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CHAPTER 18)
THE DECCAN creations came to be the Rästrakata and the Cola, with the Vergi Cāļukya continuing in a comparatively subordinate position.
This also marks the period when the ascendancy of Jainism was challenged, with considerable success, by the rising bhakti cults of the Saiva Nayanmårs and the Vaignava Alvärs-canonized saints and poet-musicians of Tamilnadu and its outlying areas. In the Kannada and Telugu countries, however, it had a firmer hold contending with the dying embers of Buddhism in those areas. Many of the kings of the ruling dynasties professed Jainism or even made it the state religion, while many others patronized it or were tolerant of its existence and activities. The producer-cum-craft and merchantguilds or samajas of cosmopolitan membership were, likewise, patrons of temples and religious institutions of all sects and their munificent offer exceeded, or even replaced, royal patronage whenever it was lacking. The main centre of Jainism was Sravanabelgola (the Bappăram and Arun-kulam of the Tamil Jainas), which, starting from its traditional association with Bhadrabahu, the last frutakevalin dating earlier than the Christian era, became the centre of the great Kunda-kundácārya and his lineage Kunda-kundānvaya in the beginning of the Christian era. Later, Arhadbali divided the müla-sargha into four sanghas, Nandi, Sena, Deva and Simha, each subdivided into ganas and further into gacchas. The period also witnessed the formation of the Dravidasangha by Vajranandin with branches all over Tamilnadu and affiliated to the müla-sarigha of Sravanabelgola.
The main establishments of the Jaina teachers centred round the hills which invariably (as in the Tamil country) had natural caverns or shelters, often difficult of access, with an adjoining tarn or perennial spring (chapter 9). Many of them continued to be in use till the twelfth century. Parts of the caverns were often modified into shrines by construction in brick, often with distinct architectural components, and plastered overand painted. Such constructions, dating from the seventh-eighth centuries, have come to our notice in recent times, as ruins at Tirakkol and Armamalai, both in North Arcot District, the latter with remnants of paintings akin to and reminiscent of Sittannavasal on the one side and the Jaina paintings of Ellora on the other, Vallimalai, in Chingleput District, the cavern-temple in the Chandragiri hill at Sravanabelgola and many such in other Districts can be enumerated. The one at Tirumalai, North Arcot, is perhaps the largest, with structural elements incorporated in its make. up of Raptrakuta and Cola styles as also sculptures in both the styles and paintings. The natural caverns at Vallimalai, one with a Jaina Tirthankara
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