadar and non-Lingayat Sadar. The Jaina Sādars were a thriving sect in the kingdom of Mysore.
Francis Buchanan refers to three categories of Banajigas namely the Panchama, the Jaina and Telinga Banajinga. Many of the Jainas were converted to Veersaivism during the time of Basaveswara, and their descendants during the later years are stated to have formed a separate group called Jaina Banajiga.
Col. Mackenize refers to a Jaina segment called Seelavant Banajiga. He states that they observed strictly the Jaina social practices like hōsavṛata. It is stated that they did not even interdine with the other Banajigas.
Among the Arasu community especially those who resided at Bilikere, Halebidu, Satyamangala and Hosakote were called Jaina Arasu. The Bilikere Arasu family is stated to have caused the erection of the colossus Bahubali at Gommatagiri near Mysore. The descendants of the Cengalva ruler, Mangarasa who ruled from Kalhalli, also belonged to the Jaina Arasu segment. It is interesting to note that until the beginning of this century, the Jaina influence obviously prevailed in the family of Devaraja Arasu, the former Chief Minister of Karnataka. It is interesting to note that many Gowda families in the Shimoga region are still in possession of the images of Tirthankaras. In the annual Paksa ceremony which is widely practiced in that region, the custom of keeping the Jaina yade is still in vogue. The Jaina Gowdas and Jaina Cippigas who were completely eliminated from the Jaina social groups have been now initiated into Jainism.
This is by no means either a comprehensive or an exhaustive study of Jainism during the Wodeyars of Mysore. Amidst many great upheavals, and against great odds, the Jaina community could manage to sustain itself on account of the patronage extended by the benevolent rulers.
Śravanabelgola continues to be the great spiritual center and it attracts the votaries from all over the country. The interest of this holy center was safe guarded by the rulers. The patronage that Jainism received under the successive rulers of Mysore as well as the historical role it played in developing the Karnataka culture - in the sense Jaina Karnataka has made its permanent mark. ♣
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