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Jaina Sangha / 197
copies of a long poem śāntipurāņa of poet Ponna (C. E. 960), commissioned earlier by her father, recopied by the regular skilled copyists. There were seasoned specialists in copying the Jaina sacred texts, in composing Jaina inscriptions, and in moulding/carving Jaina statues under the supervision of Jaina ascetics. Jaina anchorets and anchoresses were highly honoured by royal personages. Jaina mendicant had impressed members of the Rāstrakūta house by their piety, erudition and sterling character.
7.3.9. The season of rain-retreat witnessed extraordinary religious fervour and cultural activity in the Jaina society revolving round the pivot, Jaina shrine. Jaina houses of prayer, called basadis (froın Sk. vasati), were of the people, by the people and for the people. These sanctuaries were not mere places of prayer. Instead, basadis were great cultural centres. Jaina temples were attached to the monasteries and the chief Bhattāraka would act as a remote controller and a laison between the recluse and house holder.
7.4. These factors enabled the śramaņa religion to succeed and sustain, keeping the flame of faith burning unextinguished in perilous times, when the typhoon and tornedo of adversary was virulent. Thanks to the monachs, Jaina society, while passing through varied vicissitude of night and day, has been able to preserve its identity and maintain its significance against heavy odds.
7.4.1. The Rāstrakūta period was the Golden age which saw the effloresence of syādvāda philosphy. Jainism was animated to establish its cloisters of monks at several towns and cities in the kingdom. Jaina monasteries at Sravanabelagola, Hombuja, Maļkhed, Sēdam, Koppaļa, Bankāpura, Mulgunda, Saudatti, Annigere, Puligere and many other towns were re-assured of political ward. Manuals of syādvāda doctrine like the celebrated Dhavalā ushered in
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