Jainism During the Wodeyars of Mysore
By Vasanta Kumari
Summary
Among the dynasties that shaped post‑Talikota southern India, the Wodeyar rulers of Mysore are credited with preserving the Jaina heritage of Karnataka. Rising to prominence around the late fourteenth century, the Wodeyars inherited a region previously dominated by the Ganga and Hoysala dynasties and continued their tradition of supporting Jainismhttps://jainqq.org/explore/520137/3#:~:text=WODEYARS%20OF%20MYSORE%20DR,of%20toleration%20and%20respect%20offered. The article traces nearly six centuries of Wodeyar patronage, from Yaduraya (1399–1423) to Jayachamarendra Wodeyar (1940–1948), noting that while the Jains remained a minority religion, successive rulers cultivated a spirit of tolerance and offered unstinting support to the faithhttps://jainqq.org/explore/520137/3#:~:text=WODEYARS%20OF%20MYSORE%20DR,of%20toleration%20and%20respect%20offered. The early section divides the discussion into three themes: royal patronage to Jains and Jaina officials, patronage to the great pilgrimage centre of Śravaṇa‑belagola (Sri Ksetra), and observations by European travellers on Jaina social lifehttps://jainqq.org/explore/520137/4#:~:text=%EF%BB%BF________________%20116%20JAIN%20JOURNAL%20%3A,Patronage%20of%20Wodeyars%20to. Under the first theme the paper recounts how rulers such as Raja Wodeyar, Chamaraja Wodeyar and Chikkadevaraja Wodeyar rewarded Jaina officials, granted land for temples and basadis and regulated food practices in keeping with Jaina ethicshttps://jainqq.org/explore/520137/4. They not only entrusted administrative posts to Jainas but also shielded their pontiff and mediated disputes over the selection of Śravaṇa‑belagola’s head. The second section surveys Wodeyar contributions to Sri Ksetra – from rebuilding and endowing the Adinatha basadi at Srirangapattana to renovating shrines at Kanakagiri and Mysore. A catalogue of basadis follows, describing shrines built or restored at Indragiri, Mysore, Bellur and other centres. The final sections explore how different Jaina castes (Purohita Brahmana, Bogara Panchama, Chaturtha, Banajiga, Sadar, Arasu, Gowda, Komati, etc.) fared under Wodeyar rule, and how their social divisions intersected with broader regional identity. The article concludes that the Wodeyar court’s tolerance enabled Jainism to survive major upheavals and maintain its institutions even as the religion lost primacy in Karnataka. A bibliography of regional histories and inscriptions anchors the narrative.
Conclusion
Although the Wodeyars of Mysore never converted en masse to Jainism, their long reign preserved an endangered tradition. By appointing Jaina officials, protecting the pontiff, donating land for temples and supporting Sri Ksetra, the Wodeyar kings sustained Jaina religious life through periods of political and social turmoil. The article shows that this tolerance allowed Jainism to remain a visible though minority faith in Karnataka into the twentieth century, and that the physical and institutional infrastructure they built still anchors Jaina culture today.