Jin Parsva And His Temples In Inscriptions Of Karnataka

This comprehensive summary details the content of "Jina Pārśva and His Temples in Inscriptions of Karnataka" by Hampa Nagarajaiah, focusing on the historical evidence of Pārśva's temples as found in inscriptions across Karnataka.

Introduction and Early Jainism in Karnataka:

• The construction of Jain temples in Karnataka began in the 3rd century AD, with the Ganga dynasty being the earliest patrons. They established royal chapels (Patta-jinālaya) and supported the spread of Jainism.
• The Kadambas of Banavasi (430-535 AD) also significantly patronized Jainism, supporting various sects and constructing temples like the Arhadāyatana at Palāsika (Halsi) and the Kamajinālaya at Gunapur.
• The Chalukyas of Badami (Vatapi) continued this tradition, building Jain cave-temples and granting endowments to Jain establishments.
• These early dynasties laid a strong foundation for Jainism in Karnataka, which was further fostered by later dynasties such as the Rashtrakutas, Chalukyas of Kalyana, Hoysalas, and Vijayanagara kings.

Focus on Pārśva Temples:

• The paper specifically surveys temples dedicated to Jina Pārśva, relying exclusively on epigraphical evidence spanning over 1300 years.
• Early Jain temples were constructed from mud, wood, and brick, with inscriptions indicating later conversions to stone structures.
• Pārśva is identified as a historically significant Tirthamkara, often favored for worship. His association with Dharanendra in sculpture is a notable theme discussed.
• No concrete references to Pārśva or any other Jina are found in Karnataka before the 4th century AD.

Earliest Epigraphical Evidence and Key Temples:

• The earliest indirect reference to a Pārśva temple in Karnataka comes from a Banavasi-Kadamba inscription.
• During the early 5th century AD, Palāsika (Halsi) was a prominent Jain center with several basadis.
• The Gudnapur epigraph (c. 458-519 AD) mentions a Kama-jinālaya built by King Ravivarmā. This is identified as an early temple of Bahubali, and the same inscription refers to a temple for Padmavati, the attendant Yakshi of Pārśva, at Kallili. This makes the Padmāvatīlaya at Kallili the earliest temple built exclusively for her.
• A notable characteristic is the frequent combination of Pārśva and Bahubali sculptures in temples, seen at Badami, Aihole, Ellora, and Hombuja.
• The earliest Pārśva images in Karnataka are found in the Jaina cave temples at Badami and Aihole, dating to the late 6th century AD. The Badami sculpture depicts Pārśva with Dharanendra and Padmavati.
• The Śrīvijaya-jinālaya at Manne (AD 797) is mentioned as one of the earliest extant temples of Pārśva, though currently in poor condition.

Evolution and Popularity of Pārśva Worship:

• The Gangas' earliest fort on Nandagiri had a royal Jina-mandira with an inscription mentioning Dharanendra (c. AD 750), the earliest epigraphical reference to him.
• Hombuja (Humca), the capital of the Sāntaras, saw the construction of Pārśva and Padmavati temples. A bas-relief sculpture on a pillar of the Bogarābāsadi (late 9th century AD) depicts both Pārśva and Bahubali together.
• The Candragiri hill at Sravanabelagola features a significant Pārśva temple (early 11th century). Other Pārśva images are found within various basadis at Sravanabelagola.
• The Bhandara Basadi at Sravanabelagola (AD 1159) contains a Caturvimsati-pratima, depicting all 24 Tirthamkaras, including Pārśva.
• Ācāmbā built a Pārśvajineśvara-geha (AD 1181) with prominent Nagendra-Padmavati figures.
• The Mangayi-basadi also houses a Pārśva image with an inscription detailing its construction.
• The Aregallu temple at Jinanathapura (AD 1135) has an inscription referring to a Pārśva temple at Bekka.
• The Hale-Belgola Pārsva temple (AD 1094) features a unique sculpture of Dharanendra holding a bow and conch.
• Kanakagiri-tīrtha in Mandya District was an early Jain center with multiple basadis, including a Pārśva temple.
• The Muttige temple, a converted Anjaneya temple, is an ancient Pārśva temple of the 10th century AD.
• The Kurgallu village has remnants of a 10th-century Pārśva temple.
• The Varuna village had three Jain temples, with remnants now displayed before the Mahālingeśvara temple, including a Pārśva image with Dharanendra-Padmavati.
• The Saligrama Pārsva-basadi contains pillars from the Ganga period.
• The Ghatāntakiya-basadi at Moramba (AD 1059) enshrined Śrī-prabhu-Pāriśvadeva. The epithet "Ghatāntaki" is associated with Padmavati Devi.
• Dhanacintamani Attimabbe built numerous Jain temples, many of which, featuring the Pārśva-Padmavati combine, were known as Ghatāntaki-basadis.
• Several Ghaṭāntakī-basadis (formerly Pārśva temples) are mentioned at Lakkundi, cikka-Handigola, Kanenur, Konnur, Adaki Gogi, Mugad, and Morab.
• A Pārśvadeva caityalaya at Kuppatūr, renamed Brahma-jinālaya, was consecrated by Padmanandi Siddhāntadeva.
• The Mannera-Masalavada Pārśva temple (10th century) received a gift from a Vaishnava ruler.
• The Kittūr region was a significant Jain center, with a Pārśva temple containing five inscriptions.
• The Doni Pārśva image was installed in a Kanūr-gana temple built by a nun.
• Boppana, minister under Hoysala Viśnuvardhana, built a colossal Pārśva image at Halebidu (AD 1133), named Vijaya-Pārśvanātha.
• The Mūgūr basadis include a Pārśvanatha-basti which requires repairs.
• Kalkeri (Bijapur and Dharwar districts) also housed Pārśva temples.
• Mulgunda was an ancient Jain center from the Badami Chalukya period. The Pārśvanatha basadi here dates to the 11th century AD and was later destroyed by Mohammadans.
• Kogali was an ancient nerve center of the Nirgrantha faith, with a Cenna-Pārsvadeva temple.
• A Sogi inscription refers to a Pārśva temple.
• The Matti-Pāriśveśvara temple at Alnavara is identified as an ancient Pārśva temple.
• A Pārśvanatha basadi was constructed at Sringeri in AD 1160, with an earlier Pārśva temple also existing.
• The Kaidala Bhima-jinālaya (Cenna-Pārsvadeva temple) was built in memory of Bhimave-nayakiti.
• The Mullūru Pārśva basadi was erected by a lady lay-follower.
• Maldūru has a Pārsva basadi constructed by Rājādhiraja-Kongāļva.
• The Yallādahalli Pārśva-jina-basadi at Suranahalli (renamed Pārśvapura) is described as a magnificent structure.
• Śāntaladevi constructed a Pārśva-jineśvara-geham at Sindaghatta (AD 1043).
• The Hattana amaragiri-tunga-Pārsva-jinageha was built by Sovi-setti in AD 1178.
• A Pārśvadeva-pādārādhaka is mentioned in an inscription from Dodda-Jataka village.
• The Arhat Pārsva basadi at Hebbiduruvādi (AD 1142) was associated with ruler Samanta Soma.
• The Śrīkaranajinālaya (Śrīkaraṇa-Pārśva-jinālaya) at Bhogavādi was built before AD 1173.
• The Kandagal Pārsva-jina basadi was built by a nun.
• The Mattāvara Pārśvanātha temple on the hill was visited by Hoysala chief Vinayāditya II.
• A Pārśvanātha caityālaya at Koppala contains a Pārśva image with all 23 Tirthamkaras represented.
• Two Pārsva images in Chalukyan style are in the Victoria and Albert Museum, London, originally from Yerambarge.
• A bronze image of Pārśva in the British Museum also originates from Yerambarge.
• A Pārśva image in San Francisco, USA, was taken from Varuna village.

Significance of Prefixes and Iconography:

• Certain Pārśva temples and images carry special prefixes like Cenna- (handsome), Vijaya- (victory), Candogra- (sharp/powerful), and Prasanna- (serene).
• The prefix "Vijaya-" is suggested to indicate not just victory but also the temple's importance as a major religious center, often with royal patronage.
• The co-occurrence of Pārśva and Bahubali imagery is attributed to Bahubali being revered as Kukkuteśvara and his association with Nāga tribes, who also revered Pārśva.
• Pārśva's affiliation with the Ugra-vamsa (royal lineage) is discussed, explaining his association with cobras and the Nāga totems.
• The iconography of Pārśva in the Kāyaotsarga posture, meditating despite the presence of the asura or Nāgendra, signifies his unshakeable neutrality and the core principles of Jainism.

Conclusion:

• The sheer number of Pārśva temples and images in Karnataka indicates his widespread popularity and influence.
• The distribution shows that 30-35% of all Jina-śāsana structures are dedicated to Pārśva, highlighting his particular significance.
• The worship of Pārśva and his attendant goddess Padmavati gained significant momentum during the medieval period.
• The Gangas considered the temple of Pārśva their "Patta-jinālaya" (crown temple).
• The paper concludes by emphasizing that the pervasive presence of Pārśva temples across Karnataka speaks volumes about the message and influence of Jainism, with local artists contributing to the diversity of representations.