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10/The Raṣṭrakūtas and Jainism
Amoghavarṣa as his second name, was attributed to Vimaladitya, said to be a Svētāmbara ascetic [Govinda Pai, M: Nṛpatunga Matavicăra - article in Kannada Sahitya Parishat Patrike, vol. XII-4]. There is nothing to substantiate this assumption. On the other hand, available evidences go in favour of Nṛpatunga alias Amoghavarṣa as the probable author of the above work, which has been discussed elsewhere in this monogrash. The only other later reference to Śvētāmbara sect' comes from a lithic record of Śravanabelagola (EC. II (R) 254, C. E. 1318] in denunciation
of the sect.
1.5.4. Elsewhere in the south, reliable medieval references speak of the subsistence of Svētāmbara house holders in the neighbouring Andhradeśa. Hence the possibility of the presence of Svētāmbara adherents in the northern region of Karṇāṭaka, including Malkhed, can not be over ruled. Still, in the south, as shown earlier, the Svētāmbaras and their frairs did flourish in the reign of the early Kadambas.
1.5.6. Malkhēḍ had flowered into a marvellous city which could put to shame even the city of gods. But, king Siyaka of the Parmara dynasty of Malva had sacked and destroyed Manyakheța towards the end of 969-70 C. E. Again it was renovated and restored to old glory by Tailapa in C. E. 974. However, now it does not possess anything vital than a Jaina shrine and a moderate fortress. Yet the township is not archaeologically barren. The well planned fort on the bank of river Kagina, geniune archeaological ruins, marvellous temple, and literary evidences attest to the widely prevalent theory. The present Jaina fortress, with Jina Parsva as its lalaṭabimba, was reshaped during the regency of Tailapa-II (973-98). The remains of the fort confirm that it was a spacious royal palace having different gates, and one of them being a rājadvāra for the members of the palace and of the seraglio.
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