The Visit to this Group of Jain Badis / Temple at
Shravanabelagola, in Karnataka, was a part of “Karnataka State, Hoysala Period
Shiva and temple’s visit”- between 28th - 30th July 2023, organised by தொண்டை மண்டல வரலாற்று ஆய்வு சங்கம் "திருக்கச்சி" FB
Group. This Group of Jain temples /
basadis are located on Chandragiri hills Fort just opposite to Vindhyagiri
Hills, where Gomateshwara Statue is installed. Chandragiri also called as
Chikka Betta or Kalbappu. The hill is about 200 feet in height from Ground
level and 192 steps cut on the rocks to climb up the Hill top.
There
are 14 different Jain temples / Jain Basadis are
found on the top of Chandragiri hills, most prominent Jain Basadis are
Shantinatha Basadi, Parshvanatha Basadi, Bhadrabahu Basadi and Chandragupta basadi. It is believed that the Chandragupta Maurya Basadi
was built by the Emperor Ashoka, in the 3rd century B.C. In addition to the Basadis, The saint Bhadrabahu’s
feet, Bahubali’s brother Bharata’s Statue can be found here. The great emperor
had spent his days at this place.
Chavundaraya Basadi
Architecturally very interesting and Historically immensely important, the Chavundaraya Basadi was either built by Chavundaraya or named after him. This granite structure is a perfect specimen of Ganga workmanship (10th century ) and of Davidian architectural features. Though the outer walls are plain the parapet and the tower are ornate. A row of swans below the eaves, the horse-shoe shaped arches on the cornice, a row of sea-horse or lion faced fishes at the lower most row of the parapet, a row of large reliefs of Tirthankaras. Yakshas Yakshis Gandharvas, elephants and gable shaped crowning architectural members, are of absorbing interest. We find here some of the finest creations of Indian artists. The architectural pattern is repeated on the tower. The tower is perfect, proportionate and compact. The sanctum houses an image of Naminatna carved by a famous Hoysala artist Gangachari, son of Hoysalachari. In the vestibule / antarala are the sculptures of Sarvahana Yaksa and Ambika Yakshi of Hoysala period (12th century CE ). A narrow staircase at the South east comer leads to the upper storey. There's a standing image, Tirthankara of 10th, century CE, in the upper story of the Temple. An inscription on the pedestal of this image states that it was made by Chavundaraya.
Architecturally very interesting and Historically immensely important, the Chavundaraya Basadi was either built by Chavundaraya or named after him. This granite structure is a perfect specimen of Ganga workmanship (10th century ) and of Davidian architectural features. Though the outer walls are plain the parapet and the tower are ornate. A row of swans below the eaves, the horse-shoe shaped arches on the cornice, a row of sea-horse or lion faced fishes at the lower most row of the parapet, a row of large reliefs of Tirthankaras. Yakshas Yakshis Gandharvas, elephants and gable shaped crowning architectural members, are of absorbing interest. We find here some of the finest creations of Indian artists. The architectural pattern is repeated on the tower. The tower is perfect, proportionate and compact. The sanctum houses an image of Naminatna carved by a famous Hoysala artist Gangachari, son of Hoysalachari. In the vestibule / antarala are the sculptures of Sarvahana Yaksa and Ambika Yakshi of Hoysala period (12th century CE ). A narrow staircase at the South east comer leads to the upper storey. There's a standing image, Tirthankara of 10th, century CE, in the upper story of the Temple. An inscription on the pedestal of this image states that it was made by Chavundaraya.
Shantinatha Basadi
To the west of the Kuge-Brahmadeva pillar is a small temple dedicated to Shantinatha, the sixteenth of the twenty four tirthankaras. The basadi consists of a Sanctum sanctorum, anatarala / Sukhanasi and Mukha mandapa. The pillars in the mukha mandapa probably belong to the late Ganga period. Shantinatha is about 12' 10" tall, standing in kayotsarga posture and is made of black soapstone. This is the second tallest of all the Jain idols installed on Chandragiri. Probably it is an image belonging to the Hoysala or even of an earlier period. The walls and ceilings of this temple were once adorned with paintings of which only a few traces are now left, e.g., the figures of dancers and standing Tirthankaras.
To the west of the Kuge-Brahmadeva pillar is a small temple dedicated to Shantinatha, the sixteenth of the twenty four tirthankaras. The basadi consists of a Sanctum sanctorum, anatarala / Sukhanasi and Mukha mandapa. The pillars in the mukha mandapa probably belong to the late Ganga period. Shantinatha is about 12' 10" tall, standing in kayotsarga posture and is made of black soapstone. This is the second tallest of all the Jain idols installed on Chandragiri. Probably it is an image belonging to the Hoysala or even of an earlier period. The walls and ceilings of this temple were once adorned with paintings of which only a few traces are now left, e.g., the figures of dancers and standing Tirthankaras.
Bharateshwara
This image of Bharateshwara is on the north of Shantinatha Basadi, the brother of Bahubali. It is 7 feet tall and carved out of a soft soap-stone. It is left in an unfinished condition being complete only to the knees / or damaged below the knees is not known. As per the display board, the idol is assigned to 10th century CE, Ganga period. Some of the parts of the image was damaged by the miscreants. The sculptor of the image was Aristanemi.
This image of Bharateshwara is on the north of Shantinatha Basadi, the brother of Bahubali. It is 7 feet tall and carved out of a soft soap-stone. It is left in an unfinished condition being complete only to the knees / or damaged below the knees is not known. As per the display board, the idol is assigned to 10th century CE, Ganga period. Some of the parts of the image was damaged by the miscreants. The sculptor of the image was Aristanemi.
Chandraprabha Basadi
The Chandraprabha basadi which is to the west of Shasana basadi consists of an open Sanctum sanctorum, a sukhanasi / antarala, a navaranga mandapa and a porch/ mukha mandapa and enshrines a seated image of of Chandraprabha, the eighth tirthankara. In the antarala sukhanasi are placed the images of Sarvahna Yaksha and Kushmandini Yakshi. The pedestal of Kushmandini Yakshi shows a lion with two riders seated one behind the other. The images have no prabhavali and appears to be earlier than the Hoysala period. The inscription on the rock close to the outer wall of the navaranga records that a basadi was built by Shivamara and it may be concluded from its paleography that it refers to the Ganga king Shivamara- II. This temple might be one of the oldest on the hill and its date would be about 800 CE. But the temple appears to have been rebuilt at a much later date with brick and mortar probably over the original plinth. The inscription got in the 1970s from the pedestal of the Tirthankara idol calls this temple as "Sri Mula Sangha's Desi Gana's Vakra Gachcha Basadi". Hence this temple can also be called as "Vakra Gachcha Basadi".
The Chandraprabha basadi which is to the west of Shasana basadi consists of an open Sanctum sanctorum, a sukhanasi / antarala, a navaranga mandapa and a porch/ mukha mandapa and enshrines a seated image of of Chandraprabha, the eighth tirthankara. In the antarala sukhanasi are placed the images of Sarvahna Yaksha and Kushmandini Yakshi. The pedestal of Kushmandini Yakshi shows a lion with two riders seated one behind the other. The images have no prabhavali and appears to be earlier than the Hoysala period. The inscription on the rock close to the outer wall of the navaranga records that a basadi was built by Shivamara and it may be concluded from its paleography that it refers to the Ganga king Shivamara- II. This temple might be one of the oldest on the hill and its date would be about 800 CE. But the temple appears to have been rebuilt at a much later date with brick and mortar probably over the original plinth. The inscription got in the 1970s from the pedestal of the Tirthankara idol calls this temple as "Sri Mula Sangha's Desi Gana's Vakra Gachcha Basadi". Hence this temple can also be called as "Vakra Gachcha Basadi".
Gangaraja Mantapa
This is a small mantapa found in between the Shasana Basadi and Chavundaraya Basadi. This was erected by king Gangaraja in the period 1120-23 CE. He installed this in memory of his mother “Pochikabbe”. After three years in 1123 CE, he installed another inscription in honour of Shubachandra Siddantha Deva.
This is a small mantapa found in between the Shasana Basadi and Chavundaraya Basadi. This was erected by king Gangaraja in the period 1120-23 CE. He installed this in memory of his mother “Pochikabbe”. After three years in 1123 CE, he installed another inscription in honour of Shubachandra Siddantha Deva.
Chamundaraya Basadi
The Chamundaraya basadi is the finest and one of the largest temples on the hill. It is a homogeneous structure consisting of a Sanctum sanctorum with an upper storey and a Vimanam over it, an open sukhanasi, a navaranga mandapam and a mukha mandapam porch with verandahs at the sides, all built of fine grained hard granite.
The Chamundaraya basadi is the finest and one of the largest temples on the hill. It is a homogeneous structure consisting of a Sanctum sanctorum with an upper storey and a Vimanam over it, an open sukhanasi, a navaranga mandapam and a mukha mandapam porch with verandahs at the sides, all built of fine grained hard granite.
It is dedicated to Neminatha, the twenty second tirthankara. The
sukhanasi consists of images of Sarvahna and Kushmandini, the yaksha and yakshi
of Neminatha.
The basement consists of three cornices and the outer walls are
decorated with right angled pilasters at intervals. There is a deep niche at
the centre on each side of the outer walls of the garbhagriha / sanctum
sanctorum and the navaranga mandapa. On the top of these pilasters is a row of
hamsas or swans under the sharp curved caves / valapi above which is another
row of yalis mostly in pairs facing each other. Above this bas reliefs / frieze
is a row of fine seated figures of tirthankaras and other male and female
figures under arches. The walls of the upper storey are also similarly
ornamented.
The inscription regarding the construction of this temple
clearly states that it was caused to be constructed by Chamundaraya and hence its
date may probably be 982 CE. But the
inscription on the pedestal of the image of Neminatha in the sanctum sanctorum
is of about 1138 CE, records that Echana, son of the General Ganga Raja, caused
to be built the Jaina temple. Trailokyaranjana which was also known as Boppana
Chaityalaya. It is therefore clear that the image of Neminatha or at least its
pedestal did not originally belong to this basadi and must have been brought
here at some subsequent period from the temple founded by Echana which may have
gone to ruin.
Kattale Basadi
This temple is so called because it is ill-lit. The most distinctive characteristic, not seen in any other structure on the hill, is its circumambulatory passage. An inscription on the pedestal of Adinatha sculpture in the Sanctum says that the temple was built by minister Gangaraja under the Hoysala king Vishnuvardhana, on behalf of his mother Rocikabbe, in about 1118 CE. The images of the Yaksha and Yakshi at the sanctum Sanctorum doorway is also of fine Hoysala workmanship.
This temple is so called because it is ill-lit. The most distinctive characteristic, not seen in any other structure on the hill, is its circumambulatory passage. An inscription on the pedestal of Adinatha sculpture in the Sanctum says that the temple was built by minister Gangaraja under the Hoysala king Vishnuvardhana, on behalf of his mother Rocikabbe, in about 1118 CE. The images of the Yaksha and Yakshi at the sanctum Sanctorum doorway is also of fine Hoysala workmanship.
Parshvanatha Basadi
This temple called as Kamata Parshvanatha Basadi in records was probably erected in the late 11th century. An inscription found in the antarala / vestibule seems to associate Dhanakirthideva, disciple of Damanandi Traividyadeva with this Basadi.
This temple called as Kamata Parshvanatha Basadi in records was probably erected in the late 11th century. An inscription found in the antarala / vestibule seems to associate Dhanakirthideva, disciple of Damanandi Traividyadeva with this Basadi.
The image of Parshvanatha about 14' 6" high stands on a
lotus pedestal. The reliefs at the base are not only of great artistic
excellence but also of immense mythological interest. They reveal Parshvanath's
encounter with his enemy, Kamata. The main image as well as the serpent body
and the canopy are hewn out of a single block of schist.
The commemorative column in the hall was erected in honour of
saint Mallisena in 1129 CE. Executed by an artist named Gangachari, "the
forehead jewel of titled sculptors", it bears testimony to the artistic
excellence as well as to the high literary attainment of poet Mallinatha, its
composer. The Manasthambha which faces the temple is about 65 feet high and is
also the tallest among the free standing pillars at Shravanabelagola. It was
added in late 17th century CE.
Sasana Basadi
This structure is so called because of the Sasana (inscription) located at its entrance.
This structure is so called because of the Sasana (inscription) located at its entrance.
The image of Adinatha seated in the Paryankasana ( a typical yogic posture
) on a lion-throne in the sanctum Sanctorum, has an inscription. It states that
Indrakulagraha' ( an abode of Lakshmi ) was built by Gangaraja. The Hoysala king
Vishnuvardhana granted village Parama for
its maintenance.
The Ambika Yakshi and Sarvahna Yaksha are of Hoysala workmanship. As Gangaraja is stated to have built
the Kattale Basadi and Sasana Basadi on this hill, it may be assumed that the
first temple was built on behalf of his mother Pccikabbe and the second on
behalf of his wife Laksmimathi in 1118 CE.
Chandragupta Basadi
The smallest basadi on the Chandragiri, which originally consisted of three cells standing in a line and opening into a narrow passage is the Chandragupta basadi. It faces south. The cells on either side have small towers over them resembling the chola type. To this was subsequently added an ornamental doorway in front with perforated stone screens / jalas at the sides. The doorway consisting of five fascias of elegant workmanship is beautifully executed. The screens are pierced with square openings are carved with minute sculptures, interpreted, in the light of Jaina tradition, as the scenes from the lives of the Srutakevali Bhadrabahu and the Maurya Emperor Chandragupta. Some irregularity is observed in the alternate rows of the eastern screens owing to some misplacement at some time. By replacing the topmost stone at the bottom and the bottom one at the top the rows regularity correspond with those of the western screen. The middle cell of this temple has the figure of Parshwanatha, the one to the right the figure of Padmavathi and the one to the left the figure of Kushmandini, all in a seated posture. In the verandah there are standing figures of Dharanendra yaksha at the right end and Sarvahna yaksha at the left.The temple now opens into the front hall which also forms the entrance to the Kattale basadi.
The smallest basadi on the Chandragiri, which originally consisted of three cells standing in a line and opening into a narrow passage is the Chandragupta basadi. It faces south. The cells on either side have small towers over them resembling the chola type. To this was subsequently added an ornamental doorway in front with perforated stone screens / jalas at the sides. The doorway consisting of five fascias of elegant workmanship is beautifully executed. The screens are pierced with square openings are carved with minute sculptures, interpreted, in the light of Jaina tradition, as the scenes from the lives of the Srutakevali Bhadrabahu and the Maurya Emperor Chandragupta. Some irregularity is observed in the alternate rows of the eastern screens owing to some misplacement at some time. By replacing the topmost stone at the bottom and the bottom one at the top the rows regularity correspond with those of the western screen. The middle cell of this temple has the figure of Parshwanatha, the one to the right the figure of Padmavathi and the one to the left the figure of Kushmandini, all in a seated posture. In the verandah there are standing figures of Dharanendra yaksha at the right end and Sarvahna yaksha at the left.The temple now opens into the front hall which also forms the entrance to the Kattale basadi.
In this hall stands a figure of Kshetrapala opposite to the
middle cell of the Chandragupta basadi. The outer walls are decorated with
pilasters, friezes, niches, the heads and trunks of lions mostly in pairs
facing each other. Tradition says that this temple was caused to be erected by
the Maurya emperor Chandragupta. The label dasoja occurring on one of the
screens is undoubtedly the name of the sculptor who made the screens and the
doorway. He is very probably identical with the sculptor who carved some of the
fine bracket images of the Chennakesava temple at Belur and therefore the
period of the screens and the doorway would be about the middle of the 12th
century CE. The other parts of the building are some of the oldest on the hill,
probably going back to the ninth or tenth century CE.
The idols of Goddess Padmavathi in this temple and of Lord
Parshvanatha in Parshwanatha Basadi has a huge followers across south
Karnataka. Probably these two deities can be said to be having a very high
followers next only to Lord Bahubali on the Chandragiri hillock amongst all
the Jain temples in Shravanabelagola.
Gomada Yaksha and kushmandini Yakshi
Manastambha
The manastambha in front of the Parshwanatha basadi has a pavilion on the top containing standing Jaina images facing on four directions. A manastambha differs from a Brahmadeva pillar which has a seated image of Brahma yaksha at the top. This pillar is sculptured on all the four sides of the base and contains the figure of Padmavathi on the south, Yaksha on the east, seated Kushmandini on the north and a galloping horseman ( the emblem of Brahmadeva ) on the west. It was set up by a Jaina merchant Puttaiah, during the rule of the Mysore King Chikka Deva Raja Wodeyar (1672-1704 CE.), who is also stated to have erected the enclosing wall of the temple area.
The manastambha in front of the Parshwanatha basadi has a pavilion on the top containing standing Jaina images facing on four directions. A manastambha differs from a Brahmadeva pillar which has a seated image of Brahma yaksha at the top. This pillar is sculptured on all the four sides of the base and contains the figure of Padmavathi on the south, Yaksha on the east, seated Kushmandini on the north and a galloping horseman ( the emblem of Brahmadeva ) on the west. It was set up by a Jaina merchant Puttaiah, during the rule of the Mysore King Chikka Deva Raja Wodeyar (1672-1704 CE.), who is also stated to have erected the enclosing wall of the temple area.
Kuge Brahmadeva Pillar
The lofty pillar standing at the south entrance of the enclosure with a small seated figure of Brahmadeva on the top is called the Kuge-Brahmadeva pillar or Marasimhana Manasthambha. The figure of Brahmadeva is facing east. The pillar originally appears to have had eight directions, but only a few of them are now left. An inscription on the pillar commemorates the death of the Ganga king Narasimha- II which took place in 974 CE.
The lofty pillar standing at the south entrance of the enclosure with a small seated figure of Brahmadeva on the top is called the Kuge-Brahmadeva pillar or Marasimhana Manasthambha. The figure of Brahmadeva is facing east. The pillar originally appears to have had eight directions, but only a few of them are now left. An inscription on the pillar commemorates the death of the Ganga king Narasimha- II which took place in 974 CE.
Bhadrabahu Cave
Outside the fort enclosure, on the south-east, there is a cave with a recently erected portico known as the Bhadrabahu cave. According to tradition the Srutakevali Bhadrabahu came to Shravanabelagola and lived in the cave. The cave enshrines the engraved foot-prints of this Srutakevali who died here. The foot-prints are worshipped even now. It is also stated that the Maurya Emperor Chandragupta came here on a pilgrimage and having received diksha or initiation from Acharya Bhadrabahu, was worshipping the footprints until his death. The tradition regarding the migration of Srutakevali Bhadrabahu to Shravanabelagola along with his disciple Chandragupta, the Maurya Emperor, briefly runs thus:
Outside the fort enclosure, on the south-east, there is a cave with a recently erected portico known as the Bhadrabahu cave. According to tradition the Srutakevali Bhadrabahu came to Shravanabelagola and lived in the cave. The cave enshrines the engraved foot-prints of this Srutakevali who died here. The foot-prints are worshipped even now. It is also stated that the Maurya Emperor Chandragupta came here on a pilgrimage and having received diksha or initiation from Acharya Bhadrabahu, was worshipping the footprints until his death. The tradition regarding the migration of Srutakevali Bhadrabahu to Shravanabelagola along with his disciple Chandragupta, the Maurya Emperor, briefly runs thus:
Bhadrabahu, the last Srutakevali, predicted at Ujjain a twelve
years drought and famine in the north, where upon the Jaina community migrated
to the south under his leadership. Chandragupta abdicated and accompanied
Bhadrabahu. On reaching Shravanabelagola, Bhadrabahu perceived the approach of
his last moments, ordered the community to proceed on their journey and
remained there until his death with his disciple Chandragupta. Chandragupta
also lived there for some years as an ascetic, worshipping the foot prints of
his guru and ultimately died by the Jaina rite of sallekhana or starvation.
The evidence of local history, literature and inscriptions of
about the 7th century CE, and
later supports this tradition. The literary works which give varying accounts
of it are the Sanskrit works Bhihatkathakosa of 931 CE, Bhadrabahu charit of
the 15th century, the Kannada works Munivamsabhyudaya of circa 1680
CE and the Rajavalikathe of Devachandra. In front of the cave there is another
pair of foot prints and on a large boulder behind these foot prints are engraved
some relief images of tirthankaras with a guru and his disciple. The inscription
found below the images is an epitaph of Mallishenadeva.
Akkana Basadi
Akkana Basadi was dedicated to 23rd Tirthankara, Shri
Parshvanatha Tirthankara. Akkana Basadi also called as Elder sister basadi was
built 1181 CE, during the period of Hoysala King Veera Ballala-II. The basadi
was built by Achiyakka alias Achala Devi wife of Chandramouli, a minister in
the Royal Court. As per the legend this Basadi was built by a brother for her
Sister. Hence called as Akkana basadi.
HOW TO REACH
The Hill base is about 3 KM from Shravanabelagola railway Station, 50 KM from Hassan, 66 KM from Srirangapatna, 83 KM from Mysore and 144 KM from Bangalore.
Nearest Railway Station is Shravanabelagola
The Hill base is about 3 KM from Shravanabelagola railway Station, 50 KM from Hassan, 66 KM from Srirangapatna, 83 KM from Mysore and 144 KM from Bangalore.
Nearest Railway Station is Shravanabelagola
LOCATION OF THE TEMPLE :
CLICK HERE
Entrance mandapam
Suparshvanath Tirthankara Basadi
Inscription
View of the Hill from Gomateshwara Hill with Kalyani Tank
Bhagwan Adinath Tirthankara
Inscription
Inscription
View of the Hill from Gomateshwara Hill with kalyani Tank
View of the Hill from Gomateshwara Hill
--- OM
SHIVAYA NAMA ---
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