Chamundraya and Shravanbelagola | Karnataka History

Dr. H.A. Parshwanath

Chamundaraya1, the minister of the Gangas, has carved an indelible record in the glorious history of Shravanabelagola. He was a politician, commander-in-chief, religious patron and generic writer who enriched the culture of the place and Karnataka. He played an important role in the history of Shravanabelagola.

It is said that he hailed from the southern part of Madurai. His mother Kalaladevi was instrumental in all his religious contributions to the land. His wife Ajithadevi, son Jinadevanna, sister Pulavvae and brother Nagaverma proved to be the earnest devotees of Jina and adorned Gangas. He was born probably in A.D. 940. The guidance of Acharya Simhanandi stood as the rock stone in his achievements and moulded the personality. The association of Chavundaraya with Marasimha III has blended together in a harmonious way. Chavundaraya was a Brahmakshatriya by inheritance. His grandfather Govindamayyiah laid the foundation of religious fervour. Govindamayyiah and his younger brother Ishwaraiah lived together like Bhima and Arjuna and served under Marasimha. Mahabalaiah, the father of Chamundaraya was known for his generosity, ability and virtuosity. Chavundaraya fought for Marasimha and defeated Chaladanka Ganga and also Madurachayya. He fought bravely against Nolambas and supported Marasimha. He was called Veramarthanda due to his valour and bravery. He also defeated Rajaditya and Vajvala.

He developed interest in the Jaina religion by studying the works of Acharya Jiansena and Acharya Gunabadhra. He propagated Jainism through his meritorious works. He was a prolific writer in Kannada and Sanskrit languages. He wrote Chavundarayapurana (A.D. 978), also called as Trishashtishalakapurusharu. He adopted the gist of Mahapurana in this work. He wrote Charitrasara in Sanskrit and the work deals with Jaina ceremonies and rituals observed by Gruhastas and Munis. He had a great patronage for the poets Nagaverma and Ranna. Ranna composed Gadayuddha and Ajithanathapurana. Ranna named his son as Raya as an index of his affection for Chavundaraya. Nagaverma wrote Chadombudhi.

He was an ardent disciple of Ajithasenacharya of Bankapur and Nemichandracharya who inspired him to serve the cause of Jaina religion. He was called by various titles such as Veeramarthanda, Ranarangasinga, Samaradurandara, Samyaktva Ratnakara, Vairikulakaladanda, Bujavikrama, Chaladankaganga, Samaraparashurama, Pratipaksha Rakshasa, Bhatamari, Subatachudamani, Brahmakshatra Shikamani, Gunaratnabhushana, Bhujavikrama, Ripukulasamhari, Sandivigrahi, Tribhuvanaveera, Chamupathi, Kavijanashekara, Shauchabharana, Devaraja and Satya Yudishtira. He has etched his image in the fields of literature, religion, politics and art and architecture. He was the great son of Karnataka. Nemichandracharya also influenced him immensely and hence Chavundaraya constructed a temple in his name. The Acharya dedicated Gommatasara, the amalgamative work of Dhavala and Mahadhavala as a recognition of his devotion and dedication to Jaina heritage. He called him Vera Marthandi and immortalised his name.

Engraving Of Bahubali Idol
The magnificent monolithic statue of Lord Gommateshwara atop the Indragiri was the greatest contribution of Chavundaraya. His revered mother Kalaladevi was greatly influenced by the narration of Bahubali's meditation and sacrifice imparting the value of indefiniteness of life as depicted by Siddantha Chakravarthi Nemichandra Swamiji in his discourse. Bahubali stood as a symbol of sacrifice and Bharatha as that of possessiveness of wealth and pleasure of the kingdom. She dreamt the vision of Lord Gommateshwara and had expressed here desire to have a darshan in Paudanapura where the statue of Bahubali was installed by Bharatha. She gave up taking food and water till she had the glimpse of Lord Bahubali. But it was a difficult task to travel to Paudanapura and also she learnt that the statue of Bahubali was encircled with serpents and thick forests. Furthermore it was an arduous task to have the glimpse of Lord Gommateshwara situated in the thick forests of Paudanapura. In order to fulfill the desire of his mother he proceeded towards Paudanapura and stayed in Kalvappu2 for some time on the way. Goddess Padmavathi, appeared and blessed him in his dream and advised him to bow the arrows towards Indragiri from Chandragiri to have the darshan of Bahubali, according to Panchabanas Bhujabalacharita. Eventually the collasal statue of Bahubali was engraved by Chavundaraya spreading the message of sacrifice, nonviolence and truth to the world.

According to Govinda Pai the National poet the installation ceremony was held on Monday, 14th March, A.D. 981. The sculptor of this mega statue is said to be Arishtanemi (Bharatoja). Chavundaraya himself conducted the first mahamasthakabhishekha on 14-3-981. He donated 88 villages generating 96,000 varahas and its utility for the pooja celebration of Lord Gommateshwara.

Tyagada Brahmadeva Pillar
Tyagada Brahmadeva pillar on Indragiri goes in the name of Chavundaraya. The pillar measures about ten feet and is encircled with artistic flowers and tendrils. There is engraving of Sri Chavundaraya with Chamaradharis and his guru Nemichandracharya in the lower portion of the pillar. The northern side of the pillar contains the inscription narrating the valour of Chavundaraya.

Akhanda Bagilu
This was also said to be the contribution of Chavundaraya and it is a good piece of art and architecture of the Gangas. The lintel portion of it shows the GajaLakshmi in sitting posture which is a beautiful piece of art with the devi holding flowers in her hand.

The other sculptural and architectural contribution of Chavundaraya include Sri Kushmandini devi in the form of Gulakayajji, Bhadrashale, Patala Kamba, Yaksha Kamba and also the steps to Indragiri.

Chavundaraya Basadi
This temple is a two storeyed structure and was constructed with Lord Neminatha as the main deity during the period A.D. 982-85. This occupies a unique position among the 14 jinalayas spread out on the Chandragiri. The temple resembles Pallava style of architecture and however it also resembles the influence of Gangas style of architecture. One can see the inscription, 'Sri Chavundaraya Madisidam' (constructed by Chavundaraya) near the main entrance. This temple is called Trailokyaranjana and Boppa Jinalaya in Hoysala inscriptions. It has two sanctum sanctoria with simple walls and artistic lintels. The inscription (A.D. 1138) found at the pedestal of Neminatha Tirthankara describes that it was installed by Eachana the son of Gangaraja who was in the court of Hoysala Vishnuvardhana. It was carved by Gangachari (Vardhamanachari), the son of Hoysalachari. The Yaksha and Yakshi of Sri Neminatha Tirthankara were also carved by Gangachari. His son Jinadevanna added some portion of this temple i.e. the upper portion of it. Chavundaraya basadi is flourished with exquisite art and is one of the master pieces of Jain temples.

Establishment of Dharmapeetha
He intended to establish a Dharmapeetha to guard the religious values and as a result Siddanthachakravarthi Nemichandracharya became the head of Dharmapeetha. It was later called Charukeerthi Peetha and in the later days it was considered as the seat of Shravana culture of Jainism in Karnataka.

Eventually he sacrificed his immense wealth and pleasure and also relinquished political power near the Tyagada Kamba and attained salvation through sallekhana in A.D. 989.
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1. Chamundaraya - A controversy was raged regarding the use of the name Chavunda and Chamunda and only to conclude that both the forms can be used.
2. Kalvappu - It is the primitive name of Shravanabelagola.
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Bibliography:
1. Shravanabelagola Ondhu Samikshe: Ed. Dr.G.S.Shivarudrappa (Bangalore University Publication, 1983)
2. Gommateshvara Commemoration Volume: Ed. Dr.T.G.Kalghatgi (S.D.J.M.I. Managing Committee Shravanabelagola, 1981)
3. Veeramathanda Chavundaraya: Ed. Dr.S.P.Patil (1993)

A description of Jainism from Dabistan-e-Madahib (1)

Dabistan-e-Madahib (School of Manners) is an extremely rare andunusual examination of several religions, written around 1655 in Farsi. It has been assmed that the author may have been a Muslim,however a careful examinations shows that the author was in fact aParsi of Sipasis or Abadis sect. The author was either originallyfrom Iran, or a recent descendant of an immigrant from Iran.

The author was born during the rule of Jehangir in a Mobed (ParsiPriest) family. He spent time in Patna, Kasmir, Lahor, Surat andSrikakul (Orissa). He must have been a person of great scolarshipand curiosity. He mentions numerous interviews with scholars ofnumerous faiths.
In chapter II, on doctaries of the Indian (Hindu) people, variousIndian traditions are described.
The section XI "On the tenets held by the followers of Buddha" isactually all about Jainism. It presents an extremely rare view ofJainism, as viewed by an outsider. India was then country underMuslim rule, however the author's perspective is neither Muslim norHindu.

There are a couple of copies of the text in Khudabaksh Library.http://kblibrary.nic.in/Vol16/BP138.htm
The translation is by David Shea and Anthony Troyer done in 1843. Atthat time Jainism was not well known, and there appear to be someflaws intranslations.

The translators' notes are included below.

The translators had some difficulty with the word "Srivara". It mustbe from prakrit "sevada" i.e. swta-pata in Sanskrit, a term fromwhite-clad monks. The term Yati is applicable to to Swetambaras andDigambaras, but it seems that the author was mostly familiar with Swetambaras.

Obviously Lunugi=followers of Lonka Shah and Pujaris=murtipujak.
Yashwant Malaiya
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SECTION THE ELEVENTH: ON THE TENETS HELD BY THE FOLLOWERS OF BUDDHA.
These sectaries are also called Jatis.*1 They have no belief inincarnations or Avatars of the Deity, but they admit the trans­migration of the soul into different bodies; they deny several otherdogmas of the Hindus; in their opinion, nothing is more detestablethan the doctrine of the Brahmans, and when a misfortune befals anyone of them, they say: "Hast thou perchance done some good to aBrahman, or drunk some water of the bone devourer: so they call theGanges, because the Hindus, after the burning of the dead, throwtheir bones into that river, and think it a meritorious act.

The Jatis take the greatest care of not hurting a living being; onwhich account they do not like to pass through water, for fear thatan animal might come under their feet. They eat no animal food,never put their feet upon grass, and when they drink water, theyfilter it first through a handkerchief or a piece of cloth, that noliving animal may remain in it, and then steep this piece of clothawhile in water, in order that, if a living being stick thereto, itmay be separated, and take its place in the liquid.

A great number of the Banians or traders are of this sect; for themost part they sell corn, and some get a livelihood as servants. Thedurvishes of this class are called Srivaras and Jatis.*2 They pluckthe hair of their head and beard by means of tweezers.*3 When theytravel, they carry a besom of the bark of a soft tree with them, andout of regard for the life of animals, they sweep the road with itbefore they put down their feet, that no living insect may bedestroyed. When they speak, they hold a hand­kerchief before theirmouth, not to swallow a fly or other insect.

They are frequently learned, and pass their life in celibacy andsanctity; these they call Jatis, who never behold the face of awoman. Those of this sect who are married, called Grihastfa,* showgreat regard for the Jatis, before whom, by a refinement of respect,they scarce dare bend their body. When­ever they receive a Jati intheir house, they do what­ever he orders, according to their power.

They are divided into two classes: the Lunugi and Pujaris. The firstare those who adore God as one, and think him free from allimperfections and contradictions, descents and conjunctions, and whoworship no idol. The Pujaris venerate the image of a deity, and havetemples for it. The durvishes of both classes, called Jatis, at thetime of taking meals, go into the houses of friends, and take onlyas much food as may not cause a privation to the people of thehouse: thus they visit several houses until they get satiated. Theydrink no cold water, but go from place to place, and wherever anybody has warm water for bathing, they take a little of it, andhaving thus collected sufficient water, they let it cool and thendrink it.

Similar to the durvishes of both classes is a third sect, calledMaha-atma; they have the dress and appearance of Jatis; only they donot pluck their hair with tweezers, but cut it. They accumulatemoney, cook their meal in their houses, drink cold water, and taketo them a wife.
Farzanah Khushi says: I saw, in Guzerat of the Panjab, a srivara,and requested him to give me a full account, which may be deemedtrue beyond any doubt, of the people of his sect. He related asfollows: "The men of my faith may live retired from the world, ordevoted to business; they do no harm to any body; but there are manyof them eager for science, and as many bereft of knowledge."

One of the Mahaatmas was a learned man; the wife of a rich mandevoted her­self to his service; one day she complained to him of theunkindness of her husband; the srivara gave no answer; wherefore thewoman said: "Another time I will not wait on thee, because thoutakest no interest in me." The srivara rejoined: "If even thy visitwere agreeable to me, it would be of no service to thee." He thentook up a bit of grass, and having breathed upon it, gave it to thewoman, saying: "Put on a clean garment, and having ground the grass, rub it upon thy garment until thy husband becomes kind to thee." Thewoman returned to her house, and having ground the grass upon astone, intended to rub it upon her garment, when the husband enteredinto the room, therefore the grass she had ground remained upon thestone. When night fell in, they shut the door of the house. Thestone at every moment jumped from its place, knocked against theboard of the door, and fell back: the woman and her husband wereastonished. The man asked his wife the reason of it, and she, fromfear, told him what had taken place. The man rose and opened thedoor of the house; the stone was set in motion, and rolled on untilit reached the house of the Mahaatma.

Many other similar stories are told of the Srivaras. Khushi saidthat he had seen the Jati just mentioned, who by the power ofincantation put stones into motion; he praised him, but declaredthat this man was really a Jati, but not a Maha-atma.

The author of this book affirms he has seen a great number ofSrivaras and their followers. From them he knew Meher chand, a Lunu,in the year 1056 of the Hejira (1646 A. D.), in Dotarah, which isunder the dominion of Jodpur Marawar, he found also Siva rama, aPujari, in Mirta, which place belongs to Marawar, and one namedJagna, a Banian, in Rawel Pandi: he was adorned with all the goodqualities of Jatis. When he saw a bird in the hands of a fowler, hebought it of him and set it free.

This sect do what­ever they can for the liberation of living beings.Many of them are rajas in several places and countries. When onebrings a goat which he has bought somewhere, and is disposed to killit, they come from their shops and buy the animal at a high price;thus it has been seen that, having assembled from person to takecare of them. It is said, that in Guze­all hands a great number ofsheep, they appointed a rat lived a Banian who was a Jati; one day,a Musel­man Durvish sat down before his shop, and having pickedvermin from his coat, was about to kill it; the Banian interposed;the Durvish said: "If thou wilt give me something, I may spare it;"the Banian offered a pie;*1 the other wanted more and more, untilthe bargain closed with the sum of one hundred rupees, which theBanian paid for the liberation of the offensive insect.

Hafiz Shirazi says:
"Avoid hurting any living animal, and do whatever thou likest,For in my book of laws there is no crime but this."

Notes:
1. More correctly Yatis. See note, p. 195. This section appears toapply more properly to the Jainas, that is, to one of the greatdivisions of the followers of Buddha. The Jainas are subdivided intoa great num­ber of tribes and religious sects, a long series of whichis enumerated in the work quoted by Lieut.-Col. Miles (p. 351-363).

2. In the note, p. 195, are mentioned the Jatis, or Yatis, alsocalled Sevras among the Jainas of Guzerat and Marwar. According tothe same authority (Transact. R. A. S., vol. III. p. 344), these aredistin­guished from the Sravakas, as the laity of the Jainas arecalled in that country.

According to Major de la Maine (work quoted,vol. I. p. 413), the Sravacs are the only considerable part of theearlier Jains or Arhats. "Sravakas," says Doctor Buchanan Hamilton(ibid., p. 531), "is the name given to the Jains in the districts ofBahar and Patna." The three authors just quoted agree in statingthat the priests of the Sravakas are called Yatis. The Dabistanreads , Srivarah, which may be correct "the electof happiness."

3. Lunchita-kesa, "hair-pluckers," is one of the nicknames given tothe Swetambaras, "clad in white," a sect of the Jainas (Colebrooke,work quoted, p. 551).

4. "A householder."