JAINISM IN KARNATAKA

JAINISM IN KARNATAKA

Jaina religion has been an integral part of the cultural evolution of Karnataka for at least 2300 years. Jainism had access to political power also, as many important dynasties and kings who ruled over different parts of Karnataka were affiliated to this religion. Even kings belonging to other religions perforce had to support Jainism because of their control over trade and commerce. Various fields such as literature, architecture, sculpture and painting have benefited immensely from Jaina artists and scholars. Many temples and religious institutions in Karnataka have become sacred places of pilgrimage to Jains all over India. Jains have contributed handsomely to the task of preserving and enriching the important texts of their religion. However the medieval period in the history of Karnataka witnessed a furious confrontation among the adherents of Jainism, Vaishnavism and the fledgling Veerashaiva religion.

Historically, Jainism arrived in Karnataka some time during the 3^rd century B.C. when Bhadrabahu Bhattaraka and Chandragupta came to Shravanabelagola, also known earlier as kaLvappu. The identity of Chandragupta has been a contentious issue among scholars. It oscillates between Chandragupta the founder of Maurya dynasty and Samprati Chandragupta a grand son of Emperor Ashoka. The arrival of these two dignitaries is recorded in many inscriptions. In any case Jainism was a minor presence in Karnataka even during the pre Christian era. The next reference to the religion is found in the halashi’ copper plate inscription dated 500 A.D. It is obvious that the religion must have evolved in its own way during these eight centuries. Kings belonging to Kadamba dynasty based in Banavasi such as Kakusthavarma, Mrigeshavarma, Harivarma and Ravivarma gave admirable support to the religion by building temples (basati) and providing maintanance grants. This is supported by the copper plate inscriptions of halashi and guDnApura inscription of Ravivarma.

The Chalukya kings of Badami and the contemprary business communities encouraged Jainism even though the kings practiced Hinduism. The Jaina cave temple and the mEguti temple at Badami, three more temples at IhoLe and paTTadakal, as also the ‘chatyAlaya’s at Lakshmeshvara and Puligere are indicative of this support. Koppala also emerged as an important Jaina centre and it was called ‘Jaina Kashi’.

In South Karnataka, many kings belonging to the ancient Ganga dynasty based at Talkad are deemed to be followers of Jainism even though some scholars have disputed it. However, the spread of Jainism in these regions is beyond dispute. Shravanabelagola contains any number of basadis and literally hundreds of inscriptions documenting the fact that it attracted pilgrims from neighbouring states also.

Rashtrakutas and their feudatories called Gangarajas were supportive of religious institutions, educational activities and artistic pursuits undertaken by the adherents of this religion. Emperors and kings like Amoghavarsha Nripatunga, Krishna-2, Rachamalla, Bankeya, and Lokaditya have built many temples in Lakshmeshvara, Vallimalai and Banavasi.

It is to be noted that among three important sects of Jainism only ‘Digambara Pantha’ and ‘Yaapaneeya Pantha’ have flourished well in Karnataka. ‘Shwetambara Patha’ flourished mainly in North India. Even their sub-divisions such as ‘sangha’ and ‘gaccha’, ‘gaNa’ and ‘anvaya’ did have a distinct presence. Many ritualistic deaths like ‘sallEKana’, ‘inginI marana’ were in vogue. There are many ‘nisidige stones’ commemorating such events.

However, after the 11^th century the support bases for Jainism in North Karnataka were waning. Kalyani Chalukyas gave only a grudging support. Veerashaivism, the new found religion became a strong contender for royal support and public munificence. The situation was highly confrontationist. Many Jaina places of worship were either destroyed or converted into some other shrine. Militancy was the order of the day. These struggles are well documented in many literary and theological texts of that era. The situation in South Karnataka was better because Hoysalas and the Emperors of Vijayanagara after them were much more catholic in their attitude. For instance, even though Vishnuvardhana relinquished Jainism to embrace Sri Vaishnavism, his wife Shantala continued to be a Jaina and she could build many a Jaina basadi. The spirit of tolerance made a comeback during the regime of Vijayanagara kings and Jainism continued to flourish with the help of chieftains and merchants. Small kingdoms and monasteries established by Jainas at places such as Hombucha, Karkala, Mudabidri, Hanasoge, Simhanagadde and Sonde have acted as the rallying points for Jainism over a period of time.

Kannada literature was fortunate to have great Jaina poets such as Pampa and Ranna at the very beginning. Pampa in particular created an infra structure for Kannada poetry which has stood the test of time for 1100 years. Pampa, Ranna, Nagachandra, Janna, Nemichandra. Keshiraja, Ratnakarvarni and Brahmashiva have made unique contributions to the evolution of the language and literature. (Please read the entries on Important Jaina poets and scholars for further details.) A series of literary texts based on the lives of Jaina Teerthankaras deserve a special mention. ‘Adipurana’, ‘Ajitapurana’, ‘Mallinataha purana’, ‘Shantipurana’, ‘Ananthanatahpurana’, ‘Yashodharacharite’ and Bharatesha Vaibhava’ are the more important ones in this group.

Jaina scholars have contributed to the body of religious and philosophical literature of the language. They have written in Sanskriit, Prakrit and Kannada. Kundakunadacharya, Gunabhadracharya and Chavundaraya, ‘Panchastikayasara’, ‘Samayasara’, ‘Pravchansara, ‘Mahapurana’, ‘Purvapurana’, ‘Dhavalaa’ texts in Mudabidri are some such scholars and texts that spring to the mind immediately.

From the point of view of architecture and sculpture, the Jaina segment is quite impressive. The basadi at halasige in Belgaum district belonging to the Kadamba period is perhaps the earliest evidence of Jaina architecture. The famous monolithic Gomateshwara statue measuring almost 60 feet, in Shravanabelagola is a living example of Jain contribution to the scuptureof Karnataka. Shravanabelagola, Chandragiri, Indragiri, Moodabidiri, Karkala, Dharmasthala, Venur, Gerusoppa, Hadolli, Bilgi, Lakkundi, are some of the important repositories of Jain monuments in Karnataka. The murals in the Jaina monasteries at Shravanabelagola, Moodabidri, Karkala, Humcha and the remarkable paintings and drawings on many a palm leaf manuscripts related to Jainism are well known. Particualrly the drawings in the Dhavala texts preserved in Moodabidri are exquisite.

This is a brief account of the history of Jainism in Karnataka in ancient and medieival times. The 20^th century realities are beyond its scope.