The Gang Dynasty of Talkad: Karnataka History

The Ganga period witnessed the popularity of Jainism and Vedicreligion. Scholars like Lewis Rice, S. R. Sharma or M. V. KrishnaRao, believed that the Ganga rulers were Jains, and that a JainaAcharya, Simhanadi, was instrumental in founding the Kingdom. Dr. S.Srikanta Sastri was of the opinion that Durvinita was a Vaishnava.Inscriptions speak of the Kalamukhas, Pasupatas and Lokayatas whoflourished in Gangavadi. However, from the time of Shivamara II, theGanga rulers appear to have embraced Jainism. Perhaps his contactswith the Jaina saints and Philosophers like Toranacharya andPushpanandi must have contributed to this change in faith.

In fact, the Ganga period witnessed the activities of several Jainasaints and scholars like Pujyapada, Jinasena, Ajitasena, Akalanka orNemichandrasiddanta. Many Jaina basadis were built at Manne,Sravanabelagola and Kambadahalli. The great minister Chavundaraya wasa champion of Jainism and the Gomata monolith at Sravanabelagola is astanding testimony to his religious fervour. However, whether thefollowers of Vedic religion or of Jainism, the Ganga monarchs alwaysremained tolerant in their religious attitude.

Education was imparted in the Agraharas, Brahmapuris, Ghatikas and inMathas. Vedas, Vedangas, the Dharmasastras, the Smritis and thePuranas were taught as part of religious studies. Among the secularsubjects, mention may be made of the six systems of Philosophy,Itihasas, Vyakarana, poetry, medicine, astrology, music, archery andso on. Vocational education was promoted through craft guilds.

The Ganga period was one of brisk literary activity, in Sanskrit,Prakrit and Kannada. Many Kings of this period were Scholars andwriters of repute. Madhava II wrote Dattaka Sutra, a treatise onerotics. Durvinita, whose literary prowess is mentioned in theKavirajamarga, was a great author. He translated Gunadya's Vaddakathainto Sanskrit, wrote a commentary on the 15th sarga of Bharavi'sKiratarjuniya and wrote Sabdavatara, a Sanskrit work on grammar.Sripurusha wrote Gajasastra, a treatise on elephants. Shivamara IIwas the author of Gajashtaka, a Kannada work on elephant management,and Sethubandha in Prakrit.

A number of Scholars of great reputation flourished in the Gangaperiod. The redoubtable Bharavi is believed to have visited the Courtof Durvinita. Pujyapada was the author of Sarvathasiddi and JinendraVyakarana. Hemasena or Vidya Dhananjaya was patronized by Butuga IIand he wrote Raghavpandaviya. His pupil Vidhibhasimha was the authorof Gadyachintamani and Kshatrachudamani. Chavundaraya, the famousGanga minister, was the author of Chavundarayapurana. He is alsobelieved to have patronized Ranna during his early days and also theKannada grammarian Gunavarma. Nagavarma, the author of Chandombhudhi,is said to have been patronized by Rakkasaganga. In short, the Gangasoffered a very fertile ground for literary cultivation, and itcertainly yielded a wholesome harvest.

ART AND ARCHITECTURE:
The Gangas made significant contribution to Karnataka heritage in therealm of art and architecture. Scholars think that there was aconsiderable impact of the Pallava as well as the early Chalukyanstyle on the Ganga constructions. It is also pointed out that theGanga architecture is predominantly Jaina. A number of monuments havesurvived to mirror the Ganga tradition of architecture. TheKapileswara temple at Manne, the Hanumantesvara temple at Bannur, theRameswara temple at Narasamangala are some of the monuments of theearly Ganga period. The Bhoganandi shrine at Nandi is a beautifulshrine with lovely sculptures and an exquisite tower. Talkad, theGanga capital has a few temples like the Maralesvara temple, theArakesvara temple, the Patalesvara temple or the Mahalingesvaratemple. In the Tamil country too a few Ganga structures have beenidentified, like the Koranganatha temple at Srinivasanallur andMahimalesvara temple at Erode. Among other Ganga temples ofimportance, mention may be made of the Mahalingesvara temple atVaruna, the Kallesvara temple at Aralaguppe, the Yoga Narasimhatemple at Dadiga and Dadigesvara temple at Kodihalli.

The Jaina monuments are mostly centered around the two hillocksnamely Vindhyagiri and Chandragiri in Sravanabelagola. Of these, theChandraprabha basadi belongs to the period of Shivamara II, and is abeautiful structure with a Garbhagriha, a Sukhanasi, a Navaranga anda porch. The Iruve-Brahmadeva temple is a small shrine which belongsto the 9th century A. D. the Chavundaraya basadi (10th century) isone of the largest structures in the area, and is dedicated toNeminatha. Its Vimana has two more storeys, in addition to the lowerstorey, which is long. The Panchakuta basadi at Kambadahalli isanother fine monument of this period. Rajamalla I constructed a caveJaina temple at Vallimalai in Chittore district.

The erection of free-standing pillars constitutes an interestingfeature of the Ganga art. These Jaina pillars are of two typesnamely, Manasthambas and Brahmasthambhas or Brahmadeva pillars.Manasthambhas, also known as Indrasthamba pillars are those whichhave a pavilion at the top, which contains the Jaina figures facingfour different directions. In the Brahmasthambha, the Jaina figure issubstituted by a seated figure of Brahma at the top. The hugeBrahmadeva pillar at Chandragiri in Sravanabelagola and the TyagadaBrahmadeva pillar at Vindhyagiri of the same place are the twoexamples of the free-standing pillars of this period. Dr. VincentSmith extols their beauty when he says, " In the whole range ofIndian art, there is nothing perhaps equal to the pillars for goodtaste".

The Ganga temples and basadis provide ample evidences to the growingmaturity of their sculptural art. Even their inscriptions offerexcellent sculptural pieces. The Atkur inscription depicts a scene offight between a hound and a boar; the Doddahundi inscription depictsthe scene of Nitimarga's death, and it has all the elements ofdignity and pathos befitting the occasion.

The crowning achievement of the Ganga sculptural art is the statue ofGomatesvara at Vindhyagiri in Sravanabelagola. It is 57 feet high,hardly 10 foot less than the statue of Sphinx of Egypt. It was carvedout of the mighty granite outcrop, at orders of the Ganga ministerChavundaraya, and the work was completed in 984 A. D. Entirely nude,this Indian colossus stands erect, facing the north, with squareface, curly locks, elongated ear-lobes, broad shoulders and a smallwaist. The half-closed eyes indicate the saint's meditative mood,while his lips exuding a gentle smile seems to tell us how transientthe affairs of the world are.
Gomata stands with an expression wonderfully calm, serene anddivinely radiant, silently preaching to the sinning world the basicnecessities of detachment, patience and love to attain happiness inthis world and beyond. Venkoba Rao has described it as a crowningachievement of Indian art, and the noblest creation of man in praiseof God. As Percy Brown has pointed out, through the surge and stressof over a thousand years, this solemn and impassive figure has defiedelements, and the high finish of its workmanship still remains.Surely Blake had visions of such a monumental image when he wrote,

" …… Reared his mighty stature; on Earth stood his feet.His naked limbs glittering upon the dark blue sky where the Eaglescry and the Vultures laugh".

Jainism in Karnataka

By nkgrock

Jainism has been a small, but one of the most influential religious tradition in India. It has been a major cultural, philosophical, social, and political force since dawn of civilization in India. Jainism is often referred to as Jain Dharma or Shraman Dharma or the religion of Nirgantha by ancient texts. It is one of the oldest Shramana traditions, that is Ascetic tradition still surviving in India. Today, with 4 million population (2001 census), Jains are spread throughout India. They are present prominently in Gujarat, Maharashtra and Rajasthan. Karnataka, Madya Pradesh and Bundelkhand have considerable population of Jains.

The beginning of Jainism in Karnataka has been a matter of speculation. Legend has it that Mahavira visited Karnataka and initiated King Jivandhara of Hemanagada country of the Kuntala (Karnataka) region and this probably accounts for the early beginnings of Jainism in Karnataka.

The advent of Jainism in Karnataka is assigned to 4th century BC by a well-known Jaina tradition. It states that, Badrabhahu, of the line of pontiffs started by Mahavira and his royal disciple Chandragupta Maurya, migrated to South along with many followers due to famine in north and settled in Shravana-Belagola and breath their last in Chandragiri, by Sallekhana(Death by Fasting).

Chandragupta Basadi at Shravana-Belagola though a latter day structure, bears its connections with the tradition. But, unfortunately no epigraphic or literary evidence is available to corroborate this Bhadrabahu-Chandragupta tradition. The first mention of this tradition is found in Shravana-Belagola epigraph of 7th century. “Brhatkhosha” of Harisena of 931 AD also mentions of this tradition. Narasimhachar, who has examined the sources in detail, believes that, this tradition has some basis to stand.(1)

Historically, Jainism received huge patronage at hands of Karnataka Kings, royal families, merchants and even common men. Large number of monuments present throughout the state is the visible examples of Jain influence. A large number of epigraphical references also exist mentioning about patronage and grants received from Kings and Queens to Jain faith. Apart from this, contribution of Jains for Kannada literature too is immense.

Political position of Jainism under Karnataka Kings:
Beginning from time of Kadambas of Banavasi, until Vijayanagara period, Jainism received generous grants from Kannada monarchs.

Kadambas of Banavasi (345-525CE): The earliest grant from Kadambas comes from the time of Mrigesavarman(his fourth regnal year)(2). The copper plate mentions the grant of an entire village for the benefits of Jain Gods (Bhagavat, Arhat and Mahajinendra). He also gave thirty-three Nivartanas of land (in modern Halsi in Belguam) to Yapaniyas (Jainas) (3). The same copper plate also states that, Jaina ascetics must be fed during rainy seasons. Kadambas have to their credit of inaugurating the tradition of grants to Jainas.

The Gangas of Talkad (350-1000 CE): Tradition connects origin of Gangas to a Jaina teacher Simhanandi. Shripurusha gave Devanahalli grant to Jinalaya and Narasimharajapura grant to a Jaina Caityalaya.(4) Prithvipati Ist’s Billur grant records the gift of twelve villages on the banks of Lakshmanathirtha to Satyavakya Jinaalaya at Pannekadanga.(5)

There are many inscriptions showing huge grants made by Rachamalla IV, and his minister Chavundaraaya.

Chalukyas of Badami(6th century): In spite of being staunch Hindus, they extended patronage to Jainas. The existence pf a Jaina cave by side of Vaishnava cave at Badami, is the best example of tolerance of Chalukyas. During the period of Kirthivarma II, Kaliyamma built a Jinalaya at Annigeri. (6) Sendraka Durgasakti donated lands to Sankha-Jinalaya at Puligere(7). Vijayaditya gave away village Seribaluru near Laksmeshwar.

The Rashtrakutas(8th century) and Chalukyas of Kalyana(12th century):
Altekar characterizes the age of Rashtrakutas as the most flourishing period in history of Jainism in Deccan. Amoghavarsha I was more a Jaina than a Hindu (8). Many of officers of Rashtrakutas were Jainas. The Rattas of Saundatti were staunch supporters of Jainism. Altekar estimates that at least one third of total populations of Deccan during this period were Jainas(9).

Chalukyas of Kalyana patronized all religions. Taila, the founder of Chalukya dynasty was patron of great poet Ranna(who was a Jaina). Satyashraya has a Jaina teacher as Rajguru. Attimabbe constructed many basadis. King gave golden Kalasha to one such basadi at Lokkigundi (10). Shantinatha, a minister of Someshwara II built Mallikamoda Shantinatha basadi at Baligrama (11)

The Hoysalas(10th-14th century): Hoysalas are traditionally connected with Jainism since origin. Sala, himself was a Jain. Ereyanga is said to have made many grants at Belagola. Vinayaditya II built large number of Jaina shrines. According to Belur inscription, Vishnuvardhana received prasadam of God Vijaya Parshwa from Jinalaya and made provision for performance of ceromonies of Vijaya Parshwa and 24 Thirthankaras. His wife Shantaladevi is described as jewel of Jainism (12). Many of his generals including Mariyane Dandanayaka, Punisa and Boppa were all Jains. These disprove the allegation that Vishnuvardhana after his conversion to Vaishnavism ignored Jainas. Narasimha I though a Vaishnavite made grants to Sravanabelagola. Ballala II built Nagara Jinalaya at Dorasamudra. Patronage to Jainism continued in the days of Narasimha and Ramanatha.

Vijayanagara Period (1336-1646 CE): With establishment of Vijayanagara kingdom, emphasis was more on Hinduism and Jainism received great setback. Yet, Jainas received some grants. Harihara II patronized Jaina ministers. He also constructed Kuntha Jinaalaya at Vijayanagara (13). Shravanabelagola inscription of 1442 mentions grants for Gommateshwara.

These show that Jainas enjoyed patronage from Kings and were a dominant political force in Karnataka.

Jainism and Veerashaivism:
A cursory look into the philosophies of Jainas and Veerashaivas (their scriptures, Agamas,mythology etc) shows the commona concepts like Avidya, Acharanga, Karmikamala, Dyana, Paapa-Punya, Doctrines of Karma etc. Veerashaivas use Lingam as external symbol and Jainas wear Upasakasutra as external symbol.

For example, Jinasenacharya declares in Mahapurana- “Ahimsa Paramo Dharmaha, Ahimsa Lakshanam Dharmam”(Ahimsa is highest Dharma, and Ahimsa is indicative of Dharma). Similarly, Basava says in one of his vachanas “Dayavillada Dharmadavudidayya”(No Dharma without Compassion).

Vattakeracharya recommends Himsaviratti(Non-violence), Brahmacharya(celibacy), Amrashavada(good speech), Asteya(non-stealing) in his book Mulachara.

Similarly, Veerashaiva vachanas say “Kala Beda, Kolabeda, Husiya Nudiya beda”(Don’t steal, Don’t kill, Don’t lie).

Further, Jaina concepts of Samyagdharshana, Jnana and Chariya are the Samayagdharshanas of Veerashaivas also. The Veerashaiva Pancha Acharas viz., Shivachara, Gaachara etc agree with Jaina Pancha acharas viz., Darshanachara, Jnanachara etc (14). These illustrate the commonality between different indigenous philosophical streams.

Kannada Literature:
Kannada literature is often classified into Jaina, Vaishnava and Veerashaiva literatures recognizing the prominence of these three faiths in giving form to, and fostering, classical expression of the language (15). Starting with the Kavirajamarga (c. 850), and until the middle of the 12th century, literature in Kannada was almost exclusively composed by the Jains, who found eager patrons in the Chalukya, Ganga, Rashtrakuta and Hoysala kings (16). Jainas dominated Kannada literature till 12th century.

The earliest existing prose piece in old Kannada is a Jain text Vaddaradhane ("Worship of Elders", 9th century) by Shivakotiacharya(17).Jain writers Adikavi Pampa, Sri Ponna and Ranna, collectively called the "three gems of Kannada literature"

Architecture:
Jain contribution to Architecture is immense. The monolith statue of 60 feet, the famous Gomateshwara statue, in Shravanabelagola is the living example of Jain contribution to architecture and scupture. Shravanabelagola, Chandragiri, Indragiri, Moodabidiri, Karkala, Dharmasthala, Venur, Gerosoppa, Hadolli, Bilgi, Lakkundi, are some of the important centers of Jain monuments in Karnataka.

The earliest references to Jaina monuments are found in Halasi and Devagiri inscriptions of Kadamba period. According to Gudnapur inscription Kadamba King Ravivarma built a temple, kamajinalaya for Manmatha. Ganga minister and commander Chamundaraya in honour of Lord Bahubali built it. Badami Chalukyas built a cave temple dedicated to Adinatha Thirthankara. Another Jaina cave is in Aihole. Structural temples built by them include-Meguti Jinalaya at Aihole and the jinalaya built by Kumkuma Mahadevi at Lakshmesvar.

The Jaina monuments of the Rashtrakutas period are found at Pattadakal, Malkhed, Lakshmeshwar, Koppal and Bankura, of North Karnataka. The Neminatha basadi at Malkhed, the capital of the Rashtrakutas belongs to ninth century A. D. Jaina temple at Naregal is the biggest Rashtrakuta temple in Karnataka. It was built during the period of Krishna III, by Padmabbarasi, the queen of Ganga Permadi Bhutayya in 950 A.D. Similarly many Jinalayas were built by Kalyani Chalukyas too including Brahma Jinalaya at Lakkundi and Sankha Jinalya at Lakshmeshwar. Chaturmukha basadi, Neminatha basadi, Vardhamana basadi and two Parsvanatha basadis located at Gerusoppa are important jain monuments built During Vijayanagara period.

These show, the enormous contribution of Jainas in every aspect of life of Karnataka people.

References-
1-Epigraphia Carnatica, Sacred Books.
2-Indian Antiquary, Vol. 7, mentioned in Karnaraka Kings and Jainism, Dr. A.V.Narasumha Murthy
3-Ibid,
4-Ibid, Vol. 2, mentioned in Karnaraka Kings and Jainism, Dr. A.V.Narasumha Murthy
5-Epigraphia Carnatica, Vol. 1
6-Epigraphia Indica, Vol.32
7-Karnaraka Kings and Jainism, Dr. A.V.Narasumha Murthy
8-South Indian Inscriptions, Vol.11
9-Shikripur 136, mentioned in Karnaraka Kings and Jainism, Dr. A.V.Narasumha Murthy
10-Soraba inscriptions.
11-South Indian Inscriptions, Vol. 9
12-Jainism and Veerashaivism, Dr.G.Marulasiddaiah
13-Narasimhacharya (1934)
14-Sastri (1955)