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Jainism in Uttara Kannada Region
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great Jaina center in Karnataka. Whether we believe this tradition or not, it is clear that Jainism did not progress much in Karnataka until the advent of the Kadambas of Banavāsi and the Gangas of Talkāḍ, to the scene.
It is from the time of Kadamba king Kākusthavarman that Jainism became well entrenched, particularly in select centers like Halasi, Devagiri etc. References are found in Kadamba inscriptions to the Nirgranthas, Kūrchakas, Śwētapaṭas and Yāpaṇiyas side by side particularly at Halasi, (Belgum district). It is noteworthy that whereas the records of Gangas frequently refer to the Mūlasaṁgha the records of the Kadambas refer to the Yapaniya Sangha. The Yapaniya Sangha is known for bringing together the Digambaras, and the Swētāmbara sects of Jainism. By drawing some of its beliefs from both the sects, it recognized the role of women, and this reorganization had far reaching consequence for the healthy popularity of Jainism in Northern part of Karnataka. It is from this point of view that the early Kadamba inscriptions, particularly from Halasi,' are significant. In the same record the Śwētapatas, the Nirgranthas and Yapaṇīyas are together mentioned. No details are known about the Kūrchakas.
Yet, it is indeed surprising that no epigraphically reference can be cited for the prevalence of Jainism in Uttara Kannaḍa region as late as 11th century AD. However, this negative evidence cannot be regarded as suggesting total absence of Jainism in the region. In Banavāsi, recently a stone torso of Jaina Tīrthankara has been discovered. Stylistically, the sculpture can be placed in the 5th or 6th century AD. In that case, it is a sure indication of the presence of the followers of Jainism at the capital of the Early Kadambas.
The Guḍnapura pillar inscription of the time of Kadamba Ravivarman3 is an unusual record wherein a temple of god Kama within the royal palace complex in mentioned and grants are recorded for maintenance of worship in the temple. However, it is matter of controversy as to whether this kāma is to be identified with the Love God of the Hindus1 or Bahubali of the Jainas. The controversy emanates from the fact that Bahubalī is described in Jaina literature both as Kāma and Manmatha. The same inscription interestingly has two references to goddess Padmavatī, whose name recalls the famous Jaina Yakshi. Recently excavations have been conducted at the site of this inscription and a brick structure resembling a temple has been unearthed. An image of Pārśvanātha Tīrthankara stylistically of about 10th century AD has been recovered from the complex. Surface exploration around the mound also revealed the presence of Jaina sculptures in the vicinity. Put together these evidences would suggest that this locality had some Jaina establishment in medieval times. If we take this as continuation of an earlier Jaina establishment here, then possibly the Kāmadēvālaya being of Bahubali may be justified. However, it is not understandable, why the record does not make the Chaitra festival (Vasantōtsava) compulsory, and why it regards the festival as only meant for the enjoyment of the people rather than an expression of devotion to the God. It is therefore very difficult to ascertain the identity of Kama, of only
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