CHAPETR-V RELIGIOUS CONDITION- RELIGION AND RELIGIOUS CENTRES.

Karnataka has been a land of many religions. Every religion has contributed in its own way to the shaping of the life and activities of the people and enrichment of the culture of . The inscriptions give a glimpse of the religious condition in the period. During the ancient period of the Deccan., various religious systems played an important role on the Social and moral life of the people. In Belgaum Disitrict various religious system were in practice in the society. It is well known that the prominent rpligious in the, Deccan during this period were kalamukha Saivism, jainisam and Buddhism, vaishnavism. Important religious like saivisam. Vaishanavism. & Buddhism were continued to be the main religious in the Society, in this religion. The whole period was brimming with activities of building, sculptural art and worship of different deities Saiva, Vaishnava and Jaina. The rulers, their subordinates and rich merchants, patronised such institution and made munificent grants for their maintenance without discrimination. In this chapter 80

here an attempt is the period under study are discussed under the following heads.

BUDDHISM. Buddism was one of the important religious. Which was so popular in the South and Karnataka was not an exception to this. It is well known that ■: rece.ved the great patronge from the Mauryan ruler emperor Ashok. In karnataka his inscriptions found at Maski and Koppal in , Brahmagiri, siddapura and Jatinga Rameshvara in , Udego'am and Nittur in Ballary district speaks of Ashoka's desire of spreading Buddhism in this area. Ashoka1 is believed to have sent his Buddhist to Banavasr. A chutu Princess (from ) built a Vihara at Banavasi. The famous viharas of Karle (near ) was built by a merchant from Banavasi. At Sannati () remains of a stupa of Satavahana times have been unearthed. There are monuments at & of the chaiukyan times. Hieun-Tsang who visited Karnataka in 640 A-D. says that Banavasi country had hugdreds of Viharas & thousands of Bikkus & that both in great Vehicle & the small vehicle cults of Buddhism prevailed in Karnataka. Since then ruler like, Satavahanas, chalukyas of Badami patronised the patronised the Buddhism along with other religions like jainism, Saivism & Vaishanavism Buddhist Viharas were constructed during their periods & there were a few Buddhism centres in the existence. For example, Dambal,2 Kolivada, Sannati,3 Indi,4

Bellagave, etc. are mentioned. But in the region of Belgaum district we do not find any single reference to know the influence of Buddhism. Even the inscriptions found so for from the region are remained Silent about it. Hence it is difficult to say whether Buddhism was existence in this area at all, or the evidences are destroyed on accoun. of the political, social & religious changes that took place during the period under study. Undoubtedly5 Buddhist monasteries (Veharas) must have Served as 81

centres of learning & education. The Stimulus Buddhism gave to architecture & art in the Deccan & Karnataka is notable.

JAINISM:

Jainism was a Predominant religion in the Deccan from the early days. The discovery of large number of Jaina records, monasteries, & reference to the

names of religious teachers, ascetics & disciples and large number of Jaina authors who flourished in this tract, go to prove the incluence this religion had on the people.

The advent of Jainism in brought the new changes in religion &

the culture of the Society. It was one of the popular religions in South India &

Karnataka in particular. According to the Jaina traditions Vardhamana the 24th Tirthanakara was the founder of this new faith which become the one of

the most popular religions throughout India.

The commences in Karnataka with the entry of Jaina

Guru . Who come and settled in Sravanabelgola in his last days «— along with his disciple Viz., Chandragupta Maurya. Since then Jainism has

become dominent in Karnataka. Along with Sravanabelgola many Jaina centres

came in to being. Koppal in Raichur district was also one of the famous Jaina

centres and it is like compared to Sravanabelgola. Apart from that many Jaina

centre are found in Karnataka. For example, Karkal, Tavanidi, Kothali, Examba,

Halshi, , Lakshamesvara and many other places. They received

Patronage from almost all the rulers of Karnataka, Viz., the Kadambas of

Banavasi, Chalukyas of Badami, Rashtrakutas, Chalukyas of Kalyana,

Kalachuries, Rattas of , Kadambas, of ,

Seunas, Hoysalas & the rulers: Jainism enjoyed an advantageous

position especially under the Gangas & the Rashtrakutas & it continued to be a

popular religion till the rise of Basaveshvara & the establishment of Neosaivism

in Karnataka. 82

Even in the region of Belgaum. like Saivism. Jainism was also quite popular during the period under study. The large number of epigraphas, Jaina Basadis & their Sculptures highlights the prevalence of Jainism in that area. It appears that it was receiving patronage at the hands of both the rulers & their feudatory chieftains. According to toe epigraphical Sources, some Jaina monasteries were

established in this religion. Some of toe places were famous Jaina centres viz., Raybag, Examba, Halshi, Tavandi, Belgaum, Saundatti, Telasanga, Ramatoirth,

Munivalli, Kothali, Konnur, Khadaklat, Kerur, Hubli, Gokak, Degaon, Chachadi and Bellad Bagewadi. Etc., There are reference to toe construction of Jaina Basadi. For example, an inscription6 dated 875 A.D. pertaining to Rashtrakuta

Krishna II refers to toe construction of a Jinendra Bhavana.

VAPANIYA SAMGHA:

There are many inscritpions refers to regarding Yaganiya Samgha. The earliest mention of the Yapaniya Samgha is found at Palasika or Modern Halasige.7 This is in the period of the early Kadambas, Mrigeskavarman (C.A.O.

420) caused to be built a Jinalaya at Palasika, & made grant of lands to the Yapaniyas, Nirgranthas & Kurchakas. His son Ravivarman (503 A.D.) established an ordinance at toe great city of Palsika, that the glory of Jinendra &

the festival lasting for eight days should be celebrated regularly every year. Likewise, Hanivarman son of Ravivarman, also made grants to Jains & Jain . A temple of toe Arhat was built by Mrigesa, son of toe general Simha at Palasika. The next mention again of toe Yapaniya Samgha. is found in an inscription

at Kalbhavi in toe Bailhongal Taluka dated 848 A.D. I refers to grant of toe village Kummudvada (some as Kalbhavi) to the built by saigotta Gamga permandi Sivamara II.8 An inscription8 from Kadrolli in toe Bailhongal taluka of toe Belgaum

district, it can be made outthat the Jaina order mentioned is the Yapaniya 83

Samgha one perggade Bhivanayya seems to have constructed a basadi & made grants to It. The name of the is preserved as Subhachandra

Siddhantadeva. We get reference to a basadi of Manikyadeva in the agrahara Kondana-

Purwadavalii (M.K.Hubli in Bailhongal Tal. Belgaum dist.) and to a boundary stone of the land granted for the manifold worship of parshvanathadheva of the basadi by Mahamadatesvara Marasimgadeva, apparently of the Gamga stock in the village Hunshikatti (A.D. 1131) in the Some Bailhongal taluka.10

Another broken piece (A.D.1140) found at Kulavalli. (Bailhongal Tal.) discloses a grant made by permadideva, son of Jayakeshi II to a basadi got constructed by himself in the village.11 The next Jain inscription during the reign of Permadideva is that of Golihalli in the Khanapur Taluka (1176 A.D.) it refers to the construction of a Jain temple by Gamgisetti in Kiru-Sampagad (Golihalli).12 The inscription13 from Badli dated 1219 A.D. belong to the Ratta Chief

Lakshma and mentions the following Jaina Saints Mahamandalacharya Madhdhav - , ------Vinayadeva.------Kirtibhattaraka, Jinadeva, Kanakaprabha of the Yapaniya-. To quote the passage here:-

Vishruta Yapaniya Sanghadole (Shevam) Bhavise Reyaganam II anta Kareyaganadolati Prasidarum Mahaprabhudhana Sasanaru Sakalsatra & Vicha— -Kshanarumenisida negalda Mahamandala Charya— Tapomandanareseva Madhava-Bhattaraka------

name------ralim balikam------dvomauadevara Va (Rim) balikam II gu (ni)------likam pranuta tapodhanaram dharinni Pogal -Urn------thni Kirtibhattarakaram II allim balika vesedannerlliya------dhanat Kovidajjinadevarum II Shrivibhrajita

Yapaniyavara Sangharambhojinibhaska------84

The next record from some place refers as Jaina temple or Jain basadi. It says: ------Nagisettiyam ankada------ttiyam dhosiga Parisetti------Nitavaru mukyavagi sama------ya Permadiya - basadiyam------14 There are few nishadi stones have been found in this region. As mentioned earlier they were erected in memory of the Jaina devotees, who sacrificed their lives for the religious cause. Such people Voluntarily accepted the death by following rite i.e., the fasting into death, which they believed enabled them to attain or merit. It is also interesting to note here that division in the Jaina community has been organised by several Sanghas. Like mula-Sangha, Mathura-Sangha and Kustha- Sangha etc., The Jaina order & Sub-division, though not clearly readable, appears to be the Yapaniya Samgha, Madailap- anvaya & kare-ya-gana.15 Karnataka is one of those important regions in India immensely rich in temples. The temples were built at the instance of several Kings of every ruling dynasty, their subordinates, merchants and religiously devout individuals. These temples are mostly Jaina Saiva, & Vaishanava. Some of important Jaina Basadi (temples). In Belgaum district as follows. 1) Patta Jinalay at Saundatti. 2) Gonka basadi at Teradal. 3) Thrikut basadi (Kanaka . Makarathoran, Manasthamb included) 4) Kamala basati in . 5) Basadi Examba. 6) Jina Basati at Raibag. 7) Parshvanath Monastery at Konnur. 8) Jina basadi at Sankeshwar. 9) Parashvanatha basadi at Ammangi etc., 85

By studying all these, it indicates that Jainism was popular in this region of the period under study.

VAISHNAVISM :

Vaishanavism was another popular religion not-only in the Karnataka but also in the Belgaum district. Vaishnavism too is a sufficiently old religion of Karnataka, as two Kadamba inscriptions Halmidi and Gudnapur begin with an invocation to

Vaishanu. Some of the early rulers were also Vaishanavas. Till the day of Pulkeshi

II, the BadamiChalukyas and their successors, the Rashtrakutas were also follower of Vaishnavism. The Badami rock-cut shrine, built by Mangalesha (578 A.D.) is one of the earliest Vaishnava Shrines in South India.16 Vaishnavism received a further impetus because of the work of two great in

Karnataka. Ramanuja and Madhwa. The main object of this faith is worshipping

Vishnu through the different Sacrifices and etc.,

During the period under study, the faith of Vaishnavism appears to have been a less popular that Saivism. In the epigraphs of the region there is not much evidence regarding the prevalence of Vaishnava worship. But it was sure that along with the Saivites, and Jainas, there was also existed a few Vaishnavites. It is well known that ‘Worshipping Vishnu’ was adopted as a former faith under the kadambas of Goa.

In many of the records Seuna Kings are described as “Sarnagapanideva Padanudhyata,”17 i.e. Meditating upon the feet of ‘Sarnagapani’ which is one of tiie epithets of Vishnu. An inscription at Hubli makes a reference to another Vaishnavite god Vithala of Pandarange.18 i.e. Pandharapur in Sholapur District.

Mahalakshmi, in the consort of Vishnu was also worshipped.19 The temple of this deity at Kolhapur, in state was in the Seuna days as it is today.

There are many stone images of Vishnu and Varaha Halshi or Palasika was one of the strong hold of Vaishnavism in the region. It was a centre of

Concfuence of Jainism, Vaishnavism and Saivism. The Bhuvaraha Narasimha temple is a huge complex built in the Later Chalukyan Style. With two garbhagriha 86

facing each other. Facing the Narayana image is another garbhagriha with a Standing image of Varaha installed in 1186-87 by Vijayaditya III. Inside the navaranga there is a stone inscription in the Nagari script, leaning to the right wall.

This record in Sanskrit is dated 1169 A.D. & registers a gift of the Village

Sindavalli. The record further mentions that the temple was built by Shivachitta and one Matayogi installed the image of Ananta Vikra-Vikrama Narasimha in 1169 A.D. at the instance of the King’s mother.20 The Brahmins were occupied high position invaishnavism. The record from Kokatnur dated 1235 Speaks Bhayya’s most obledient disciple was the famous Brahmin-Vipraraja Kula.21

SAIVISM:

Saivism is another important religion of Karnataka. In the history of

Karnataka the origin & the beginning of the Saivism find during the days of

Satavahanas. Where sway extended over considerable part of Karnataka For instance, Talagunda was one of the famous centre of Saivism during the days of

Banavasi Kadambas, Talagunda temple is one of the oldest among the Shiva

Shrines of India. Gokarna is an important Shaiva centre of great antiquity. The study of the Belgaum region also one such centre where a Saivism was flourished for a long time during the period under study. Because the major part of the epigraphs being with invocation to the lord Shiva, speak of the popularity of

Saivism in the region under study of the Shiva sects there had been Kapalikas,

Lakulashaivas & Kalamukhas in Karnataka. It is very difficult to distinguish these various saiva sects from one another. Some of them like the Kapalikas indulged in tantrik practices. It is to be noted here that the school of Siavism i.e., Kaiamukha sect of Pasupatha was founded by Sage Lakulisa, who considered as an incarnation of lord Siva. This Kaiamukha sect of Pasupatha faith appears to be flourishing condition in the region. The epigraphs of the period under study enable us to understand a great deal of propogation of the pasupatha faith, , educational activities of Kaiamukha teachers in different part of their region. For example. Mailinatha temple is mentioned in an inscription dated 1228 A.D. at 87

Saundatti.22 An inscription dated 875-76 A.D. gives the genealogical account of guru parampara of the of Mallabhatta of Mailapatirtha. i » ‘ i It says: Mallabhatta of Mailapatirta l GunaKirthanimunishvara. l Indra Kristivaraman

Khanaprabha Siddantadeva.23 Apart from this there are references to some Saints also. Arhanandi munidra who belonged to kandur gana.24

Jnanasakti Vratindra who was a disciple of Somes vara Pandita of Puliyarasa Matha, was another finding mentioned in a record dated 1087 A.D 25

There is a references to Mhunichandradeva who has been described as

Rajaguru in this inscription. An inscription of Jaitugi from Munavalli introduces three generations of the Kaiamukha teachers as Guhadevamuni, his disciple Maiayala Jnanarasi-Bratis’vara and his disciple Dharamarasimuni.28 A record from Manoli introduces that saint Sarvesharadeva and states that the members of his line were the heads of the as Velugrama, Nesarige, Gokage, Kottunibage in Halasige 12000 and Goliyahalli.27 It is interesting to note that many of these teacheers were styled rejaguru or the royal preceptors and this indicates their influence on the ruling kings. The inscription from Kokatanur28 refers to a gift of lands at the village

Nagarahala in Tungula-30 included in the Kalambade-300 district of the Karahad- 4000 province made evidently by the king Rayamurari Sovideva of the Kalachuri family to Vidyarasi-panditadeva the Acharya (Priest) of the temple of Svayambha

Vishveshvaradeva at the agrahara Koggotannuru and it is stipulated that the income should be utilised for the angabhoga & rangabhoga of the god, the repairs & renovations in the temple, the feeding of the ascetics and the students in the matha attached to the temple, and other charitable purposes. Another one inscription dated 1206 A.D. at the same place recorded that gift of land made by 88

the Koggatonur Mahaprabhu Parvarabhallha malla, for the decoration and the repair work in the temple of Bhavasudhadeva. « • » The inscription from Munavalli dated 1222 A.D. belongs to the region of yadav king Singhanadeva-Chamupa and further refers to Jogadeva is stated to

have granted the village kallavole for repairs & renovations for the daily worship in the temple of Svayambhu Panchalingadeva.29

The epigraphs of the region give the name of Several teachers, pertaining to the Kalamukha lineage. For example- The inscription from Huli dated 1162 A.D.32 refers to the one thousand Mahajanas of puli the crest jewel of the

Agraharas, as erudite vedic and puranic scholars, & philosophers. Among these a

body of hundred belonged to siveyageri a suburb of Huli. One of them was

perggade Dasiraja whose pedigree is given for five generations before him as

follows:

Aditya of the Bharadvaja gotra.

Devapayya

Perggade Soma

Mailapayya l Kalidasa l Dasiraja i------1------1 Mahadeva Malapayya Kalidasa.

The record from Sirasangi dated 1186 A.D. belong to the reign of Vova-

Somesvara iv. Stated that Habbeya-nayaka who was the Mahaprabhu of

Risyasringa and constructed in stone the temples of Hebbes vara and Prasanna-

Bhairava at Ris yasringa. He granted four mattar pf land after purchasing it from

Tajiya chattagavunda in the presence of the eight Hittus and five mathasthana for

worship offerings and renovations in the temple of Habbesvara. The gift Was entrusted to Vamashaktideva, the acharya of the temple.31 And further refers to

Mallave, the Senior Nayakiti (hiriya-Nayakiti) of Hebbeya-Nayaka is stated to, 89

have built the temple of umamaheshvara.32 Acharya Rudra^Saktideva Was an acharys of Grameshvaradeva temple at sirasangi,33 Sivasaktipandita was a devotee of Nemesvardeva and an upholder of the lineage of the teachers of Gotakanuru. He was an acharya of Rameshvaradeva temple at Ramathirtha.34 The records from Telsang dated 1122 A.D. belongs to Chalukya Vikramaditya VI. stated that previous gift made by a queen of Tribhuvanamalladeva who appears to have granted twelve matter of land for renovation and repairs in a temple (name lost) attached to kallakere and twelve for the temple of Revaneshvara at the same place.35 Another 'one record from Ramatirtha dated 1167 A.D. refers to Chandrabharana Panditadeva is described as the acharya of the temple of Sri Svayambhu Rameshvaradeva the Tirthu i.e.Ramatirthand obtainer of the best favour by meditating on the feet of Lokabharanapanditadeva.36 It is well known that these Kalamikha teachers were men of great scholars by leading an exemplary life of austerity. Their study and meditations were held in high esteem by the followers of Saivism and even by the members of the other faiths of tiie Society. There are references in inscriptions where the Kalamukha teachers were becoming the teachers of the ruling monarchs. For example and inscription from Ramatirtha dated 1115 A.D. states that sivasakti - Panditadeva was tiie Rajaguru of the Chalukya king Vikramaditya VI.37 Never the less the wide of propagation of Siavism is evident from the establishment of various mathas. Generally these mathas were attached to the temple. Which were the establishments of Saiva ascetics headed by Kalamukha teachers. As a great Scholars these Kalamukha teachers were promoted the cause of education by establishing the mathas. These mathas were not only the religious institutions but also the centres of learning where facilities were made for the maintenance of teachers and students. It is here that the students of residential as well as non residential came for study. Arrangements and ascetics at the free of charge. One such matha was at Huli referred above which was headed by the Perggade Dasiraja.38 Another matha at Kokatanur was attached to

« I 90

the temple of Svayambhu Visvesvaradeva by the acharya of Vidyarasi-

Panditadeva.39

It is interesting to note that the Sirasangi and Kokatnur inscriptions mentions the Gavares and Gatrigas.40 i.e., another one Saiva ascetics. It is well known that they were distinguished by their wearing a human skulls round their necks eating and drinking from the Kalamukhas. From the study of the some records it appears that these Garavas and Gatrigas were also held in high esteem by the people in the Society.

RELIGIOUS TOLERATION :

Religious toleration has been a feature of Hindu Civilization from the very early days. This policy of ‘live and let live’ has been responsible for the harmonious growth of all religions in this land, with few conflicts among themselves. Rise and fall of different religions have been noticed but it was mainly due to natural Circumstances rather that fanaticism, through of course, there are stray examples of presecution also. Inscriptions give a happy picture of the harmonious flourishing of different religions in one and the same place.

From this it becomes clear that the religions like vaishnavism, Jainism and

Saivism prevailed in this area. But the references show that Saivism under kalamukha sect was dominent in the region under study. 91

Notes and References: ^ Kamath. S.U., Karnataka State Gazetteer part I. P.423. ^EC.Voi.VIL. Sb.423.

3. SJI. Vol.XV. No.218.

4. EC. Vol.VlI. Sb.No.189. . 5. Kamath S.U., Karnataka State Gazetter. Part I. P.423. Lin.27. J&. Sll.Vol.XX.No.13. v * . . 7. Kalghatgi T.G., Jainism and Karnatak Culture, P.169.

8. J£.Vol.XVIII.No.183. 9. Kalghatgi T.G. Jainism and Karnatak Culture. P.170. 10. Ibid, p.173. 11. Ibid, p.173.

12. Ibid, p.174. 13. KLVol! No.32. p.75. 14. Ibid. No.29.

15. Kalghatgi T.G. Jainism and Karnatak Culture. P.170. 16. Kamath S.U. karnataka State Gazetteer part I. P.429. 17. Sivadiva Vijaya App.l. Inscription. No.IV.

18. ARSIE. 1932-33. B.K.No.98.

19. Ritti. Shrinivas.The Seunas. p. 20. Kamath. Suryanath U„ Belgaum District Gazetteer. P.884.

21. KL_Vol.ll.No.38. p.130. 22. Sll. Vol.XX. No.248. 23. Ibid. No.113. 24. Ibjd. No.50. 25. Ibid. No.247. 26. EC.Vol.VIII.Sb.124. 27. ARIE.951.52.No.95. 28. W. Vol.ll. No.25. p.93. 92

29. KLVol.l.No.30.p.67. 30. K|.Vol.l.No.27. p.53. 31. KI.VoLI.No.25. p.39. 32. Ibid. 33. KLVol.1.p.33. 34. KL Vol.ll. No.13.p.48. 35. KL Vol.ll. No. 15. p.59. 36. KLVol.ll.No.24. p.88. 37. KL Vol.ll. No.27. p53. 38. KL Vol.l. No.27. p.53. 39. KL Vol.ll. No.25. p.93. 40. KLVol.LNo.25. p.38.