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Cultural Milieu of Jaina Caves: Socio-economic and Religious Backdrop
341 Another factor, which may have played a role in the rise of Jainism by 9th 10th century CE, appears to be the decline of Buddhism, which, though very popular in the region in the early centuries of the Common era, started declining by 7th-8th century CE and except a few centres like Kanheri, Panhale-Kaji and Sopara in Konkan, was almost wiped out from the region by 10th century CE. It has been argued that Buddhism lost ground mainly because of lack or loss of grass-root support. While the Buddhist monks did almost nothing to get support of laity and to define their role in the religion, the Jainas produced vast literature on the duties and role of laity and thus the laity felt the sense of participation. Again, Buddhists did nothing against 'Brahmanisation of their sect and so Buddha came to be incorporated as one of the avatāras of Visnu. On the other hand, the Jainas strongly resisted such attempts when Rsabhanatha was claimed to have been an avatāra of Visnu and on the contrary tried to incorporate popular Brahmanic deities by producing 'Jaina' Ramayana and Mahabharata. In Buddhism, bodhisttavas reached such a stage of significance that they almost replaced Buddha and thus could easily be incorporated by Brahmanism, especially deities like Avalokitesvara due to its iconographic similarities with Siva. On the other hand, in Jainism, Jina retained its supreme position even though a large number of other deities were incorporated for popular support. Jainism also introduced a set of rituals and festivals, prevalent in Brahmanism (Jaini, 1980). Though Buddhism declined because of various factors and Jainism survived due to some conscious efforts by the community, it is very difficult to say why did Jainism come to prominence only when Buddhism declined and not during flourishing state of Buddhism. This phenomenon is noticed in other parts of the country also. Both the sects are not known to have enjoyed equal position in any part of the country, though they are known to have co-existed in some parts. Thus, in Karnataka and Gujarat, strongholds of Jainism, Buddhism was almost absent. In east India, especially in Bengal, when Buddhism held an influential position during the Palas (8th to 12th centuries CE), Jainism had almost been wiped out, except in the region of Purulia, Bankura, Burdwan and Midnapur districts (Mitra Dutta 2004). Though a detailed study at panIndian level is required to probe into this phenomenon, one of the important reasons for such a development could have been apparent similarity between both the ascetic sects, denying Vedas as well as superiority of Brahmanas and thriving primarily on the support of Vaisyas with monks-nuns-laymen-laywomen as the social base, emphasis on meditation/penance and man-hero as a supreme deity. This probably resulted in severe competition for patronage and thus failure of either sect to hold equal position in a particular region at the same time.
Another important factor could have been the persecution of Jainas by Vira Saivas and Alvars in Karnataka and Tamil Nadu. It is quite possible that the persecution of the Jainas in the neighbouring regions led to the migration of Jaina population to Maharashtra, where the conditions were more cordial.
It is clear from the above account that Jainism was introduced in Maharashtra at least by 1st century BCE. It started gaining popularity from 8th century CE and rose to become a significant and prolific sect during the period of 9th 10th to 14th centuries CE. However, it should be noticed that Jainism never held as strong and influential position in Maharashtra as in the neighbouring regions of Gujarat and Karnataka. In a Yadava record, Jina is invoked along with other Brahmanical deities. The philosophy of the
