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Author: C. S. Aparna
Place: Nagamangala, Mandya, Devarahalli, Kasalagere, Yalladahalli, Kambadahalli, Hattana, Alisandra, Belluru, Muthsandra, Elekoppa, Bogadi, Dadaga, Kelagere, Bindiganavile, Sukudare
In this research article, the author presents a religio-regional study of Nagamangala taluk in Mandya district with reference to Jainism. There are 185 inscriptions published from this taluk of which 29 are Jaina epigraphs. They throw light on the construction of basadis, donation to basadis, nisidhis and visitors who visited nirvana kshetras. They do not apprise us not only of facts but also appeal to our mind with the sacrificing and broad-minded spirit of the people who made the grants, etc.
The earliest inscription is at Devarahalli which belongs to 776-77 A. D. Most of the inscriptions belong to 12th century, while few are of 17th-18th century. Taluk has four Nisadi inscriptions.
The Synonyms used for Basadis in these inscriptions are ‘Tirtha’, ‘Jinageha’, ‘Jinalaya Basadi’ and ‘Kannevasadi’ which may mean a new Basadi or first Basadi. Basadis belonging to different Jaina sects, architectural terms like triltuta, pancha-kuta also are mentioned in the inscriptions.
Donations to Basadis are made for the purposes of Augabhoga, Rangabhoga and Ashtavidharchane, which shows that the type of service in Basadis was more or less the same as in Hindu Temples. There are some instances of donations made as ‘Chaturdhana’ (donations for food, shelter, medicine and learning) which proves that Basadis were also acting as a social institutution fulfilling all these requirements of the society.
Conflicts between Jainism and Veera- saivism are indirectly mentioned here. Renaming the Basadis of the Kasalagere and Kambadahalli as ‘Ekkoti Jinalaya’ is important in this aspect. Though Veera-saivism overcame Jainism, its courteous and favourable attitude towards Jainism expressed in few instances is worth noting.