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RELIGION
299
Tirtha, the place where Krşpa was killed, has also been narrated in the text.1 The cult of Vasudeva Krşņa, which existed in India at least from the 2nd century B. C., must have existed down to these centuries as can be judged from certain inscriptions belonging to the 5th century A. D. The stories. mentioned in the text, however, do not describe Vasudeva as a central figure of any religion, although they clearly reveal the prevalence of various stories and fables regarding the wonderful feats of Krşņa. Among the associates of Vasudeva mention is made of Baladeva, also known as Mukunda, and the festival in honour of Mukunda, i. e. Mukundamaha, has also been referred to. It can be thus safely concluded that the worship of Vişnu in various forms and in its ritualistic or ceremonial aspects was quite popular, although Vaişpavism. as such did hold subsidiary position to Saivism.' Buddhism
Buddhism having touched its peak during the early centuries of the Christian era was now on its way to decline, although it had not actually faded particularly in western India. In Valabhi, as noted by Yuan Chwang, Buddhism had considerable influence at the court and had a good adherence in Saurāșțra.I-Tsing also observed a large number of Buddhist monks residing in the monasteries near Valabhi, while Valabhí itself was a famous Buddhist centre of learning during these centuries.5
The most hostile attacks of our Jaina author are directed against the Buddhists who appear to have been their active rivals on account of their ideological differences with the Jainas. The Buddhist monks are virtually mentioned as enemies.
1. NC, 2, p. 416. 2. NO. 2, p. 444. 3. Handiqui, op. cit., p. 371. 4. Watters, op. cit., II, pp. 109, 246. 5. Takakusu, op. cit., p. 177.
ddhist monks see also-Sakka-classes of Ascotics.
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