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By Mr. I. K. Sharma Digambara Jainism has kept us strict ascetic codes and the ritual observaces continued unaltered inspite of the tremendous growth in the activities of Jaina sangha in south Indian. Ascetic life lends purity, uniqueness and unsullied fame to Jainism among Indian religions. Jain scriptures lay three modes of sallekhana, that is voluntary starvation, standing motionless till death.
The last observance is the most difficult of all. Masena a sang of supreme glory strictly observed this vow of padapogamana right of parsvanatha basadi at sravanabelgola in the 7th century a.d. during the 7th - 8th centuries a.d. nearly 59 cases of ascetic deaths are found recorded in the inscriptions. Instead of sallekhana epigraphs used the terms samadhi and sanyasana which are synoymous to the above three Jaina modes of asceticism. In practice, jaina asceticism in a planned process of self mortification lasting from few days to year in some cases as the records at sravanbelgola reveal. The postures adopted are also severe - paryankasana or kayotsarga etc. the vratas envisage severing worldly bonds, emotions, renunciation off all aides of physical existence, total subjugation of all senes, confession of all mistakes and meditation under the guidance of a guru graduated fasting (from soli to fatty to liquid and none ultimately), nudity irrespective of sex and giving up all kinds of desires to live or die, renunciation of food and water shelter, pain and punishment, cold and warmth till one meets the end of the body(antargata kevali). I
NISIDHIS Although contextually and by faith different, the jaina nisidhigals found at Sravanabelgola, Bastipura and Arhatpalli, on bare rocks or boulders are like the memorial galleries with epitphs immortalising the names of monks, their scholastic merits or the stage they attained in sainthood so well documented at the contemporary kanheri, near Bombay. The most illustrative and distinct type among the nisidis of the Ganga period in karnataka is the stele sculputed and inscribed which depicts King Nitimarge-1(869) dying. This is form doddahundi, now in Bangalore museum (PL.I) however, the earliest nisidi comes from belvatte (My sore) raised at the instance of Ganga king sripurusa for one mahaprabhu gopayya who died observing samdhi. Several nisidis of jaina asscetics and acaryas who performed sanyasana and samdhi-marana were know right from seventh century A.D. on sravanbegola hills. In many early examples one cannot be certain of their antiquity and specific assignment. Besides acaryas and kings, the Jaina memorials are erected from women also who died observing the rite of sanyasa. SRAVANBELGOLA: Distt.hassan, JAINA MEMORIALS This chikkabetta is also called ketavapra in Sanskrit and kalvappu or kalbappu in kannada inscriptions because of the holy samadhi guddas of Jaina risis, according to the earliest incriptions on this hill seven hundred risis accomplished samadhi. These were raised between early seventh to eighth century A.D. and represent the earliest relics of Jaina faith at this palace. A portion of the hill was, therefore, called risigiri. All the bastis are within a rubble-walled enclosure of 152 x 69 metres built during odeyar's time. Chandraprabha (natha) basadi is behind the chamundarya basadi and is regarded as the oldest jinalaya at sravanbelgola. The rock inscription near the parasvatha basadi on chandragiri hill, which narrates the legend of bhadrabahu-chandragupta, also reveals the death of Jaina ascetic prabhachandra by samadhi, on the rock10. This is the earliest known record. Outside the enclosure on the south- eastern slope of the hill never the grove of campaka trees, is a shallow cave named after bhadrabahu, which enshrines the footprints of this great teacher. On the peak of this hill a foot incised along with an inscription below stood for the observance of padapogamaana, the most difficult form of sallekhana wherein bhadrabahu stood motionless like a rock without food and water until death. This heralded the spread of Jainism in south india11. It is said that maurya Chandragupta continued to live on this hill worshipping the foot print of bhadrabahu, his preceptor and died offering sallekhana. In course of time nearby 700 risis accomplished samdhimarana here according to a seventh century A.D. inscription. The word nisidhi or nisidita meant both a place ant the posture chosen by the person under the vow of sallekhana12 or more appropriately ingini-marana. The seventh ascetic rite of samlekhanament death by voluntary starvation standing erect in kayostarga posture, giving up the body to the care of panchabhutas. Nisidis are found all over doddabetta hill (sravanbelgola) either in the form of footprint inscribed around or us pillar or separated stelle enclosed in the form of foot-prints incribed around or us pillar or separate stele enclosed in the mandapas or basadis. Ganga marasimha is stated to be the patron of several mana-stambhas and bastis but the record does not mention the word specifically nisidi, so we can safely conclude that the kuge-brahmadeva pillar (PL, 2) was erected at chikkabetta after his death which took place at bankapuara in the dharwar district. So samadhi-marana at a holy place was not a precondition for the erection of a nisidi. According to an estimate, nearly a hundred nisidies were fount a sravanbegola, the establishment of nisidis was more frequent between sixth sixth-seventh century A.D. nearly 21 belong to this period. Ninteen12 more example belong to the late ganga phase, the rest extending right upto 16th century A.D. samadhimarana was confined mostly to saints, the total break up is as follows: 'Twenty six sanyasis, seven kantiyars and two sravaakas'. 2.BASTIPUR: District my
sore, JAINA SITE The quarrymen cleared some area and 'it was to their astonishment they found beautifully carved out footprints of a man with inscription surrounding them. It reads bhatarara sri padakke panada gorave rayavara' to the auspicious feet of bhatara panade gorave rayyavara. A nishidi16 was also caused at sravanbelgola to this very same acaryas panada goraava who seems to be identical with panada bhattaraka mentioned in the sravanbelgola nisidi record of eighth century A.D. 3.ARHATPALLI: District Bellary, NISIDIS 4.
DODDAHUNDI: district Mysore, NISIDI The sculptured part is set within a squarish panel whose border is marked with tounges of flames suggestion the death of a great king. The whole scene matches with the seriousness the death of a great king. The whole scene matches with the seriousness of the occasion. The king nitimarga is show sinking in the couch, a double pillow at the head and attended by his personal guard, agarayyaa. His warrior son (with sword and dagger), satyavakya permanadi, himself is standing behind the head with a personal indicating his position. Two other parasols relate to the king and all three have festoons. The face of the dying king is claim, dignified and serene in contrast to the agitated and somewhat agonised looks of the other two members of the royal household. BEGUR: District Banglore NISIDI VIJAYAMANGALAM: District Erode, NISIDI ASANDI AND KADUR: NISIDIS: Another unique Jaina memorial (stone pillar) at the fort gate at kadur25, a taluk headquarter is important. This was raised for pambabbe, the elder sister of Butuga-2 (971). She was disciple of gunachandra bhatara of desigana, kundakundanvaya. She made her head bald by plucking out the hair, a Jaina vow observed by aryika and performed penance keeping the five vows for thirty years and died. Pambabbe tolevaridu muvattuvarisam tapamgeydaydam thirty year and died. Pambabbe tollevaridu muvattuvarisam tapamgeydaydam nont uchchhama- thanam eridar. The nisidi was raised by her three sons, each of whom inscribed his devotion, separately on the faces of the stone thus26 "Svasti- yama- svadhayaya Almost of the same period is another memorial pillar from varuna27 (Nisidige-staambha), erected in Honour of the Jaina kanti gangakula. She is affiliated to tuganvaya and surashtha-gana and practicing sayasanevidhi mediating on the pancaparamesthis (aydannontu) voluntarily terminated her life (Suparaya sanyeydu) and obtained urdhavaloka. A special class of nuns in the monastic order was called kanti. II. MANA-STAMBHAS These freestanding pillars called Brahmadeva-stambhas and Mana or Indra stambhas constitute a specialty. Among such examples the kuge-Brahmadeva column on Chandragiri hill; Tyagada Brahmadeva pillar at vindhyagirii, both in Sravanbelgola, the tall mana-stambha at Kambadahalli, are best known specimens of this class. SRAVANBELGOLA KUGE-BRAHMADEVA PILLAR (pl.2) TYAGADA BRAHMADEVA PILLAR (pl.4) The basement carries trifold mouldings, the central kantha held by elephants at the corners and lions in between with the fore - paws raised. This ia a mana - stambha with a pavilion covering it. It might be noted that some of these columns have nothing to do with brahma31 and the name may have been derived from bhrm meaning to wander around. MAHPRUSA GOMMATA The greatest and noblest achievement of Rajamalla - 4 (974-975 A.D.) and his minister, the virtuous Jina, Chamundarya was set up of this gommata. Chamunaraya did mahamastakabhisheka (981 A.D.) to this monolithic giant of fulfill the cherished desire of his mother. Another version is that gommateshwara was caused after the sallekhana of rajamalla-4 at that very place to commemorate his death. Chanundaraya caused Gullakayaji and erected it in front of gommatesvara, as his patron diety Kushmandini Yakshi appeared before him in the garb of an old woman and blessed the successful performance of the abhishek. -------------------------------------------
Source : Arhat Vacana,
Published By Kandakunda Jnanapitha , Indore
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