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CRITICAL TIMES
223 especially, in Karnāțaka, the Yāpaniyas are never confounded with the Ājīvikas at all. How the Yāpiņiyas have figured in Palāśika in the days of the Kādamba king Mfgeśavarmā (fifth century A.D.) and Devavarmā has already been noticed in connection with the patronage extended to Jainism by the Kādamba monarchs. We have likewise seen that Śālagrāma to the west of Mānyapura was a centre of the Yāpaņiya Nandi sangha, which belonged to the Punnāgavíkşamūla, in the first quarter of the ninth century A.D., during the rule of the Rāştrakūta king Govinda Prabhūtavarşa.2 And, further, the Ekkasambuge stronghold of the same sect in the reign of the silahāra king Vijayāditya in A.D. 1165 has also been dwelt upon.3
This digression is necessary if we are to invalidate the alleged identity between the Ājīvikas and the Jainas on the one hand, and the Ājīvikas and the Yāpaņiyas on the other. The spread of Jainism in the Tamil land, therefore, is not to be traced to the advent of the Ājīvikas in the south, but to the activities of the celebrated Jaina teachers whose great
1. For further notices, See Bombay Gaz., II, Pt. II, 288; 1. A. VII 38 ; J. Bom. R. A. S. XII, p. 332.
2. E. C. XII. Gb. 1, op. cit. 3. M. A. R. for 1916, pp. 48-49.
4. As regards the identification of the Ajīvikas with the Kşapaņakas, it may be noted that Kşapanaka is said, according to tradition, to have been one of the nine jewels in the court of king Vikramāditya. (Satiscandra Vidyābhusana referred to by Hiralal, Cat. of MSS in the C. P. etc., p. xiii.) Since the identity of king Vikramāditya himself is a matter of uncertainty, nothing can be said about Kşapaņaka and the creed he promulgated. In a kadita found in the Sringeri matha, Bhāratitirtha Sripada of Sringeri is said to have defeated the Kșapaņakas whom Dr. Krishna identifies with the Jainas. M. A. R. for 1933, p. 219.
