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Ellora (Maharastra), Khajuraho (M. P.), Aihole, Halebid, Badami (Karnataka). The study of the sculptural date at these sites reveal very important points of mutual influences. For example, the Parsvanatha Jaina temple at Khajuraho (c. A. D. 950-70) contains all around its facades the figures of Brahmanical deities with their respective saktis in alingana pose which include Siva, Visnu, Rama, Balaram, Kama, Agni and Kubera. Such figures in alingana pose are indeed against the accepted norms of the Jaina religion but to remain in tune with the time they were carved apparently under the influence of Brahmanical temples and sculptures at the same site. On the other hand, the figures of the Tirthankaras could be seen on the Kandariya Mahadeva and the Visvanatha temple at Khajuraho, Surya and and Harihara temples at Osian and Mukteswar temple at Bhubaneswar.
Jainas in their list of 63 Salakapurusas (great men), finalized in the Kushana period, include a number of Brahmanical deities and legendary characters, the most important of which are Bharata as Cakravartin, Ram and Balarama as Baladevas, Laksmana as Narayana and Krsna as Vasudevas and Asvagriva, Taraka, Nisumbha, Madhu, Kaitabha, Bali, Prahalad, Ravana and Jarasandha as Prativasudevas. It may be noted that independent texts were also composed on Rama and Krsna. They are the Paumacariya of Vimalasuri (A. D. 473), Padmapurana of Ravisena (A. D. 678), Uttarapurapa of Gunabhadra (9th century A. D.), Harivansapurana of Jinasena (A, D. 783) and Trisastisalakapurusacaritra of Hemacandra (mid 12th century A. D.). Of the deities borrowed from Brahmanical sect, Rama and Krsna, the two great epical characters, were undoubtedly accorded the most exalted position in Jaina worship and religious art. They were incorporated in about first-second century A. D. The rendering of Krsna along with Balarama begins as early as in the Kushana period. Balarama and Krsna were associated with 22nd Jina Aristanemi or Neminatha as cousin brothers and as a consequence they find representation in the images of Neminatha from Mathura, belonging to the Kushana period. This association distinctly explains the process of adoption and transformation of Brahmanical deities in Jaina worship and religious art. The other examples of such images are known from Bateswar (Agra) and Deogarh (Lalitapur). Owing to the kinship of the two, Balarama and Krsna were also carved in different narrative panels at Kumbharia (Gujarat) and Vimalavasahi (Delwada, Rajasthan) showing the life of Neminatha.
Vimalavasahi and Lunavasahi exhibit some of the very interesting renderings of Krspalila and other Vaisnava themes which include Kaliyadamana, Krsna playing holi with kanakasrngakosa (as found in the Harsacarita) with gopa and gopikas, the episode of Bali and Vamana, Samudramantbana and vivid carvings pertaining to Krsna Janma and Balalilas. As compared to Krsna, the rendering of Rama was not so popular and the examples are found only on the Parsvanatha
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