Jainism During the Wodeyars of Mysore

"The article provides a detailed historical account of the evolution and sustenance of Jainism under the Wodeyar rulers of Mysore, spanning from the 16th to 20th centuries. It highlights royal patronage, involvement of Jain officials, the central role of Śravaṇabeḷagoḷa, and observations by European visitors. Key Highlights 1. Royal Patronage to Jainism i) Raja Wodeyar (1578–1617) promoted vegetarianism at court due to Jain influence and made land grants to Jain institutions at Srirangapatna and Kanakagiri. ii) Chamaraja Wodeyar (1617–1637) rejuvenated Śravaṇabeḷagoḷa, redeeming mortgaged lands and reappointing Bhattaraka Charukirti to lead the matha. iii) Dodda Devaraja Wodeyar (1659–1672) renewed earlier grants and donated Madane village. iv) Cikkadevaraja Wodeyar (1672–1704) was significantly influenced by Jainism, banned animal sacrifice, and appointed Jain scholar Cidananda as pontiff. His court included Jain Prime Minister Visalaksha Pandita. v) Kantirava Narasaraja Wodeyar II (1704–1713) supported temple repairs. vi) Dodda Krishnaraja Wodeyar (1713–1731) granted multiple villages to sustain Jain worship, especially of Gommata. vii) Krishnaraja Wodeyar III (1799–1868) patronized Jain rituals (e.g., Siddhacakra, Ugrasanti) and issued new sannads reaffirming older grants. He also renamed Arikutara to Chamarajanagar. viii) Krishnaraja Wodeyar IV rebuilt Śāntisvara Basadi after a fire and maintained the tradition of palace honors during Mahāmastakābhiṣeka. 2. Jain Officials and Scholars i) Santaiah and Dodda Santaiah, Jain ministers under Raja Wodeyar, contributed to Kanakagiri basadi and ensured order during Mahāmastakābhiṣeka. ii) Visalaksha Pandita, prime minister to Cikkadevaraja Wodeyar, built temples, performed Mahāmastakābhiṣeka, and was titled “Jaina Kula Ratna Bhushana.” iii) Cidananda Kavi, poet and political advisor, authored Munivamśābhyudaya and was appointed pontiff at Śravaṇabeḷagoḷa. iv) Annaiah Setti and Killiah Setti supported Jain infrastructure and economic operations. v) Bilikere Santaraja Pandita secured British support for renovations post-Tippu Sultan’s era. vi) Devachandra, scholar of Rajāvalīkathāsāra, collaborated with Col. Mackenzie to document Jain history. 3. Śravaṇabeḷagoḷa and the Wodeyars i) Wodeyar kings were key benefactors to Śravaṇabeḷagoḷa, facilitating Mahāmastakābhiṣekas (notably in 1614, 1909, 1925, and 1940). ii) Krishnaraja Wodeyar IV affirmed Mysore as “Gommata’s spiritual empire” during the 1925 All-India Jain Conference. iii) Artworks and basadi renovations at Śravaṇabeḷagoḷa reflected royal devotion. iv) Public rituals and processions were safeguarded, e.g., in Hassan under Cikkadevaraja Wodeyar’s intervention. 4. Observations of European Writers i) Abbé J.A. Dubois noted European disruption at Śravaṇabeḷagoḷa post-Tippu Sultan, which led the Bhattaraka to temporarily flee. ii) Contributions of Buchanan and Mackenzie documented caste subgroups: Jaina Banajiga, Sadaru, Komattis, Arasu, Cippiga, Gowda. iii) Census 1901 recorded Sadars as originally Jain, later diversified. 5. Contributions by Jain Laity i) Cennanna built Cennanna basadi and mantapa (1673); Rangaiah and Girigowda built Brahmadeva basadi (1679). ii) Sakkare Setti and Veerappa-Timmappa constructed basadis at Bellur and Saligrama. iii) Establishment of multiple basadis and mantapas, often replacing or renovating earlier structures (some dating to the 12th century).\

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