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JAINISM IN SOUTH INDIA (AD 600-1000)
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Samgha. This Somadeva, as we have already observed, was probably a Jaina monk from Bengal, who migrated to the Sapädalaksa country in the third quarter of the tenth century AD. From the Parbhani plates'12 dated Saka 888 of the time of Arikeśarī III we learn that a village of the name of Vanikațupula was given to Somadeva Sūri, the disciple of Nemideva and grand-disciple of Yaśodeva, belonging to Gauda Samgha. It also refers to the fact that a Jaina temple of the name of Subhadhāma Jinālaya, built by Arikeśari's father Baddega was under the supervision of this Jaina savant, who is further described as the author of the Yasodharacarita, i.e., Yaśastilakacampū, and Syādvādopanișad. High praise has been bestowed on him for his encyclopaedic knowledge. We also learn from this inscription that Arikeśarī was a feudatory of Krşņarājadeva, son of Akālavarșa, Prthvivallabha, Mahārājādhirāja, Amoghavarşa. This Krsnarāja is evidently the Rāșțrakūța overlord Krsna III, the celebrated son and successor of Amoghavarșa III. We should remember that Somadeva had completed his Yaśastilakacampū!13 during the reign of the same Rāstrakūța emperor Krsņa III on the thirteenth day of Caitra, Saka 881 when Krsna III was encamping at Melapāți after conquering the kings of Pāņdya, Simhala, Cola, and Cera countries. He further states in this work that he was at this time a resident of Gangadhārā, the capital of Baddiga, the son of Arikeśari II. That Somadeva was a disciple of Nemideva is also known from that poet's Nītivākyāmita." In the Yaśastilakacampū115 Somadeva is described as belonging to the Devasamgha, which is probably another name for the Gaudasamgha.
The two inscriptions, mentioned above certainly show that the kings belonging to this feudatory Cālukya line, were genuine patrons of Jainism. Two great Jaina poets of the tenth century, namely Pampa and Somadeva, lived in their kingdom and were favoured by them. In a later chapter I shall have something more to say on the achievements of these two literary giants.
We should now turn our attention to the condition of the Jaina religion during the days of the Rāșțrakūța kings. I have already referred to a few Jaina epigraphs where some Rāstrakūta monarchs have been mentioned. That the kings of this great dynasty were good patrons of Jainism will not only be evident from some inscriptions but also a very large number of Jaina literary works completed during the Rāșțrakūta period.
No Jaina inscription relating to the earlier members of the
