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Jainism in Earl; Medieval barnatola
position of the Jaina Yakşinis, who came to be worshipped in Karnataka as the most popular goddesses during the 10th-12th centuries.
The Taina iconography is no less valuable than ille Jaina epigraphs for the study of Jaina divinities in Karnataka in early medieval times. It enables us to recognize and identify the Jinas (Jaina gods), for we can spot various marks and attributes assigned to the main gods and associated deities and can determine their position in the hierarchy of Jaina pantheon. The icon bears the date and name of the sculpture which helps us fix the age and provenance of the image. Iconic icpresentation of gods and goddesses also indicates the change, if any, in their status. The Jaina cave at Badami, for instance, shows the independent status of the Jaina Yakşinis, who previously appear to have served merely as attendant deities, Again, in the Meguri temple at Alhole in the Bijapur district, the change in the position of the Jaina Yahşini Ambikā is visible. Moreover, the Jaina iconogiaphy enables us to differentiate between the southern and the northern styles of sculptures. Jaina images of south India bcar the imprint of the Dravidian style.
To sum up, the study of the Jaina literary texts is essential for the knowledge of Jaina mythology and philosophy and the doctrines and rituals of the sainas in Karnataka. The epigraphs show how far these were prevalent and how ihesc underwent changes in early medieval times. Tlicy also give an account of the patronage extended to Jainism by lings. princes, nobles and others.
