DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.2371#0424
402 BRAHMANICAL CAVE-TEMPLES.
Saiva caves in India before the end of the second century; for, in
one described, there is a distinct account of Arddhanari, the union
of the male and female forms in one body.
That Saivism flourished all through the Buddhist period, -we have
ample proof even in the names of the excavators of Buddhist caves;*
and in the great cave at Badami we have a Vaishnava temple
executed in the latter half of the sixth century. Saiva caves are by
far the most numerous, and some of them may go back as far as the
second century; but it is probable that only from the fourth century
did they become at all common, and nearly all the latest ones belong
to this sect. It is only at Badami that we have two Vaishnava
ones, probably both of the sixth century, a single example at Elura,
another at Undavalli (ante, p. 95) on the lower Krishna, and there
may be one or two others elsewhere.
Saivism being the older and popular religion of the masses, was
also patronised by their rulers : Vaishnavism being of more recent
origin was only favoured where it had most effectively gained the
adherence of individual princely families, like the Chalukyas of
Karnataka and Vengi; hence the relative disproportion in the
number of the temples of the two sects. Another cause tending,
perhaps, also to this result, was the extreme tolerance of the Saivas
previous to the Lingayata movement. In temples dedicated to Siva
or his partner, with the lihga or Bhavani in the shrine, it was appa-
rently usual to find side chapels and sculptures appropriated t<
Vishnu and his Avataras of Varaha, Vaman, Narasinha, &c.; a11"
shrines in which these were prominent, like the caves known a
Eavana-ka-kai and the Dasa Avatara at Elura, or Mahadeva's cave
at Karusa, doubtless served at once for the worshippers of Siva an
Vishnu alike. ,
The age of cave excavation among the Brahmans probably paSse
away in the eighth century, none of any importance are known
t&ve been excavated in the ninth. The absence of all inscnp -i
on their works, with the exception of that of Mangalisa on the gre
cave of Badami, a few names and titles of gods and one or two ^
inscriptions on the Eathas at Mahavallipur, and a quite iHegi" e
on the Dasa Avatara at Elura,2 leaves us entirely dependen^on^
1 For example, in the inscriptions of Kuda and Junnar. ^ Jn&*>
2 Since paritally deciphered and found to contain the names ot Aar
Dantidurga, and other kings of the Eashtrakuta dynasty, 660 to 850 a.d.
Saiva caves in India before the end of the second century; for, in
one described, there is a distinct account of Arddhanari, the union
of the male and female forms in one body.
That Saivism flourished all through the Buddhist period, -we have
ample proof even in the names of the excavators of Buddhist caves;*
and in the great cave at Badami we have a Vaishnava temple
executed in the latter half of the sixth century. Saiva caves are by
far the most numerous, and some of them may go back as far as the
second century; but it is probable that only from the fourth century
did they become at all common, and nearly all the latest ones belong
to this sect. It is only at Badami that we have two Vaishnava
ones, probably both of the sixth century, a single example at Elura,
another at Undavalli (ante, p. 95) on the lower Krishna, and there
may be one or two others elsewhere.
Saivism being the older and popular religion of the masses, was
also patronised by their rulers : Vaishnavism being of more recent
origin was only favoured where it had most effectively gained the
adherence of individual princely families, like the Chalukyas of
Karnataka and Vengi; hence the relative disproportion in the
number of the temples of the two sects. Another cause tending,
perhaps, also to this result, was the extreme tolerance of the Saivas
previous to the Lingayata movement. In temples dedicated to Siva
or his partner, with the lihga or Bhavani in the shrine, it was appa-
rently usual to find side chapels and sculptures appropriated t<
Vishnu and his Avataras of Varaha, Vaman, Narasinha, &c.; a11"
shrines in which these were prominent, like the caves known a
Eavana-ka-kai and the Dasa Avatara at Elura, or Mahadeva's cave
at Karusa, doubtless served at once for the worshippers of Siva an
Vishnu alike. ,
The age of cave excavation among the Brahmans probably paSse
away in the eighth century, none of any importance are known
t&ve been excavated in the ninth. The absence of all inscnp -i
on their works, with the exception of that of Mangalisa on the gre
cave of Badami, a few names and titles of gods and one or two ^
inscriptions on the Eathas at Mahavallipur, and a quite iHegi" e
on the Dasa Avatara at Elura,2 leaves us entirely dependen^on^
1 For example, in the inscriptions of Kuda and Junnar. ^ Jn&*>
2 Since paritally deciphered and found to contain the names ot Aar
Dantidurga, and other kings of the Eashtrakuta dynasty, 660 to 850 a.d.