Digambara Jainism In Karnataka

In this article the author discusses the development of Digambara Jainism in Gangavadi in Karnataka State and traces the archaeological sources connected with the developments. Jainism in Karnataka was essentially based on the cardinal principles anekanta, ahimsa and aparigraha. Devout and erudite Jaina acaryas through the samghas, ganas and gacchas, spread the creed systematically.

Ganga rulers right from the beginning whole heartedly patronised this religion. It is said that this dynasty owes its foundation due to the great Jaina Acarya Simhanandi who appears to have converted the two brothers, Oadiga and Madhavat to Jainism which was a dominant faith in Gangavadi. The name of this agarya does not find place in the Sravanabelgola records, and so. also Viradeva the guru of both Madhaya-II and -III.

While the mulasamgha finds mention, for the first time, in a copper plate inscription of SimhavarmaInscriptions of the Western Gangas,no. 155,p.481- (436-461 A.D.) specific mention, of establishing an ctrhad temple at Perbolal (Kolar) by the mulasamgha comes from the NonamangalaIbid.no.10,pp.34-36. plates dated in the 13th regnal year by Madhava-III (513 A.D.).

We’may safely assume that Sravana (mana) belgola as a centre of Digambara llainism in Deccan, emerged some time during the 5th century A.D.for a well illustraated uptodate account on sravanabelgola monuments, see ”in praise of gommatesvara sravanabelgola”,marg XXXIII,no.3. its -.traditional association with Bhadrabahu, the last Srutakevalin, and subsequently the great Kundakundacarya and his lineage Kundanvaya.

Who was regarded as .the founder of this mulasamgha, appears to have made this place a sacred resort of Jains from all over the country. His first name was Padmanandi and since he hailed from the village Kundakmde, he got the name Kuhdakundacraya subsequently. The various theories regarding the location of the village, date of this acarya his proper name and suffix have been re-examined recently by
A.V. Narasimha Murthy.

But still no sound explanation is forthcoming.still the problem remains unsettled A.V.narasimha murthy ”A JAINA epigraph form konakondla;; journal of Andhra historical Researcn society XXXIII (hyderabad,1983),pp.75-79. The mulasamgha branched off into four upa-samghas viz.,- Nandi, SeUa, Deva arid Simha and each subdivided into ganas and in aturn contained several gacchas. All these owed to the mulasamgha for the religious guidance.

Inspite of the fairly

Inspite of the fairly reliable traditional accounts attesting an early spread of Jains to Sravanabelgola, it is surprising that no vestiges are available in Deccan or for that matter in the entire West Coast, which could be pushed back to the Maury an or post Mauryan times; while correspondingly on the south-east coastal strip, moie surer evidences like the early Brahmi records on simple rock caverns and beds aie available at such noteworthy sites as mnavasal (Pudukkottai).

Arittapatti and Tirupparankunram in district Madurai,u.p.shah and m.a.dhaky (ed.),Aspects of jaina art and Architecture (1975),pp.87-88. (Tamilnadu.) It is interesting to note that one of the early settlements in the Sangam period (3rd to Ith century A.D.), Tiruppadiri-p-puliyurIbid.,pp.138-140 was called ‘Pataliputra’ in the coastal part of South Arcot between Cuddalore and Chidambaram.

In the Kannada country till date not a single rock-cut Jaina cavern attributable to a pre-Christian era was reported nor any Jaina vestiges have been known prior to 5th century A.D. The penetration of Digambara Jaina tradition further south did not take place from Sravanabel¬gola centre perhaps, but through Orissa-coastal Andhra route in early centuries B.C.

Later, Jainism virtually engulfed the Ganga kingdom and several innovations to cater the growing religious and ritual needs of the sect have been made. Moreover, several Jaina teachers studied Vedic dharma and erudite in vedas, vedangas, upanisads, tarka and nyaya. As a result, they could easily command the people and attract the rulers and secured a rapid spread of Jaina creed on a large scale.

An inscription dated 1129 A.D. quotes a couplet by DandinM.v.Krishna rao,op.cit.,(1936),pp.195-197.,Epigraphia carnatica,II(Revised),no.77,p.50,lines 42-43. praising Sri Vardhadeva alias Tumbalacarya as having produced Sarasvati from the tip of his tongue.

Just as Siva produced the Ganges from the top of his jatas. Tumbalacarya was contemporary of Pujyapada, the guru of Durvinita. He is also called Devanandi, whose epitaph (7th century A.D.) is seen on the rock, right of the Chamundaraya basadi at Sravanabelgola.Ibid.,no.126,p.76.

ya evam apaslokito Dandina

ya evam apaslokito Dandina Jahnoh kanyam jatagrena babhara Srivarddha-deva samddhatse jihvagrena Sarasvatim We learn from Mulacara and Pravacanasaras.B.Deo,History of jaina monachism form Inseriptions and Literature,(pune,1956),p.342. which were composed during the early centuries of the Christian era, that permanent habitation for the Jaina ascetics at a given place is forbidden.

Mulacara ordains on the monks to stay in a deserted house, under a tree or burial grounds or in natural caves. So the varsavasas of the Jains were mostly natural rock shelters or the way-side hills and forest areas. The earliest wave of the Ganga period Jainism which reached Konga countiy through North Arcot district can be traced from a record from Tinmathakmru village Singavar.dm, (Gingee Taluk, South Arcot district).

Which states the samadhimarana of Acarya Chandranandi10 after. fasting for 57-days. This Chandramndi bhatara belonged to mulasangha,[ desigana, Kundakundamaya lineage ;ajid senioi contemporary of Avinita (570-620 AD). He caused the Jina temple at Uranura11 (Kolar), and also .was in charge of Vijaya Jinalaya -at Talkad, the capital of. the Gangas.f2.

This is the first clear evidence regarding observance of sallekhana known through the inscription and’sculpture of the Ganga period. Arhatpalli in Harapanahalli Taluk of district Bellary.appears to be an important hilly zone, like Sravanabelgola, for Jaina ascetics. In fact, a record ascribable to the reign of Pulakesi-II (609-642 A.D.) found at this place13 clearly mentions the performance of sallekhana vrata (voluntary .stara- tion till death) by many Jaina ascetics.

The Mandali hill mentioned above as well as Kogali in the same district suggest a concentration of Jaina ascetics, probably different from the Sravanabelgola samghas, and somewhat earlier in time confined to the granitoid hills and rock shelters in the Bellary- Chitradurg areas: A rare instance Of patronage extended to the Yapaniyqf by the early Ganga king Avinita (582 A.D.) is known.

This orthodox {sect: had the appearance of Digambaras but followed the Ceremonial ordinances of Svetambaras.14 This “is ‘ the second wave of Jainism to the south under the aegis of the Karnata Gangas from the Sravanabelgola centre. This reached the Pallava kingdom|under VisdkJiaaarya and virtually engulfed the north and western parts of Tamilnadu beginning from the times of Simhavishnu.

Basadis or temples 

These are monasteries or temples (Siddhaya- tanas) containing figures of one of the tirthankaras in a shrine at the rear of a hall, which served the needs of congregation. The shrines are more than one as in the case of structural basadis like the Trikuta-basadi (Chandragupta at Sravanabelgola) or Panchakuta-basadis (Kambadahalli).

These later basadis built of cut-stone are similar, on plan and elevation, to the brahmanical temples of the period and differ only in the. set-up of images and other attendant figures. In respect of decorative elements^ (vi,tanas) ornate pillared halls the external mouldings of the adhisthana, prasthara, kapota and sikhara, they exhibit striking commonality.

Bettas 

They contained hypaethral statues of Jaina tirthankaras and rarely even of arhats. These naked standing stone idols of super-human size, for example, Gommatesvara and Bharatesvara at Sravanabelgola, raised the beliefs of the potency of adoration and perpetual rituals (Mahamastakabhiseka), similar to the brahmanical cults by about 10th century .

A. D. These are peculiar to Karnataka and from here they spread to north-west parts of Tamilnadu. Mostly situated over the castellated granitoid hillocks these are high and broad rocky outcrops with sculptured figures of Jinas and other memorial scenes. The most notable examples exist on the twin hills called Doddabetta and Chikkabetta in Sravanabelgola.

The rock shelters and carvings of the Gangas (Tippur or Vallimalai) are different from the mandapa or hall type cut-in caves of the contempo¬rary Pallava—Chalukya period. They are merely rock shelters, mostly natural ones, with little dressing of the sides and provided with flat beds or niches and lamp sockets. The figures are aligned to Jaina iconology.

These are concentrated over the granitoid hills overlooking the rivers or ponds nearby within the shrub jungles and somewhat secluded from the arterial roads. Nishfdis associated sometimes with the above. Manastambhas and Brahmadeva pillars—either set up within a single site or individually at various localities. Jainism took a lead over Buddhism in the image worship although originally the creed insisted on bhava worship.

It reflected a settled life in Jaina monasteries, instead of solitary wanderings. The classical Kannada literature-9 affords important source material for the Jaina iconography. Ranna (c. 950 A.D.) the earliest Kannada poet and the Ganga Chavundaraya, the earliest prose writer, have left abundant data in this regard.  Massive stone images (mulaberas) of tirthankaras known as sasvata paratimas were consecrated, besides setting up the kautuka, utsaya, abhishdka beras in metal.

The latter, however, are in two poses, either sitting cross-legged or standing erect in khadgasana or what is known as kayotsarga mudra. With the worship of panchaparameshthi, i. e., arhat, siddha, acarya, upadhyaya and Sadhu, the liturgy grew. Jina Prabha Suri (1308-1333) author of Vividhatirtha kalpa, includes the famous Gomatesvara Bahubali as a mahatirtha (.Dakshinapathe Gomatadevcth Sri BahubaliK).

The rituals at the Pratistha

The rituals at the Pratistha are no way different from the brahmanical images20 and the icons are invested with great qualities of Jina—Sayeva devo Jina bimba esah. Presenting oneself at such a Pratistha is sufficient to accrue merit of a tirthankara from birth to Kevalajnana. With the establishment of Bhattaraka mathas, the Bhattarakas were not only causing murti-pratisthas.

But turned spiritual mentors, head of samsthanas and were Raja Gurus. These Bhattarakas are ascetics as well as householders. The association of tanks or rock-cut ponds closer to the sanctuaries form the characteristic of Jaina religion. Such locale is most ideal for performance of their rituals like samavasarana showing the lotus tank and the bhavyas.21.

The invariable association of tanks and ponds (kola) with these sramana centres, notably at Tippur and Belgola basadis served the ritual needs of the Jainas frequenting these places. They were called svetasaro- vara or dhavalasaras and tirtha in inscriptions. Commemorative structures like stupas or relief figures on ayakapatas very much associated with Jain centres of the North are conspicuous by their absence in Karnataka.

Brahmedeya and devabhogas alike

Brahmedeya and devabhogas alike were granted to the Jaina establish¬ments. Pilgrimages were undertaken by the ruling kings to the arhadayatanas, King Sripurusha’s visit to Peruru (729 A.D.). Even while engaged in war camps kings chose to confer grants to the Jaina basadis (Manne etc). Observance of Jaina rituals like Nandisvaram and Sripanchami and substan¬tial village grants for the continued upkeep of these special rituals have been made.

The Pegguru inscription (Coorg), registers the renewal of the grants originally made by Maharaja Sripurusha. The villages of Pegguru and Posava- daga were gifted to one Ananta Virayya or Sravanabelagola who was a disciple of Somasena Pandita Bhatara for the maintenance of the basadi and observance of the ritual called Nandisvaram at Peggaduru.

It is interesting to note that this Jaina ritual28 was observed in the months of Ashadha, Karttika and Phalguna in the bright fortnight, | commencing from the eighth day and ending on the full moon day, i.e., the tala-devasa, the final day of Nandisvara. This was observed in the Saka 899 Isvara Phalguna su tale- devasa corresponding to Feb. 25, 978 A. D., Monday, falling in the reign of Rajamalla-IV- Samilarly, Sripanchami is a special nompi.

This ritual, it appears, has been assiduously observed at this place, if not in the same basadi, right from the time of Sripurusha. Another record of the time of Rajamalla-II (888) provides us with the details of the rite observed on Sripanchami day, before the Nandisvara ritual at the Satyavakya Jinalaya. This is dated24 Feb. 22, 888 A.D.

An interesting epigraphical reference to the worship of Jaina images made of stucco and the paint comes from Kadalur (Dbarwar) plates. King Maiasimha-III (962), a devout Jaina himself caused a gift of twelve villages to one Elacharya who was the priest at Jaina temple erected by Kallabha, the king’s mother. The gift was to perpetuate worship to the stucco figures and painted images.

The text reads –”Svakiyambika Kallabbarasi karltasya Jinalayasysa Sudha chitra chitradi pujardham muni jane bhyaschatur vidha danardham cha.”Obviously the consecrated deities were in stucco and painted- medium as well. Even during the dark days of the dynasty, during the periods. of Rakkasa Ganga and Nitimarga-III patronage to Jainism continued.