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visible in the various castes, customs, and institutions of Karnataka as noticed in the chapter on. Jainism as it came to be,' which have crept into Southern Jainism mainly through the door of large and indiscriminate conversions.
CAUSES OF DISINTEGRATION The question that naturally arises out of this is “How did such a vast force and movement come to be disintegrated ? " The answer is two-fold : Internal causes, and External causes The internal causes have been alieady dealt with ; namely, the transformations within Jainism itself that made it almost indistinguishable from the surrounding creeds and practices. The Jainas were too much divided and subdivided into sects and subsects, and in the words of Indranandi :
Fora stati EET = TITÀI
प्रजाःस्वच्छंदचारिण्यो बभूवुः पापमोहिताः ॥ 162 After the sages Bhadrabāhu and Vikramänka attained to heaven, people have become self-willed through attachment to sin.' The external causes were the rise of revivalist Hindu movements, like Saivism, Vaişņavism, and Lingayatism, the conversion of royal supporters of Jainism like Mahendravarma Pallava, Sundara Pāndya, and Vişnuvardhana Hoysaļa, and last but not least, the Muhommadan conquests in the South. As a corollary to these followed a series of persecutions the truth of which bears close examination. We have made incidental references to these in the previous chapters, but it is well to state a few more here so as to arrive at a definite conclusion regarding them.
PERSECUTIONS Dr. Krishnaswami Aiyangar has observed, “Religious controversies between Jainism, Buddhism and Brāhmaṇism there might have been, but these were apperently under the control of the civil authorities for the time being." 163 Speaking of per162 Indranandi's Samayabhūsana 3, cited by Pathak, Pūjyapada and
the Authorship of Jinendra-Vyākarna Iod. Ant. XII, p. 20. 163 Krishnaswamy Aiyangar, Contributions, p. 314.
