Early History of the Dekkan down to the Mahomedan Conquest c19.30

c19.30

must have been conquered by the Northern Yâdavas, so that about this time the Kalachuri dynasty became extinct During the period occupied by the later Châlukya dynasty and the Kalachuris (S'aka 895-1110 or A D 973-1188), the old state of things as regards the religious and social condition of the country may be said to have finally disappeared and the new ushered in First, we have in this period what might be considered the last traces of Buddhism In the reign of Tribhuvanamalla or Vikramâditya II, in the cyclic year *Yuvan*, and the nineteenth of his era (Saka 1017), sixteen merchants of the Vaisya caste constructed a Buddhistic *vihâra* or monastery and temple at Dharmavolal, the modern Dambal in the Dhârvâd district and assigned for its support and for the maintenance of another *vihâra* at Lokkigundi, the modern Lakkhundi, a field and a certain amount of money to be raised by voluntary taxation ²² In Saka 1032 the Silâhâra chief of Kolhâpur constructed a large tank and placed on its margin an idol of Buddha along with those of Siva and Arhat, and assigned lands for their support ²³ Jainism ceased in this period to be the conquering religion that it was, and about the end received an effectual check by the rise of the Lingâyata sect This new creed spread widely among the trading classes, which before were the chief supporters of Jainism There is a tradition in some parts of the country that some of the existing temples contained Jaina idols at one time and that afterwards they were thrown out and Brâhmanic ones placed instead This points to a change of feeling with reference to Jainism, the origin of which must be referred to this period The worship of the Purânic gods flourished, and as in the times of the early Châlukyas the old sacrificial rites were reduced to a system, so during this period the endeavours of the Brâhmans and their adherents were for the first time directed towards reducing the civil and the ordinary religious law to a system, or towards its codification, as it might be called The texts or precepts on the subject were scattered in a great many Smṛitis and Purânas, and often there were apparent inconsistencies and the law was doubtful Nibandhas or digests, of which we have now so many, began to be written in this period, but the form which they first took, and which even now is one of the recognized forms, was that of commentaries on Smṛitis Bhoja of Dhârâ, who belongs to the first part of this [97] period, must have written a treatise on the subject, since under the name of Dhâresvara he is referred to by Vijñânesvara in his work He was followed by Vijñâneśvara, who, as we have seen, lived at Kalyâna in the reign of Vikramâditya II Aparârka, another commentator on Yâjñavalkya, who calls his work a *nibandha* on the Dharmaśâstra or institutes of Yâjñavalkya, was a prince of the Śilâhâra family of northern Konkan and was on the throne in Śaka 1109 (A D 1187) and in the cyclic year *Parâbhava* ²⁴ Or, if he was the earlier prince of that name, he must have flourished about fifty years before This movement was continued in the next or thirteenth century by Hemâdri, and by Sâyana in the fourteenth *Genealogy of the Châlukya family between Vijayâditya and Tailapa as given in the Mîraj grant of Jayasiṁha dated Śaka 946*