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MONUMENTS & SCULPTURE A.D. 1000 TO 1300
PART V
interesting. Among the inscriptions from this place, the most important ones are on the niche of a shrine, recording a grant of three shops to the temples of Candraprabhasvāmin by Seuņa Ill in the Saka year 1063 (A.D. 1141), and another the gift of a shop and a house by a merchant called Vatsarāya. The remains of the temple consist at present of a moon-stone on the doorway, and although the ruined sanctum is empty, there are two standing Pārsvanātha images above the doorway and two mutilated sculptures, one of Pärsvanatha and the other of a seated Jina, are found in one of the vestibules of the temple.
Jaina vestiges in present-day Andhra Pradesh, forming the eastern part of the Deccan, are mostly confined to the Rayalaseema on the one hand and Telengana on the other, although scattered and earlier vestiges and remains are noted in the coastal tracts as well. The reason could primarily be that first Buddhism and subsequently Brāhmanical Hinduism received consistent and extensive patronage in the coastal area, and the traditional affilations were thus too dense to have been successfully penetrated into by Jaina religious propagation. This penetration started from the centre at Sravanabelgola and worked through the Rayalaseema into the coast on the one hand, and from Orissa into the coastal area on the other, as is known from the traditional diffusion story during Väsupujya's time, between the early centuries of the Christian era and the Rāstrakūta period, when Jainism first received extensive state patronage and consolidation. The Kalyāņi Cāļukya, Kakatiya and the VelnāțiCola rule witnessed a fairly impressive, if somewhat diffuse, concentration of Jaina sacerdotal and architectural establishments, the remains often largely restricted to mere sculptural vestiges of the activities, of which the notable are at Poțlaceruvu (modern Patancheru) close to Hyderabad, Vardhamanapura (modern Vaddamani), Pragatur, Rayadurgam, Chippagiri, Hanumakonda, Peddatumbalam (near Adoni), Pudur (near Gadval), Adoni, Nayakalli, Kamhadur, Amarapuram, Kollipāka, Munugodu, Penugonda, Nemem, Bhogapuram, etc. It is fairly apparent from the types of temples or vestiges of architectural practice noticed at the above places that certain architectural predilections did influence the constructions, although it has to be said that it is not anything specifically Jaina or denominational in character, but rather of the regional development of the times. We discern more than one divergent vogue, namely, the stepped and tiered Kadamba-Nägara construction, with a Alat latā-band on the cardinal faces, and often with a tri-kurācala composition, involving triple shrines, each with a tower of its own or for the main sanctum alone, and, in all the extant cases, with its own integral sukanäsi projection of the tower on the roof, right over the ardha-mandapa within. The Sikhara is invariably square, or what in southern parlance would be liable to be termed
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