Jainism and Buddhism in Tulunadu

Jainism in Tulunadu

Facts are not adequate enough to determine when Jainism first set its foot in the district of South Canara. Inferences about the early spread of this faith are speculative. The renowned poet M. Govinda Pai was of the opinion that Jainism must have been prevalent at least from the 2nd century A.D. His surmise is based on the argument that for the spread of this faith from Sravanabelagola where it established itself in the 3rd century B.C. to the South Canara district, it may not have taken more than two or three centuries and hence by the 2nd century A.D. it must have had the first phase of its influence in this district. But this view is only conjectural.

There are strong reasons to think that Jainism had reached South Kanara by the 10th century A.D. The Santaras of Pombuchcha, known for their devout Jain beliefs, had close relations with the Alupas starting from the 10th century A.D. This connection eventually led to intermarriage between the two dynasties in the 11th century. Consequently, it's likely that Jainism started spreading in the region by at least the 10th century A.D., and possibly even earlier

Varanga, located in the Karkala taluk, is a prominent hub of Jainism in South Kanara district. Although the earliest epigraphs linked to Varanga date back to the 14th century A.D., they provide no insight into the construction of the Jain temples (Neminatha and Kere-basadis) or the onset of Jain influence in the region. These inscriptions primarily document donations and the renewal of grants to the temples. It is reasonable to infer that Jainism took root in Varanga around the 12th or 13th century A.D., given the absence of such information. 

However, there is speculation that Jainism may have had a presence in Varanga even earlier, evidenced by grants issued by Alupa ruler Pattigadeva in the late 11th century A.D. A subsequent epigraph from A.D. 1393 mentions Varanga as a significant site associated with Jainism, further indicating its importance. The recent discovery of an epigraph from circa the 12th century A.D. strengthens the notion that the Jain temple in Varanga was constructed in the 12th century and suggests that Jainism may have played a role in the local community's life prior to this period.

Kere basadi and Neminatha basadi, located 34kms from Udupi, 72 kms from Mangalore and 22 kms from Karkala, are becoming increasingly popular travel destinations in the coastal region.

With the accession of Hoysala Vishnuvardhana, the center of Jaina influence shifted to Mudabidure in the Karkala taluk. A defaced stone epigraph found in the Gauri temple at Prantya in Mudabidure, dated A.D. 1215, contains the incomplete sentence, "Bidireya Parsvadevaru bareyisi." This is likely the earliest dated record in the area, proving that Jainism flourished here at the beginning of the 13th century A.D. It is reasonable to assume that Jainism had established itself in Mudabidure much earlier.

Saavira Kambada Basadi, or Tribhuvana Tilaka Cūḍāmaṇi, is a Jain temple in Moodabidri, Karnataka, India, renowned for its 1000 pillars. The temple is also known as "Chandranatha Temple" as it honors the tirthankara Chandraprabha, whose eight-foot idol is worshipped in the shrine.

The town of Moodabidri is noted for its 18 Jain temples, but Saavira Kambada Temple is considered the finest among them. The temple is regarded as an architectural wonder and is a major attraction in Moodabidri. This temple enjoyed patronage from various rulers across different dynasties, including the Chalukya, Rashtrakuta, Alupa, and Hoysala. It is an architectural wonder filled with intricate sculptures and decorations. The temple features elaborate carvings, including a door flanked by protector deities and richly detailed wooden panels depicting Tirthankaras. The complex includes seven mandapas in the Vijayanagara style, with a notable sculpture of Bhairavadevi in the fourth mandapa. Influenced by trade with China, some pillars feature carvings of dragons and giraffes. Along with Shravanabelagola, Kamal Basadi, and Brahma Jinalaya, Saavira Kambada Basadi is one of Karnataka's most important Jain centers. Moodabidri is often referred to as the "Jain Kashi" of India due to the presence of numerous Jain temples.

Guru Basadi, the oldest Jain temple in Moodabidri, Karnataka, is another significant site of Jain heritage. Established in 714 A.D., this temple is renowned for its historical and architectural value. It houses the treasured Dhavala texts, which are ancient Jain scriptures.

Dating the origin of Jainism in Barakuru, the forgotten capital of Tulunadu, is challenging. Dr. B.A. Saletore suggests it arrived after establishing in Nalluru, Keravase, Varanga, and Mudabidure, but earlier traces cannot be ruled out. Evidence indicates the Santaras had contact with South Kanara in the 10th century A.D. Dattalvendra Srimara, likely a Jain Santara, ruled Barakuru around A.D. 1070. Bankiyalupendra, mid-11th century ruler of Barakuru, married a Santara princess, and his sister married a Santara prince, suggesting Jainism was present by the 10th or 11th century A.D. Given the Santaras' influence in Udupi and Kundapur, Jainism was likely widespread by the 12th century A.D. A recent discovery of a Nishidhi stone at Bhandarkeri Matha, Barakuru, resembling Western Chalukyan style, dates to the 7th-8th century A.D. Additionally, the architectural remains of Kattale-basadi in Barakuru indicate Jainism was established in the city by the 7th or 8th century A.D.

In ancient times, Jains formed the administrative class with an agrarian background. Jain kings included the Bairaras of Karkala, Chowtas of Moodabidri, Savanthas of Mulki, Bangas of Bangavadi, Tholaharas of Sural, and Ajilas of Venur. Queen Abbakka, who fought against colonial powers like the Portuguese, belonged to the Chowta family. They belonged to the Jain bunt communities. They followed both the customs of Hinduism and Jainism.

The Pergade dynasty, belonging to the Tulu Jain Bunt lineage, holds prominence as the hereditary trustees of the renowned Sri Dharmasthala Manjunatha Swamy temple in Dakshina Kannada district of Karnataka. Despite their affiliation with the Digambara Jain community, the family serves as trustees of a Hindu temple, reflecting the interfaith dynamics and cultural diversity prevalent in the region.

Venoor is a small town in South Canara District of Karnataka state situated on the bank of river Gurupur. Venoor though a small town was once a great seat of Jainism. It was the capital of the Ajila Dynasty and one of the most prominent Kings of them.Thimmanna Ajila built a colossus of Gommateshwara 35 feet high in 1604 A.D. He was a direct descendant of Chamundaraya, who built one at Shravanbelgola. Venoor colossus is the shortest of all the three Gommateshwara’s within the radius of 250 km around it. It also stands in an enclosure, on the same pattern as that of Shravanbelgola.The Kings of Ajila Dynasty ruled here from 1154 A.D. to 1786 A.D.

The descendants of the Ajila rulers still live in the Aladangady Aramane (Ajila Palace). The current head of the Ajila dynasty is Padmaprasad Ajila, the fourteenth in line through the matrilineal lineage of Veera Timmannarasa Ajila IV.

The Sural mud palace of the Tholara dynasty has a blend of architecture derived from Hindu-Jain cultural hierachy. 

An old picture of Mangalore Basadi which is also known as Bajilakeri or Bunder Basadi. This photograph was taken in the year 1933. The historic Mangalore Basadi is said to have an association with Jaina Banga Raja of Tuluva. The palace of Banga Raja once stood where the old DC office of South Canara is located. The man sitting at the centre is M. R. Ry. Kattemar Raghuchandra Ballal Avargal, MLC during British rule and aristocrat. He himself was a descendant of the wealthy and landed Kattemar Jaina Shetty family on his maternal side as well as the ruling chiefs of Irvathur Beedu Ballalas on his paternal side whose lineage can be traced back as far as the 12th century C.E..

Buddhism in Tulunadu

Buddhism was not particularly popular in Tulunadu, especially when compared to other regions in India where it had a more significant impact. While there are some historical traces of Buddhism in Tulunadu, they are relatively sparse, indicating that the religion did not gain widespread influence in the area. Jainism became more prominent in Tulunadu, with strong historical evidence of Jain kings, temples, and cultural influence. The administrative and agrarian class in Tulunadu, as well as several ruling dynasties, were predominantly Jain, which overshadowed any potential Buddhist influence.

KADRI (KADARIKA VIHARA)

The Manjunatha Temple in Kadri, Mangalore, houses three exceptionally rare Vajrayana Buddhist idols made of Panchaloha (5 metal alloy). Dating back to the 10th Century CE, these statues depict Bodhisattva Manjusri, Bodhisattva Avalokitesvara, and the Buddha. Originally, this site was a Mahayana / Vajrayana Buddhist vihara known as 'Kadarika Vihara', as evidenced by an inscription found at the base of the Manjusri idol. According to the inscription, Alupa King Kundavarman commissioned the idol in Kadarika Vihara around 968 CE.

Initially identified as Avalokitesvara, a statue in a temple was later recognized as Manjusri due to the presence of Buddha Akshobhya on its crown and prabhavali. The temple, now dedicated to Shiva and known as Manjunatha Temple, houses this statue with six hands displaying different mudras. It's currently regarded as Trilokeshvara, according to a book by historian Dr. Gururaja Bhat.

The 4-foot-tall Avalokitesvara (Lokesvara) statue in the temple has one head and four hands, with Buddha Amitabha depicted on its crown in the dhyana mudra. A book from the temple identifies it as both Manjusri and Vishnu. Another statue in the temple, standing 3 feet tall, is considered to be Vyasamuni. Additionally, a small Buddha carving on a temple pillar suggests that the temple originated as the Kadarika Bauddha Vihara (Monastery) mentioned in inscriptions.

The temple showcases statues of Mahasiddhas like Matsyendranath, Gorakhnath, and Chowranginath, with another Matsyendranath statue housed in the Mangalore Archaeological Museum. These Mahasiddhas, integral to the Nath tradition, were among the 84 Mahasiddhas of Buddhism. Their presence in the temple reflects the fusion of Buddhist teachings into the Saivite system during a challenging period for Buddhism in India. Over centuries, Buddhist lineages thrived clandestinely within the Nath tradition. Adjacent to the temple lies a Nath Sampradaya Matha and laterite caves on the hillock.

MULUR, UDUPI

Mulur, a small town near Kapu in Udupi district, has a notable historical connection to Buddhism. Dr. Gururaja Bhatt's research reveals the presence of a Buddha statue worshipped as Vasudeva (Krishna) in this area. The village was known as Mulapura (the root place) in ancient times, as seen in an 11th-century CE epigraph, similar to the timeframe of the Kadri statues. The main statue in the Mulur temple is a granite Buddha depicted in the bhumisparsha mudra (Earth-touching Mudra), featuring a distinct ushnisha. Currently, the statue is adorned with golden cladding, facial ornaments, and a crown, showcasing a unique blend of Buddhist imagery with the worship of Vasudeva (Krishna) and reflecting the region's rich cultural and religious heritage.