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S. B. DEO
(ii) Kolhapur Pārávanatha Temple inscrip. S. 1058: Creation of Basadi by Mahāsāmanta Nimbadevarasa,384
(iii) Kolhapur inscription: S. 1065: Grant by Mahamandaleśvara Vijayadityadeva for the worship of Pārsvanatha.385
We have taken a survey of the condition of Jainism from the Nanda period upto the end of the Silāhāra dynasty in the Deccan. Such a survey shows that till the advent of the Calukyas of Badami, we have little information of the flourishing condition of Jainism. With the entry of the Calukyas and the Rastrakūtas, however, Jainism got ample royal patronage and munificence from officers and merchants. It may, however, be noticed that Jainism was not the only religion in the field, for, along with it, Brahmanism and in earlier phases Buddhism also flourished in the Deccan. The wonderful sense of religious toleration which seemed inherent in Indian kings thrived all religions, and "in the Deccan itself the revival of Hinduism did not in the least affect the prospects of Jainism; it continued to be the religion of a strong minority throughout our period (750-1000 A.D.)" 386
Karnatak, Mysore and Vengi:
The contact of Karnatak and its adjoining regions with Jainism is associated with the migration of the Digambaras to this locality, with Śravana Belgola as its centre.
From Bhadrabahu to the advent of the Gangas in about the second century A.D., we have but a hazy picture of Jainism in south India. Tamil works like the Kural, Silappadikcāram and Manimekalai387 which, according to some scholars, belong to the early centuries of the Christian era throw but a dim light on the condition of Jainism, and nothing beyond probabilities and conjectures can be had from them.
Regarding the position of the Jainas in the Sangam period (c. 2nd century. A.D..) AIYENGAR and RAO,388 on the authority of the works mentioned above, say that the "fervent manner in which Jaina beliefs and morals are depicted, the copious references to Jaina centres of learning and the description of the society in general, leave no doubt in the minds of the readers of the epics, the impression, that the religion of the Arhat was
384. E.I., XIX, p. 30 (No. 4a).
385. Ibid., III, p. 209.
386. ALTEKAR, op. cit., p. 269.
387. For their dates, see Ancient India by S. KRISHNASWAMI AIYANGAR, pp. 360, 380; DIKSHITAR, Studies in Tamil Lit. and Hist., p. 83.
388. Studies in South Indian Jainism, pp. 46-47.
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