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towards Jainism and their sincere praise of the Tirthamkaras and of certain practices, by way of contrast, appear unique. Out of their 53 records, of course, 22 state about the brahmadteyas, 12 about the grants to jinālayas at Palasika, Kalavanagana Triparvata and Asandyaluru, and two, to the Buddhist Siddhāyatana, a Vihāra and three, to the temples. Discussion
In History, these facts need particular attention. For, it is generally said that Jainism and later Buddhism emerged as active reactionary religious sects to the prevalent Vedic religion, particularly towards the existence of god - head i.e. Brāhma elaborately spoken in the Vedas as the creator, the Preservor and the Destroyer of the Universe, Vedic ritualism involving animal sacrifice to please the gods and to earn their grace for the final liberation of the soul from the mundane ties. Further, they rejected the Vedas, as the ultimate pramāna. Especially, the former advocated Ahimsā (non-violence) to the core as the cordinal principle and exclusive insistence on self-effort for attaining the final release of the jiva from the worldly bondage without ritual, which is possible by any one. The devout followers of the Vedic religion described the two sects as atheistic. In course of time, there were more or less constant frictions all through the centuries between the two sometimes each criticising and at times ridiculing with animosity the other and each claiming superiority over the other. Of course, some religious works of the historical period of these sects do reflect such conditions prevailing here and there but not to the extent and throughout as is generally believed or supposed. In particular, the above facts would go against such prevalent views. Let us try to examine this aspect to know what, in reality, is. 1. Let us review teh records to ascertain if there is any indication that the Kadambas were in any way obliged to some important Jaina persons of eminence who could so profoundly influence and make them express devotionally their reverence to the so called atheistic religion critical of the Vedic tradition. Kakustha Varma is said to have made the land grant to Srutakirti, the senāpati for the worship in the Jinālaya of which the latter was in charge, for
ātmastāranarthaim". Naturally, therefore, there is nothing strange or special if the king had expressed reverence to Adinatha Tirthamikara at the time of making the grant in the light of the particular event. And this is personal. Similarly, Ravi Varma's grant to the Jinālaya in Halshi, was for 'punya vridhyartham':56 And the purpose of Banu Varma's gift was for 'bhūtim ichhata'. All these are just normal and do not imply any unusual significance. Further, these may also be individualistic. But what is particularly noteworthy is the special interest, earnestness and reverence expressly and characteristically evident
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Arhat vacana, July 2000
