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JAINISM IN MAHARASTRA
Below we give a review of a few Jaina places of interest which at present lie in Maharastra but which, in earlier periods were subjected directly or indirectly to the influence of Karnataka. The general notion seems to prevail that South India was the sole abode of the Digambara sect from the beginning and that it afforded little quarter to the followers of the Svetämbara order, or to their preceptors and practices. But substantial evidence, both direct and indirect, is available to dispel this notion once for all from our minds.
According to the statement of Haribhadra, the region of Malkhed was inhabited by the followers of the Svetāmbara doctrine when Padaliptacarya, an eminent divine of North India, visited the place. This was about the first century A.D. We need not discredit this testimony on the ground that it comes from a literary source of a later period. This piece of information is sufficiently supported by the authority of an early epigraph. A copper plate charter of the Kadamba ruler Mrgesavarma dated in his fourth regnal year, registers the grant of an entire village for the benefit of the Jaina gods and the Jaina recluses. Among the latter, distinction is made between the great congregation of monks of white robes who were engaged in the works as enjoined by the excellent religion propounded by the Arhat and the great congregation of the Nigrantha ascetics. We may thus see that here are mentioned the ascetics of both the orders, Svetāmbara and Digambara. We may also note from the manner in which the former are described that the monks of the Svetambara doctrine not only had a decent following but that they were held in great esteem in the country. This position obtained in the 5th century A.D. at Vaijayanti or Banavasi which was the capital of the early Kadamba kings and an important cultural centre on the southern part of Karnataka.
These facts lend welcome support to the following in respect of the advent of Jainism in South India : (1) More than one campaign of missionary conquest was organised by the champions of the Jaina law. (2) The advocates of the Svetāmbara order played a prominent role in these campaigns. But unfortunately, we are not in a position to offer a clearer and well-defined picture of the activities of the two schools and have to indulge in surmises. Soon after the Svetambara and Digambara split in the Jaina church and in the wake of migration of Bhadrabahu,
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