Jain Acharyas From South India & Their Contributions

By Prof. Bhagchand Jain

Jaina Ācāryas From South India & Their Contributions

1.0 Introduction

The survival of Jainas, though as a minority community, for the last so many centuries in India- and especially in south India can be safely attributed, among other things, to the glorious and continuous tradition of Jainas saints for more than a thousand years. They never attempted to lead a solitary life in isolation from others. On the contrary, the Jainas always tried to preserve contacts with the general masses so as to encourage them to lead a religious life.

The contribution of South India to development of Jainism is remarkable one in all the spheres like religion, philosophy, literature, art and architecture. Here we confine ourselves to introduce mainly the pontiffs like Bhadrabāhu, Guņadhara, Dharasena, Puşpadanta, Bhutavali, Kundakunda, Yativŗşabha, Sivārya, Samantabhadra and Akalanka etc. who composed a vast Prākŗta and Sanskrit Jaina literature.

2.0 Jaina ācāryas and their tradition

Śruta (Scripture or Canon) is the soul of the religious traditions. It is an anthology of the sermons of Tīrthańkaras, may be called God in non- Jain traditions, or their direct or indirect disciples who have attained the certain spiritual purification. It is therefore established as an authority and priority as the form of religion. The scriptural texts are engraved in the hearts of believers who draw inspiration and revival from them in every age.

Ācārya is the spiritual guide and the head of the monastic order. He should also be a proficient in his own philosophical principles as well as other’s philosophies.

Jaina thinkers enriched practically all the faculties of literature. Mahāvīra is the Arthakartāof the present Śrutajňāna of Jaina tradition and Gautama Gaņadhara is its Granthakartā. Gautama expressed his views without adding anything from his own side. The Śruta is of two types Ańgabāhya and Ańgapravişta. Ańgapravişta is of twelve types, viz.:

1. Āyārańga
2. Suyagadāńga
3. Thāņāńga
4. Samavāyāńga
5. Viyāhapaņņatti
6. Nyāyāyaddhmmakahāo
7. Uvasagadasāo
8. Antagadadasāo
9. Anuttarovavāiya
10. Panhavagaanaim
11. Vivāgasuyam
12. Dŗştivāda, the twelfth Ańga.

According to the Digambaras the Canonical literature has been lost.

1. Ācārya Bhadrabāhu

Bhadrabāhu, was the disciple and successor of the fourth Śrutakevali Govardhana. He went to South India with a large Jaina Sangha during the famous famine of twelve years which was due to happen in Magadha. He was the knower of the 14 Pūrvas. Candragupta Maurya the famous Mauryan emperor was his main disciple who went Page 136 of 555 STUDY NOTES version II with him to south and accepted Sallekhana at the hill of Sravanabelagola. The Brhatkathākośa of Harisena (p.317-19) supports this fact.

2. Ācārya Guņadhara

Guņadhara was the first and foremost monk who achieved the partial knowledge of Ańgas and Pūrvaśruta after Lohārya. He was the knower of 5th Pūrva Pejjadosapāhuda and Mahākammapayādipāhuda, while Dharasena was knower of only Pūrvagatakammapayādipāhuda. Therefore Guņadhara is the first Pūrvavid Śrutadharācārya in Digambara Jaina Tradition. He composed Kaşāyapāhuda in Prākŗta verses as pointed out by Virasena in his Jayadhavala commentary:

Jeniha kaşāyapāhusamaneyanayamujvalam anam tattha.
Gāhāhi vivariyam tam Guņahara bhadarayam vande. Gatha 6

This reference indicates Guņadhara as elder to Dharasena in age and the knowledge as well. The linguistic characteristics also support the view that the Kaşāyapāhuda is prior to Şaţakhańdāgama. Vīrasena in his Jayadhavalatika on Kaşāyapāhuda says in this regard:

“Puno tao ceva suttagahao airiyaparamparae agamacchamanio ajjamankhunagahattinam pattao. Puno tesim donham pi padamule asidisadagahanam gunaharamuhakamalaviniggayanamattham sammam souna jayivasahabhadaraena pavayanavacchalena cunnisuttam kayam”

3. Ācārya Āryamamksu and Nāgahasti

Nandisūtra Pattāvalīrefers to Āryamamksu and Nāgahasti as proficient in scriptures and Karmaśāstras and disciple of Āryasamudra (Gathas 28-30). The Śvetāmbara tradition questions about the conduct of Āryamamksu and perhaps on the same basis, Yativŗşabha and Vīrasena mentioned his teachings as Apavaijjamaņa and Nāgahasti’s teachings as Pavaijjamaņa (based on ācārya tradition). Therefore these ācāryas may be contemporaries possessing different opinions.

The Dhavalatīka refers to both these ācāryas as Mahāśramaņa, Kśamāśramaņa, and Mahāvācaka. All these attributes are sufficient to prove that they were well-versed in scriptures and Karma philosophy. They had also the knowledge of Ārātiya tradition (Kaşāyapāhuda 5, p.388). Virasena clearly says that Āryamamksu and Nāgahasti studied the Kaşāyapāhuda from Guņadhara. Indranandi in his Śrutāvatāra supports this view through the following verse:

Evam gāthasutrāņi paňcadasamahāshikarani.
Praviracya vyacakhyau sa nāgahastyaryamamksubhyam. Gatha 154

Kaşāyapāhuda is the concise form of the Pejjadośapāhuda. It was, therefore, more convenient to have the oral study of the Agamas. Āryamamksu and Nāgahasti procured them through oral tradition and Yativŗşabha obtained them through Āryamamksu and Nāgahasti as revealed by Vīrasena (Jayadhavala part 1, p.88). Here in this reference the words “Āyariyaoaramparae agacchamanio” and “Souna” are very important. It appears that these Gathas were prevalent in oral tradition during the period of Āryamamksu and Nāgahasti. Many generations of Ācāryas passed away. Yativŗşabha was their disciple who studied Kaşāyapāhuda from them and composed the commentary called Cūrņi Sutra on the work consisting of six thousand ślokas. Uccaranācārya composed the Uccaranasutras on the Cūrņisutras. Then Vīrasena and Jinasena composed the Jayadhavalatika on the Kaşāyapāhuda in mixed Prākŗta and Sanskrit languages.

4. Ācārya Dharasena, Puşpadanta and Bhutavali and their works

They are great spiritual philosophers of Digambara Jain tradition. They were profound scholars of Karma Siddhānta, Dharasena was the teacher of Puşpadanta and Bhutavali. Dharasena made a request to the Congregation that two monks well-versed in Jain Karmasiddhānta are sent to him immediately to save the knowledge which he had gained from the pūrvas. Accordingly, Puşpadanta and Bhutavali went to Dharasena, the knower of the Purvagata Kammapāyadi Pāhuda who was engaged with his penance and counting his last days. They gained the required knowledge from Dharasena and returned back to their natives. Puşpadanta composed the Visadisutta, the Satparuvaņā of Şaţkhandāgama for Jinapalita and then sent it with Jinapalita to Bhutavali in Dravid country for going through the Visadisutta, the other name of Satprarupaņā. Puşpadanta was elder to Bhutavali. Bhutavali understood that the duration of life of Puşpadanta is remained not much. Puşpadanta prepared the synopsis of the Şaţkhandāgama and disturbed the Jivatthāna into eight Anuyogadvāras. Satprarupaņā was its first Anuyogadvāra which was written by Puşpadanta. The other Anuyogadvāra as the he parts of the Şaţkhandāgama were composed by Bhutavali..

5. Ācārya Yativŗşabha and His Works

Nothing much is known about him. His two works are mainly available, Kaşāyapāhuda Cunnisutta and Tiloyapannatti. The first does not indicate any thing about him. But the other one Tiloyapannatti informs of course as follows:

Panamaha jinavara-vasaham, ganaharavasaham taheva gunaharavasaham. Dusaha-parisaha-vasaham, jadivasaham dhammasutta padhae vasaham. Cunnasaruvam attham, kara padama-pamana-kimjantam. Atthasahassa-pamanam, Tiloyapannatti-namae. Gatha 77 Tiloya. Part 2, p. 882

Kaşāyapāhuda Cunnisutta

The Kaşāyapāhuda Cunnisutta of Yativŗşabha is known as Vrtti, which provides the different meanings of Bijapadas in a condensed way. In other words, the Cunnisutras are the exposition of Bijapadas as pointed out by using the word “Anucintiun nedavvam” or “Genhiyabbam”. The total number of Sutras of the work is 7009.

The Kaşāyapāhuda Cunnisuta is divided into fifteen Adhikāras, which are somewhat different from the division made by Ācārya Guņadhara. Uccaraņa commented upon the Cunnisutta.

6. Tiloyapaņņatti

The second work Tiloyapaņņatti is the earliest text relating to Loka or Universe. The Text Tiloyapannatti is divided into nine chapters, i.e. Jagat Svarupa, Narakaloka, Bhavanavasi Loka, Manuşyaloka, TiryakLoka, Vyantara Loka, JyotisiLoka, Kalpavāsi Loka, and Siddha Loka. It is a treasure of culture standpoints. The fourth chapter of the Text deals with Jain mythological views relating to Kalpavŗksas, Śalākāpuruşas, Samavasaraņa and so forth. It appears that some of the Gathas are added there in the text afterwards. For instance, a prose portion in the seventh chapter (P. 766) is borrowed or added afterwards from Dhavala (Pu. 4, p.157) as Dhavala itself refers to Tiloyapaņņatti. Likewise, 7th to 87th Gathas of the first chapter are also borrowed from Santaprarupaņā of Dhavala. This does not mean that the Tiloyapaņņatti is composed in 8th or 9th c. A.D. In fact such portions are defiantly added interpolated.

7-8. Dhavala-tika and Jayadhavala –tika of Vīrasena and Jinasena on the Kaşāyapāhuda and Şaţkhandāgama

Vīrasena composed Dhavala Tika on the Şaţkhandāgama in Prākŗta – Sanskrit mixed language called Maņipravāla style. It was written in memory of Rāştrakuta king Amoghavarśa who was called Dhavala. Considering the importance of Dhavalatika, Jinasena says “It is the Tika of Vīrasena and the other Tikas are simply Panjikas. The Tika exposes the Siddhānta, the philosophical trends and in this context the Dhavalatika is Tika in true sense. Both Dhavala and Jayadhavala Tikas discuss the Jain philosophical trends profoundly they deal with the subjects of Mahākarmaprakritiprābhrita and Kaşāyapāhuda.

Vīrasena was the disciple of Āryanandi and Elācārya. Jinasena praises him by saying śrutakevalī and Prajňāśramaņa. Vīrasena completed the Dhavalatika in Saka Sam. 738 (816 A.D.) He composes only Purvārdha part of the Dhavala and Jayadhala tika. The Uttarārdha part of both the Tikas was written by his disciple Jinasena.

Jayadhavala Tika on theKaşāyapāhuda

Jayadhala Tika on the Kaşāyapāhuda was written by, Vīrasena and Jinasena. Vīrasena composed it up to the fifth Vargaņā Khanda and the remaining part by Jinasena. Vīrasena distributed the chapters of Kaşāyapāhuda according to his own arrangement. Since the original text is related to Jňānapravāda, the author discussed in detail the nature of knowledge and Nayas. All the Anuyogadvāras are described here in brief in the first chapter. According to Indranandi, Jayadhavala Tika is composed in sixty thousand verses (Śrutāvatāra, 182-184).

Other Karma literature composed in South India

In later period the Ācāryas continued to compose the Karma literature in both the traditions, Digambara and Śvetāmbara. The Karmaprakriti (475 Gathas) appears to be a common earliest and oldest Text which would have been a main source for composing such literature Śvetāmbaras composed many Cūrņis and Tikas on this text. It is the work of an unknown author but traditionally it is composed by Śivasamasuri, in about 5th c. A.D. It’s Prākŗta cunni by unknown author, and Sanskrit Tikas by Malayagiri and Yaśovijayaji are also available. The Paňcasangraha of Candrasimahattara and some other Karma literature, Cunni of Śvetāmbara and Tikas are also available but they are not composed in South India.

Ācārya Nemicandra Siddhāntacakravarti

He hails from Karnataka. He was the disciple of Abhayanandi, Vīranandi, and Indranandi. Cāmuņdarāya who constructed the huge monumental statue of Bāhubali at Sramanabelagola was his disciple. To teach the Jain Siddhanta to Cāmuņdarāya he composed the Gommatasāra Jivajnanda and karmakanda on the basis of Dhavala and Jayadhavala in tenth c. A.D.

Some other Ācāryas from South

Some more names of Acaryas from South may be mentioned here. For instance Svāmi Kumāra Kārtikeya, Umāsvami, Samantabhadra, Pujyapāda, Pātrakesari, Joindu, Jatasinhanadi, Akalamka, Vīrasena-Jinasena, Vidyānanda, Prabhācandra, Puşpadant and so forth, we cannot discuss all of them in this short period. Let us know something about Vidyānanda.
Ācāryas Vidyananda

Ācārya Vidyānanda hails from Karnataka. He was Brāhmaņa by caste and belonged to Nandisangha. He may be placed in about ninth c. A.D. He composed Āptaparikśā with Svopajňavrtti, PramāņaParikśā, Pātraparikśā, Satyaśāsanaparikśā, Śrīpurapārśvanātha Stotra, Vidyānanda mahodaya, Aştasahasri tika on Āptamimāmsā of Samantabhadra, Tattvārthaslokavārtika, the commentary on Tattvārthasutra of Umāsvami and Yuktānuśāsanalankāra, the commentary on the Yuktānuśāsanalankāra stotra of Samantabhadra.

Footprints of Jainism in Southern India

By: Dr.Pratap Sehgal



There is a blatantly wrong notion prevailing in our country that Jain religion has no significant presence in states like Andhra Pradesh,Karnataka and Tamil Nadu . In order to demolish this baseless myth, prestigious Somaiya Publications Pvt Ltd. has recently published a very important book ‘Spectrum of Jainism in Southern India’. It is edited by Dr. Geeta Mehta and Dr.Kokila Shah. It gives you mines of information regarding Jainism in down south.

According to this book, the Jain history in Southern India can be traced back to 3rd century and Jainism played a significant role in the history of that part of the country up to 14th century A.D are some of the key footnotes which are not very well- known.

The footprints of Jainism can be seen and observed in many ways in states southern states. There is no denying the fact that creative areas like Art, Literature, Architecture are greatly enriched due to over whelming influence ofJainism in South. In his forward, Dr.Shanti Lal Somaiya, who looks after the affairs of Somaiya Publications despite his busy schedule as a top most industrialist of India, said that the aim of publishing this book is to make the early history ofJainism known to the world. He further said,” Jainism exerted considerable influence over the cultural life of India. Jain saints like Acarya Kundakunda, Samanthabhadra etc. compose masterpieces of literature.”

I sincerely feel that ‘Spectrum of Jainism in Southern India’ is a must buy book for all those who are keen to know more on this subject. It has many very scholarly essays on wide-ranging subjects.

In his essay Jaina Temple Architecture in Andhra, Dr.G.Jawahalal said that Andhra Pradesh was the cradle of Jainism. Ancient Relics, inscriptions and traditions indicate that many ruling princes and eminent officials of the state, men of all walks of life came under the influence ofJainism and fervently followed the path of the Jain religion. The presence of innumerable Jaina centers speak abundantly for the powerful influenceJainism had at one time in those parts of Andhra Pradesh.

This book is the outcome of research papers presented at the seminar. It is confined to the study of Jainism in Southern India through ages with reference to its different aspects. Jainism in Southern India has not so far received the attention that it really deserves The Literary and Archeological evidences stand testimony to the rich Jain heritage in South.

In an essay on contribution of the Jains to the Society and Culture of South India, the writer has claimed that as far as South India is concerned,Jainism is little more than a name. ‘In the field of reformation of the society, Jains have played a vital role. The major contribution of theJainism in the upliftment of life and values of life is through spiritual preaching of monks and nuns, who roam about on foot from village to village and from cities to cities to propagate the values like non-violence and for the betterment of life.” -Spectrum ofJainism in Southern India, Editors-Dr Geeta Mehta and Dr.Kokila Shah, prize-Rs 600,pages 219.

-The reviewer is a scholar of Hindi and Sanskrit and teaches in Delhi University.

Tamil Jains are from Mysore: Hampa Nagrajaiah

MYSORE (TOI): The Jains scattered across Tamil Nadu are originally from Mysore, senior writer Ham Pa Nagarajaiah said on Tuesday. Some of the manuscripts
published in TN recently have traced the origins of the community settled there to Mysore, which, he said, is being discussed in academic circles.

Speaking after inaugurating a day-long meet on Jainology hosted by the University of Mysore, Hampana stated: some 89 manuscripts have been published in TN recently of which 85 relate to Jains. According to one of the manuscripts, Jains travelled to Tamil Nadu from Mysore. The city was then known as Yermayanadu.

However, he said scholars are divided over the subject as one of the manuscripts state that the Jains in Tamil Nadu are from Orissa. Scholars are debating the issue, he said at the meet which is supported by Shravanabelagola-based National Prakrit Studies and Research Institute and Meeruts Shrutha Samvardana Sansthan.

Jainism brings peace
Speaking on Jainism, he said that it is all inclusive. According to Jain scriptures, peace and co-existence are primary, which has made areas where its influence is more, like the coastal region, peaceful. That is why Jain religion can be practiced cutting across time barriers, he stated. Referring to recent developments like the political imbroglio, violence in the high court, he said,"there is a need to preach Ahimsa mantra to them. They need darshan of Digambar seers."

Jain religious leader Gnanasagarji Maharaj graced the event. On the occasion, three V-Cs B S Sherigar (Kuvempu University), Geetha Bali (Women University) and V G Talawar (University of Mysore) were felicitated.

Talawar said the department that is operating out of Kuvempu Institute of Kannada Studies in Manasa Gangotri, the PG campus of the varsity, will get its own building in a year. The varsity has allocated Rs 50 lakh for the project and the head of the department of Jainology and Prakrit, Padma Shekar has prepared a Rs 1.30-crore project. The Jains should pitch in and help realize the dream, he added.

Mahavir Sanglikar

www.jainology.blogspot.com/

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)

Jainism in Kerala

By Dr. P. D. Padmakumar

The spread of Jainism to Kerala is from Kamataka and Tamil Nadu. Jainism was a stronghold in Kamataka especially in Sravana Belgola during the reign of Chandragupta. Chandragupta was a great promoter of Jainisrn and sent many missionaries to the different parts. Among them somebody came to Kerala and spread Jainism here. This is considered to be the first Jain migration to Kerala. Another group of Jains migrated to Kerala around the 8th century from Tamil Nadu.

Many relics and studies prove the existence of Jainism in Kerala. The remaining of the Jain temples and the images of Tirthankaras have been found from different parts of Kerala. Though there were a number of Jain temples in the past, many of these temples were converted into Hindu temples.

Chithral, a place in Tamil Nadu, was a part of Kerala decades ago. It is said that the Saraswathi Kshethram in Chithral was a Jain temple till 13th century. The temple is situated on a huge rock near cave. This cave is said to have been used by Jain monks, because on the walls of the cave the Tirthankaras images have been engraved. Apart from that the idols of the 23rd and 24th Tirthankaras are erected in the sanctum sanctorum of the temple. From these facts there is no doubt to assume that Chitharal Saraswathi Kshethram was a Jain temple.

Nagaraja Swami Kshethram, situated in Nagarcovil, was a part of Travancore is said to be a Jain temple. Six Jain idols have been found from this temple. Mahavira's and Parsvanatha's idols are still being kept in the temple. Palakkad was an important jain centre in the past. Chandraprabha Kshethram (Chandrapraha is the 8th Tirthankara) is a Jain temple. The place where the temple is situated is known as 'Jain Medu' presently there is only one Jain family in Palakkad.

According to Archaeological department, Irinjalakuda Bharataswamy Kshethram is a Jain temple. Now this temple is worshipped by Namboodiries. Bharath was the eldest son of Rishabha Deva, the first Tirthankara of Jains. The Kallil Baghavathy Kshethram at Muvattupuza is a Jain temple, which is also worshipped by Hindus. The idols of Mahavira and Parsva Natha arc seen in these temples.

Apart from these temples many other temples also have been converted into Hindu temples. Jains were one of the civilized groups in Kerala. But in course of time the invasion of Saiva and Vaishnava religions declined the influence of Jains in the community. Many Jain kings were converted into these religions. This is said.to be the reason for the decline of Jainism. In the present. day the main Jain centres in Kerala are: Eranakulam, Calicut and Wayanad. The Jains of Eranakulam and Calicut are belonging to the Svetambara sect and most of them have become successful business men. In Wayanad Jains are mainly farmers and business men. Among these places Wayanad is the most important Jain centre.

Jainism in Wayanad
According to the ancient history of Wayanad Jains are the first group who migrated to Wayanad. The Kannada speaking people in Wayanad are known as Jains, they belong to the Digambara sect and they are called Gowadas. Hoysala kings were the rulers of Kamataka'in the 12th century and Wayanad was a part of Karnataka. At that time Wayanad was known as Bailnad. The rulers of Hoysala Dynasty were Jains till Vishnuvardha. Around the medivial period Saiva religion became a strong hold in Karnataka and the frequent attacks from Salva religion to Jain lead to the migration of Jains to Kerala and especially to Wayanad.

The migrated Jains first came to Panamaram on the banks of Kabani river. From there the Jain groups spread to the different parts of Wayanad. These Jains were basical1y farmers. Digging and ploughing were against their belief. So as to keep their belief they introduced eco-farming in Wayanad. Jainism was in its peak in Wayanad during the days of Hoysala Dynasty. Hoysala kings promoted Jainism and they sent many missionaries to the different parts to spread Jainism. There are many proofs, which justify the existence of Jainism in Wayanad. The history tells us that the Bathery Jain temple was built 800 years ago.

Earlier this temple was known as Kidangad Basti and the older name of Batheiy was Hennaredu Bedhi (twelve streets). These two names are Kannada names and it shows the influence of the Kamataka Jains. Some other similar place names are: Bennagode (Venniyode), Palagonthu (Palukunnu), Muthangadi (Puthangadi), and Hosengadi (Mananthavady). All these Kannada names are the fool-proof evidence to justify the existence of Jains in Wayanad.

It is believed that the wall inscriptions in Edakkal Caves (the oldest historical monument in Wayanad) are closely related to Jainism. The Swastik mark, the mark of the seventh Tirthankara, Suparswa Natha, has been engraved on the wall. The Chandrabimbamark, the mark of the eighth Tirthankara, Chandra Natha, also can be seen on the wall of the cave. The other inscriptions on the wall are the Hoysala kings'. The former Hoysalas were Jains.

In the thirteenth century Jainism was in its peak in Wayanad. By the end of eighteenth centuiy the religion became too weak because of the increasing influence of the Hindu religion and the invasion of Saiva - Vaishnava religions. In this period many Jain temples were destroyed and some of them were possessed by Hindus. The relics of these ruined temples can be seen in Bathery, Puthangadi and Poothadi.

At present Wayanad is considered to be one of the important Jain centres. According to the latest survey the total Jain population in Wayanad is 1581. Among them 797 are male and 784 are female. In Wayanad the main Jain centers are: Mananthavady, Panamaram, Anjukunnu, Varadoor, Kalpetta and Kaniyambatta.

The Jain Community in Wayanad
The Jain Community in Wayanad has been divided into nine units. In one unit there are nine committee members. Among them seven members are the Directors of the committee and the remaining two members are Chairman and Convener. The nine units are:

a) Anjukunnu Unit : The Anjukunnu Unit consists of thirty-seven families and the total number of members is 147. Among them seventy-four are married. There are seventy-one male and seventy-six female in the unit. Most of the Jains in this area are farmers. Apart from farmers there are teachers and employees.

b). Kalpetta Unit : In Kalpetta unit there are sixty-three families and it has the strength of 249 members 137 are married. The number of male are 131 and female are 118. The noted writer, cultural critic and former Union Minister Mr. M.P. Veerendrakumar, belongs to this unit.

c) Kaniyambatta Unit : The Kaniyambatta unit consists of fifty-two families and the number of members are 236. Among them 126 are married. There are 128 male and 108 female in the unit. The members of Kaniyambatta unit are basically fanners. Some of them doing business and most of the youth are doing their higher studies in different branches.

d) Karinkutty Unit : The total number of families in Karinkutty unit are twenty­nine. The total number of members is 116. Among them fifty-six are male and sixtyare female. Sixty-six members are married.

e) Muttile Unit : There are forty-three families in Muttil unit and it has the strength of 157 members. There are seventy-seven male and eighty female members. Among them eighty members are married.

f) Neervaram Unit : Neervaram unit consists of fifty-eight families and the total number of members is 211. There are 101 male and the remaining 110 are female. The number of married is 102.
g) Poothadl Unit: There are forty-nine families and 163 members in this unit. Among them seventy-two are male and ninety-two are married.

h) Puthlyidam Unit : Puthiyidam Unit consists of thirty-two families and 126 members. There are sixty-seven male and fifty female members. Among them seventy are married.

i) Vennlyode Unit : Venniyode unit comprises forty4hree families and 176 members. Among these members seventy-five are married. There are ninety-four male and eighty-two female.

All these nine units function with a view to uplift the standard of living of the Jains in the community. Most of the Jains are rich enough and have achieved a social status in the society. As far as some other Jains are concerned even now they are in the lower shelves. These Jain units try to occupy a better position and sphere for them.

Jain Temples in Wayanad
1. Sulthan Bathery Jain temple
This is an ancient Jain temple situated at Sultan Bathery town. It is supposed to have been built around twelfth century A.D. The temple was taken over, by Tippu sultan and used as the Battery for his army. It is now under the possession of Archaeology Department who repaired the temple in 1996. Though this temple surroundings had a large Jain population in ancient times, there are no Jains in this area now. On the pillars and on the walls of the temple are engraved with the images of Tirthankaras. One of the specialities of this temple is that no piece of wood is used for the construction of the temple even the roof of the temple is made of stones. The Wayanad Jain community conducts a Navakhalasha Panchamritha Abhisheka Pooja at this temple on the occasion of Mahaveer Jayanthi every year.

2. Sri Adblswara Swami Temple, Manantbavady
This is temple situated about 1 k.m. from Mananthavady. It is supposed to be centuries old. In 1960 the hereditary custodian Late Shri.D.Padmaja Tharakan handed over the temple to a trust, which was formed with Late Shri. Palukkunnu Chandrayya Gowder as President. The temple was renovated in 1958 and Pancha Kalyana was conducted.

3. Anandapuram Shrl. Adblshwara Swami Temple, Puthlyadam
This temple is situated about eight k.ms from Mananthavady town. It was constructed in 1957 and Pancha Kalyana Prathista Mahotsava was conducted in June of the same year.

4. Shri. Ananthanatha Swamy Temple, Ananthakrlshnapuram
This is one of the main Jain temples of Wayanad. It was situated in a place called Kalpavathy or old Kalpetta. It was originally managed by the Uralan Shri. Payappa Tharakan after whom the management was taken over by Sri. P.C. Mandappa Gowder in 1926, who formed a trust to manage the temple in 1931. This temple, which was dilapidated, was shifted and newly constructed at t place called Ananthakrishna puram and Pancha Kalyana Mahotsava conducted in 1933 under the Leadership of Late Shri. M.K.Subbiah Gowder and then by Late Shri. M. K.Ananthayya Gowder. Presently the temple is situated on the Kalpetta ­ Mananthavady road about five k.ms from Kalpetta town.

5. Shri. Ananthanatha Swamy Kshethram, Varadoor
This Jain temple was originally situated at Arapatha near Echome. It was shifted to Kottavayal, and from there again to its present near Varadoor in. 1964. the temple was constructed under the leadership of late Shri.V. K. Vardhman Gowder. Panchakalyana Mahotsva was conducted in 1977 when the present idol was installed. A copper inscription has been found in this temple. And this inscription reads that, "Lalithappan son of a Kamataka king, came to Wayanad 300 years ago and donated valuable things to all the Jain temples." The temple is run by a trust, formed in 1953 by late V.P. Ananthayya Gowder.

6. Shri. Chandranatha Swamy Temple, Puthanangadi
This is one of the ancient Jain temples of Way an ad. A number of old and dilapidated ruins of other Jain temples are found around this temple. This temple is situated on the Panamaram - Nadayal road about five kilometers from Panamaram town. This place was originally known as Mannikapuram and was supposed to be a centre of trade in gems and pearls. In course of time this name was changed to Muthangadi and now as Puthanangadi. In 1950 a trust was formed to develop this temple under the leadership of late Shri. Ramachandra Gowder of Neervaram who renovated the temple. Later a new idol was installed and Panchakalyan was conducted in 1958 leadership of late Shri.M. V. Jinachandra Gowder.

7. Shri. Parsva Natha Swamy Kshethram, Anjukunnu
This is a newly constructed temple in 1996. The Panchakalyana Prathishta Mahotsva was conducted in the same year. It is situated about three kilometers from the Kalpetta - Mananthavady main road at a place called Anjukunnu.

8. Shri. parsva Natha Swami Kshethram, Palukunnu
This is another oldest Jain temple in Wayanad. The temple is situated at Palukunnu, which is about six kilometers away from Anjukunnu on Mananthavady - Kalpetta main road. It was renovated in 1950 by Kalathingal Krishna Gowder. About three decades back Parsva Natha Swami Kshetra trust was formed. The current President is Shri P.M. Vardhamanan.

9. Shrl. Shanthl Natha Swamy Devaswom, Vennlyode
This is a very old Jain temple of Wayanad. The temple was run and managed by the hereditary 'Uralans'.
a. Thazheveettil Shri. ShanthaIj Tharakan
b. Shri. Brahma Soori Tharakan
c. Shri. M.P.C. Jain
d. Venniyodc Shri. Dcvaraj Tharakan

These 'Uralalns' (hereditary custodians) handed over the temple to a trust consisting of twelve members on May 1955. in 1964 the temple was renovated and Panchakalyan was conducted under the leadership of Late Shri M. K Jinachandran. Earlier to this a Panchakalyana was conducted in 1928 under the leadership of Sargur Shri Chandra Sagara Swmaji. The annual pooja of this temple is conducted on Vaishaga Shuklanavami. The present temple is managed by a trust under the president ship of Shri. MJ. Vijayapadman. The temple is situated about eight kilometers from Kambalakkad town.

10. Chandranatha Girl Kshethram
This temple is situated on top of a single huge rock called Myladipara near Kalpetta. There was a huge idol of Chandranatha Tirthankara, which was worshipped in earlier times. This idol was destroyed by miscreants and only remnants of it remain today. A number of caves are situated behind the rock, which was used by Jain monks in earlier times. A temple renovation committee was formed about three decades ago under the President ship of M. S. Padmiah Gowder and later Shri P.M. Vardhamana took over the President ship. A pooja is conducted dunng March/April every year in which all the community members participate

The Contributions of Jain Community to Wayanad
One of the main contributions of Jainism is that the introduction of eco-friendly cultivation in Wayanad. Jains were against the digging and ploughing of the land. So as to keep their belief they did not plough or dig the land. In the field of irrigation Jains have contributed a lot. Some of the dams and ponds built by Jains still exist in: Cheeral, Kazhampukunnu, Nambiarkunnu, Chulliyode, Kolliyadi, Thaloor, Sultan Bathery, Meenangadi, Panamaram, Anjukunnu and Nadavayal. These ponds and dams were built in the medivial period. The Jains of that time used to store water in these ponds, dams and irrigated the crops. Doddappan Pond, near Sultan Bathery is one of those kinds. These ponds and dams, adjourned to the Jain temples were not only for the exclusive use of the temples but also for the use of men and animals.

Jains were experts in paddy cultivation and they introduced it in Wayanad. Like that the introduction of pepper and Robesta Coffee were the contributions of Jains. Another important contribution of Jains is in field of architecture. Most of the ancient Jain temples are in the Vijayanagara style. The temples have Mukhmandapa, Garbhagriha, Ardhamandapa and Mahamandapa. Sultan Bathery Jain temple is built in the same style. One of the specialities of this temple is that for the construction of the temple no piece of wood has been used, even the roof of the temple is made of stones. The engravings in the Puthanangadi Jain temple deserve a special mention here. Along with the Jain statues, the images of Matsya, Kunna and Varaha images too can be seen on the walls of this temple.

Jains are the first group who started social life in Wayanad. Centuries ago they migrated and started living together. The older name of Sulthan Bathery was 'Hennaredu Bedhi', which means 'twelve streets'. This is a Kannada name and the migrated Jains were from Karnataka. History and the name 'Hennerdu Bedhi' tell us that there were twelve well organized streets and it was the main centre of Jains. Thus Jains paved the way for the social life in Wayanad.

Important Personalities and Their Contributions
Shri.M.K.Jinachandran is considered to be the founding father of modern Wayanad. He was a great visionary and he did many things for the development of Wayanad and its people. He started the first High School in Wayanad, S.K.M.J.High.School, Kalpetta, which is considered to be one of the premier educational institutions in Wayanad. He also established fifteen L.P and U.P, Schools in Wayanad. For the development of the S.C and S.T sections he started a 'Kanyagurukulam'. Late Shri Ragavan Master, former MLA of Wayanad was a student of 'Kanyagurukulam'. The first to introduce telephone in the district is Shri. M K. Jinachrtdran who also introduced post offices here. He started the first petrol pump and vehicle service station.

Shri. Maniamkode Krihshna Gowder,a committed freedom fighter, is another important figure, who has contributed much in the fields of agriculture. He introduced Robesta Coffee in Wayanad; its seeds were brought from Africa. He made every endeavour to bring Gandhiji to Wayanad. As a result of his efforts Gandhiji came to Wyanad on January 14th, 1943. Palukunnu Chandrayya Gowder is another philanthropist, worked for the welfare of the people. He donated land and building for the inception of a Government Hospital in Panamaram. He started the Gandhi Memorial U.P School in Anjukunnu. Presently it is run by Christian management. Sri.V.K. Vardhamana Gowder started co-operative societies and banks in Wayanad. He also donated land for the veterinary hospital in Vardoor. Shri. M.P.Chandranathan, Sri. Vijayapadman, Shri Mandappa Gowder, Koottamunda Subbya Gowder, Shri. M. K. Padmaprabha, Shri M. P. Veerendra Kumar, are the other personalities who dedicated their life for the development of Wayanad. All these personalities donated a lione share of their money and land to uplift the people of Way an ad as well as the growth of Wayanad.

Important Jain Rulers and Their Contribution

Dr. P.N. Narasimha Murthy



Jinadharma Vasa Vadatt-amala vinayadagara-vadattu......... nanamahimeyolesegum charukarnata desam(1). So says an inscription dated AD 1408 from the famous centre Kuppatur in sorba Taluk of Shimoga District. Karnataka became a centre of various religions and cultures. The fertile land, fine climatic conditions and the wealth fully endowed by nature made people of this region to gracefully nurse every thing whether it be a religion, culture or anything of the like that entered Karnataka from time immemorial. In fact, no religion exception a few cults was born here; yet, Karnataka became a home of all the Religions of India which, in their own way, have contributed for the growth of a unique culture here. Jainism was one such religion as this, to enter Karnataka in the pre-Christian era and make it a second home for nurturing a culture. This is being echoed in the Kuppatur inscription.

An attempt is made here to describe the ethos of Jainism through the spectrum of political vicissitudes, the strong and colourful canvas of which spreads over a score of century.

A few scholars have worked on Jainism in Karnataka(2). A few others have written on Jalnism in South India(3). However, they inveriably deal with Karnataka in major part of their discussion. This indicates the importance that this religion had gained in Karnataka. Further, a number of books that have come out after independence dealing with the history and culture of Karnataka also deal with the ebb and flow of Jainism(4). The summum bonum of all these is narrowing down the differences and doubts as far as possible.

ENTRY OF JAINISM INTO KARNATAKAWhen Jairlism entered Karnataka, had been the matter of discussion for a long time. The generally believed account is that Jainism entered Karnataka as a result of the coming of Bhadrabahumuni with a sea of disciples alongwith the most celebrated disciple Chandragupta the great Mauryan emperor(S).

However, some scholars hold the opinion that the King was Samprati Chandragupta the grand son of Ashoka and not the grandfather of Ashoka(6).

While dealing with the problem of entry of Jainism into Tamil Nad scholars have suggested two possibilities-(l) from the Andhra region and (2) from Karnataka region(7). While referring to its antecedence it is stated that at least by 3rd century B.C. Jainism must have entered the Tamil country. Further according to Mahavamsa a Buddhist work of Ceylon, Prince Pandukabhaya built a house for the Nigantha Jotiya in the new capital city of Anuradhapura. it also mentions Nigantha Giri A chapel was built by the king in the same city for Nigantha Kumbhanda which was named after him(8).

Another Buddhist work Deepavamsa of Ceylon also mentions Nigantha Giri and his place of residence. (9)

According to P.B. Desai "The expression Nigantha occuring in the above account is a prakrit form of the Sanskrit term Nirgrantha which means a follower of the Jaina faith. The reign of king Pandukabhaya has been placed in the 4th century B.C. (from B.C. 377 to 307) and so the above events concerning the construction of a dwelling and a temple for the Nirgranthas in the capital should be referred to the early period of the Ceylon history".(10)

Scholars have accepted the Ceylonese Buddhist works as authentic. They are in no way 'pro-Jaina'. Hence the information provided in them is suggestive of the existence of Jainism in a well establishment manner in Ceylon long before the advent of Buddhism in Ceylon. This point is very significant not only with regard to Tamil country but also Karnataka. Rock Edict XIII of Ashoka tells us that there was no country where these (two) classes- Brahmanas and Sramana did not exist.(11) S.R. Sharma has correctly identified 'Sramanas' as Jainas.(12) Ram Bhushan Prasad Sing (R.B.P. Sing) terms this as 'misinterpretation' and says that it might refer only to the' Buddhist monk'. (13) Dr. Sing has only made a hasty conclusion forgetting the fact that Ashoka in his Edicts has used the term 'Sangha' to denote 'Buddhists'. In Karnataka Samana is Sravana i.e., Jaina. The example of holy town of 'Sravanabelagola' may be given here.

The coming of Buddhist missions under the leadership of Mahadeva and Rakkhita to Vanavasi (Banavasi) and Mahishamandala (Mysore) indicate the late entry of Buddhism to Karnataka. And by this time Jainism had made its mark in the Southern provinces as well as Ceylon.(14)
If Jainism has reached the Tamil land prior to 4th century B.C. as suggested by P. B. Desai(15) certainly Karnataka must have been the first ground for the nestling activities of the Jainas. Probably this factor must have prompted the Jaina Muni Bhadrbahu and his Royal disciple to choose the Southern most province of Mysore for their final sojourn.

Unlike Tamil Nad, Karnataka is bereft of Jaina epigraphical sources of pre­Christian era. Yet, the people of Karnataka had the knowledge of reading and writing which is vouchsafed by the availability of a good number Minor rock edicts of Ashoka spread over a vast territory from Gulbarga in the north to Chitradurga in the South. The paucity of Jaina epigraphs of this period may not be due to laxity of Jainas but possibly because of two reasons­

(1) The advent of Buddhism with strong proselytising zeal must have caused some sort of set' back to the slow penetration of Jainism. Samprathi must have come only to revitalise the already existing religion. Finally Jainism must have succeeded in pushing Buddhism towards east to the Andhra country and make safe Karnataka for itself.

(2) Those who worked for the wellbeing of the religion against any odds might have recorded it properly at least in Sravanabelagola if not else where. Sravanabelagola being the safest place (for we do not find any Buddhist influence there) for Jainism provides us epigraphs only from about the 6th Century A.D. onwards. May be that due to the callous nature of the people soaked with the zeal of building activities, wreckless quarrying of rocks in and around Sravanabelagola must have caused for permanent loss of an invaluable epigraphical wealth of pre and early Christian Era" As a reminiscent of the past, quarrying is taking place even now with scant respect for heritage.

After the Mauryas, Karnataka came under the sway of the Shatavahanas who ruled for over four centuries. The rule was no doubt eventful in many respects. Yet, Jainism has a few and far information of this period which otherwise a, dark age, was saved by the greatest of the luminaries-Kundakundacharya.

It is said that Pratishthanapura the capital city of the Shatevahanas was a strong hold of Jainism. The founder of this dynasty-Simuka became' of convert to Jainism and built many Jinalayas in the capital.(6) Excavations conducted by Dr. T.V.G. Sastry a few years ago at a place called Vaddhamano in the Guntur district of. Andhra Pradesh have brought to light what may probably be called a Jaina Stupa for the first time in the South. It belongs to the Shatavahana period. However, much of this period is yet to come to light.

THE KADAMBAS OF BANAVASI:The Shatavahana rule gave place for two important dynastics of Karnataka viz., the Kadambas of Banavasi and the Gangas of Talakad. The first one began to rule over the western and northern parts and the other southern and eastern parts of Karnataka, Under their rule Jainism gets a clear picture with an expanding theatre of activities.
The Talagunda and Gudnapur inscriptions(l7) have totally set to rest the problem of the origin of the Kadamba royal house. Though Brahmanical in their origin the Kadambas paved the way for rejuvination of not only the Vedic religion but also of that of the Sramanas. Their inscriptions provide us a vivid picture of the various sects of Jainism, Many a times we get a doubt whether some of the Kadamba were jains.

In the very first year of his rule Kadamba Kakusthavarma makes a land grant to Senapti ( a Jaina) Srutakirti as a reward for saving himself. (18 ) The copper plate which informs us of this begins with Salutations to Bhagavan Jinendra and ends with Salutations to Rishabha, The gifted field was called 'ba(lo) Vara-kshetra'. The village of Kheta where the field existed' belonged to the holy Arhats who are stated to be 'the Saviours of the three world', The king made this grant while camping at Palasika (mod, Halasige in Belgaum Dt). On the basis of the dates assigned to each Kadamba King by B.R. Gopal (19) this copper plate may be placed in the year C. 405 A,D.
The Halmidi inscription(20) forms an important landmark in the history of Kannada language. However, from the point of view of our study it is still more important. All those who have read the inscription so far(21) have committed a mistake of reading wrongly line number 9 of the epigraph as- "namadheyan=asarakk=Ellabhatarya Premalaya". But the correct reading should be "namadheyan=asarak-Kella-bhatariya premahiya".(22) What had been read as Ella-bhatari is now corrected as Kella-bhatari. 'Kella' happened to be a very important subordinate ruling family under Alupas of Alvakheda, Kellas were Jains. The earliest Kannada inscription provides us information about one of the earliest Jaina ruling families of Karnataka. There are a number of families among the Jainas in South Kanara who even today possess the surname 'kella'. There is a village by name Kella Puttige in Karkala taluk of the South Kanara District which was once a strong hold of the Kellas. (23)

Halmidi inscription has been assigned to C. 450 A.D. and belongs to Kadamba Kakusthavarma. It we are to accept the date assigned C 405-430 AD(24) to Kakusthavarma by Dr. B.R. Gopal then the date of Halmidi epigraph also has to be re-adjusted, Tentatively its date may be fixed at C.425 AD instead of the present C 450 AD. It is thus clear that a small Jaina ruling family existed in the Kanara coast in the early part of the 5th century or at least by the second half of the 4th century A.D.

Mrigesavarma (C455-80AD) grandson of Kadamba Kakusthavarma was a very great patron of the Jaina religion. In his 3rd regnal year he made a grant of land for the worship of Arhats and the upkeep of the basadi at Brihat Paralur(25) (C 458 AD). His second Devagiri plates(26) issued during his 4th regnal year (C 459 AD) from Vaijayanti (Banavasi provides us a very important information regarding the state of Jainism in Karnataka. There existed the two important sects of Jainism viz. Svetapata-Mahasramana Sangha and Nirgrantha Mahasramana Sangha. The King made a grant of the village Kalavanga while dividing it into three parts and gave one each to holy Arhat God Jinendra, Svetapata maha Sangha and Nirgrantha maha Sangha.

In his 8th regnal year (C463AD) Mrigeshavarma built a Jinalaya at Palasika, as an act of merit for his father and granted 33 nivartanas of land for the Jaina ascetics of Yapaniya, Nirgrantha and kurchaka sects. The recipients of this grant were the Bhojaka Damakirti and the ayukta Jiyanta.(27)

This inscription informs in very clear terms that the king constructed the Jinalaya for the merit of his deceased father-Shantivarma. Though there is no source for' us to conclude that Shantivarma was a Jaina, the pious act of his son Mrigeshavarma indicates the leanings of his father towards Jainism.

Basadis existed at Palasika either before or right from the beginning of the Kadamba rule. And, the Kadamba kings, though of Brahmanical order, providing them with gifts and grants had been an usual affair. But constructing a basadi, that too in the name of their deceased one, is a matter of importance and for consideration.

The added importance of this Halsi copper plates is that it informs us of the existance of two other Jaina sects besides Nirgranthas such as Yapaniya and Kurchaka. The earlier record has mentioned about the Svetapata (Svetambara) sect. It is not correct here to sit in judgement on dividing a religion into several sects. However, nothing prevents us to know about the complete freedom that existed in Karnataka even in respect of religious thinking and following. It seems not only the Kadamba kings but also the royal family had intimate contact with the jaina society. Jaina munis and their Chaityalayas. Bhanuvarma younger brother of King Ravivarma (C485-519AD) made a gift of land of 15 Nivartanas at Palasika for the anointment of God Jina on the full moon days without fail. The gifted field was caIJed 'Kardamapati'. It was made during the 11th regnal year (C. 495-496 AD) of King Ravivarma. (28)

It seems that due to over enthusiasm, Dr. B.R. Gopal has tried to put things wrongly of Davanagere plates of Ravivarma of his regnal year 34. (29) Dr. Gopal has idendified Sarvajna and Sarvalokanath found in the invocatory, part with Buddha. Hence says: "the grant of land made by the King, at the instance of Haridatta, for the worship in' the Siddhayatana and for the increase of the Sangha both of which are Buddhist (and not Jaina as suggested by M.H. Krishna) institutions, according to Sircar". (30)

The relevant portion in line 16 of the Davanagere Copper plates reads "Asandyam=Aparajitah Siddhayatana-Pujartham Sanghasya Parivriddhaye". Here both Aparajita and Siddhayatana are Jaina. In the Jaina religion we come across sixteen 'Svargas' also called 'Kalpas'. Above these exist nine 'Graiveyakas'. And above this exist five 'Kalpatita deva Vimanas' i.e., the heavenly stages. The fourth one of this is the stage of Aparajita. Above this exists the stage of "Sarvaitha Siddhi". (31) This is the abode of the pure and liberated soul.

Similarly 'Siddhayatana', which is nothing but the abode of Siddhas.(32) 'Siddhayantana puja' happens to be an important item of worship in the basadis. Many Jaina inscriptions from South Kanara District speak of grants made for 'Siddha-Chakra aradhane' in the basadis.(33) Also we come across the term Siddha-Chakrada nompi.(34) 'Namo Siddhanam' is an important step of the famous 'Panchaparamesthi stotra mantra'. Further line 2 of this record reads­
"devanam = makuta-mani prabha = abhishiktam
Sarvajnassa - Jayati Sarva loka-nathah"

This may only mean victory (Salutations) to that pure and liberated soul which has attained the stage of 'Sarvarth Siddhi', the final of Kalpatita stage.

On this basis we conclude that the Devanagere plates of Ravivarma of the year 34 is a Jaina record, very unique in its way of expression.

This inscription refers to Asandya. It is same as Asandyaluru which has been mentioned as a centre of Jainism in the two Kadamba Copper plates of 5th century A.D. from Mudigere.(35) Asandyaluru was situated in Sendrakavishaya.

There are a few more records mentioning about the munificent grants to the basadies of Halasi and elsewhere and also to lay Jainas by the kadamba Kings (36). However, the Gudnapur inscription of Ravivarma(37) becomes very important in respect of our studies. (38) The inscription mentions that king Ravivarma built a Kama Jinalaya. The king's palace existed to the right side of this temple and on its left existed two nrityasalas (Dancing Halls) facing the Queens palace (antahpura). It also refers to a Kamadevalaya (Jinalaya) at Hakinipalli and to a temple of Padmavati at Kallili. This indicates that if not the king, at least the member of royal family, as we have seen above, were followers of Jainism. (39)

THE GANGAS:The long believed tradition is that the Gangas were Jains. But Dr. B. Sheik Ali disapproves of this.(4O) The two brother founders of this royal family (Madhava and Dadiga) were blessed by the Jaina muni Simhanandacharya. But Sheik Ali doubts whether there was any Jaina hand in the establishment of the Ganga dynasty (41)

He says that Konganivarma I (i.e., Madhava I) the first king of the dynasty led another expedition towards the Konkan coast about which it was not possible to throw much light due to paucity of sources. In this he quotes Lewis Rice who says that this expedition was a success and that a Chaityalaya was built near Mandali in Shimoga District. Dr. Sheik Ali writes: "We are in agreement with Rice that it was Konganivarma I who led the expedition to the Konkan Coast". However he is silent about the Chaityalaya i.e., a basadi built by the King (42) However, it is known to us from an inscription from Shimoga district(43) that Dadiga-Madhava, the founders of the Ganga family built a basadi near Mandali (in Shikaripur taluk). It was later on rebuilt in wood and called 'Pattada Basadi'. Sometime later it was again reconstructed now is stone (Kaluvesa). 44

It is not clear why Dr. Sheik Ali has ignored the second part while accepting the first part of the same inscription. Yet, he has questioned as to whether there was any Jaina hand in the establishment of the Ganga Royal family.

According to this learned author who has reset the geneology with dates, Konganivarma Madhava I, the first Ganga King ruled from AD. 350-370.(45) Hence, the basadi near Mandali in Shikaripur Taluk of Shimoga district must have been built during this period (say C. 360-365 AD).

It is said that Harivarma and Vishnugopa, delineated themselves from Jaina influence. But no harm had been done to Jainism. In fact, Jainism found under the Gangas of Talakad an ever increasing period of grace and grandeur which has left behind a testimony of everlasting nature in the forms of literature, art and architecture.

Though doubted earlier, Dr. Sheik Ali, while referring to the period of king Avinita, asserts that the hold of Jaina teachers on the Ganga rulers was quite strong. (46) The Jainamuni Vijayakirthi was the royal preceptor of Ganga Avinita. The king made gift of land to a Jaina temple (probably in Korikundavishaya) on the advice of this teacher. (47)

A very much interesting account comes from the Hoskote plates of Avinita. (48) It states that the mother of Pallava King Simhavishnu built a Jaina temple (probably at Korikundabogha) to which Avinita made a grant of land. The point here is why the pallava queen built a Jinalaya in the Ganga Kingdom when there seems to be no relationship between the Ganga king and the Pallava Queen mother. The basadi was built by this lady in memory of her husband and also to earn merit for herself. It is suggested that the most catholic and generous rule of the Gangas must have prompted for this act and the queen mother too might have hailed from a place in Gangavadi and a follower of Jainism. (49)

Here mention must be made of Avinitas Mercara grant. (50) It has been treated as spurious on the ground that it belongs to very late period (on the basis of the script) than it intends to be and mentions Akalavarsha Prithvivallabha and his minister.

The plates as such provide very correctly the genealogy of the Ganga dynasty upto Avinita and then mentions the date as 388 (may be Saka Era) corresponding to AD 466. It records a grant of Village Badaneguppe to Sri Vijaya Jinalaya at Talavananagar (Talakad). It is out of place to discuss the veracity of this record here. However, recent excavations at Talakad have proved the existence of a basadi of considerably an earlier date. Further excavations may prove the authenticity of the grant mentioned in the Mercara plates while providing important information about Jainism in the capital city of Talakad.

A copper plate inscription dated AD 808 Nov. 7 (E.C.III Ng. 278 Devanur) states that Kambhayya (s/o Rashtrakuta Dhruva) while ruling from Talavana nagara made a gift of the village Vadaneguppe to vardhamana guru of Konda Kundanavaya and Sirmalagegurugana Kambha made this grant at the request of his own son Shankaraganna for the service of the Sri.Vijaya Vasati at Talavananagara. Here the gifted village Vadaneguppe and Sri Vijaya Vasati are the same as Badanaguppe and Sri-Vijaya-Jinalaya mentioned in the Mercara plates.
On this basis a hypothetical conjucture can be made that Sri Vijaya Jinalaya existed even before Ganga Avinita who granted the village Badanaguppe to it (in AD 466). When Rashtrakuta Krishna I acquired some portions of Gangavadi by defeating the Ganga King Sripurush, the village Badanaguppe was again gifted to Sri-Vijaya­Jinalaya. The same village was again re-confirmed to the Basadi by Kambha.

Avinita's son and successor was Durvinita. Jaina muni Pujyapada was the royal preceptor. He is said to have built a basadi at Kogali in Bellary district. (51) Hereafter the Ganga kings building basadis and providing them with municificent grants become very common. Apart from the Kings patronising Jainism we find from Shivamara II onwards the Ganga kings distinguishing themselves as the real followers of Jainism. The entire Gangavadi refashioned itself to look like Kopana. The place Kopana had been the earliest 'teertha' of Jainism in Karnataka. (52) Sravanabelagola followed the suit. Today only Sravanbelagola has remained as the pride monument of Gangavadi.

The independent political power of the Kadambas ceased to exist with the rise of (their own subordinates) the Chalukyas of Badami whereas the Gangas provided a protective umbrella to the emerging imperial power. Durvinita took the initiative. Intimate relationship was forged by him. In course of time the Gangas had to lead themselves under dignified subordination. They has to share the political and military vicissitudes of the Chalukyas.

The change of imperial power from Chalukyas to Rashtrakutas was not taken seriously by the Gangas, because they saw no danger. However they began to receive shocks to the extent of being uprooted. The age-long dignity and royal prestige developed and enjoyed by them made them to resist very strongly the Rashtrakutas. Finally they succeeded in not only restoring their political status over Gangavadi but also protecting the Rashtrakutas against the Chola invasions. Many of the great military achievements of the Rashtrakutas against the Cholas were practically the achievements of the Gangas. Their religion Jainism in no way became an obstacle in carrying out successfully their political and military activities.

The coming of Chalukyas of Kalyana to power really had a very bad effect on the independence of the Gangas. The Cholas invaded twice Gangavadi in 1004 AD and in 1006 AD. They reduced the Gangas to their subordination. The Chalukyas regained it but for a temporary period. Gangaraja routed the Cholas and re-conquered Gangavadi but only in 1114 AD as Commander of the Hoysala King Vishnuvardhana. He did not sit on the throne of Gangavadi. However, what a king could do was done by him to rejuvenate Jainism in Gangavadi. Inscriptions describe him in glowing terms as the one who transformed the entire Gangavadi into Kapana(53) by repairing all the ancient basad is of Gangavadi 96,000 and providing them with gifts of land and wealth for their sustenance. Punisamayya, another commander of Vishnuvardhana, also got renovated basadis in Gangavadi 96,000. (54)

Though it seems as if the Ganga contributions got mixed with those of the Chalukyas and Rastrakutas, distinctive features of the Gangas have been maintained in some important centres of Jainism such as Kambadahalli and Sravanabelagola.

Kambadahalli reknowned as a Jaina 'teerath' played a significant role in the socio-religious activities of the people of that region. (55) The influence and attraction of which was so great as to invite the attention of Saivas of Lakulisa-Siddhanta. The Saivas, having assembled in the basadi, called it 'Ekkoti Jinalaya' and presented to it five great musical instruments (Pancha-maha Sabda) including the drum (bheri). (56) The inscription which records this says at the end that those who (the saivas) do not accept this are sinners to Shiva. Elsewhere it is stated that it only denotes the influence of Saivas over Jainism. But it may not be so as the inscription doesn't record any change in the administrative set up of the Basadi. (57) 12th Century A.D. to which the record belongs was no doubt not safe for Jainism as it received stiff opposition from Savism. But Kambadahalli became an exception to it.

Sravanabelagola had been a maha teertha like Kopana eversince the dawn of Jainism in Karnataka.(58) The Gangas laid a solid foundation for its growth, so much so, that in their own life time they were able to carve and consecrate such wonderful images as that of Bahubali (Gommata Swamy). They earned religious merit by doing so while getting to the country international fame.

Perhaps no stone was left unturned and place without a temple being constructed. Almost every village in the Gangavadi 96000 got a temple and a Jinalaya. There was a popular participation of all groups of people including the royal family and their officers. So far no incident of religions discrimination or disturbance has been reported in the long and highly distinguished period of rule of the Gangas of Talakad. Language and literature both in Sanskrit and Kannada were enriched by the distinguished writings of the Ganga kings and their scholars. According to 'Kaviraja marga', the earliest available Kannada literary work of Srivijaya, some of the earliest writers in Kannada lived in Gangavadi and king Durvinita was one among them.

Jainism made a deep penetration into the Ganga Society. It was possible mainly because of the Catholic Policy and participation of the kings in the social and religious activities of the State irrespective of they being Jains; their good minded and intelligent subordinates and officers and above all the patience and perseverence of Jaina munis, the Sanghas and the like, who worked like bees for the efflorescence of Jainism.

The Jaina rite of Sallekhana was performed by numerous people and Sravanbelagola is replete with examples. Parsvanatha basadi in the Chikkabetta here has the earliest of the inscriptions and numerous inscriptions here are nishidhiges mentioing rites of Salle khan a and Sanyasana performed by laymen and women and saints. (59) Many of the members of royal family did not lag behind. Royal ladies like Pullavva and Pommabbe and Kings Nitimarga II and Narsimha III performed Sallekhana. Inscriptions give us the names of numerous Jaina munis and acharyas who had their influence on both the royal family and the people in general. Simhanandi, Vakragriva, Vajranandi, Viradeva, Vijayakirti, Pujyapada, Devanandi Vimalachandra, Toranacharya are but a few important names of the Jaina acharyas of Gangavadi.

There are instances of Jaina women becoming 'nuns' (Kanthis) in order to wardoff their 'karma' and hoping for 'moksha' in the next birth. Instances of they also performing Sanyasana and Samadhividhi are there. (60)

Influenced by the pious work of these people Prithvi Nirgunadhiraja, the Bana king constructed a Jinalaya called Loka tilaka Jinalaya at Sri Pura in Saka 698 (AD 776-77), the 50th regnal year of the Ganga king Sripurusha. The Ganga king gifted the village Ponnalli in Nirgunda vishaya free of imposts to this basadi. (61) Of hundreds of such instances, this is one only.

In fact Jainism was so much interwoven in society that it had become difficult to distinguish a Jaina from non-Jaina and vis-a-vis, Jainism had its first 'Golden Age' in Gangavadi under the tender care of ever memorable Ganga royal family.

THE CHALUKY AS inherited very much from the Kadambas and the Gangas. Jayasimha was the grandson of Ganga Durvinita and as officers under Kadambas the Chalukyas commenced their career.

The Chalukyas called themselves 'Paramabhagavatas'. But this did not disturb in any way the administration and very catholic religious policy. Religious freedom was so much that sometimes members of the royal family followed different religions. Chalukya Vinayaditya's daughter Kumkumadevi was a worshipper of Jina. She was married to the Alupa King Chitravahana who worshipped Shiva and has been hailed in inscriptions as the king of the Pasupatas.

Kumkumadevi built the famous Anesajje-basadi at Purigere, Alupa Chitravahana alongwith his queen participated in the consecration ceramony and requested his brother-in-law, emperor Chalukya Viajayaditya to provide the Chaityalaya with munificent grants, which was accepted and duly carried out by the emperor (62) (in the year AD 707), Munificent grants were made to Jinalayas and Jaina munis by the Chalukyas. Ravikeerti, the famous Sandhivigrahi of Pulakesin II built a Jinalaya on top of a hill at Aihole (the Meguti temple) to which the emperor gave generous grants, The famous Prasarti of Pulakesin II comes from this Jinalaya, Composed by the poet laureate Ravikeerti himself and is dated AD 634. (63)

The Chalukya catholicity is further exhibited in permitting the Jainas to excavate a cave temple alongwith the three brahmanical caves at Badami. This cave may be the earliest of the caves here. Similarly there is a cave Jinalaya at Aihole very close to the famous Ravanapahadi cave. The Chalukyas bequeathed this heritage to the Rashtrakutas.

THE RASHTRAKUT AS took a step forward in not only patronising Jainism but also following it. Their capital Mulkhed (Manyakheta) seems to be a very ancient centre of jainism. According to Haribhadrasuri, the author of 'Samyaktva Saptati', Mulkhed and its neighbourhood was inherited by a fairly good number of Svetambara Jains as early as first century AD. (64) Govinda III made a grant to the Jaina teacher Arikirti disciple of Vijayakirti. His brother Kambha as governor of Gangavadi made grants to Jinalaya and Jaina teachers. Amoghavarsha I was a great patron of Jainism. He became a follower of Jainism during the latter part of his rule and patronised the great Jaina acharyas such as Jinasena and Gunabhadra. These Acharyas wrote Adipurana and Uttara purana respectively.

King Krishna III married a Ganga princess named Chandiyabbe. She constructed a Chaityalaya at Nandavara (in Adoni taluk) and made munificent grants to it in AD 932. (65) Their son Indra IV performed Sallekhana. (66) Pushpadanta the author of Mahapurana and Indranandi author of Jvalamalini-Stotra were patronised by Krishna III. Besides Malkhed, Bankapura was an important centre of Jainism. However, it is Ellora which is still maintaining the grandeur of J ainism of the Rashtrakuta time with its very beautiful cave Chaityalayas. Of these mention must be made of Chota Kailas, Indra Sabha and Jagannatha Sabha.

The Chalukyas of Kalyana followed Saivism. However, patronage to Jainism continued. But during 11th and 12th centuries Jainism had to face a severe opposition from Saiva Saints like Ekantada Ramaiah and others. The Jaina Munis and Scholars failed to conduct successfully disputations against the Saiva saints. The religion lost its moorings in the northern parts of Karnataka. Most of the Chaityalayas were converted into Shivalayas. The religion paid very dearly because of the laxity of its elite.

Waves of Shock reached the Hoysala Kingdon in the South. However, here the shock was very well absorbed with a little damage to the religion Jainism.

The Jaina origin of the Hoysala dynasty is very well known. Sala, Nripakama, Vinayaditya, Ereyanga and Ballala I were devout Jains. Most of their subordinate rulers were Jains. The damage done to Jainism due to Chola invasion was properly repaired by all these people.
Bittideva's conversion certainly had some effect on the smooth going of Jainism in the long run. It is not correct to say that Vishnuvardhana himself persecuted the Jains.(67) His famous queen Shantala and the victor of the Talakad battle Gangaraja were Jains. It is said above that it was Gangaraja who converted the whole of Gangavadi into a kopana by repairing numerous basadis of the region.

He founded the village Jinanathapura, built a Chaityalaya at Sravanabelgola in the name of his mother and constructed the huge enclosure wall around the statue of Gammata over doddabetta. (68) The sons of Gangaraja gave munificent grants and even constructed basadis the important of which was Parsvanatha Basadi at Dorasumudra. it was renamed
'Vijayaparsvanatha' by Vishnuvardhana. (68A) The two brother Mariyane and Bharatimayya who were ministers and commanders of Vishnuvardhana followed the policy of Gangaraja in rejuvinating Jainism. (69)

Queen Shan tala constructed basad is and performed Sallekhana. (70) Punisaraja dandadhipa (Punisamayya II) another Commander of Vishnuvardhana built a Trikuta­Jinalaya named Punisa-Jinalaya in Arikottara (modern Chamarajanagara). He also got renovated the basadis in Gangavadi 96000. (71) Chattaraja, another commander of Vishnuvardhana, alongwith his brother Chavana created two basad is as 'Parokshavinaya' to their mother-Kamavve at Herjjadi. (72) Vishnuvardhana himself made grants to Poysala-Jinalaya constructed by the dandanayaka Vinayaditya. Prabhachandra Siddhantadeva received the grant. (73)

The tradtion of tolerance was continued by the successors of Vishnuvardhana. Besided giving grants and repairing the old basad is, new ones were created and tanks excavated and attached to them. (74)

However, in later times we find some basadis being converted as temples of either shiva or Vishnu. (75) and villages renamed and converted as agraharas. (76) It seems that the royal partronage accorded to Srivishnavism was misused to a cetain extent. The dispute between them and Jains of the empire attracted the attention of the Vijayanagara emperor Bukka I who decreed that there was no difference between the Vaishnava and Jaina creeds and that the Vaishnavas should continue to protect the Jaina creed. (77) Imperial protection to the Jains continued in later years also (78). But Jainism had suffered very much. It had lost its strength on its own to stand strong and independently.

From Ganga Kadamba period to that of the Hoysalas Jainism had an upper hand becasue of its strong influence over the ruling families including their officers and Samantas and faced little competition from the Brahmanical section of the society. Quite a good number of minor ruling families such as Rattas of Saundatti, the Sendrakas, the Silaharas, the Guttas of Guttal, the Nolamba pallavas, the Mannera Masalevade chiefs, the Nidugallu chiefs, the Banas the Banas of Khanda­vamandala (Kopana), the Kongalvas the Santaras and the Changalvas were followers 0 Jainism (79). Even the merchant guild of Aihole-Vira Bananjus were followeres of Jainism according to Dr. P.B. Desai. The territory of these rulers has spread over a wide area comprising of territories 0 Maharastra, Andhra and Tamilnadu bordering the present state of karnataka. Fall of these dynasties, the rise of a strong veerashaiva movement in the north and the entry of Sri-Vaishnavism from the Tamil country brought in the decline of Jainism.

Having lost its moorings in the plains Jainism fled fast down below the Ghats and into the Coast of Karnataka. The green clad hills and valleys of the coast provided a safe anchorage to the disturbed ship. Jainism witnessed another golden Age here.

Jainism entered the North and South Kanara districts of the coast during the rule of the Kadambas of Banavasi. Referece to the minor ruling Jaina family of Kellas has been made already. The statement of Dr. R.B.P. Singh that South Kanara contains no important Jaina vestiges of the 5th-12th centuries A.D.(80) is totally wrong. For, we find sufficient materials to prove its existence here during this period. (81)

After the rule of the Alupas a number of dynastics began to rule independently the coastal districts of Karnataka. They were besides the Kellas, the Kadambas of Chandavara, the chiefs of Bilgi, Nagire and Haduvalli in North Kanara and the Bangas, the Chautas, the Ajilas, the Tolahas, the Honneya Kambalis, the Santaras and the Kalasa-Karkala rulers and a host of their Ballalas and Heggades. These were all Jains. Excepting a few, the rest had their hay days during the Vijayanagara period. The entire region had come under the perview of the Vijayanagara governors with headquarters at Mangalore, Barakur and Honnavar.

The Jaina ruling families of the coast enjoyed political autonomy. Excepting the Bangas, the Bhairarasus of Karkala and thaNagire chiefs the others ruled over smaller areas. Hence, lacked the much needed economic strength. Yet, they loved independence too much, This condition can best be campared with the ancient city­states of Greece. Wars arising out of Jealousy and mutual hatred, had been the common scene. They bacame an easy prey to the more enterprising and disciplined forces of the rulers of Keladi who began to occupy the coast after the fall of the Vijayanagara empire. Jaina activities ceased to exist by the middle of the 17th century and a few ruling families exist even today.

The Alupas, the earliest ruling family of South Kanara were followers of Saivism. Their close associates were the Kellas and the Santaras both being Jains. During the closing years of their rule we find the Alupas associating themselves with the Jaina Pontiffs of Mudabidere. (82)
Performance of Samadhi-vidhi by a certain uttamasetti during the 15th regnal year of Bammadeva Alupendra is recorded in an inscription of AD 1285.(83) Earlier to this, we get a lot of information regarding the matrimonial contacts of Alupas with the Chalukyas of Badami and. the Santaras, Alupa king Chitravahana's queen Kumkumadevis pious acts have been referred to already. Barakur has got a very beautifully carved piece of nishadhige stone belonging to this period. (84) This shows that Jainism existed here during the Chalukyan period to the extent of influencing people to take up the famous Jaina rite.

The Santaras who bagan to rule from Humcha (Shimoga District) have been described as "Patti-Pombuchcha Puravaradhesvara" in their inscription. For long time it was believed that Patti-Pombuchcha represents only the capital city of Pombuchcha (Humcha). Recent researches have proved that two cities are named here and Patti refers to Hattiyangadi in Kundapur Taluk of South Kanara and Pombuchcha is the same as Humcha. (85) This place Hattiyangadi had good contact with Purigere, And Hattiyangadi was and ancient place of Jainism in South Kanara.(86) The earliest of the Santara epigraphs obtained from Udiyavara belongs to this period. (87) Apart from political and military achievements, the Santaras have contributed in a very memorable way to Jainism in South Kanara, King Kundana renovated the famous Nemisvara Chaityalaya at Varanga. Jakala Mahadevi, the queen of Alupa Kulashekhara excavated a tank and made some grants to this Jinalaya. Varanga, then was equal to Mahateertha (Kopana). There were two more such teerthas such as Kurulikunda and Alevuru in South Kanara at that time. Varanga was a great seat of Jaina monks belonging to Meshapashana-gachchha. This pontifical seat existed here probably from the 8th century onwards. (88) What was once a Jaina maha-teertha with a Pontificate of upmost sacredity, is today a totally unknown and uncared place.

The Jaina rulers though fighting among themselves, gave very much attention to Jainism and made it to flourish. They kept their people in good humor by giving equal importance to their social and religious activities, They carried on with equal zeal, the building work of both basad is and temples. A new tradition developed as a result that no temple celebration was to take place without the presence of rulers. This continues even today. it is strange but a fact to know that each Jaina ruler had Shiva as their family god besides a Jina-teerthankara.(89)

The Saluva chiefs of Nagire and Haduvalli were devout followers of Jainism. Many members of the royal family performed Samadhividhi. They constructed Jinalayas and granted them munificently with land and wealth. (90) Bhatkala, Sangitapura and Gerusoppa have a number of monuments recalling to our mind the grand days of Jainism. The pontofical seat of Gerusoppa had to be shifted to Simhanagadde due to political calamities, The saluvas had given a lot of encouragement to literature, learning and education. The important Jaina poets of this place were Kotisvara, Adiyappa, Salva, Abhinava vadi-vidyananda Padmarasa, Bhattakalanka, Payanna and Samtiyya. (91)

Most of the places in South Kanara contain basadies. But the best of them are to be seen at Karkala, Venur and Mudabidire. Each one of them contain as many as eighteen basadis. The best among these are the Hosabasadi (Thousand Pille red Basadi) at Mudabidire and. the Chaturmukha basadi at Karkala. What can be achieved by the people under good guidance is better seen in the grandeur of construction of Hosabasadi (AD 1430-1461). Nagire King Bhairava, his queen and members of his family made munificent grants to it. The famous Bhairadevi-mantapa and the most beautiful Manasthambha here., stand as a testimony to their pious acts. The Karkala Chaturmukha basadi was a creation of king Immadi Bhairava in AD 1586. One another feather in the cap of achievement of Karkala rulers is erection and consecration of the famous image of Bahubali in AD 1432 by King Vira-Pandyadeva-Vodeya on a small rocky hill over looking a picturesque sight of a lake and the westen ghats.

The Ajilas, though a small ruling family have contributed a lot to heritage of Jaina art. Ajila Timmaraja has immortalised himself by setting up an image of Bahubali at Venur in AD 1604.
The Chaityalayas, the free standing images of Bahubali, the most beautiful and lofty manastambhas and the large and tall pillars in the basadies - all have attracted the attention of the international art critics. Creating things of beauty in hard granite is not possible. But the artists patronised by the Jaina Kings, have made it possibie here. The Jaina families who caused for the creation of these and of the like else where have immortalised themselves by their pious acts. (92)

When opposition to Jainism became strong elsewhere the two pontifical seats of Lalitakeertimuni and Charukeerti muni were shifted below the Ghats. Karkala became the seat of Lalitakeerthi Bhattarakas and Mudabidire became the seat of Charukeerthi Bhattarakas. The jwo Jaina mathas with their munis played an important role in the socio-religious activities of their region. They survive even today sans-grandeur. (93)

As a result of the encouragement and guidance of the Jaina acharyas and patronage of the kings this region was able to produce a number of Jaina Scholars and poets. Vrittavilasa, Kalyanakeerti, Yashaskeerti, Bahubali, Vardhamana, Rathnakaravarni, Chandrama etc., were some of the great poets of the time. (94)

Jainism has made an indelible mark on the culture of Karnataka. Idea of peaceful co-esistence, simplicity of life and food are Jaina contributions. Kannada literature developed only because of the efforts of the Jaina Saints and Scholars. In fact scholars have very clearly distinguished the early period as Jaina period in the history of Kannada literature. The numerous Chaityalayas that have spread round the State stand as a testimony of a religious discipline as well as the best of the examples of Jaina art. Sravanabelagola and its complex has now formed a part of national heritage. The spirit of Jainism reverberates in the hills of this ancient sacred mahateertha. The people, the Saints, the kings, officers, the laity and the like- who were behind these acts deserve our attention and remembrance. I humbly express my salutations to all these who caused for the grandeur of Jainism in Karnataka: