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THE EVIDENCE OF TRADITION. 13 goats, offered him anything he might ask as the price of a goat or vēta. He wanted to impress upon the munis the supreme lesson of sacrifice, viz., that it is måde at the birth of a new creation and that the sacrificed reincarnates in it and so agreed to give them a goat for a sacrifice on condition that they in turn agreed to call the village after the sacrificed animal. The munis consented, made the sacrifice and called the place Kurimari (goat sacrifice). The village flourished day by day. It became a great basti. Like this Daitarma, Tallakantīsvari was another deity latterly established at Kurimari. By the time of Trailokyamalla Dēva, this deity had to be re-discovered and her temple renovated. During the time of Kākatiya Pratāparudra, the place came to be called Dänavula-pădu? (the ruined habitat of the dānavas or devils) probably by the followers of the Vaidica Dharma in their revivalist contempt for the Jainas or as a reminiscence of the tradition of Daitamma (the daityadānava goddess) the earliest Jaina deity ever established in that place.
The Jainas were not content to live an Jaina Social obscure and out-of-the-Way kind of life in pallis. They developed bastis. A palli seems to be the Jaina unit of social and administrative organisation. A basti seems to correspond to a city or township formed out of a group of neighbouring villages. Vanipenta is an instance of such a
For a description of the see Madras Archeological Report, Jaina ruins of Dānavulapād, 1903–04.
Organisation..
