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Jaina Rock-cut Caves in Western India was on decline in Bihar-Bengal region in the post-10th century CE period, where Vajrayāna Buddhism gained popularity.
Thus, it is clear that initially the sect was prominent in eastern and northern India, from where the focus was shifted to central, western and southern India by the medieval period. While in southern India, it remained powerful till about 12th-13th century CE, in western and central India, it continued to hold a significant position till almost the modern period.
With this broad outline of the development of Jainism, the history of Jainism in Maharashtra can be traced highlighting its strongholds in the region.
History and Development of Jainism in Maharashtra
The earliest evidence of the existence of Jainas in Maharashtra is in the famous story of Kalakacharya, who is said to have visited Paithan. He shifted the date of paryusana festival from the fifth to the fourth day to suit the convenience of King Salivahana, ruling at Pratishthana or Paithan (Deo 1954-55: 115). This king is identified with Simukha (Rao 1960: 114) or Hala (Sharma 1940: 7) and he is reputed to have built Jaina temples and chaityas (Rao, 1960: 114). The change of the paryusaņa day by Kalaka for king Salivahana is also mentioned in the Niśithchūrni (Jain, J. C. 1965: 211). According to Pindaniryukti, the famous monk Padalipta Suri also visited Maharashtra (Jain. J. C. 1965: 488). The cave at Pale indicates that by the 1st century BCE at the latest, Jainism was prevalent in Maharashtra.
But the sect does not appear to have been very popular as there are hardly any remains available till the appearance of the Dharashiva caves in the beginning of the 6th century. However, there are a few literary traditions. Vasudevahindi, a text written in the 4th-5th century CE refers to the regions of Maharattha' with the capital at Vachhagumma or Vatsagulma. It also mentions Bhojakada, identified with the talukas of Amaravati and parts of Wardha in Vidarbha and cities like Kumdinapura or Kaundinyapur in Amaravati district and Paittha or Paithan (Jamkhedkar 1965: 698, 667, 654-655). Apart from this, there are a number of references to Maharashtra in the Bhasya literature of Jainas. According to Brhatkalpabhāşya, in Maharashtra, bananas used to grow in plenty, while woolen cloths used to be sold in large quantity and there used to be flags on the liquor shops (Jain, J. C. 1965: 129, 176, 197). The text mentions that the Digambara Jaina monks of Maharashtra used to wear 'ventak (a type of ring) on their penis (Jain, J. C. 1965: 487). Vyavaharabhasya refers to a dispute between the resident of Lata and the resident of Maharashtra over an umbrella (Jain, J. C. 1965: 68). There are references to Konkan and the famous port of Suparaka or Sopara. In Brhatkalpabhāsya, Suparaka is referred to as a big trading centre (Jain, J. C., 1965: 488). The same text mentions that the people of Konkan were very fond of flowers and fruits and they used to earn their livelihood by selling these (Jain, J. C. 1965: 130). The text also refers to an incidence when a few Jaina monks spent the night in the dense forest of Konkan, a monk killed three lions during the night vigil and he was forgiven due to circumstances (Jain, J. C. 1965: 410). Since it used to rain heavily in this region, the monks were allowed to carry an umbrella here (Jain, J. C. 1965: 488). Thus, it is clear that the Jainas had first-hand knowledge of the region in ancient times. However, since these Bhāșya texts, though
