Karnataka
- Jain History
patronage to Jainism for centuries after Kongunivarma I. Avinita
(500-540 AD.) and Durvinita (550-600 A. D.) were devout Jainas.
Pujyapada the celebrated grammarian, was their spiritual teacher.
King Sivamara II built the Basadi on the smaller hill at Shravanabelgola.
Jainism also gained the royal benevolence of the Kadambas and the
Rashtrakutas. Kadambas were essentially Brahminical in religion;
yet some of them fostered the cause of the Jaina religion in Karnataka.
King Kakustha-varman gave to Shrutakirti the field called Badovarakshetra
which belonged to the holy Arhats. Mrgesavarman, his grandson, granted
certain specified fields for the purpose of cleaning the Jinalaya
for worship, offering flowers and also for repairs. Jainism continued
to prosper also under King Ravivarma, who built a Jaina temple at
Palasika (modern Halasi) in the Belgaum District. King Hari-varman
continued the tradition of his father and made generous donations
and gifts to the worship of Jinendra and for the maintenance of
the devotees". The Calukyas of Badami gave patronage to the Jainas
by giving gifts of land to Jaina Temples. Ravikirti the famous Jaina
writer, received high honour from Pulakesi II. The Calukya rulers,
Vinayaditya. Vijayaditya and Vikramaditya, gave liberal donations
to the Jaina temples. The sculptures and paintings used in Ellora
and Ajanta were copied in the caves at Badami for depicting the
Jaina and Hindu deities. The Carvings of images of Jaina Tirthankaras
and of Vishnu are found side by side in Badami. The religious ideas
and practices of earlier period continued to be practised during
the Rastrakuta period. Jainism received royal patronage in the reign
of Nrpatunga. who was himself a Jaina. It did not suffer influence
during the Rashtrakuta period although there was, at a later stage,
revival of Hindu influence. This was because the people were used
to Jaina practices and Jainism was popular among them, and also
because some Rastrakuta generals were Jains. Bankesa and his son
Lokadisa were Viceroys at Banavasi and they patronised Jainism.
The influence of eminent poets like Pampa and philosophers like
Samanta-bhadra and Akalanka was immense. People did not feel any
difference between Hinduism, Jainism and Buddhism. Any one could
follow a religion and faith of his choice. During the Rashtrakuta
period there was abundant Jaina philosophical literature. During
Hoysala period Jainism was an influential force. In fact the Hoysalas
owed much to the foresight and wisdom of the Jaina Acaryas. The
period between the llth and 14th centuries was favourable for the
propagation and glorification of the Jaina faith. Most of Hoysala
kings were Jains and they patronised the Jaina temples and institutions.
Jainism was a living faith for many classes of people, from the
peasants to the princes The founder of Hoysala Kingdom had the blessings
of the Jaina Acarya Vardhamana muni. Acarya Santideva at the time
of King Vinayaditya II, was not only a Rajaguru but also Rashtraguru.
Other Kings like Ballaja I continued to patronise Jainism. The celebrated
King Vishnuvardhana is said to have changed his faith under the
influence of Ramanujacharya. Yet |
he continued to be a benevolent patron of Jainism. Queen Shantaladevi
was a devout Jaina and she made liberal donations to the construction
of Jaina temples. Instances are not wanting among the royal families
in Karnataka wherein the King professed one faith and the Queen the
other. There is ample evidence to show that there was perfect tolerance
between the different faiths in the country. The same tradition of
tolerance continued under the rulers of Vijayanagara. During the period
of Vira Bukkaraya I (1368 A. D.). dispute arose between Jainas and
Vaishnavas regarding some injustice done to the Jainas. Bukkaraya
took the hands of the Jainas and placing them in the hands of the
Vaishnavas said, " As long as the Sun and Moon last. the Vaishnavas
will continue to protect Jaina Darshana. The Vaishnaavas and Jainas
are one body; they must not be viewed as different. Bukkaraya II also
made liberal grants to Jaina temples. (2) We may now consider the
impact of Jaina philosophy on the life of the people of Karnataka.
The Jaina Weltanschauung presents synthesis of Samyag-darsana (right
intution), Samyag-jnana (right knowledge) and Samyag-Caritra (right
conduct). Jainism presents the rationalistic atheism and a high spiritual
idealism. It also mentions the importance of personal moral responsibility.
Jacobi says that the concept of Jiva is a hylozoistic theory which
pervades the whole philosophical system and code of morals. The rationale
underlying the Jaina metaphysics and ethics is their doctrine of the
Universality of Ahimsa Due to the practice of Ahimsa it was possible
for the Jainas to influence society to a great extent. The rationalistic
atheism of the Jainas denied the existence of a creater God. He is
not necessary, because the self and the universe are uncreated and
therefore eternal. We are not to seek God in the world outside, nor
is God to be found in the dark lonely corner of a temple with doors
all shut. He is there within us. 'He is there with the tiller tilling
the hard ground and the pathmaker breaking stones.' Each individual
soul is to be considered as God. as he is essentially divine in nature.
However, the Jainas worship Tirthankaras not because they are gods,
not because they are ideals for us, but because they are human and
yet divine. But, Jaina concept of divinity and their practice of worship
were also influenced by other ideas and practices prevailing in society.
This influence is evident in the Jaina practice of worshiping the
deities like Padmavati and Jvalamalini. This was due to the psychological
and sociological necessity. Similarly the current practices and cults
prevailing in Hindu society have been assimilated in the Jaina form
of worship. For instance Akalanka is said to have invoked the Goddess
Kusmandini to work a miracle against the Buddhist goddess Tara, and
by her interference won a victory over his rivals. Elacarya allayed
the devil by means of the Jvalamalini-stotra. Jainas invoke the goddess
Padmavati for the increase of wealth, later on, we are told, that
Yaksi began to be worshipped as the goddess Vasantika. Every Jaina
family in Karnataka has a copy of Ammanavara caritre which is devoutly
read every day. Similarly Jainas in the south have notions about demons
and ghosts very much similar to the ideas of these prevailing in other
Hindu Society. The Jainas in South Canara had the practice of worshipping
the Bhutas. They used to set apart room for them in their houses.
Thus the sociological influences of the practices of mantra and tantra
are also to be found among the Jainas. |
