Jinamanjari 2000 04 No 21

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

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Kalagumalai in Citambaranar district has been converted this cave into Hindu manple of Aiyyanār sometime in the twelfth C.E. Thus, the Jaina archaeological ind architectural evidence bear testimony to the fact of Jain shrines were appropriated by the non-Jainas in Tamiļnādu. (Jain Journal, Vol. XXVIII, No.4, April 1994).
Proselytism of Jaina shrines in Karnataka occurred, particularly after C.E. 1184. [SII. XV. No. 56, C.E. 1184, Tāļikote (Bijapur Dt, Muddebihal Tk)]. Till then except for rare and stray incidents, people of all castes and creed, sects and sub-sects happily lived together. Then Adayya, Virupayya, Goggarasa and the followers took cudgel against Jaina saints, temples and the residences of its followers to the extent of brutally killing them. This has been widely and graphically recorded in the inscriptions, sculpture and literary works. Some kävyas have clearly mentioned even the numerical figures of Jaina temples that the followers of their faith were successful in destroying 1500 Jaina temples. Conceding the element of exaggeration in such statements made by over enthusiastic author it is certain that a huge number of Jaina temples were demolished in religious clashes.
When a group of fanatics armed with lethal weapons attacked them, majority of the fear stricken Jains took to mass conversion. Lakhs of Jains in Karnataka inevitably embraced Virasaivism. This enmasse exodus of Jains to Virasaivism happened from the last decade of twelfth century onwards and in the 13th and 14th centuries. Regarding the dilapidated Jaina shrines in the process, something had to be done. When hundreds of basadis were uncared for, non-Jains preferred to appropriate those still in good condition. Therefore, they requisitioned Jaina temples wherever was convenient, by retaining the whole building and structure as it was, but by replacing the Jaina idols with the figures of their faith. Those Jaina images either they were immersed in the nearby tank, reservoir or well, or placed outside the temple or village or used for some others purpose.
The study therefore will present historical records of the appropriation of Jaina shrines in Karnataka, based on geographical reference of each district.
Bellary: The modern Rāmalingeśvara temple at Kuçitini and Mailāralingēśvara temple at Bāgaļi were basically Jaina sanctuaries. At Hoļagundi in Hadagali taluk, Jaina Mallinātha shrine of C.E.1167 has become Hindu Somanātha temple, but epigraphs and sculptural details speak of its Jaina origin. At Siragēri in Siraguppa taluk, Pārýva temple has been converted into non-Jaina Virabhadra temple. But, the tutelary deity remains to be a Jina. On the vimāna of all the three sides of garbha-griha, Jina Pārsva in kāyõtsarga figures prominently. Siddheśvara temple at Kurugod was originally a Jaina shrine in granite, founded in C. 12th C.E. during the rule of the Sindas of Kurugod. Dr. C.S. Patil has recorded all the architectural details of the temple and says that the Jina figure on the projecting lalāta block has been chiseled out, but however the triple umbrella is preserved [Temples of Raichur and Bellary Districts: 1992: 163).
An inscription on a broken slab lying near the Anjaneyasvami temple in Kuruvattiin Harapanahalli taluk opens with a Jaina invocatory verse. Mahāmandalēšvara Sankaradēva, a Duke under Cāļukya Vikramāditya-VI made over gift of land to Jaina sanctuary.
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