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YAŠASTILAKA AND INDIAN CULTURE
1031 A.D.; and there is a significant tradition associated with the building of the shrine. It is said that the site on which the edifice now stands was formerly occupied by Brahmanical temples, but this devout Jaina offered to cover with silver coins as much ground as was required for his temple in return for the permission to erect it. This munificent offer was accepted.'
It is not necessary to mention the existence of Jaina cave temples at Ellora, the home of stupendous rock-cut temples dedicated to Siva, as the caves here have been assigned to the Rästrakūta period, which coincided with the heyday of Jainism in the Deccan and Mysore. Apart from occasion. al acts of vandalism, Saiva-Jaina relations do not appear to have been marred by anything more serious than theological disputes or religious controversies.
śAIVISM-VAMÅ MĀRGA The Vama Mārga, as defined by Somadeva, may be said to represent the grosser form of the Saiva and Tântric cults and includes sects like the Kaulas and the Kāpālikas. We have already discussed Somadeva's account of the practices of the Kaulas who are represented as avowed sensualists
i Commissariat: History of Gujarat, Vol. I, p. 1xii. 2 Jaina temples are said to have been demolished during the invasion of Gujarat
by the Paramāra king Subhatavarman early in the thirteenth century A. D. Ganguly : History of the Paranära Dynasty, p. 197. As against this, we may point to the flourishing condition of Jaiua culture and religion in Malwa from the latter part of the tenth centary onwards, which will bear comparison in its own way with the efflorescence of Jainism during Rästrakūta hegemony in the Deccin, or under the Solankis in Gujarat. The harmonious relation of the various faiths in medieval Mālava is shown also by the co-existence of Jaina and Vaişņava temples it several places in Northern Indore. At Kohala, six miles from Bhanpura, to the east of the temple of Lakşmi-Nārāyaṇa, there are two Jaina temples side by side and known by the popular name of sar-bahu-ki mandir or the temples of the mother-in-law and the daughter-in-law, one of which is used for worship even now. At the village of Sandhärā, not far from Bhanpura, the remains include an old temple of Vişnu and a Jaina temple called Tamboli-ka-mandir or the temple of the betel-seller as well as two other Jaina temples, which have been partly rebuilt at a later date. These two temples are dedicated to Adinātha and belong to the Digambart community, and regular worship is carried on in both. Twould temples, one dedicated to Visņu and the other to Pārsvanátha, stand in the centre of the village of Kukdesvar, ten miles to the west of Rampura in the northern part of Indore State. It is rioteworthy that the Jain teinple contains a large bus-relief representing scenes from the life of Kršņa, which has been built into the south wall of the mandapa. For details see Progress Report of the Archaculogical Survey of Initiet, Western Circles for the year enebing 31si March, 1920.
temples, which air or the temple old temple
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