page_title: Western Ganga dynasty
section_title: Religion
hierarchical_section_title: Western Ganga dynasty / Culture / Religion
caption_attribution_description: English: Rock edit (inscription) at Shravanabelagola, en:Karnataka, en:India.
context_page_description: Western Ganga was an important ruling dynasty of ancient Karnataka in India which lasted from about 350 to 1000 CE. They are known as 'Western Gangas' to distinguish them from the Eastern Gangas who in later centuries ruled over Kalinga. The general belief is that the Western Gangas began their rule during a time when multiple native clans asserted their freedom due to the weakening of the Pallava empire in South India, a geo-political event sometimes attributed to the southern conquests of Samudra Gupta. The Western Ganga sovereignty lasted from about 350 to 550 CE, initially ruling from Kolar and later, moving their capital to Talakadu on the banks of the Kaveri River in modern Mysore district.
  After the rise of the imperial Chalukyas of Badami, the Gangas accepted Chalukya overlordship and fought for the cause of their overlords against the Pallavas of Kanchi. The Chalukyas were replaced by the Rashtrakutas of Manyakheta in 753 CE as the dominant power in the Deccan. After a century of struggle for autonomy, the Western Gangas finally accepted Rashtrakuta overlordship and successfully fought alongside them against their foes, the Chola Dynasty of Tanjavur.
context_section_description: The Western Gangas gave patronage to all the major religions of the time; Jainism and the Hindu sects of Shaivism, Vedic Brahmanism and Vaishnavism. However scholars have argued that not all Gangas kings may have given equal priority to all the faiths. Some historians believe that the Gangas were ardent Jains. However, inscriptions contradict this by providing references to kalamukhas (staunch Shaiva ascetics), pasupatas and lokayatas (followers of Pasupatha doctrine) who flourished in Gangavadi, indicating that Shaivism was also popular. King Madhava and Harivarma were devoted to cows and brahmins, King Vishnugopa was a devout Vaishnava, Madhava III's and Avinita's inscriptions describe lavish endowments to Jain orders and temples and King Durvinita performed Vedic sacrifices prompting historians to claim he was a Hindu.
  Jainism became popular in the dynasty in the 8th century when the ruler King Shivamara I constructed numerous Jain basadis. King Butuga II and minister Chavundaraya were staunch Jains which is evident from the construction of the Gommateshwara monolith. Jains worshipped the twenty four tirthankars (Jinas) whose images were consecrated in their temples. The worship of the footprint of spiritual leaders such as those of Bhadrabahu in Shravanabelagola from the 10th century is considered a parallel to Buddhism. Some brahminical influences are seen in the consecration of the Gomateshwara monolith which is the statue of Bahubali, the son of Tirthankar Adinatha (just as Hindus worshipped the sons of Shiva). The worship of subordinate deities such as yaksa and yaksi, earlier considered as mere attendants of the tirthankars was seen from the 7th century to the 12th century.
  Vedic Brahminism was popular in the 6th and 7th centuries when inscriptions refer to grants made to Srotriya Brahmins. These inscriptions also describe the gotra (lineage) affiliation to royal families and their adherence of such Vedic rituals as asvamedha (horse sacrifice) and hiranyagarbha. Brahmins and kings enjoyed a mutually beneficial relationship; rituals performed by the brahmins gave legitimacy to kings and the land grants made by kings to brahmins elevated them in society to the level of wealthy landowners. Vaishnavism however maintained a low profile and not many inscriptions describe grants towards its cause. Some Vaishnava temples were built by the Gangas such as the Narayanaswami temples at Nanjangud, Sattur and Hangala in modern Mysore district. The deity Vishnu was depicted with four arms holding a conch (sanka), discus (cakra), mace (gada) and lotus (padma).
  From the beginning of the 8th century, patronage to Shaivism increased in every section of the society; the landed elite, landlords, assemblies (samaya), schools of learning (aghraharas) and minor ruling families such as the Bana, Nolamba and Chalukya clans. The Shaiva temples contained a Shiva linga in the sanctum sanctorum along with images of the mother goddess, Surya (Sun god) and Nandi (a bull and attendant of Shiva) which was normally enshrined in a separate pavilion facing the sanctum. The linga was man made and in some cases had etchings of Ganapati (son of Shiva) and Parvati (consort and wife of Shiva) on it. Due to the vigorous efforts of priests and ascetics, Shaiva monastic orders flourished in many places such as Nandi Hills, Avani and Hebbata in modern Kolar district.
caption: Footprint worship at Shravanabelagola
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