First Marathi Inscription Photograph

This is a photograph of the oldest inscription in Marathi language

Bhattarak Tradition of Karnataka | Indian History

Dr. H.A. Parshwanath
There are seen five phases in the Jaina ascetism. These include Brahmacharya, Kshullakha, Ailaka, Digambara and Aryika. These ascetics were traveling continuously from one place to another. Hence they did not require mutt, the residential place to stay permanently in a single place. In the later days a sect of ascetics called Bhattarakha Swami evolved to take cognisance of Shravaakas to lead them through right path. This distinct sect of ascetics were assigned with the duty of taking Shravakas in the path of dharma. It is found mainly among the Bispanthi sub-sect of Digambars. Bhattarakhas are regarded as religious teachers by the Bispanthis. The terms Batara, Balara, Battora and Bhattarakha used in various occasions imply as the most honoured, revered teacher or seer. It also implies the symbol of merit of scholarship and erudition. Bhattaraka has given rise to another term Pattacharya signifying the head of the Mutt. The term Panditacharya is equivalent or alternative to Bhattarakha. The inscription of Rona dated A.D. 1111 has mentioned the study of the religion and tradition as Battavrutthi. These words are used as a suffix in front of the names of king, guru and other senior people. Nagaverma II, the renowned Jain poet has also cited the same. These words denote eminence of the kings, where as the symbol knowledge and scholarship of the ascetics. Bhattarakhas usually belonged to a particular Sangha/Gana/Gachha. Tirthankaras are also addressed as Bhattarakhas as they have attained kevalagnana.

The tradition of Bhattarakhas has paved the way to combat the challenges posed by the advent of Muslim rule in India. The nudity was the mainstay which the Digambara Jaina ascetics was to face during their regime. The tradition resisted the attack by these people to a considerable extent and saved the religion from destruction.

A specific subsect was identified with Bhattarakha exclusively- Devendrakeerthi of Huncha - with Bogars, Charukeerthi of Moodabidri with Upadyay and also Charukeerthi of Shravanabelagola with Vaishyas. However Bhattarakhas belong to all Jains irrespective of caste and locality. One can observe the ablation of subcastes and group system among Jains.
Bhattaraka vows the responsibility of propagating adhyatmic life and uplifting society through religion and education. He strives hard for the propagation of dharma, education and guides the people on these lines. Bhattarakha is also entitled and expected to follow Nigrantha sadhu stage at the terminal stage of his life. Bhattarakha leads the life pattern of Rajaguru with all the paraphernalia i.e. royal honours and privileges. He is honoured by all the sects of people in the society. They evince keen interest in the development of art literature, architecture and sculpture and also the performing arts such as music, dance or drama. Bhattarakha is mainly concerned with religious preaching and propagation. However the additional responsibilities of maintaining the holy place was bestowed upon. A radical change was observed in the 12th and 13th century with the advent of foreign rule.

The Bhattarakhas are regarded as superior to the common people and inferior to munis. In the earlier years the Bhattarakas assumed nudity. However with the advent of changes in time and space they started wearing clothes. They also possess a water canteen (kamandala) and a tuft of peacock feathers. They used to walk bare feet and move from place to place, but later stayed at a single place. They exercise control over society. It requires greater preparation, devotion and dedication to fulfill the needs of Gurupeetha and the people. They consume food only once a day, stay in a single place during chaturmas and finally assume the state of nigrantha. They observe the rituals strictly and also advise others to follow the same method of living. They are endowed with the responsibility of propagating the religion, construction of new temples, restoration of the old built by shravakas and also to safeguard the offerings to those temples. They also organise pooja celebrations, installation of Jain idols, conducting the rituals of worshipping the Jina and protecting literary works.

They personify sacrifice, learning capacity, literary interest and organisational abilities. The organisation of religious conferences, collecting and publishing religious works, protecting classic works of the religion are the duties rested with them. Bhattarakhas are the religious heads like the kings ruling their domain. This lead to the tradition of observing the throning ceremony of Bhattarakhas as that of the kings. Strictly speaking Bhattarakhas are the transformed personalities from Digambara munis and for which the society was also responsible to some extent. The Bhattarakhas are also called as Deva, Muni, Acharya, Bhata, Guru and Pandit.
Jain mutt of Shravanabelagola stands foremost among the Jain mutts of Karnataka. The origin of Bhattaraka peetha at Shravanabelagola can be traced to the 24th prophet Mahavir. The establishment of the mutt has drawn the attention of all the sections of people. There is a substantial evidence recorded that Chavundaraya made Nemichandracharya as the pontiff of Shravanabelagola. However the heritage of the Mutt dates back to earlier period than this. As mentioned in the ancient study of Kundakundacharya, the name Charukeerthi Panditacharya was given to this seat in A.D. 1117.

It also bears relation with Hoysala dynasty. Ballala II conferred the title Charukeerthi on Shubhachandracharya of Sri Kshetra when the latter relieved the distress of the king. Since then the person occupying the dharmapeetha at Shravanabelagola was called Charukeerthi. It is interesting to note the Bhattarakha pethas of Nallore near Karkala and also Moodabidri was named after the same in about A.D.1120. The term Charukeerthi Panditacharyavarya is found in the inscription of Shravanabelagola belonging to 12th century. Charu means fragrant, loveliest and greatness. An inscription of Srirangapatnam dated A.D. 900 mentions the name of Sri Varamati Shagara Pandit as the religious head of Shravanabelagola. The mutt at Shravanabelagola belongs to Desigana, Pustaka Gachha Kundakundanvaya.

His Holines Chindananda Charukeerthi Panditacharya adorned the Gurupeetha in the terminal part of 17th Century. He has composed Munivamshabhyudaya found in five chapters which is an incomplete work. He was closely associated with Chickkadevaraja Wodeyar of Mysore.
Sri Charukeerthi Panditacharyavarya Swasti Sri Nemisagar Swami was made the pontiff of the place on 2nd May 1928. Swasti Sri Shanthiraja Swami, Sri Selvarasa Swami, Sri Nemisagar Swami and Bhattakalanka Swami (A.D. 1947-69) adorned the peetha of Shravanabelagola. Bhattakalanka Charukeerthi Swamiji observed Chaturmas at Shravanabelagola. He suceeded Sri Nemisagar Charukeerthi Swamiji. Having mentioned these facts I must admit that owing to the paucity of historic material regarding the Bhattarakhas who served the cause of the religion through the Shravanabelagola Digambar Jain Mutt is a setback in properly scribing in this direction.

His Holiness Jagadguru Karmayogi Swasti Sri Charukeerthi Bhattarakha Pattacharyavarya Swamiji, the present pontiff of Shravanabelagola stands as the main propagator of the religion since assuming the peetha in 1969. He has developed Sri Kshetra Shravanabelagola in all its spheres. A separate article is envisaged in the later pages of this series of study. He has revived the ancient Bhattarakha peethas by initiating and throning His Holiness Swasti Sri Bhuvanakeerthi Bhattarakha Swamiji to Siddkshetra Kanakagiri peetha in 1997 and His Holiness Swasti Sri Bhanukeerthi Bhattarakha Swamiji to Kambadahalli (1998). Besides a new Bhattarakha peetha was established by him at Arahantgiri (Tirumalai) in Tamil Nadu (1997) and Swasti Sri Dhavalakeerthi Bhattarakha Swamiji was appointed as peethadipathi. Such efforts towards the revival of Bhattarakha peethas in the recent years have brought new rays hope on the horizon in the propagation of Jaina religion.
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Bibliography:
1. Kalyananda Haadi: Ed.Dr.Siddalinga Pattanashetty (1999)
2. Shravanabelagola Srigalavara Bashana Sangraha: Ed. A.Shantharaja Shastry (1932)
3. Shravanabelagola Ondhu Samikshe: Ed. Dr.G.S.Shivarudrappa (Bangalore University Publication, 1983)
4. Gommateshvara Commemoration Volume: Ed. Dr.T.G.Kalghatgi (Published by: S.D.J.M.I. Managing Committee Shravanabelagola, 1981)
5. Dhavala Teertha - 1995: Ed.Sri Jeevandharkumar Hotapeti (Published by: S.D.J.M.I. Managing Committee Shravanabelagola, 1981)
5. Dhavala Teertha - 1996: Ed.Sri Jeevandharkumar Hotapeti (Published by: S.D.J.M.I. Managing Committee Shravanabelagola, 1981)

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)