Introductory CHAPTER I

INTRODUCTORY

Jainism is one of the oldest religious systems of to have survived until the present times

Humacha is one of the important Jaina sacred place and famous Jaina Shrine.

Humacha at present is a small town located in the Nagar Taluka in the Shimoga district of

Karnataka state. But once Humacha occupied unique place in the history of because it was the centre of Jaina culture from 8th to 12th centuries A.D. The King

Jinadatta, one of the ruler of the Santara dynasty, made Humacha as his capital and built palaces, offices, lakes, Jain temples and Matha etc.

It is a holy place, which is visited by lakhs of devotees throughout the year.

According to a local legend, Jinadatta who had come from North and settled here. He had converted iron into gold by the touch of the golden statue of goddess

Padmavathi. He had brought with the result, got enormous wealth by which he constructed this town, temple for Devi Padmavati & ruled from this town.

Even today number of Jaina people visit every year to Humacha for seeking blessing from goddess Padmavathi. At Humacha there are so many fine and beautiful Jaina temples. The temple of Padmavathi is a main attraction to the Jaina followers. Besides this

Humacha is also one of the seat of Shri Devendrakeerti Bhattaraka Swamiji. Historians also like this place because there are so many old historical monuments and inscriptions belonging to the century onwards. The Santara dynasty ruled from Humacha in the 8th to

1 12th century and issued. Some religious grants to various temples located at Humacha.

More than 22 old inscriptions are available for the study of research. These inscriptions are

inscribed on either on the stone of the walls of the temple or on the pillars that are erected

in the front of the temples. These inscriptions itself speak about the past glory of Humacha

city and Santara dynasty.

At Hamucha there is a well known Jaina Matha which was established, centuries

ago by monks belonging to the Nandi Sangha of Shri Kunda-Kundanvaya. Swamiji of the

Matha is called as Sri Devendra Keerti Bhattaraka. The matha maintains (1) Parshwanatha

temple (2) Padmavathi temple (3) Matada basadi (4) Bogara basadi and (5) Jattingaraya

basadi, etc.

The image of the Goddess Padmavathi is in seated figure and having four hands

with Ankusha, Pashadhari and AbhayaMudra.

Therefore an attempt has been made in this work to study the history of Humacha

town as a centre of Jaina culture. There are 22 inscriptions in and around the Humacha

which throws some light on the socio-economic, political and religious conditions of this

part of in ancient period. There are many Jain monuments scattered all over the

Karnataka state preserving many inscriptional evidences useful for reconstruction the

history of Jainas in ancient days.

This work entitled “A study of Jainism in Ancient Karnataka with special reference

to Humacha,” is a worth attempting M.Phil dissertation.

2 Jainism is one of the leading and indigenous like Hinduism and .

Religion is a mode of worship or kind of worship. Religion played important role in the life of every man. Jainism was founded in north India prior to 6th century B.C. First in

Bihar, i.e., North India but now-a-days Karnataka becomes the second home of Jainism.

How Jainism was spread from North India to South India is a story of great interest and fascinating one. Therefore in this introductory chapter a brief survey of

Jainism from 6th century B.C. to 8th century A.D. has been taken as well as the spread of

Jainism from North India to South India.

JAINISM: HISTORICAL BACKGROUND

Jainism is a monastic religion which, like Buddhism, denies the authority of the

Veda and is therefore regarded by the Brahmins as heretical. The Jain church consists of the monastic order and the lay community.’ Jain religion is so important religion in India from ancient period and it is also independent religion. It was flourishing in India when

Lord Gautam Buddha founded new religion. According to Jaina tradition, the religion is eternal having been revealed repeatedly by as many 24 . The first

Tirthanakara was Lord Risbha and the 24th and last one was the Lord Vardhamana

Mahavira.12 According to Jaina literature the first Lord Rishabha Alias

Adinatha was the founder of Jain religion but not the .3

Lord Prashavanatha was the 23 rd Tirthankara of Jainas and the people worship

this Tirthankara in 8th century B.C. and also the parents of Mahavira, father Sidhartha

1 James Hasting (Editor): Encyclopaedia of Religion and Ethics, Vol. VII, Hymns - Liberty p.465. 2 G. A. Ghosh (Editor): Jaina Art and Architecture Vol. I. p.14. 1 Sangave (Dr.) V. A.: Jaina Community - A Social Survey: Bombay, 1959, p.359.

3 and mother were the followers of Lord Parashava, some monuments of

Tirlhankaras like Adinatha, Parshva found in Uttar Bharat especially in Magadha and

Vaishali. It proves that the Jain religion was present before the Lord Mahavira. All ancient sculptures and Jainas of all the sects accepted, this is a well established fact, the Lord

Rishabha alias Adinatha had a son who is known as the Bharat and after name of Bharata this country known as Bharatavarsha or Bharat.4

Moreover, the before Lord Mahavira is shrouded in considerable obscurity. Materials which can reconstruct it are scanty, dubious and capable of different interpretations. Scholars have, therefore, come to widely divergent conclusions. The

Jainas themselves believe that their religion is eternal and that before Mahavira (600 B.C.), there lived twenty three Tirthcmkaras who appeared at certain intervals to propagate true religion for the salvation of the world. Some scholars hold that, there are so many traces of the existence of Sramana culture even in pre-Vedic times. H. Jacob tried to prove both forms of the Buddhist and the Jaina records that Parsvanatha, the immediate predecessor of Mahavira, who is said to have flourished some 250 years before him, is a historical personality.5

VARDHAMANA MAHAVIRA: LIFE AND WORK.

Mahavira was a Kshatrtya of the Jaina clan and a native of Kundagrama, a suburb

of the town Vaisali (the modem Basarii, some 27 miles north of ). He was the

second son the Kshatriya King Siddhartha and Trisala, a highly connected lady. The

A Sangavc (Dr.) V.A.: Op.Cit. p.360. 5 Jain. K.C.: Lord Mahavira and His times (, 1974), p.l.

4 Svetambaras maintained and stated in the Acharanga sutra, the Kalpasutra, etc. that the soul of the Mahavira Trithankara first descended into the womb of the Brahmani

Devananda, and was by the order to Indra, removed thence to the womb of Trisala. But the reject this story.

Mahavir’s parents who were Jains and worshippers of Parsva, gave him the name

Vardhamana (Vira or Mahavira is a epithet used as a name Arhat, Bhagavat, Jina etc. are titles common to all Tirthankaras). He married Yasodha and by her had daughter Annojja.

His parents died when he was 30 years old, and his elder brother Nandivardhana succeeded his father in whatever position he had held, with the permission of his brother and the other authorities, he carried out a long - cherished resolve and became a monk

with the usual Jain rites. Then followed 12 years of self mortification, Mahavira wandered

about as a mendi friar, bearing all kinds of hardship, after the first 13 months he even

discarded clothes. At the end of this period dedicated to meditation, he reached the state

of Omniscience (Kevala) corresponding to the Bohi of the Buddhists. He lived for 42

years more preaching the law and instructing his 11 disciples (). In the 72“*

year of his life he died at Pava and reached Nirvana* (.)

This event took place, as stated above some years before Buddha’s death, and

may, therefore, be placed about 480 B.C. The Svetambaras, however, place the Nirvana

of Mahavira, which is the initial point of their era, 470 years before the beginning of the

Vikrama era, or in 527. The Digamabaras place the same event 18 years later.7

6 James Hastings: Encyclopaedia of Religion and Ethics Vol. VII, Hymns - Liberty pp.466-467. 1 Ibid, p.467.

5 i

Thus after Parsvanatha, Mahavira became the leader of the Jaina church. The religion preached by Mahavira was substantially the same as preached by his predecessor

Parsvanatha. It is said that Mahavira added ‘Brahmacharya' (i.e., chastity) perhaps already included in Aparigraha as the fifth great vow to the four great vows, already preached by Parsvanatha. Mahavira continued further the practice of four-fold divisions of the community and it is stated that at the time of his death there were 1400 , 36,000

Sadhvis, 1,59,000 Sravakas and 3,18,000 Sravikas. Mahavira had in all eleven

Gatmdharas. They were all religious teachers well-versed in Jaina scriptures. After the

Nirvana of Mahavira, the fifth Gandhara Sudharman became the head of the Jaina church, others either having attained salvation or ‘Kevalinship ’ (i.e., Omniscience) before the death of Mahavira. Sudharman is said to have narrated the Jaina canon to his disciple

Jambuswami in the manner that he had heard from his master. The Nigranlha Sramanas of the present time are all spiritual descendants of the monk Arya Sudharman, the rest of the

Ganadharas having left no descendants.8

COUNCIL OF PATALIPUTRA:

The religious teaching of Mahavira were memorised by his immediate successors and they were thus handed down from one generation to another till they were canonised at the council of Pataliputra in the early part of the 3rd century B.C.

8 Sangavc. V.A.: Jaina Community - A social survey, p.47.

6 THE FIRST JAIN COUNCIL AND THE GREAT SCHISM:

The fourteen , the text-books of the old Jain scriptures which Mahavir himself had taught to his Ganadhctras, were perfected by Sambhutavijaya and

Bhadrabahu. Sambhuta Vijaya is said to have died in the same year in which emperor

Chandragupta Maurya ascended his throne. Towards the close of the fourth century B.C., a terrible famine, lasting for twelve years, broke out in south Bihar. When it led to the exodus of an important section of the Jains, headed by Bhadrabhau, to the Mysore region in the south. Many Jains remained in Magadha under Sthulbhadra, a disciple of

Sambhutavijya. They summoned a Council of Elders of Jainism at Patliputra about 300

B.C. to collect and revive the knowledge of the sacred texts which was passing into oblivion. Its result was the compilation of the twelve Angas that are considered as the most important parts of the Jain canon. After the first council of Elders, later additions were made to Jain canon (Angas) by learned monks like Samarya, Aryarakshita, Vibhadra, etc. A collection of commentaries explaining parts of the canon were called Niryuktis.

They are ten and were composed in the first or second century A.D. The followers of

Bhudrabahu on their return to Magadha, refused to acknowledge the canon,, as drawn up by their co-religionists in Bihar holding that the 14 purvas were last. Moreover there was already a wide gulf made between those who had emigrated and those who stayed in

Magadha. The latter had become accustomed to wearing white garments and discarded

Mahavir* s teachings, whereas the former still continued going naked and strictly followed the teachings of Mahavir. This is how the first schism split the Jain church into the

7 Digambaras (sky-clad or naked) and Swetambaras (clad in white). The followers of

Bhadrabahu were Digambaras, and those of Sthulbhadra were known as Swetambaras?

ADVENT OF JAINISM IN SOUTH INDIA:

Jainism was a powerful influence that moulded the religious and cultural life of south India during the early and mediaeval epochs of its history. Jainsim is an important religion in south India for over two thousand years now, and has survived the ravages of time.

There is a legend, told in an eleventh century Sanskrit work, that Mahavira himself came to the south, to the country more specifically (known at that time as

Hemangada-desa), during the reign of king Jivandhara, whom Mahavira met and admitted into the ascetic fold.

There are traditions even on Mahavira’s visit to south India. From the Jivadhara

Charita of Bhaskara. It is known that Jivandhara, who was the ruling chief of this region at this time, was a Jain. He cordially received Mahavira and became an ascetic after obtaining diksha from him Jivandhara seems to be an imaginary name. Actually speaking, there was no such ruler whose kingdom extended to and comprised southern India during this period.910

The above account is also published in the ‘Karnataka state Gazetteer1 Vol-I as follows: “Jainsim in Karnataka is believed to go back to the days of Bhagwan Mahavir.

9 Luniya. B.N.: Life and Culture in Ancient India. (1978, Agra), p.166. 10 Jain K.C., Lord Mahaveera & his times, p.69.

8 Jivandhara, a prince from Karnataka is described as having been initiated by Mahavir himself”"

There is a belief that even during the days of the very first Tirthankara, Rishabha, presumably several thousand years before the arrival of the twenty fourth Tirthankara,

Mahavira, in 599 B.C. there were south Indian princes in the entourage of Rishabha, and that they finally retired to the Shatrunjaya hills in Palitana, Saurashtra.12

MIGRATION OF CHANDRA GUPTA AND BHADRABAHU TO

SRAVANBELGOLA:

Legends and beliefs apart, the earliest historical evidence for the advent of Jainism in south India is the visit of the sage Bhadrabahu, the eighth teacher in succession after

Mahavira, alongwith the Magadhan monarch to Sravanbelgola in

Mysore state. This event forms the subject matter of a persistent legend in the Kannada country and the southern sects of Jainism invariably trace their descent from Bhadrabahu.

The event is recorded in an inscription of about 650 A.D. On Chandragiri at

Sravanabelgola there is a cave named after Bhadrabahu, it is said that the great saint lived and died there. On the same hill is shrine named after Chandragupta which is said to be the oldest of the structures on the hill and the pierced screens contain in excellent sculptured relief the story of this visit. The screens are the work of the twelfth century, but the shrine itself is old by three centuries. An inscription in Siddharabasadi and another in

‘Maranavami-Mantapa’ have preserved for us the memory of Chandragupta, who was a

11 ‘Karnataka State Gazetteer Vol-1. and Jaina (Dr.) Rajamal and Jain Laxmi Chandra (Editor) Bharat Ke Digambar Jaina Voi. V. Karnataka, p.14. 12 Ramachandra Rao.: S. K. Jainism in South India - Madras, 1970, p.I.

9 disciple of Bhadrabahu. Vincent Smith who doubted the authenticity of the legend later admitted “after much consideration” that it had a “solid foundation in fact.”13 ?

Jain tradition affirms that when Bhadrabahu, the last of the saints called

Strulakevalins, foretold a famine of twelve years, duration, the Mauryan emperor

Chandragupta abdicated the throne and migrated to the south with the saint and his pupils.

The emperor is said to have lived for many years as a Jain ascetic in Sravanabelgola in

Mysore, and ultimately committed suicide by , or starvation, surviving his teacher by twelve years. Inscriptions from Sravanabelgola and its neighbourhood mentioned Bhadrabahu and Chandragupta Munindra; one inscription, which may be as old

as A.D. 600, mentions the pair (Yugma) and says that theirs was the state faith (); and another of even earlier date, probably not later than the fifth century, contains all the elements of the story given above.

Bhadrabahu, according to this account, foretold at Ujjain a period of twelve years of dry famine, and the whole of the Jain Sangha thereupon migrated from the north to the

south under his leadership. When they arrived at a mountain named Katavapra (that is,

Chandragiri) in a populous and prosperous country (Mysore), an

(Prabhachandia by name), knowing he had but a short time to live, sent away the entire

Sangha and, with only one disciple attending on him, performed penance and gained

emancipation from his body. Two inscriptions of about A.D. 900 from the neighbourhood

of Seringapatan describe the summit of the lower hill Chandragiri at Sravanabelgola as

marked by the footprints of both Bhadrabahu and Chandragupta Munipati. Later

13 Rao Ramachandra S.K.: Jainism in South India. (Madras, 1970), p.3-4.

10 insertions at Sravanabelgola bearing dates in the 12th and 15th centuries repeat this tradition with variations. Similar attestation also comes from literary sources, of which the earliest seems to be the Brihat Kathakose of Harishena (A.D. 931). The absence of any clear evidence about the actual end of Chandragupta Maurya lends some plausibility to this legend; but it is improbable in itself, and the identity of the Chandragupta Muni of the inscriptions is by no means beyond doubt.14

Bhadrabahu’s name is in all accounts associated with the spread of Jainism in the south of the Vindhyas. In the lists of succession of the as well as the

Svetambara sects of the Jains, his name occurs as the eighth master after the passing away of Mahavira in 527 B.C. The first master was Gautama who administered the community for twelve years. Succeeded by Sudharma (who was head for 12 years - according to the

Digambara lists and 8 according to the Svetambara), and he by Jambusvami (whose period was according to Digambaras 38 years and according to the Svetambaras 42).

These three were styled as Kevalins, the perfected and omniscient saints whose spiritual accomplishments were of the highest standard. After they led the community for a total period of sixth two years (527-465) B.C. They were succeeded by a line of five saints whose spiritual perfection was hot so complete. These latter were called Srutakevalins, master of the fourteen ancient texts belonging to Drstivada, possessed of complete knowledge of scriptures but spiritually incapable of attaining to perfection; Bhadrabahu was the last in the line of these Srutakevalins.15

14 NcilKanl Sastri K.A.: A History of South India., Oxford, 1966, p.83 and 84. 15 Rao Ramachandra S.K.: Jainism in South India, p.4-5.

11 According to , Bhadrabahu passed away 170 years after the demise of Mahavira (527 B.C.), and this year would correspond to 357 B.C. He is said to have lived for seventy six years.

The date of Bhadrabahu appears bound up with that of Chandragupta Maurya, the

Magadhan King who is believed to have taken diksha from Bhadrabahu and came with him to the south. Hemachandra mentions that Chandragupta became King 155 years after the passing away of Mahavira, i.e., 372 B.C.

Chadragupta ascended the throne in 313 B.C. a tradition makes the king die in 297

B.C., which is the date of Bhadrabahu’s death according to another tradition.

Chandragupta is supposed to have ruled for 24 years before he abdicated the throne in favour of his son Simhasena. This event would be about 289 B.C. if we take 313 B.C. as the date of his ascension. This would agree with the Digambara tradition that

Chandragupta joined Bhadrabahu in 288 B.C. This date may also be taken as the date of advent of the Jaina community in the South.16

The party of monks, 12,000 in number, led by Bhadrabahu left Magadha and moved southwards. This was but one section of the Jain community; and the other section continued to stay in Magadha under Sthulabhadra, a disciple of Bhadrabahu. This latter section was known as the Ardhaphalakas, who later became the Sveihambaras,17

16 Rao Ramachandra S.K. Op.Cit. p.6. 17 Ibid., p.9.

12 THE GREAT DIVISION:

While it is not possible here to deal with the great division of the Jaina community into the Digambara and Svetambara sects, it must be mentioned that this division was of utmost importance to the development of South Indian Jainism. One may say with reservation, that the South is principally Digambara while the North is Svetambara. The

Southern tradition places the division around 79 A.D. while die Northern accounts give 82

A.D. as the date. Bhadrabahu’s visit to the South is considered by the former as the main cause responsible for this split. When Bhadrabahu migrated out of Magadha with a large entourage of monks, the monks that remained in Magadha under the guidance of

Sthulabhadra were styled as Aradhaphalakas, by the peculiar head dress they wore.

Bhadrabahu passed away in Sravanabelgola and his disciple Visakha who returned to

Magadha after twelve years with the party that accompanied Bhadrabahu found the

differences between his own community and Sthulabhadra’s community sharp and beyond

rapprochement. This is the Digambara version of the division.1®

JAINISM AND SAMPRATI:

One early migration led the community to the South-east, the country of Kalinga,

as can be seen from the famous inscription of Kharavela. A similar extension or miration

of the Jain community to the west must have early brought it to Mathura.

Further South, the country round Ujjayani was also a stronghold of Jainism. The

evidence for this centre of Jain culture is mostly found in later traditions. If we believe in

'* Rao Ramachandra S.K., Op.Cit., p. IO-H.

13 the story of Asok’a grand son king Samprati and his conversion to Jainism by Suhastin, this spread of Malwa must be placed as early as the second century B.C. We are further told that Samprati initiated his grandfather in sending religious missionaries to the countries of Andras and Dramilas to propagate the religion. The famous story of

Kalakacharya, the Jain sage, implies the spread of Jainism in Malwa in the first century

B.C. 19

Samprati the grandson of Ashoka, is generally accepted to have been a Jaina, being converted to the Svetambara creed by Suhastin. He appears to have sent Jaina missionaries of his persuasion into South India. Though we do not know how for they penetrated into the Karnataka, this is the first reference we have to the Sventambaras in the South.20

UJJAIN:

Another centre of Jaina activities in the north was Ujjain. It was the capital of

Maurya Emperor Samprati who was known to Jainas as Jaina Asoka. Since we find several references to Ujjain in the , it seems that Ujjain might have played an important role in the history of Jainism. The archaeological and other evidences brought to light from different parts of North Central India established the close relations of various rulers with Jainism.21

19 Majumdar R.C. (Editor): The age of imperial unity Bombay, (1951) p.4I8. 20 Sharma S.R.: Jainism and Karnataka Culture: (Dharwar 1940) p.7. 21 Sangave V.A.: Op.Cit., p.367.

14 The Mauryan kings, especially Samprati (216-207 B.C.) grandson of the great

Ashok, were patrons of Jainism. During the days of Samprati the capital of the Magadhan state was moved to Ujjain.22

The Magadhan power waned in the meantime and the last emperor Bhadratha was murdered by his commander-in-chief Pushyamitra Sunga. The Sungas with a Brahmanical zeal were opposed to Jainism, and with rise of their power, the headquarters of the Jain community had to move to Ujjain, and for several centuries this town was the stronghold of the Jains. From Ujjain the headquarters, got shifted to Valabhi in Gujarat, and later to

Mathura.23

JAINISM UNDER SATAVAHANA:

In the Deccan, the Mauryan empire was followed by the rule of the Satavahanas which lasted for four and a half centuries from about 230 B.C. At its greatest extent the

Satavahana empire covered the whole of the Deccan and spread far into Northern India, perhaps even as far as Magadha.24

Karnataka and Maharashtra were the part and partial of Satvahana empire.

Prathistian or modem Paithan (in the Aurangabad district) was the capital of Satavahanas.

Satavahana rulers were follower of Vedic religion but they also patronage the Jainism.

Some rulers of this dynasty were inclined towards the Jainism. The Satavahana were ardent patrons of Brahminism. They tolerated Jainism.25

22 Tripalhi R.S.: History of Ancient India, p. 179. 23 Jain J.P.: The Jain Sources of the History of Ancient India, (Delhi-6,1964) p. 103. 24 Nilkantsahlri K.A.: Op.cit., p.92. 25 Luniya B.N.: Life and Culture in Ancient India, (Agra -1978) p. 292.

15 Simuka, was the founder Satavahana dynasty and ruled for 23 years from 235 B.C. to 212 B.C. According to Jain accounts Simuka grew so wicked towards the end of his reign that he was dethroned and killed. He was succeeded by his brother Kanha (207 - 189

B.C.).26

The 17th ruler of this dynasty was Hala, who ruled for 20-24 A.D. and he is famous in literature as the compiler of Sattasai ( Saptasati), a collection of 700 erotic gathas in the Arya metre in Maharashtri Prakrit. It is said that king Hala was influenced by Jaina thoughts when he was composed his gatha Sapatsati a Prakkrti work.27 During

Satavahana period Prafcrti literature was encouraged.

After Suhastin the saint Kalakacarya (first century B.C.) is raid to have gone to the king of Pentha in the Deccan to invite him to attend his discourses at Pajjusana. May this have been Hala of the Satavahana dynasty (who is believed to have been a Jaina) ruling from Paithan (Pratistanapura). The early existence of Svetamabara Jainas in North Deccan is also indicated by references to Padaliptacarya's visit to Manyankheta (Malkhed in the

Nizam’s Dominions). The Samyaktua-Saptati of Haribhadrasuri relates that the people of

Manyakheta would not allow Padaliptacarya (cist century B.C.) to leave them and go else where; it also rays that in all the neighbourhood there existed Jaina Samghas noted for their good qualities.28

26 Nilkantsastri .K.A.op.cit p. 93. 27 Jain (Dr.) Rajmal and Jain Laxmichandni (Editors): Bharatha Kc Digambara Jain Tirtha Vol V. Karnataka, p.16. 28 Sharma S.R.: Op.Cit. p.7.

16 The Satavahana ruler were the followers of Vedic religion and performed Vedic sacrifices. But the rulers of this dynasty practised complete religious toleration. Amongst the writers of Jain works and reputed teachers of the Digambara sect of Jainism in the

Deccan and south India of the early centuries of the Christian era. Kundakundacharya and

Samantabhadra were in the Kannada region. Jainism had entered into this land with the

Mauiyan emperor, Chandragupta and his spiritual guide Bhadrabahu in about 300 B.C.

The place of their penance viz., the mount of Sravanabelgola came to be the oldest and holiest centre of Jainism in the South. The disciples of Bhadrabahu propagated the Jain faith carrying conviction to the people by their precept and practice. First in Gangavadi and then in different parts of Karnataka. Jainism grew in popularity though its far-flung centre’s of Sravanabelgola, , Koppam and Manyakheta. Its principles of ahimsa and spiritual self-reliance must have had their impact on the rulers and their people following the Vedic .29

JAINISM UNDER KADAMBAS:

Shimoga district and Karnataka was controlled by Kadambas of after

Satavahanas. Kadambas were the rulers of Karnataka from 3rd century to 5th century

A.D. and their capital was first at Karhataka (Modem Karad) and later on Vajihayanti are

Banvasi. Kadambas were the followers of Brahminism but they also patronage Jainism.

Some rulers professed Jainism. It is said that the second King of dynasty Shivakotti truth

Dhikasha at the instance of famous Jainacharya Samanthabhadra.30

29 Basavaraja K.R.: History and culture of Karnataka: 1984, Dharwad. p,502. 30 Jain (Dr. Rajmala) and Laxmichandra Jain Op.Cit., p.16.

17 Another king Kakutsthavarma who belonged to 4th century A.D. issued grant of one village to Jaina temple, in this grant a reverence to Jinendra and Rishabha . S.R.

Sharma gives the following account of this grant. The next contemporary epigraphical foothold that we possess, in following the history of Jainism in Kamatak is a grant made by the Kadamba Kakutsthavarma, when he was Yuvaraja, to the General Srutakirti. The gift consisted of a field called ''Bodhavara-Ksetra' which was in the village of Khetagrama which belongs to the holy Arhats; and the record concludes with ‘Reverence to

Risabha.’31

The circumstances under which the gift was made appear to be that Srutakirti, who was a Jaina, saved the life of Kakutsthavarma and thus earned the grant. Possibly therefore, out of sheer gratitude, he only used Jaina invocations for the satisfaction of the donee. Kakusthavarma also made similar grants to Brahmans, but he never repeated in them his ‘reverence to Risabhal’ Had he been himself an “avowed Jaina” he would surely have done so.32

In this connection the following observations of Prof. Moraeas on the religion of the Kadambas may very well be borne in mind. “These Kings nevertheless were of a very tolerant disposition, and allowed other religions to flourish in their kingdom side by side with Saivism. This toleration is evidence by the numerous grants they made to the Jainas, which led Dr. J.F. Fleet, Mr. K.B. Pathak and others to suppose that the Kadambas were of Jaina persuasion. The error was however, corrected by Dr. Fleet in the second edition of his Dynasties of the Kanarese Districts, which he published after the discovery of the

31 Sharma. S.R.: Op.Cit, p.9. 32 Ibid.

18 inscription of Santivarma at Taiagunda. That the religion of the Kadambas was Brahamism and not Jainism.33

Nevertheless, that, under the liberal patronage of he Kadambas, Jainism must have prospered in Karnataka in evident from the various grants referred to below. It is evident that despite their personal beliefs, some of the Kadamba rulers came to be very closely associated with the Jainas. For instance, Mrgesavarma, (450 - 478 A.D.) a grandson of

Kakutsthavarrna ‘gave to the divine supreme Arhats’ fields at Vajjayanti ‘for the purpose of the glory of sweeping (the temple) and anointing (the idol with ghee) and performing worship etc. entirely free form taxation.34

Another grant by the same monarch bears ‘the seat of Jinendra’ and is important as showing Mrgesavarma’s impartiality towards both the sects of Jainas, viz., the

Svetambaras and the Digambaras,35

The grants of Ravivarma and Bhanuvarma, (478-520 A.D.) both sons of

Mrgesavarma, manifest this growing influence of Jainism yet more clearly.36

That of Ravisena at Palasika or Halsi in the Belgaum district, is both interesting and important from a historical point of view. Besides recounting the grant of

Kakutsthavarrna to Ravikirti and Srutakirti, it also states that king Santivarma (son of

Kakutstha and his son “the pious Mrgesa” gave the grant to the mother of Damakirti “for the sake of piety and according to the direction of his father.”37

33 Moraes, George M.: The Kadamba Kula (Bombay - 1931) p.250. 34 Sharma S.R.: Op.Cit. p.10. 35 Ibid. p.ll. 36 Ibid. p.ll. 37 Ibid. p.ll.

19 Another grant of Ravivarma ‘to the God Jinendra’ describes him as die ‘the mighty king, the Sun of the sky of the mighty family of the Kadambas.’38

Hence their personal allegiance to the Jaina faith must have and considerable influence in spreading the religion among the masses as well.39

Similarly, his brother Bhanuvarma’s devotion to Jainism is also attested by a grant:

“By him, desirous of prosperity, this land was given to the Jainas, in order that the ceremony of ablutions might always be performed without fail on the days of the full

1A moon

Harivarma (520-540 A.D.) also made another grant to the Jainas “at the request of

Bhanusakti of the family of Sendrakas.41

He gave the village of Marade “for the holy people and the performance of rites of the temple which was the property of the sect of Sramanas called die Aharisti and the authority of which was superintended by the Acarya Dharmanandi.42

Even though Kadamba rulers were followers of Hinduism, the also patronaged

Jainism and Jainism was in flourishing condition. There were many Jaina followers in

Kamataka in Shimoga district.

38 Sharma S.R.: Op.Cit. p.II. p.I2. 59 Ibid. p.13. 40 Ibid. p. 13. 41 Ibid. p. 13. 42 Ibid. p.14.

20 JAINISM UNDER CHALUKYAS OF BADAMI:

The Chalukyas of Badami were the masters of Karnataka as well as Maharashtra from 6th to 8th century A.D. The Chalukyas of Badami were the votaries of the

Brahmanical religion and were devotees of Vishnu as well as Siva.

Jainism also flourished during this period. The rulers liberally patronised it.

Ravikirti, the Jaina author of the famous Aihole inscription had received the highest favour from Pulakesi II. He built a temple of Jinendra, now known as Meguti temple.

Vinayaditya, Vijayaditya, Vikramaditya gave rich gifts to Jain teachers and for building basadis or temple. A cave temple in Badami was dedicated to Jain.43

Bhandarkar has noted that Jainism came into prominence under the eariy

Chalukyas of Badami.44

.We get many glimpses of the Jaina religion in the inscription of the Chalukyas, which reveals their patronage of that faith.43 V.

A Jaina inscription at Sravanabelgola speaks of the Jaina teacher Gunacandra as a worshipper at the feet of Mallikamoda Santisa at Balipura.46 Mallikamoda being a title of

Jayasimha I of the , it is reasonably supposed is true then we have here our first reference to the patronage of Jainism under the eariy Chalukyas. This is greatly supported by the fact that the same inscription also speaks of another Jaina celebrity,

Vasucandra, as having attained fame as lBalasaraswati’ at the Chalukya capital. Likewise,

43 Basavaraja K.R.: History and culture of Karnataka: (Dharwad, 1984) p.503. 44 Bhandarkar B.G.. Early History of the Dekkan, p.59. 45 Sharma. S.R.: Jainism and Karnataka Culture, p.21. 46 Rice B.L.: Epigrphy Camatika II, SB.69.

21 another epigraph states that Vadiraja, also a Jaina teacher, was honoured by Jayasimha I at whose capital he too won his celebrity.47

Ranaraya, son of Jayasimha, and his son Pulakesi I, both appear to have kept up this tradition of patronage of the Jainas. The later endowed a Jaina temple at

Alaktanagaraj and the inscription recording this feet states: “The Satyasraya in his piety bestowed a field (and) a charter worthy of that shrine of Jina. His successor was

Kirtivarma I; and according to the earliest extent old Kannada inscription at Dharwar he too made grants to the Jainas. But of all the Chalukya inscription that of Pulakesi II at

Ahiole is the most famous. In it Ravikirti, the Jaina poet who composed the inscription says, “This stone temple of Jinendra which is the abode of glory was caused to be constructed by the learned Ravikirti.”4®

There is also a Jaina cave towards the eastern end of the south fece of the Meguti temple. Jayasimha II is thus stated to have even had for his spiritual preceptor a Jaina teacher named Niravadya Pandita.49 And an inscription of Vijayaditya tells us that this king made a grant to Udayadeva Pandita, or Niravadaya Pandit, who was the house pupil of Sri and belonged to the Devagan division of the Mulasangha.

Vijayaditya’s son Vikramaditya II also repaired a Jain temples and gave a grant to the Jaina Acarya Vijayadeva Pandita.50

47 Rice. B.L.: Op.Cit. p.41. 4* Sharma S.R. Op.Cit. p.22.\ 49 Bhandarkar B.G. Op.Cit. p.59. 50 Sharma S.R. Op.Cit. p.23.

22 Thus Chalukyas of Badami existed patronage to Jainism. Ravikirti was a Jaina poet in the court of Pulakesi II and his Ahiole Prashsti dated 634 A.D. was important from the study of Chalukyas inscriptions we come to the conclusion that Jainism was in prosperous condition during this period.

JAINISM UNDER THE RASTRAKUTAS:

The Chalukya ruler Kirtivarman II was defeated by Dhandhtidurga in 752-753.who was the founder of Rastrakuta dynasty. The age of Rastrakutas (754-974 A.D.) was a period of great activity among the Jainas of the Deccan and the Kannada country.51

Although Rastrakutas rulers were votaries of the Vedic religion, they were greatly interested in Jainsim, and supported it with a big heart. Their period is considered the golden age of Jaina literature.

Akalanka was the most celebrated name and great intellect in Jaina history. He was an important figure in the south Indian Jaina Sangha. This great logician who was the founder of Jaina school of logic lived around 642 A.D. and was connected with the country of Subhatunga of Manyakheta and of Himasitala of Kanchipuram. His teacher was Ravigupta, (Ravikirti of Ahiole inscription dated 634 A.D.) and Akalanka is said to have studied Buddhism in the college of Kanheri. He distinguished himself in his disputations with Buddhists and won laurels. His career is associated with the courts of the Rastrakuta King , who is identified with Sahastunga, whom tradition makes

51 Sharma S.R. Op.Cit. p.29.

23 Akalanka’s patron. He is said to have defeated Buddhists at Kanchipuram and driven them to Ceylon.52

Dhanthivarman was succeeded by Krishna I, alias Aakalavarsha Subhatuga who ruled from 757-773 A.D. and master of Maharashtra and Karnataka also. During his reign the famous Ellora Jaina temples and caves were erected. He conquered all the Chalukyan territory. He was the patron of Acharya Parvadhimalla.53

Prof. S.R. Sharma writes about Krishna I patronization to Jainism the following way, “According to the Kathakosa of the Digambaras, Akalanka was the son of

Subhatuga whose capital was Manyakheta. This was title of Krishna I, and Manyakheta was the capital of the Rastrakutas. But this is mere tradition and the identity of the persons is by no means easy to establish. However, in the light of our knowledge of the galaxy of great writers who lived about this time, the tradition is not without its value. The

Akalatika-Carita or the traditional biography of Akalanka states that he was the son of

Purushottama, minister of Subhatunga; and an inscription at Sravanabelgola also alludes to

Akalanka’s challenge to the Pandits at the court of Subhatunga. He is supposed to have belonged to the Devasamgha of Manyakheta. From all these it becomes clear that

Akalanka must have had some intimate connection with the Rastrakuta king so

persistently named; and it is possible that the lived at the court of Krishna I in the 8th

century A.D. as suggested by Mr. Hiralala.54

52 Rao Ramachandra S.K. Op.Cit. p.27 and 28. 53 Jaina Or. Rajmala and Laxnuchandra Jain. Op.Cit. p.20. M Sharma S.R. Op.Cit. p.30 and 31.

24 Krishna I was succeeded by Dhruv - Dharavarsa who ruled from 779 - 793. His queen was the daughter of Chalukya ruler Vengi who was follower of Jainism. Dhruv was the patron of Acharya who composed Harivansa Puran in 783 A.D.33

King Dhruv was succeeded by Govind III who ruled from 793 to 814 A.D. During his time the Rastrakuta empire was expanded in all directions. Govind III was not a follower of Jainism but he extended patronization to Jain scholar. He donated land to at Manykheta in 802 A.D. Again he donated one village Jaiamangal to Jaina Muni

Arkakirti.36

SAMARAT ( 815-847 A.D.):

Jainism reached its pinnacle during reign of Amoghavarsha, who ruled Deccan including Karnataka from 815-877 A.D. Therefore Dr. A.S. Altekar, and authority on

Rastrakuta history rightly pointed that among the Rastrakuta emperors Amoghavarsha I was more a Jain than a Hindu. In his Parsvabhyudaya Jinasena calls himself as the chief preceptor (Paramaguru) of that king who used to regard himself as purified by the mere remembrance of that holy saint. Sarasangraha, a Jain mathematical work, also mentions that Amoghavarsha was a follower of the Syadvada. Amoghavarsha’s offering one of his fingers to the Goddess Mahalakshmi, in order to extricate his kingdom form an epidemic, only shows that he worshipped some Hindu deities along with Mahavira. He seems to have taken an active interest in Jainism, some of the Jain monasteries in Banavasi attribute, as my colleague the late Prof. R.D. Banneiji informed me, the authorship of some of their

55 Jaina Dr. Rajtnal and Laxmichandra Jain Op.Cit., p.20-21. 56 Ibid, p.2l.

25 religious ritual to Amoghavarsha we have seen how Amoghavarsha I had abdicated his

throne more than once; that was probably due to his being a sincere anxious to observe

the vow of a Kinchanata (Possess lessness) at least for some time.

This emperor had appointed , the author of the last five chapters of

Adipurana as the preceptor of his son Krishna II, the latter is known to have given a

donation to a Jain temple at Murgund. So, if not a full-fledged Jain, he was at least a

patron of Jainism.57

Many of the feudatories and officers of the Rastrakutas were also Jains. Most of

the Ratta rulers of Saundati were followers of Jainism, as pointed out already. Bankeya, the Banavasi governor of Amoghavarsha I, was a Jain; he got the imperial sanction for the alienation of a village to a Jain establishment at his capital.58

Thus Amoghavarsha I was by far the greatest royal patron of Jainism in the

Rastrakutas dynasty. Amoghavarsha himself was a poet King. In the opening verses of the

Ganthi Sarasamgraha by Mahaviracarya it is stated that it was written under

Amoghavarsha I (c. 815 A.D.) It is supposed that the author might have been one of the

court poets. The Jayadhavala Tika, one of the rarest Jaina works, was composed by

Virasenacarya at about the same time. Its concluding portion is attributed to Jinasena who

also commenced the Adipurana under Amoghavarsha I. The author calls himself the

Parama-guru or chief preceptor of Amoghavarsha.59

57 AltckarA.S.: The Rastrakutas and their times. (Poona, 1934), p.311-312. 5,1 Ibid, pp.312-13 59 Sharma S.R.: Op.Cit. p.31.

26 Amoghavarsa prostrated himself before Jinansena and though himself purified

thereby. In his Parsvabhyudaya Jinasena blesses his royal pupil and wishes that he might

reign long. But more interesting than anything else is the composition of the Ratnamalika

or more fully Prasnottara-Rathamalika attributed to Amoghavarasa’s own authorship.6®

Jainism was a state religion during reign of Amoghavarasa I. Emperor

Amoghavaras author of ‘Kaviarajamarga’ Jinasena and Gunbhadra were two great Jaina scholar flourished during this period.

Jinasena - swami (770-850 A.D.) who not only completed the master’s commentary Jayadhavala but wrote the well-known poetical biography of Parsvanatha-

tirthankara, Parsvabhyudaya and the Mahapurana, was a fine scholar who belonged to the Senagana. He was a teacher of Amoghavarsa (815-877 A.D.) the Rastrakuta King,

during whose reign he completed the Jayadhavala commentary of . His feme

rests on the Parsvabhyudaya, which was written at the request of a fellow student

Vijaysena as a challenge to Kalidasa’s Meghasandesa. He commenced writing Adipurana

soon after, about 800 A.D. as a Mahakavya in 47 sections, but he had completed only

forty sections and three verses in the forty third section ( a total of 10,380 verses ) when

he passed away. This encyclopedic work was completed by his student Gunabhadra who *

wrote another 1620 verses in 898 A.D.61

Emperor Amoghavarsh’s great commander-in-chief Bankya was staunch follower

of Jainism. He established one village named Bankapur in Karnataka which later on

60 Sharma S.R.: Op.Cit. p.31. 61 Rao Ramachandra S.K. Op.Cit. p.32.

27 became the Jaina centre.62 Amoghavars assigned huge territory of Banavas 30,000 to

Bankya, who built a city named Bcmkapur and made the capital of this territory.63 He built some Jaina temples and donated land grants too. Bankeya’s son Lokaditya is described by his preceptor Gunachandra as the propagator of religion founded by Jina.64 Bankapura was the headquarters of Lokaditya, a Jaina feudatory of Krishna II. It is said of Lokaditya that he ruled the province of Vanavasa (Banavase, Dharwar, district) and encouraged the spread of Jainism 65 Amoghavarsa was succeeded by Krishna II who ruled from 878 A.D. to 914 A.D. Acharya Gunabhadra, the composer of Uttarpurana was his teacher. He also patronaged Jaina religion and built some Jaina temples as well as granted some lands to

Jaina temples.66

Krishna II was succeeded by Indra III, who ruled from (914 - 922 A.D.) and he was also patronaged Jainism. The successors of Indra III, Krishna III aid Indra IV were also patronaged the Jainism. Indra IV was a last ruler of Rastrakutas dynasty who was overthrown in 973 A.D. by Tailappya II, the founder of Chalukyas dynasty of Kalayani.

Thus the mighty Rastrakutas empire came to an end.67

Jaina religion who was a state religion during Rastrakuta period. Karnataka and

Shimogha district in which Huniacha located was the part and parcel of Rastrakutas empire. This is a brief survey of how Jainism was penetrated into South India especially

Kamatak reign from North India. Sathvahanas, Vakatakas, Chalukyas of Badami and

62 Jaina Dr. Rajmal and Laxmichandra Jain: Op.Cit. p.2I. 63 Dr. Jaina Jyothiprasad: Jaina Pursha Aura Mahialaeya, p.105. 64 Ibid, p.105. 65 Sharma S.R. Op.Cit. p.33. 66 Jain Dr. Rajamal and Laxmichandra Jain. Op.Cit. p.21. 67 Altckar A.S. Op.Cit. p.3I3.

28 Rastrakutas were the Rastrakutas of Maiakhed, the Gangas of Talakhed were the great patrons of Jainism. Therefore a brief survey of their history is essential here.

THE GANGAS OF TALAKAD AND THEIR CONTRIBUTION TO JAINISM:

The Gangas rose to power alongwith the Kadambas and ruled over the southern parts of Karnataka. They did not rule as independent rulers for long, but they acted as powerful feudatories under the Karnataka empires. They also enriched Karnataka culture.

According to a legendary account the two Iksvaku princes, Didiga and Madava, offer the dismemberment of the Iksavaku Kingdom, come southwards and reached a place called Ganga perur where they met Simhanandi, a Jaina teacher, who helped them in founding an empire.68

In the beginning the Gangas had their capital at Kuluvala (present Kolar). Later it was shifted to Talakad or Talavanapura. Their royal residence was fixed at Mankunda and in the seventh century it was shifted to Manyapura, north of Nelamangals. The founder of this dynasty was Didiga or Konganivarma. He fought with the Banas and led a successful expedition to Konkan coast. By these victories he was able to plant the Ganga power on firm foundation. The Gangas grew from strength to strength in course of years and attracted the attention of the Kadambas.69 Perhaps a daughter of Kakusthavarma had been married to Talakad Madhava II and their son was Avinita, Avinita’s son Durvinita (605-

650 A.D.) was the most remarkable of the early Ganga rulers equally proficient as a warrior and man of letters. He fought a successful war with the Pallavas. He was also

*

68 Sreenivasa Murthy. H.V.: A History of Karnataka (From the Earliest times to the present day): New Delhi: 1977. pp.63-64 69 Ibid., p.64. ♦

29 responsible for establishing the Chalukya prince Jayasimha Vallabha on the Paitava throne.

An inscription says that Chalukya Vijayaditya came from Ayodhya to the South and died in a battle with Trilochana Pallava. His queen who was a daughter of Duruvinita is said to have re-established his daughter’s son on the Chalukyan throne.70

Durvinita celebrated many sacrifices and therefore the early Gangas were not followers of Jaina religion. But he patronised the great Jain teacher Puiyapada on whose grammar Jinendra, Vyakarana, he wrote a commentary, Sabdavatara.

After Durvinita, Muskara, Bhuvikarma and Sivamara I reigned in succession. Then came Sripurusha (729-788 A.D.) one of the most distinguished rulers of the dynasty. Prior to his accession to throne he ruled as viceroy over Kerekunda 500, Elenggamad 70, the

Avanyanad 300 and Ponkunda 12. Later he won a glorious victory over Nandivarma

Pallava in the battle at Vilande. Nandivarma was slain and Sriptmtsha took away from him the title Permanandi.

Sripurush was not an undefeated warrior. He was defeated by Rajasimha Pandya and agreed to give him daughter in marriage to his son. He was also defeated by

Rastrakuta Krishna I and Gangavadi was converted into a vessel power of the imperial

Rastrakutas.

Sivamara II, son of Sripurusha, had to bear the full brunt of the Rastrukuta invasions led by Dhruva and Govinda III Sivamara was an authority of logic, philosophy, drama, grammar, etc. He wrote Gajasataha in Kannada dealing with the methods of

70 Srccnivasa Murthy Op.Cit., pp.64-65.

30 elephant management. He is credited with the authorship of another work:

Setubhanada71

After Sivamara II RachmaUa I made a successful attempt to re-establish Ganga independence. This was made possible by the conciliatory policy followed by

Amoghavarsa. Amoghavarsa also gave his daughter Chandrabhalajji in marriage to

Yuvaraja Bhutuga I. Bhutuga’s son was Nitimarga II. His successor Rachamall II was ousted by Krishna III and Bhutuga II was placed on the throne. Bhutuga rendered invaluable assistance to Krishna III in the battle of Takkolam. He was followed by

Marasimha III and Rachamalla IV. Rachamall’s reign is made memorable by the many- sided activities of Chamundaraya, his minister. He bore the title Viramarthanda,

Chamundaraya is the author of Chamundaraya Purana in Kannada. The work deals with the lives of 24 Tirthankaras. He also erected Chamundaraya Basadi and the statue of

Gomatesvara, both at Sravanabelgola. The Gangas were finally overpowered by the

Cholas under Rajendra I.72

JAINISM UNDER GANGAS:

In religious matters toleration was the accepted principle of the state. Ganga rulers like Madhava II made grants to . But gradually Buddhism declined in Gangavadi owing to the preponderance of Jainism. Simhanandi, who is said to have helped Madhava, Konganivarman in establishing his power, Vakragriva, Vajranandi were able to maintain the supremacy of Jainism over other religions. The Gangas from the time

11 Srccnivasa Murthy, Op.Cit., p.65. 72 Ibid., pp.65-66.

31 of Srivikrama were staunch followers of Jainism. Rulers like Nitimaga, Bhutuga and

Marasimha were proficient in Jaina philosophy. Kings and ministers made liberal grants for temples and temple buildings. Chamundaraya, the master of Rachamalla IV, constructed

Chamundaraya Basadi and the colossal statue of Gomatesvara. The numerous Jaina movements of the kingdom of Gangavadi justify the statement that the hay-day of began under the Gangas ofTalakad.73

Jaina religion who was state religion during Rastrakuta period. Karnataka and

Shimoga district in which Humacha is located was the part and parcel of Rastrakutas empire. This is a brief survey of how Jainsim was penetrated into South India especially

Kamatak region from North India. Satavahanas, Vakatakas, Chalukyas of Badami and

Rastrakutas and Gangas were the tolerant rulers and they were responsible for the spread of Jainism in south India because they patronaged Jaina scholar. Bhadrabahu and Chandra

Gupta Mauryas migration to Sravanabelgola was the starting point of Jainism of south

India and during Rastrakutas and Gangas period Jainism reached its zenith and became state religion of Karnataka in 8th and 9th centuries. Therefore when Jinadatta the founder of Santara dynasty made Humacha as his capital, Jainism was well established and flourishing condition in Shimoga district. Humacha the topic of our study became a centre of Jainism after 8th century under the patronage of Santara dynasty which we will enumerate in the next topic in detail.

n Srcenivasa Murthy. H.V. Op.Cit. pp.66-67.

32