Gersappana Jin Mandiro

This document is an article by M.A. Dhaky titled "Gersappa's Jin Mandiros" (Temples of the Jinas of Gersappa). It is part of a larger collection of historical Jain writings. The article describes the author's personal journey to Gersappa, a place renowned for its Jain temples, and offers historical and archaeological insights into the site.

Here's a comprehensive summary:

The Author's Journey and Initial Impressions:

• Recollection of Past Knowledge: The author recalls seeing a plan of the Chaturmukha (four-faced) Jinalaya of Gersappa about fifty years prior, which he found remarkable. However, due to his focus on older South Indian temples, Gersappa, believed to be from the Vijayanagar era, wasn't initially included in his travel plans.
• A Determined Visit: About twenty-seven years before writing, during a trip to the Shimoga district in Karnataka, the author decided to visit Gersappa after passing the famous Jog Falls.
• The Trek: The journey to the temples was arduous. After driving for about twenty miles on winding roads down to a riverbank, they learned the temples were across the river, nestled deep in the forest, requiring a boat journey and then a walk.
• The Natural Splendor: The author vividly describes the breathtaking natural beauty of the region, comparing it favorably to the Himalayas for its unique charm. He details the diverse flora, rock formations, and the swift flow of the Sharavati River.
• Discovery of Temples: After navigating the river and entering the dense forest, the author was awestruck by the sight of ancient temple ruins. He first encountered the remains of a westward-facing temple, with only its walls standing. Inside the open garbhagriha (sanctum), a well-preserved black stone statue of Lord Neminath from the Vijayanagar period was still in its original place.
• Further Discoveries: They then found another ruined temple facing east, containing a striking statue of Lord Parshvanatha, adorned by a serpent hood, which indicated the high quality of sculptures even during the Vijayanagar era.
• The Chaturmukha Temple: The main objective, the Chaturmukha Jinlaya, was finally located in a clearing amidst the dense forest. The temple is described as large, uniform on all four sides, and rectangular. Although its shikhar (spire) was destroyed, the lower parts were well-preserved. The author notes that the temples, surrounded by vegetation, evoked memories of Cambodian temples.

Architectural and Religious Significance:

• Architectural Style: The Chaturmukha Jinlaya's foundation adheres to the Vijayanagar style, featuring a gajapith (elephant base), dharavritta kumud, and kapota (cornice) elements.
• Internal Beauty: The real beauty, however, lies within. The author highlights the uniform mukhamandaps (porches) facing all four directions, the sturdy, polished pillars reminiscent of the Ellora caves, the well-crafted niches with guardian figures (dwara-pala) around the doorways, the simple yet elegant ceilings of the kamalankans (lotus tanks), and the presence of large, seated Jin statues in each of the four garbhagrihas.
• The Essence of Jainism: In the serene atmosphere of the jungle, the author felt the silent echo of Anekanta (non-absolutism). He emphasizes that while he had seen many ornate temples, this temple presented a powerful example of the grace found in austerity and simplicity.

Historical Context and Epigraphical Evidence:

• The Name Gersappa: Inscriptions refer to the place as "Gerasappa."
• Ancient Origins: Jain inscriptions found here date back to the 12th century.
• Vijayanagar Period: During the 14th-15th centuries, a feudatory princely family of the Vijayanagar Empire ruled the coastal region up to Moodbidri.
• Natural Protection and Decline: Gersappa was protected by dense forests, impassable mountains, and the swift Sharavati River, shielding it from human attacks. However, natural factors like severe annual rainfall eventually led to its decline and oblivion. Its wooden, brick, and stone structures succumbed to vegetation, leading to the eventual establishment of uncontrolled wilderness over the entire city. The Portuguese traveler Della Valle noted in 1625 that the royal palace was already in ruins.
• Temple Construction and Patronage: The temples were built in the 14th-15th centuries. Prosperous families associated with the royal court resided here, and Jainism received considerable royal patronage. Gersappa was renowned as a Jain pilgrimage site, attracting Digambara Jain pilgrims from North India until the early 17th century.
• Inscriptional Mentions:
  • The Vasti (settlement) of Parshvanatha in Gersappa was described by the 17th-century traveler Vishwabhushan.
  • Bhattarak Gyanasagar of Gujarat provided a detailed description of Gersappa in the 16th century, mentioning its flourishing state under Queen Bhairavi Devi and the three-storied temple of Lord Parshvanatha.
  • A 1421 CE inscription mentions a donation to the temple of "Parth Tirtheshwar."
  • A 15th-century inscription related to the Mahabaleshwar temple at Gokarna mentions the "Chadoz Parshvanatha" of the Gersippa *Piri-vasati," likely referring to the Parshvanatha statue described earlier.
  • A 1563 CE inscription mentions the reign of Queen Channa Bhairodevi, supporting Gyanasagar's account, and also mentions the establishment of a settlement for Shantinatha and its donations.
• The Chaturmukha Temple (Further Details): While direct epigraphic mentions of the Chaturmukha Jinlaya are absent, Gyanasagar's enthusiastic description mentions it as a four-storied structure with two hundred pillars. The author speculates if this could be the Vasti established by Ramakka, wife of Dandanayaka Somanna, between 1378 and 1392 CE, for Lord Anantanatha. A 15th-century inscription (without a date) mentions a Neminatha statue commissioned by a merchant, possibly the one depicted. A copper plate from Moodbidri (15th-16th century) mentions a donation by Lalitadevi to the Vasti of Gessopa. Land donations to Muni Virasenadeva of Gerasomya are detailed in inscriptions from Pedahalli (1584-1587 CE).
• Alternative Name and Patronage: A 1522 CE inscription from Sodena mentions a donation by Immedi Devaraya Odeyara Lakshmana to the Shankhajin-Vasti of Lakshmaneshwaranagar, indicating that Gersappa was also known as "Lempur."
• Spiritual Influence: A 1530 CE inscription from Humbe records that Acharya Vidyanandaswami of Gersappa provided guidance in yogic practices to Jain monks there.

Conclusion:

• Prosperity of Gersappa: The author concludes that all these references strongly indicate the prosperity of Gersappa and its Jain community in the 15th-16th centuries. The city was a significant political, religious, and cultural center in the Tuluva region during the Vijayanagar era.
• Enduring Beauty: The author posits that while Gersappa must have been beautiful in its prime, its ruined temples, now embraced by nature, are perhaps even more striking today.

In essence, the article is a personal narrative interwoven with meticulous historical and epigraphical research, painting a vivid picture of the lost glory of Gersappa and its remarkable Jain temples, particularly the Chaturmukha Jinlaya, set against a backdrop of stunning natural beauty.