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EPIGRAPHIA JAINICA. ' 69 was an immigrant from North India, with a strong partiality for North Indian culture and those that cultivated it. Thus a migration from North India and along Magadha, Kõsala, Kalinga and the East Coast line, of a North Indian family of Kadambas, is preserved in literature as an immemorial tradition.
If these early Kadambas were Jainas, as I suspect they are, they must leave behind in the several places they touched and colonised, some clear and definite traces of their occupation of such places. The Satrunjaya Mahātmya' is an important Jaina work. It is not later than the Eighth Century A.D. It may be conceded that it is a fairly reliable collection of Jaina traditions current among the Jainas about the period of its composition. Among the sacred hills of the Jainas mentioned in it occurs a hill called Kadambagiri. The Kadamba, line of Brahma-Kshatris who adopted the Kadamba as a totem must have been Jainas to whom Kadambagiri was particularly sacred. The Chalukyas, following perhaps the tradition of the Kadambas, say, in their grants, that their ancestors secured royal power by the worship of the family deities on Chalukyagiri (vide Nandamapudi grant E. Chalukya Rāja Rāja Narēndra). This tradition of the Chalukyas, who adopted the Kadamba style of Mānavyasa gotra, Haritiputra, is evidence of the sacredness of 'Kadambagiri' to the early Kadambas, and incidentally, of their being
