Jain Journal 2000 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 31

NAGARAJAIAH : JAINISM UNDER CĀLUKYAS OF KALYĀŅA
187
parallel example would be of Amõghavarşa. Like him, Vikramāditya was also born and bread, educated in a Jaina atmosphere, moulded in the Jaina crucible. Scores of charters speak of his and his vassals very many consistent gifts and endowments to the Jaina sanctuaries and monastries. Hundreds of new basadis were commissioned and many more renovated. Jaina monks and nuns were respected everywhere.
Enthusiastic Jaina pious votaries expanded their wealth on basadis, tanks, reservoirs, channels, feeding houses and digging wells. In their frenzy for glory, Jains had built too many temples, far larger when compared to their smaller ratio of population. Perhaps at a later stage they realised that their ancestors had spent too much of wealth and energy on places of prayer. Basadis constructed, north to south and east to west, marked an effective penetration of Jaina activities in Cālukyan territory.
The Cālukya rulers gave a distinct character to Jaina art and architecture. The temples and caves of this period are in fact a precursor to a distinct Jaina style that was translated into a more elaborate, impressive and integrated style during the later periods of the Hoysalas, where it reached its zenith in the decorative element.
Towards the closing decades of the Cālukyas, things did not move well with Jainism. It was desperately struggling against hostile forces. Jainism was hardly able to establish structures of the size and splendour of the period of the Gangas and the Rāştrakūtas, and even the Cālukyas upto 1184. They could at best safeguard their cultural inheritence. Therefore, they tried to repair and restore the disintegrated structures.
The Yāpaniya sangha, a Jaina sect, flourished during these years and it deserved foremost attention. It followed the middle path of bridging the gulf between the two extremes of the Digambara and Śvetāmbara sect, within the orbit of Jaina philosophy and code of conduct, especially regarding the issue of nudity. 'Yāpaniyas went naked in the forest but wore a single piece of clothing when in populated areas. They recognised the authenticity of the Svetāmbara scriptures, and they propounded two doctrines traditionally acceptable only to Svetāmbaras; that women can attain salvation and that the omniscient being partakes of food' (Jaini, P.S. : 1979: 15)
Since the Yāpaniya sangha suggested a compromise and a reformation, if faced formidable challenge. Even the slightest departure is censured by traditionally conservative forces. But, those who were