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HISTORY OF JAINA MONACHISM
111 navarşa, 302 mentioning the Sena Sangha, a branch of Mūla sangha, and the existence of Jaina temple and monastery (vasahikā) at Nāgasārikā (mod. Navasāri). In the absence of any archaeological or literary evidence, it is difficult to measure the full extent of Jaina influence in this region. But it seems probable that the Digambara Jainas held the ground upto the advent of the powerful Śvetāmbara Jainism under the Cālukyas of Anhilapāțaka.
Before going to the Cālukyas, it may be noted that Valabhi, which is known from traditional sources to be a stronghold of the Jainas after their exodus from Magadha, is scarcely referred to be so in the inscriptions. "This non-confirmation by epigraphical evidence, let alone archaeological, is really surprising. Among the latter material are a few images.''303
As remarked above, Svetāmbara Jainism found keen patrons in the Cālukya dynasty. It will be better for us, therefore, to see their account king by king.
All the three inscriptions of Mūlarāja, noted by RAY,304 reveal nothing peculiar regarding Jainism during his reign. On the contrary they reveal him as a devotee of Siva.
Along with Mūlarāja, some of his late successors like Bhīmadeva and Jayasimha seem to have been Saivites. Regarding the former, it may be noted that inspite of his Saivite leanings, he never came in the way of Jaina followers as is clear from the fact that he allowed his minister Vimala to build the excellent Vimalavasahi at Abu.
Regarding the latter, Jayasimha, it may be said that even though he is said to have built the temple of Rudra Mahākāla at Siddhapur and also the magnificent lake Sahasralinga at Pāțan, he was a great friend of the famous Jaina scholar Hemacandra. According to the latter, the king is said to have worshipped Neminātha on his way back to Aṇhilvāda from Somanātha,305 and also erected a temple of Mahāvīra at Sidhpur. Debates between the Svetāmbaras and the Digambaras were held. The Digambaras were represented by Kumudacandra, and the Svetāṁbaras by Hemacandra and others.306 The very fact that Kumudacandra had to come from Kar
302. E.I., XXI, pp. 136 and 144. 303. SANKALIA, op. cit., p. 235. 304. Op. cit., Vol. II, pp. 942-43. 305. Dravyäśraya, XV, 69-75. 306. Prabandhacintamani, pp. 97-104.
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