Development of Jainism outside Bihar

Mrs. N. R. Guseva

In ethnography it is generally accepted that Jainism started spreading in south India from the third century B.C. i.e. since the time when Bhadrabahu a preacher of this religion and the head of monks' community came to Karnatak from Bihar.

But there also exists another viewpoint, viz. that Jainism was known here long before the arrival of Bhadrabahu and that he only infused new life in this old religion. The adherents of God Shiva knew and accepted from Jainism much. which was already known to them from religious teachings-ascetism, the yoga-asana posture, protection to animals. etc.

In the course of the first century A.D., Jainism spread along south India quite intensively and smoothly. It was widely known in the empire of Satavahanas (whose fall is dated in the third century A.D.) and availed the patronage of rulers of Ganga dynasties (second to eleventh centuries), early Kadamba (fourth to sixth centuries), Chalukya (sixth to eighth centuries), Pallava (fifth to ninth centuries) and other dynasties. Many rulers built Jain temples and monasteries and set up kitchens for feeding monks.

The modified Brahmanism, as applied to local conditions became during this period a widely known religious system. Departing from the worship of a majority of Vedic gods, and forbidding to a significant degree sacrifices of animal, Hinduism in the main adopted in this epoch the form of Bhagvatism (from Bhagvat-deity) i.e. the upper deities were set apart from the innumerable gods of Hinduism, as though they were the heads of the pantheon. Gods Shiva and Vishnu, became the chief objects of worship of Bhagvats in south India. And thus two main currents-Shivaism and Vishnuism-took shape in Hinduism.

This was the early epoch of bhakti, the religious movement in Hinduism, calling for unlimited, self-renouncing love towards the deity Shiva or Vishnu.

Bhakti-Shivayats (i.e. the fanatic adherents of Shivaism) known by the name of Nayanars and Bhakti-Vishnuits (Alvars) composed hymns in praise of these gods. These hymns serve for the historians as a great and extremely interesting section of literature of the early Middle Ages in south India.

From these sources it can be seen that enmical relations sprung up between the Jain community and Bhakti-Hinduists in the south towards the middle of the first millennium A.D.

The Jain religion-preachers founded a monastery in the district of South Arcot (modern stated of Madras), and named it Pataliputra-evidently in memory of one of the northern strongholds of this religion. The monks in Pataliputra converted a wide strata of local population into Jainism, including several strong rulers of south Indian states, as for example, Mahendravarman of the Pallava dynasty (beginning of the seventh century A.D.).

This monastery was not the only influential centre of Jainism in the south. The Jain monasteries in Puhar, Urapur, Madurai and in a number of other places in south India acquired fame in the first half of the first millennium A.D.

It is evident that rivalry due to influence of the Jains on the rulers and also due to economic benefits (struggle for land, donated to monasteries and temples for rich contributions etc.) served as one of the reasons for the enmity between the communities.

The fight between the Jains and the Bhakts sometimes led not only to public disputes (in those disputes, the defeated were to adopt the faith of the winner) or to contests in demonstrating 'miracles' but also to mass executions of Jains, instigated by the Brahmin advisers who had influence on the rulers.

There is evidence that in Maharashtra, the Jains were subjected to fierce attacks from groups of local population, led by persons known by the name of Bhairavs. This name shows that those groups of population were evidently 'Shaivas' since the word 'Bhairav' is one of the names of Shiva.

In the temple of goddess Minakshee in the town of Madurai (state of Madras) there are frescoes on which mass execution of Jains are carved. Here, even at present, on the day of annual festival of this goddess, a picture of a Jain, impaled, is carried in procession.

The chief reason for such enmity was those social-economic changes, which made their appearance with the development of feudal relations. There are no indications of such intense enmity between the communities until the beginning of the Gupta epoch. New social strata (and first of all, feudal rulers) rising in Gupta epoch, and after that epoch i.e. in the period of growth of feudalism, made reformatory Brahmanism-Hinduism, its own ideological banner. This was Hinduism in the form of the early bhakti. It meant adherence only to supreme god. And then started active attacks on the bearers of the old forms of ideology which was attended by those social-economic relations, destined to disappear from historical arena, since they were closely tied with the epoch of formation of class relations.

The victim of this fight was Buddhism, which could not adopt itself to new social-economic conditions and was practically forced out from India towards the eighth-ninth centuries A.D. Jainism, as a religious faith, distinguished itself by its great simplicity and closeness to practical life of the people. It also probably possessed in a greater measure, roots stretching into the thickness of the faiths of ancient peoples and therefore could withstand this conflict.
It is certain that Jain preachers (Acharyas) ordained the members of the community to adhere to the customs of every people, amongst whom they lived (if only these customs did not happen to contradict the basic principles of Jainism). Thus two types of religious-ritual practice came into being in case of every Jain. Those types were 'Laukika' (worldly), practical and 'Paralaukika' (only for the soul). Not only pilgrimage, but also productive activity formed part of the Laukika.

It is difficult to say whether there was common profession for all the members of the ancient Jain community. All the tasks connected with the destruction of living beings or with causing harm to them were considered as prohibited. That is why Jains reject for example, agriculture, assuming that while ploughing fields, one caused harm to various living beings. But precisely in which period Jains rejected agriculture is not known. Evidently this religious teaching, mainly spread in the environments of cities even in ancient times.

In Karnataka, there existed only one caste called 'Chaturtha' amongst the Jains. This caste is engaged in agriculture. This might call forth the suggestion that members of some strong agricultural caste of a given locality sometime adopted Jainism and continued to engage themselves with agriculture because it was difficult for numerically big groups of people to change the profession in a short time and to settle in the towns for the occupation of trade or usury.

Proceeding from the fact that the activity of trading and usury is the traditional occupation of the Jains in the course of many centuries, it is possible to assume that Jains concentrated on this occupation all their efforts in the period of the blossoming of feudalism. If the Jain-monks lived in the monasteries and cloisters outside the cities, then the Jain-laymen were mainly concentrated in cities. Evidently, the high degree of their influence on many rulers can be explained precisely by the fact that they granted big loans and financed one or another enterprise.

The epoch of early feudalism, development of handicrafts and trade must have objectively facilitated the consolidation of Jainism and helped it to withstand the blows from the side of Hinduism.

Already in the Gupta epoch, many cities (Mathura, Vallabhi, Pundravardhana, Udayagiri, Mysore, Kanchi and others, in which handicrafts and trade flourished) were well known as big centres of Jainism. In the year 453 A.D., an all-Jain synod was convened in the city of Vallabhi for amending and fixing canonical texts. This testifies to the fact that this religion had consolidated itself in the early Middle Ages and it had spread in south and west India. During this period, many commentaries on these texts were written, forming a great section of Jain literature.

However, development of feudalism (and in the sphere of ideology the process of formation of Hinduism) was inseparable from the development and consolidation of caste structure. The Jain community adopted this feature of social-economical and ideological life of India and gradually castes, adopting many restrictions and prohibitions, which existed in Hindu castes took shape in Jainism also.

The ability of the Jain community to adopt to changing historical conditions can be explained by the well known liberalism of Jain canon and the entire structure of the community. Jain preachers did not oppose changes, which time introduced in the organization of the community. As also in antiquity, the community did not shut its door to anybody.

The significant reason for the formation of Jain castes in this period was the mass conversion of Hindus to Jainism in those states, the rulers of which, gave patronage to the Jain community or themselves became Jains. These newly converted preserved within the framework of the new religion their previous tenor of life, based on caste-structure.

The division of the community into castes, finally taking place mainly in the thirteenth-fifteenth centuries added to the division into four varnas, which had already orginated in the ancient (in Bihar) period of development of Jainism. Jain castes proper arose in the main according to the local indications-according to the place of settlement of one or another group of Jains. This is corroborated by the fact that the place of formation of many Jain castes is definitively known. This place is the cities in an overwhelming majority of cases.

In north and west India, merging of Hindu and Jain communities was especially active. Here in the edifice of many Jain castes, there are groups, professing Vishnuism, and in the edifice of many Hindu castes, there are components which are registered as jains. In the south, its own castes were formed in the Jain community, and those castes as a whole, fell apart from the Hindu community

Here the names of Jain castes are not met with in the edifice of Hindu castes. Possibly this shows that the process of formation of Jain community in the south took place on the basis of greater isolation from Hindu community, in which, as is known, the early Bhakti sect attained high development. In this, the struggle between communities, which is referred to above is also reflected. The struggle did not cease even in the first half of the second millennium A.D. It is known that Jains complained to the ruler of Vijaynagar, Bukkarai about oppression from the side of Vishnuits and he commanded in 1368 both the communities to end enmity and to profess their own faiths peacefully.

Southern Jains do not have recourse to the services of the Brahmins, as Jains from the north and west do, and have their own Upaddhyayas (priests) serving within their own community.
In the ninth-fifteenth centuries the south Indian Jain-Digambaras were called 'Panchamas' (the fifth) i.e. those who are placed outside the framework of the four varnas of Jainism. It is true there is another interpretation of this name and that is that in the fifth group amongst Jains, there are only those members of the community who acknowledge marriages of widows because of which other groups of Jains regard the pancham as the 'lowest' group. In order to free themselves from their low position, many panchams merged into Shaivaite sect of Lingayats, who did not acknowledge the caste restrictions.

It is considered that much of the ethical teaching and philosophy of Lingayats is borrowed from the Jains. The majority of Lingayats, as also the Jains, are traders and usurers, which fact serves as direct confirmation of extensive conversion of Jains into Lingayats. In the course of several centuries the Jains and the Lingayats lived together peacefully but in the sixteenth century, during the rule of Raya dynasty in Vijaynagar, conflicts took place between them. Thus Krishnadeo Raya ordered severe punishment to the head of the Lingayat community, becuase he killed several priests of the Jain sect of Shvetambaras.

One can see all-around in the south, the statues of Tirthankars, and Jain temples, testifying to the extensive spread of their religion here over long period of time. In various regions of south India, centres of Jainism were formed but the chief amongst them was the centre in Shravanbelgol in the State of Mysore (where, according to legend, Bhadrabahu who came here a short time before his death, died).

From the thirteenth century Jainism in south India started to decline. In this period anti-feudal movement, the religious ideological expression of which was the teaching of Bhakti (especially the Vishnuite bhakti) started growing. It embraced wide strata of the rural population and the urban handicraftsmen. This movement was so extensive that many representatives of other religious communities joined it. A great number of Jains turned to Vishnuism and the Jain community not only decreased numerically but also lost its influence.

Finally, the Hinduised rulers of south India States ceased to patronise the Jains.
During the period of Mohammedan conquests and especially after the fall of Vijaynagar empire (end of sixteenth century) the Jain community in the south practically lost all its positions.
In north India Mathura, Ujjain and Rajputana were the centres of Jainism (mainly of the Shvetambara sect) in the medieval period. Mathura, was since a long time, a trading city and during the rule of the Satavahan dyansty it turned into one of the main centres of trade with the western countries. Here Jain merchants concentrated, generously subsidising the erection of Jain monasteries and temples in the course of many centuries.

In the north and the north-west, as also in the south, conflicts sometimes flared up between Hindu and Jain communities. The incidents of destruction of Jain temples and their alterations as Hindu temples are known. Also incidents of persecutions and executions of Jains are known.
During the rule of the Mohammedan dynasties, Jains were not subjected to persecution. This can be explained by the fact that they held in their hands many key positions in taxation -fiscal department, in trade and usury and also gave loans to the Moghuls. Jains were rich and influential and precisely in this period built from their own resources richest temples, in Rajputana and Gujarat, which are famous in the whole world. The Jains profited by the patronage of many Rajput kings and were ministers at their court. These Jains who were engaged in trade and usury in Rajputana and Gujarat formed the basis of the communities which was later known by the name of Marwari (from the place of its formation-Marwar).
They did not only engage in trade, usury and in granting big loans to Rajput feudals but also in collecting taxes in buying up handicraft products, in extensively transporting and re-selling and in granting credits in other regions of India and in other similar operations.

jainism in south India history & its cruel conversion to Hinduism

By Unknown

Jainism has always held a predominant position in Karnataka.The history of South India is the history of Jains, Jainism and Jain dynasties. The Gangs, Kalabhras, Chalukyas, Rashtrakuts, Kadambs, Kalchuries, Hoysalas, Shilahars, all the great dynasties were followers and patrons of Jainism.

Kalabhras attacked and defeated Tamil Kings who were persecuting JainsKumarpal king (solankhee ) ( from Chalukyas dynasty ),was disciple of Jain Acharya Hemchandra. He became a king by defeating his enemies under guidance of the Jain Acharya.

Bijjal was a Jain king of Kalchuri clan in Northen Karnatak. Basaveshwar, his Bramhin commander in chief killed Bijjal and tried to become a king. There was civil war between Jains and Veershaivs. Jains caught Basaveshwar in a narrow street, but he escaped and suicided by jumping in a well.

Asatkhan, Commander of Badshah of Bijapur had destroyed many Jain temples and converted some to masjids in North Karnatak. As a result Asatkhan was killed by a young Jain.
The Kerala jain Story: by Dr. Zacharias Thundy, Northern Michigan University
Prince Ilango Adigal, the author of Shilappadikaram, is a Jain. The Jains came to Kerala with the rest of the Chera immigrants starting in the sixth century. The only evidence of their presence in Kerala is the incontro-vertible fact that some Hindu temples of today were originally Jain temples.

In Matilakam was a famous Jain temple which Hindus shunned as late as the fourteenth century according to Kokasandesam, though at present it is a Hindu temple. Today, the presiding deity of Kudalmanikkam Temple near Irinjalakuda is Bharata, the brother of Rama; originally it was Bharateswara, the digambara Jain saint. Kallil, near Perumbavur, has a rock-cut cave in which we can still see the images of Parswantha, Mahavira, and Padmavati; the local Hindus worship Bhagavati in this temple today. Several places in wynad have Jain temples -an indication that North Malabar was once a flourishing center of Jainism.

Historians believe that the decline of Jainism started about the eighth century during the Aryanization period of Kerala when Vaishnavism and Saivism were active and aggressive. Jainism seems to have completely disappeared from Kerala by the sixteenth century; the foreign visitors from Europe do not mention the Jains at all. One lasting contribution of Jainism to Kerala, according to wi'lliam Logan, is that the architecture of the Hindu temples and the Muslim mosques of North Malabar was influenced by the architecture of the Jain temples.

I may add here that there are some old Jain families in the Wynad-Kasargod area even today. also check : www.hindubooks.org/temples/kerala/Introduction/page4.htm

The Jain Legacy In KarnatakaJainism in Karnataka flourished under the Ganga, the Chalukya and Rashtrakuta dynasties. Jainism prospered like never before and what we see today is the exquisite creativity that flowered under these dynasties.In the course of time other kings followed Jainism, notably those of badami and Halebid. A time was there in written history that jainism was a karanataka whole states religion.

The first Kannada poet, Pampa, was a Jain himself. Poets Ranna, Ponna, Janna and Lakshmeesha, who all enriched Kannada literaturee, were Jains.

The Jain legacy in Karnataka can be traced back to a great event that occurred in 297 BC when Chadragupta, the founder of the Mauryan dynasty, abdicated his throne and came to Sravanbelagola in Karnataka to become a Jain ascetic at the instance of his mentor, Bhadrabahu. He breathed his last at this Jain centre and the place where he is said to have sought recluse is appropriately name Chandragiri. A basadi (Jain monastery or temple) at Sravanabelagola also carries his name. In a number of later records he is referred to as Pradbha Chandra Muni.
Soon thereafter the Jain church exhibited a steady growth and succeeded in firmly establishing itself as a vital and powerful force due to its doctrines and asceticism, morality and ahimsa (non-violence). With such lofty notions, Jainism enjoyed the highest repute among the people particularly the ruling classes and the mercantile community thus virtually becoming the state religion. Imbued with an intense religious feeling, lavish patronage was extended towards the building of basadis, temples and magnificent statues. An epoch of literary activities also ensued.
The earliest dated structure is a basadi at Halasi built under the Kadamba dynasty of Banavasi thus laying the foundation for Jain architecture in Karnataka. Besides the Kadambas, dynasties such as the Gangas, the Chalukyas and the Rashtrakutas made liberal endowments towards the propagation of art and architecture to which the Jain contributions have been of classical significance. The Chalukyas of Badami built cave temples at Badami and Aihole. Puligere was a strong centre of religious activities of the Jain monks during this era. Many Jain basadis erected by them are proof of their secular spirit in encouraging this religion. However, it was the reign of the Gangas of Talkad and the Rashtrakutas, that were very noteworthy in the annals of Jainism.
Jain architecture can be classified into two categories namely basadis and bettas. Basadi is a Jain monastery or temple where an image of one of the twenty-four tirthankaras (saints) is installed and worshipped and most of them are located in Sravanbelagola. They were built in the Dravidian style and the oldest basadi can be traced back to the 8th century AD. Betta is a hill with an open courtyard containing the image of Gommata or Gommateswara. These hills form a special feature of the native art and the most outstanding examples can be found at Sravanbelagola, Karkala, Venur and Mudabidri in south Kanara district. The image at Karkala is nearly 42 ft tall and was erected in 1432 AD, the details of which are described in the work Karkalada Gommateswara Charite by Chandrama. The statue at Venur was set up in 1609 AD and is 35 ft in height. Mudabidri, which is hailed as the Kashi of the South has eighteen basadis, the most important of them being the Tribhuvana Tilaka Choodamani Basadi. Completed in circa 1430 AD after about 50 years of painstaking craftsmanship, this basadi has one thousand exquisite carved pillars each embellished with different designs and with no two pillars alike. The sanctum possesses an image of Chandranatha which is more than seven feet in height and is made of five alloys. In addition, the temple has an invaluable collection of dazzling icons of Jinamurthis made out of translucent marble, raw emeralds and other semi precious stones which, when illuminated, create an ethereal effect. There is also an attractive Manasthamba, the free standing pillar, and a bronze Sahasrakoota Mantapa adorned with over 1000 images of Jinamurthis and 32 hanging lamps. Apart from the above, Lakkundi and Humcha have, over the centuries, been some of the important centres of Jains, in South India. Replicas of the statue of Gommata can also be found at Gommatagijri near Mysore and at Basti, Hosakote and Tipur near Mandya. Panchakuta Basadi in Nagamangala taluk of Mandya district has a group of seven shrines that are considered the oldest Jains monuments of the State.

However, the most magnificent among all Jaina works of art is the colossal rock cut statue of their saint Gommata at Sravanbelagola. It was built in circa 982 AD and is described as one of the mightiest achievements of ancient Karnataka in the realm of sculptural art. Also referred to as Lord Bahubali, the image is nude an stands upright in the posture of meditation known as kayotsarga, reaching a height of nearly 57 ft atop the Vindyagiri of Doddabetta hills accessible through a flight of 500 steps. The image of Gommata has curly hair in ringlets and long, large ears. His eyes are open as if viewing the world with detachment. His facial features are perfectly chiseled with a faint touch of a smile at the corner of his lips and embody calm vitality. His shoulders are broad, his arms stretch straight down and the figure has no support from the thigh upwards. There is an anthill in the background which signifies his incessant penance. From this anthill emerge a snake and a creeper which twine around both his legs and his arms culminating as a cluster of flowers and berries at the upper portion of the arms. The entire figure stands on an open lotus signifying the totality attained in installing this unique statue. Amazingly, inspite of being constantly exposed to weather elements, the image has remained as new as ever.
On either side of Gommata stand two tall and majestic chauri bearers in the service of the Lord. One of them is a yakshi and the other one is a yakshi. These richly ornamented and beautifully carved figures complement the main figure. Carved on the rear side of the anthill is also a trough for collecting water and other ritual ingredients used for the sacred bath of the image. Around the statue is an enclosure of a pillared hall where one can find 43 images of tirthankaras in different cloisters. There is also a figure of a woman called Gullikayajji sculpted with a good built and wearing exquisite ornamentation, typical of the sculptures of the Ganga period. The Akandabagilu or the massive door, carved out of a single rock with an elaborately carved Gajalakshmi in her typical posture flanked by two elephants, is another meritorious work of Jain craftsmanship. This also said to have been under the guidance and inspiration of Chaundaraya, the illustrious minister who served under the successive rulers of the Gangas namely Marasimha II, Rachamalla IV and Rachamalla V.

One of the largest temples in the area is the Chaundarya Basadi dedicated to Neminatha, the 22nd Tirthankara depicted under a seven hooded canopy and flanked by male chauri bearers. This temple is unique in its style. It belongs to the era of the western Gangas and is evolved out of the Chalukyan styles at Badami and Aihole. One the same hill can be seen the Chandraprabha Basadi dedicated to the 8th tirthankara by the same name. It is one of the oldest basadis on the hill and can be assigned to the early 9th century under the reign of Sivamara, a Ganga king.
While at Sravanbelagola one can also gain insights into Jaina mythology through some of the finest paintings depicted on the walls of the Sri Jains matha. Rich in colours and harmonious in composition, these paintings of the 18th century depict royal processions and festivities, monks, women in brightly coloured sarees, forest scenes of wild animals and other topics that shed light on the domestic, religious and social life of the people. Of particular significance is the durbar (court) scene of Krishnaraja Wodeyar indicating the warm relations that the Wodeyars of Mysore enjoyed with this holy pilgrimage.

Another concrete expression of the intensity of Jaina art is the sthambha, the free standing pillar in front of every basadi. Elegantly carved out of granite, these are classified as Brahmadeva Sthambha and Manasthambha. While the former portrays the figures of Brahmanical gods, the latter is depictive of Jaina faith. Manasthambha pillars can be found elsewhere in the country but the Brahmadeva pillars are restricted to the South, a fine specimen of which can be found in front of the gigantic statue of Gommata at Sravanbelagola. Extremely attractive is the Manasthambha at Mudabidri with a small shrine at the apex surrounded by four bells and topped with a gold finial. Such pillars at Karkala and Humcha are equally eye-catching. All these pillars, irrespective of their connotations, are exquisite pieces of art, elegance and decoration. Another pillar of immense interest is the Tyagada Brahmadevara Kamba at Sravanbelagola where Chaundaraya has inscribed his genealogy and his life time achievements. Only segments of the inscription are readable.

The achievements of Chaundaraya are indeed stupendous. Filled with visions of Jaina unity, he was instrumental in carving out the statue of Gommata, one of the engineering marvels of the world at Sravanbelagola. A great scholar, he was the author of Charitrasara in Sanskrit and Chaundaraya Purana or Trishahti Lakshana Mahapurana in Kannada prose thus setting the trend for celebrated works of literature by Jaina scholars. The period of the Gangas also witnessed literary activity in Sanskrit, Prakrit and Kannada. Notable among these are a translation of Gunadhya’s Vaddakatha from Prakrit to Sanskrit as well as a commentary on Kiratarjunaaya by Durvinitha, a learned Ganga king.

The literary zeal of the Jains continued well into the age of the Rashtrakutas, covering not only religion but also embracing many secular branches of learning including mathematics and astronomy. Giant literary figures like Pampa, Ponna and Ranna, thrived under the enlightened rule of the kings of this dynasty. Pamapa’s works included Vikramarjuna Vijaya also known as Pampa Bharata, giving a Jaina version of the Mahabharata Adipurana, narrating the story of Rishabadeva, the first tirthankara. Another Jain, Ranna, was the author of Sahasra-Bhima-Vijaya, describing the fight between Bhima and Duryodhana. Neminatha Purana, a history of the 22nd tirthankara, interprets the story of Krishna and the Pandavas the Jaina way. Ganithasarasangraha was a work on mathematics by Mahaveera, under the patronage of Amoghavarsha I. These are the names of but a few men of letters who adorned the court of the Rashtrakutas.

The fact that Jainism exerted considerable influence over the cultural life of Karnataka during the rule of the Rashtrakutas is borne by the fact that several basadis were erected for the further propagation of the religion in the State. Important among them is the Parsvanatha Basadi at Ron with its exquisitely carved grills depicting gandharvas in scroll work.
The vast inheritance of early and medieval Jaina architecture has been effectively carried into the modern world by Shri Veerendra Hegde by setting up a statue of Gommata at Dharmasthala near Mangalore. This statue is nearly 40ft high and has been carve by Ranjal Gopal Shenoy. To assert thee fact that Karnataka has been and continues to be the adobe of Jaina art and architecture.

Karnataka, in fact, is a treasure house of Jain manuscripts on subjects ranging from philosophy, grammer, vaastu, mathematics and religion. These manuscripts are in the form of paper and palm leaves in several temples and mutts in Bangalore. Some of them are in Halegannada (ancient Kannada) and many in Sanskrit. A national level exercise for surveying and documenting the manuscripts is already on.

Chandragupta, a Jain and founder of Mauryan Dynasty was the first emperor of India. He brought almost all of the south Asia under his control. He defeated many kings including .selucos Necoter, General of the great Alexander. Chandragupta became a Jain monk and took sallekhana at Shravanbelgola in Karnatak.

Ashok, the grandson of Chandragupt was also a Jain and the Emperor. He won many kings. I a war with Kaling, there was unbelievable violence killing hundred thousands of soldiers and people. It created a hate against war in the mind of Ashok. So he renounced Jainism and embraced Buddhism. Kunal, the son of Ashok and Samprati ( again he was a very big chakravarti than ashoka too), son of Kunal also were emperors and Jains, and had involved in wars. Later emperors of this dynasty embraced Buddhism. They were extremely non violent. As a result, last emperor of this dynasty Brahdrat was killed by his bramhin general Pushyamitra Shring. It was the end of Mourayans and rise of Shring dynasty. Shring dynasty was totally against Jains and Buddhists. So both the faith were declined in eastern India.

Mahameghvahan Kharvel was a very brave Jain emperor who rised in 2nd century B.C. in Kaling (Orissa). He was coroneted at the age of 24 and he defeated Satvahan kings of western India when he (Kharvel) was just 26. After two years, he attacked Ratthiks & Bhojaks of western India and defeated them. After two years he attacked powerful Magadh and then North India and then South India. Thus whole of India including present day Pakistan and Afghanistan became under his control.

Adishankaracharya, who had vowed to finish Jains and Buddhists and converted millions of Jains and Buddhists into Hinduism, converted many Jain temples all over India into Hindu temples and put Jain religious literature on fire was killed by two Jain monks, for helpless jain monks found that if they wont then surely he will fully wipe out jainism.

Jainism as per kerala ( http://www.keralaeverything.com/rel.htm )Though there is evidence of practice of Jainism in Kerala before the arrival of Aryans. History is silent about it. The Famous Jainmedu temple in Palakkad is the manifestation of Jainism in Kerala. Today few families of Jain community are found around Palakkad in Kerala.

As per kerala tourism officials :Jainism was one of the first to be introduced in Kerala. The Jains who settled in Kerala made little effort to convert the Dravidians residing there. They came looking for a place where they could find an atmosphere of peace and quiet so that they could indulge in their meditation. During the 8th century A.D. Jainism in Kerala started its decline, and many of the Jains were being converted into the Hindu religion.

Evidence of early Jainism Influence(http://goacentral.com/Goamonuments/early_buddhist_and_jain_influence_in_goa.htm)
Jainism is another ancient religion of India, similar to but older than Buddhism. Founded and popularized by Shree Mahavir Jain. Unlike Buddhism which has almost no followers in India today, Jainism has a very strong presence in India. Many of its present day followers can be identified by their last name 'Jain".

There are ruins of three Jain temples belonging to Vijayanagar period. The first Jain Basti of Neminath is from Bandivade of Ponda taluka. The other two Jain temples are located in Cudnem and Jainkot area of Narve and both these temples belong to the Vijayanagar period.

Ruins of the Neminath Jain Basti at BandivadeA stone inscription from Nagueshi exhibited in the Museum of Archaeological Survey of India refers to the reconstruction of this Jain Basti during Vijayanagar period in 14th century. The Neminath Basti of Bandivade is square shaped and built of laterite blocks with grilled windows. An arch is provided at the entrance. It is possible that a dome existed over the structure. Lime mortar has been found to have been used extensively as the binding material.

Ruins of the Cudnem Jain TempleThe "Garbagriha" as well as the "Mukha Mandapa" are constructed of laterite with Lime mortar being used as the the binding material. The entrance of garbagriha has an arch. The laterite blocks discovered in the excavation clearly indicate that there were arches in the "Mukha Mandapa". These arches were embellished with a laterite floral pendant at the center of the arch. One such floral pendant has been discovered in a recently conducted excavation. The presence of these arches strongly suggest that there was a overlying dome covering the temple. This "Mukha Mandapa" is 8 x 8.30 meters. There are four pillars in the center and four others on each side wall. The "Garbagriha" as well as the "Mukha Mandapa" stand on a 2meter high platform. The octagonal "Shikara" of the "Garbagriha" has five tiers. The lower most is half spherical with a rectangular small entrance for the "Garbagriha". This is the only medieval temple of Goa which has a "Nagara" (Indo-Aryan) architectural features.
The high platform and the tall Shikara give a sense of soaring height to the temple. The "Mukha Mandapa" has a gabled roof with tiles. A "Prakara" wall with a base of pillars has also been unearthed. This Jain temple is similar to the Saptakoteshwar temple of Narve and the Chandranath temple of Paroda. It is possible that this temple was the forerunner of these architecturally similar temples. The use of Lime mortar and the architectural features indicate that the temple belonged to Vijayanagar period. A broken stone head of a "Teerathankara" or a Jain saint, with beautifully sculpted curls was also found near the "Garbagriha". A stone torso of another Jain "Teerathankara" with a "Srivasta" symbol was also unearthed. Another find occurred while desilting a nearby well in the vicinity of the temple. At a depth of 5 meters, the right leg of a Statue was discovered. It appears that the broken head and the leg belonged to the same image. This image of a "Teerathankara" belongs to the Kadamba period. It however appears that Jains during the Kadamba period were not prosperous to begin with but in the subsequent Vijayanagar Period, they might have gained prosperity due to their active participation in mercantile activity.

Ruins of the Narve Jain TempleThe ruins today are called "Jainkot" and are located in the Village of Narve in Bicholim taluka. They lie very near the present temple of Saptakoteshwar . In front of the Saptakoteshwar temple, there is ancient pathway constructed of locally available laterite slabs which lead to the ruins of Jain temple. These consist of mainly door jams, ceiling canopy and lintels chlorite schist. The Jain temple was built of laterite. Lime mortar has also been noted to have been used extensively here also. In an inscription there is only a mention of the name "Sparsvanath" and along with the name of the month and day, corresponding to the English calendar date of March 13th, 1151 AD. During this period the Kadambas were in power and its ruler at that time was King Vijayaditya.