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Parbat (Udayagiri and Khandagiri) some hundreds of caves for Jain ascetics. Inspite of his eclectic attitude and generosity towards all other sects, he was avowedly a Jain. He was a champion of his faith and made in his state religion and actively norished it as it had then become moribund.
The beginning of his incription with reverence to the Jain Arhatas (Namo Arhananam) and Jain symbols such as Swastik and Baddha Mangala prove beyond doubt that he was a Jain. Though he did not send Jain missioneries to other countries, he did much in his own state to uphold the causes of his faith. Ofcourse it was the most congenial atmosphere for the spread and development of Jainism. It was the golden age of Jainism in Orissa when thousands of Jain Sramanas ran to Kalinga to reside in the honey-combed Kumari Parbat. Enjoying the royal patronage of Mahameghabahan Kharvela, Jainism saw one of its most glorious day. The next phase of Jainism of Orissa was that of decadene despite of patronage of Murunda Kings during 3rd and 4th century A.D.
Later Petrons of Jainism :
Never after Kharavelas regime Jainism got a patron like him. The murunda kings those which invaded Orissa are considered as Jains. Dr. N. K. Sahu identifies Murunda invasion with the Raktabahu invasion of 'Madalapanji', the chronicle of Jagannath Temple. The excavation of Sisupal Gada near Bhubaneswar rose light on the regime of the Murunda Kings. Dr. Altekar holds that they were Jains. History is silent as to what development Jainism saw during this age. Though Jainism had patrons still the development was not tangible. In the post-Maurya period in the regime of Ganga, Sailodbhaba and Bhauma dynisty Jainism declined.
Jaina Shrines of Orissa :
Of the Jain shrines of Orissa the twin hills of Khandagiri and Udayagiri are most important and attractive, located at a distance of six miles from the west of Bhubaneswar Railway