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(This article was published in esamskriti.com in June, 2010)
Nithin Sridhar
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(This article was published in esamskriti.com in June, 2010)
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.
In the Rig -Veda there are clear references to Rishabhdev, the 1st
Tirthankar, and to Aristanemi, the 22nd Tirthankar. The Yajur-veda also
mentions the names of three Tirthankars, viz. Rishabhdev, Ajitanath and
Aristanemi. Rishabha has also been mentioned in Bhagavata-Puran (1).
Parshvanatha, the twenty-third Tirthankar, is the earliest Jain leader who can
be reliably dated. According to scholars, he probably lived in the 9th Century
BC. This pervasive influence of Jain culture and philosophy in ancient Bihar may have given rise to Buddhism. It has been said
that, when Siddharta Gautama, left his home, he went into forest for penance,
and he moved above naked and he plucked his own hairs and lived like Jaina
Niggantha(2).
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. (3)
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)(4). 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) (5). 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.(6) Prithvipati Ist’s Billur grant records the gift
of twelve villages on the banks of Lakshmanathirtha to Satyavakya Jinaalaya at
Pannekadanga.(7)
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. (8) Sendraka Durgasakti donated lands
to Sankha-Jinalaya at Puligere(9). 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 (10). 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(11).
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 (12). Shantinatha, a
minister of Someshwara II built Mallikamoda Shantinatha basadi at Baligrama
(13)
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 (14).
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 (15). Shravanabelagola inscription of 1442 mentions grants for
Gommateshwara.
These shows 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 (16).
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 (17).
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 (18). 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(19).Jain writers Adikavi Pampa, Sri Ponna and Ranna,
collectively called the "three gems of Kannada literature", Pampa wrote “Adi Purana”
in 941 AD, which narrates the life history of Rishabdev, the first Thirthankar
of Jainism. Ponna wrote “Shantipurana”, a biography of the 16th Jain Tirthankar
Shantinatha. Ranna's poetic writings reached their zenith with “Sahasa Bhima Vijaya”.
These clearly show
the strong influence of Jainas in 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-The Bhāgavata says: “In the womb of Merudevi, wife of
Nabhi, Rishaba had his eighth avatara. He showed himself in a form that is to
be worshipped by all Shramanas.”
2-Majjima Nikaya: Maha Siha Nada Sutta, mentioned in “Buddha
and Mahavira: A Philosophical Perspective” by Dr.T.G. Kalghatgi
3-Epigraphia Carnatica, Sacred Books.
4-Indian Antiquary, Vol. 7, mentioned in Karnaraka Kings and
Jainism, Dr. A.V.Narasumha Murthy
5-Ibid,
6-Ibid, Vol. 2, mentioned in Karnaraka Kings and Jainism,
Dr. A.V.Narasumha Murthy
7-Epigraphia Carnatica, Vol. 1
8-Epigraphia Indica, Vol.32
9-Karnaraka Kings and Jainism, Dr. A.V.Narasumha Murthy
10-Ibid
11-Ibid
12-South Indian Inscriptions, Vol.11
13-Shikripur 136, mentioned in Karnaraka Kings and Jainism,
Dr. A.V.Narasumha Murthy
14-Soraba inscriptions.
15-South Indian Inscriptions, Vol. 9
16-Jainism and Veerashaivism, Dr.G.Marulasiddaiah
17-Narasimhacharya (1934)
18-Ibid
19-Sastri (1955)
