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Also, during the Rashtrakutas the religion flourished in Rayalaseema and Telangana, especially during the reign of Nitya Varsha Vallabha who ruled from Bodhan. In the thirteenth century C.E. there existed several Jina pujas and Jina alayas in Nellore district as revealed by some inscriptions, However, in the Kakatiya period Kumariia Bhattu had ruled out any philosophical arguments by Jinas and Jainism lost its significance greatly in the area.
In the Deccan Jainism flourished during tenth to thirteenth centuries C.E., particularly in Karnataka (Sravanabelagala) and Andhra Pradesh (Pithapuram, Bodhan, Jogipet, Patancheruvu and Kolanupaka). The Chalukyas and Kakatiyas had patronised Jainism during this period and they demonstrated a great religious tolerance. As well, they produced many Jaina sculptures and constructed temples (Jina aalayas). They also built many viharas and donated several villages for their maintenance. After some time Jainism was gradually replaced by Saivism as some Saivist kings forced Jainas to introduce 'Siva' in Jina aalayas. However, Jainism as an ancient and important religion was still followed by a large number of people (mainly in Gujarat and Rajasthan).
Jaina Iconography Jaina gods and goddesses are classified as: a) Jaina divinities and b) Brahmanical divinities. Sculptures and texts like the Jaina Puranam, Neminathapuranam, Jaina Vangmayam, Uttarapurana, Yaksha, Vastu and Tidhakalpa, reveal the iconography of the Jaina Tirthankaras and their sashana devatas, emblems, vehicles, kevala trees etc. The prominent Jaina Silpasastras are Silparatna, Brhatsamhita, Pratisthasarasamgraha, Pratisthapatha, Rupamandana, Mayamata, Trisastislakapurusacarita, Acaradinakara, Pratisthalitakam, the Vastuvidya of Visvakarma, Vastusastra of Visvakarma, Manasara, Aparagitapraccha, Pratistasara Sarodhara, Vishnudharmottara, Vivekavilasa, Mantradhikarakalpa, Padmananda- mahakavya, Nirvanakalika and Vrksarnava. Further inconographic norms have been stated in another work, the Kalpasutras, written by Bhadrabahu (third century B.C.E.) and later texts such as the Pravachana, Mandira, Pratistavidhi, etc. These marks are
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