Jainism and Karnataka Culture

SR No.: 011062
Original Sutra Author: N/A
Author: S R Sharma
Publisher: Karnataka Historical Research Society Dharwar
Publication Year: 1940
Total Pages: 263
Language: English
Classification: Book_English
File Size: 9 MB

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JAINISM AND KARNTAKA CULTURE “Yama incarnate;" and "destroyer of the city of Dhārā belonging to the Mālava King." The epigraphs which speak of him thus also tell us of his having put to flight the fierce Choļa army and ruined Kaļinga.169 When due allowance is made for all exaggerations, these inscriptions truly indicate the dynamic power of the Hoysaļas at this time; and their power meant also power of the Jaina religion patronised by them.
Bițțideva was the son of Ereyanga. He came to the throne about 1109 A. D. His exploits, power, and influence are indicated by several inscriptions at Belgoļa.170 But the outstanding event of his reign was his conversion by Rāmānuja. At the time of this apostle's visit, the actual ruler of Mysore appears to have been Bițțideva's brother who is spoken of as a worshipper of Isa.' It does not seem likely that it is a reference to Śiva; for Isa' is a common suffix to Jaina names like Jineśa, Säntisa etc. and simply means Lord. Bittideva was himself an ardent follower of the Jaina creed. Buchanan states that, like his ancestors Ballaļa Rāya (Vişnuvardhana) was a worshipper of Jina, and adds that at his capital were seven hundred temples dedicated to that God.171 The story of Bițțideva's conversion is not unlike others of its kind. As in the case of Sambandar's conversion of Sundara Pandya, Rāmānuja is here supposed to have worked a miracle. Bițțideva's daughter was possessed with the devil. His Jaina Ācāryas and Pandits were unable to do anything. Rāmānuja succeeded where his rivals had failed. The result was Bițțideva's change of faith. Jaina tradition however, represents this as the outcome of the machinations of courtesans sent by Rāmānuja.172 After this it is alleged, as usual, that the new convert under the instigation of Rāmānuja persecuted the Jainas who are said to have been ground in oil-mills. Dr. Krishnaswāmi Aiyangar explains this as meaning
169 Ibid., SB, 327, 345 and 349. 170 Ibid., SB. 132, 143, 327, 346, 349 and 384. 171 Buchapap; Travels II ch. vii, p. 80. 179 Vishnuvardhana Caritre, pp. 6-9.