Jinamanjari 1999 09 No 20

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

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The Tiloyapannati, originally composed in 176 C.E., gives an account of Jainācārya Kālaka sending the Saka Chief to wage a war on Gardabhilla - of Kharavela lineage at Ujjain in 66 B.C.E. Further, the Avasyaka Niryukti, the Curnisūtra and the Śrutavatāra of Bibudha Sridhara provide an account of the final days of the Saka chief, Nahapna. According to the last text, Nahapana abdicated the throne and was initiated to Jain asceticism by Jainācārya Arhadbali and he was named Bhutabali. During this time, the Great Council of Southern Jain Monks was convened on the banks of the river Veni (Krishnaveni).6 The names of the Saka Chiefs that appear at the Vaddamānu archaeological site in Andhra are attributed to the period of Nahapana.7 The literary accounts and the archaeological records show, therefore, that Jainism was prevalent in the ancient Kalinga which included the northern districts of Andhra. The decline of Buddhism and the rise of the Eastern Calukyas however brought the fortunes to Jainism. Robert Sewell reports the existence of Jain antiquities and remains in almost all the districts of Andhra.8 Both the archaeological evidence and the tradition indicate that Jainism held firm ground in Andhra as a widely popular religion for twelve centuries, or even more. Dr. K.V. Ramesh observes that Danavulapāḍ in the Cuddapah district of Andhra has a brick chamber with an image of Parsva enshrined therein and has attributed it to the third century C.E.9
The early Jains (ascetics) were mostly highlanders and preferred natural caves situated on the inaccessible tops of hills. These caves, therefore, played an important role in the early history of Jainism in Andhra. An attempt to explore this archaeological evidence is contained in the following.
Historically, Jainism was a contemporary of Hinduism. In other words, Jainism was already an existing tradition which was often fostered by Hindu rulers. Therefore, there was a commonality between Brahmanism and Jainism in their ritual architecture. Moreover, Andhra Jainism had become a theological monody between Buddhism and Brahmanism. As Jainism progressed more or less with along side these two creeds, the architecture associated with each belief also has moved along parallel lines. Whereas the followers of Buddhism and Brahmanism had resorted to a rock-cut form of expression, the Jains likewise excavated their place of worship quarried out of the rock or built masonry. The general character of its architecture, particularly in Andhra has been very similar to that of the Buddhists and Hindus of the same period and the same region.10
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