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THE EVIDENCE OF TRADITION.
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Bhadra Kāli in the east. The Siddhēsvara and Padmākshi may indeed be the later Saivite variants of the original Jaina deities ot' Siddha and Padmāvati. The rest of the deities may either be mistaken appropriations to an earlier time of a later day tradition of Hindu revival, or, if they really belong to the Jaina period, they may be illustrative of the catholicity of latterday Jainism in its assimilations to cuntemporary Hinduism. Anumakonda long continued, in literary tradition, to be a seat of Avaidica faiths. To such a period of Jaina catholicity would belong, for instance, the Rāma temple of Rāmathirtham near Vizianagram in the Vizagapatam District. The fact is mentioned in the following excerpt from a Jaina inscription from the Vizagapatam District :
శాకాట్టేన భఫేందుచంద్రగణితే శ్రీభోగ పుర్యాంప్రభుః |
శ్రీమన్మన్నమనాయక స్యుమతిమా క్రిత్వాజినస్థాపనం | fitog Troob-505 rebrae sp ... Popkoro i రామోరామగిరాయధాజిన పదాబ్దాస క్తచిత్త స్వయం ||
That the Jaina kings who ruled the part of the country near Warrangal before the rise of the Kākatiya power practised such catholicity is shown by the Siddhavattam Kaiphiyat which distinctly says that they founded the temples of Siva and Kēsava in the east of that village. During the days of the Chola sovereignty, a Brahmana Agraharam of 360 homesteads was founded on the banks of the Pinākini within a
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