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Why Are The Bahubali Colossi Called 'Gommata'?

By M. Govind Pal

Vol. 25 · No. 10, 11October and November - 1929pp. 226–244English

Summary

The three colossal Digambara Jain statues of Bahubali in South India—located at Sravana Belgola (57 ft, installed 981 CE), Karkala (42 ft, 1432 CE), and Venur (35 ft, 1603 CE)—are collectively known as *Gommata*, *Gomata*, *Gomatta*, or *Gummata*, with *Gommatesvara* added to denote divinity. Despite Bahubali lacking these names, the colossi became synonymous with them over time. The name *Gommata* likely originated from the metrical suitability of the term (a dactyl like *Kukkuta*, linked to a myth where venomous hooded fowls coiled around Bahubali during penance, earning him the name *Kukkutesvara*). The Sravana Belgola statue, installed by Camunda Raya, gained the name *Gommatesvara* by at least 993 CE, as noted in Ranna’s *Ajita-purana*. Later colossi adopted the name due to their association with the archetype. Historical records, including inscriptions and literary references, confirm the transition from *Kukkutesvara* to *Gommata*, with the term *Gommata* eventually dominating due to its rhythmic and cultural resonance. The name’s persistence reflects a blend of mythological symbolism and historical context, distinct from Bahubali’s original epithets like *Bhujabali* or *Dorbali*.

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Conclusion

This investigation reveals that the appellation "Gommata" for the Bahubali colossi emerged as a cultural and linguistic adaptation, distinct from the figure’s original identity. The term, rooted in phonetic and metrical alignment with existing mythological names like "Kukkuta," reflects a broader trend of vernacularizing sacred imagery. The adoption of "Gommata" by later colossi underscores its entrenchment as a regional designation, diverging from traditional Jaina nomenclature. This shift highlights the dynamic interplay between religious iconography and local linguistic evolution, offering insights into how colossi became cultural landmarks beyond their original doctrinal context. The findings emphasize the role of poetic tradition and oral history in shaping regional religious terminology, a process that often transcends strict historical accuracy.

Key passages

Chosen by AI from the article's text. Each one is checked word for word against the text before it is shown.

  • “THERE are three! Digambara Jaina colossi in South India, all of which were raised to the memory of Bahubali, the sonof the first Tirthankara Sri Rsabhanatha, by his second wife, Suna'nda Devi.”
  • “It is the purpose of this paper to investigate the reasons why and how these colossi of Bahubali came to be known by the novel appellation which Bahubali certainly did not have.”
  • “Hence the irresistible conclusion is that fhe colossus at Sravana Belgola had not become famous as Gommatesvara '' till at least 993 A c., when Ranna finished his poem * Ajita-purana'.”

Works cited in this article

  1. Trisasti-lakshana-mahapurana
  2. Camunda-raya-purana
  3. Ajita-tirthankara-purana-tilaka
  4. Ajita-purana
  5. Epigraphia Carnatica

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