________________
CHAPTER 6
CONCLUSION
The Jaina caves of Maharashtra with the exception of the cave at Pale near Pune date from the 6th to 14-15th century CE and belong to the Digambara sect of Jainism. The cave at Pale dates back to the 1st century BCE. It is a solitary archaeological evidence of the existence of Jainism in Maharashtra at such an early date. However, the story of the famous monk Kalakacharya shifting the date of the Jaina festival of paryusaņa for a Satavahana king at Paithan points to the presence of Jainism in this region during Satavahana period. Though this particular Satavahana king is credited with having built Jaina chaityas and viharas, most of the Satavahana rulers were staunch supporters of Vedic Brahmanism. Their inscriptions refer to the performance of various sacrifices and grant of cows as daksina to Brāhmaṇas. Buddhism was the prominent religion during this period. A large number of Buddhist chaityas and vihāras were excavated in many parts of western Maharashtra. Many of these Buddhist caves received royal support from the Satavahana and Kshatrapa rulers and also from common people. Compared to these two sects, Jainism was less favoured during this period.
The situation remains more or less unchanged for the next few centuries, in the post-Satavahana and the Vakataka periods. Buddhism continued to flourish as is indicated by the large and prosperous monasteries at Kanheri, Ajanta, Karle, Pandu Lena and Aurangabad. Many of these received support of influential personalities like Varahadeva, the minister of Vakataka king Harisena, who patronised a cave at Ajanta. However, most of the Vakataka rulers were followers of Brahmanism. They performed various Vedic sacrifices and were worshippers of Siva and Visnu. Jainism, though present, was not very prominent. The caves at Dharashiva, datable to 6th century CF are the only evidences of the presence of the sect during this period. However, references to Maharashtra with minute details of land and people in some of the Bhāşya texts suggest that the Jainas were present in the region.
During the period of the early Chalukyas some changes are noticeable. Brahmanism with emphasis on Vedic sacrifices was a still a prominent religion with the royal families, though Smārta philosophy with vratas and danas was slowly gaining prominence among the people at large. Buddhism was certainly not as popular as in earlier times. Though Ellora and Kanheri were active Buddhist centres, many other
