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 appears doubtful, from the fact that Jainism was occasionally, perhaps, professed by some of them, and their return to orthodox Brahminism, recorded by inscriptions in learned Sanscrit. That the Jains existed, and in adoration which great prosperity for the most part, is proved by those costly and beautiful remains of their pious will be illustrated in-this volume, and that Buddhists were tolerated also cannot either be doubted; but the latter had evidently dwindled to an obscure sect, Among the great works of the Chalukyas are the cave temples at Khurosa, a village about twenty-five miles north-west from Kulliani, which are almost unknown. They are in the same style as those of Ellora, but the rock, a cellular trap and laterite, was not favourable for any finish, and most of them are incomplete. It is by no means improbable that some of the caves of Ellora, and in particular Kylas, which is entirely of a southern style of architecture, may have been the work of the Chalukyas; but at Kulliani itself, except some curious excavated chambers in a small isolated hill, said to have been a monastery and college, and a great extent of shapeless mounds, nothing remarkable remains to prove the existence of the capital of a great dynasty, which had reigned over nearly half of the peninsula.

IT may be interesting to the reader to know how the family of the Kala Bhiiryas, which, under Vijala H had usurped the larger portion of the Chaliikya kingdom, fared afterwards; and their history is well hereditary The Kala Bhiiryas were nobles of the Chaliikya kingdom, and, according to their genealogy, their ancestors had emigrated from Kalinga, in Hindostan. It will be remembered that mention of them is made in the Yeoor inscription as having been overcome by the Chalukyas established by their inscriptions. in the early period of the dynasty : and it does not seem at all improbable, from the tenacity with which Hindoos cling to ancestral traditions, that Vijala’s usurpation was, in his eyes, and perhaps those of the people, justified by the existence of former family royalty. He was not, however, destined to found a new dynasty; and the cir­cumstances that attended his death, the disruption of his family power, and the establishment of a new and popular faith, which has spread over the whole of the south-western portion of India, the professors of which may be reckoned by millions—are memorable events in the political, romantic, and religious history of the Carnatic, and are the subjects of innumerable poems, tales, historical legends, and sacred writings, now in daily use among the Lingayet sect as far as the limits of the Canarese language extends, and beyond that into Maharashtra and Telingana.

The Lingayet sect is, in fact, the popular one of the south of India, embracing

Sudras of all denominations, and far exceeding the Brahminical in the numbers of its votaries.

The person who was the originator of the sect, by name Busava, or popularly Bussappa, was a Brahmin, born of humble parents, in the village of Bagawadi in the present Talook or division of Moodebihal, of the Sholapoor collectorate: though by some the village of Ingleshwur is said to have been his birth-place. By his great progress in learning, and his disputations in company with his father Mahdu Bhutt, a Sivaic Brahmin, he soon attracted notice, and resorted to the metropolis of the kingdom, Kulliani, then ruled by Vijala Kalabhuri. There he rose rapidly, and married the daughter of Vijala’s prime minister. Bussappa had a sister, named Pudmawati, who was extremely beautiful; and the King Vijala having seen her} became enamoured of her, and, though he was a Jain and she a Brahmin, married her. Under this connection, Bussappa became Danda Nayk, or commander in chief of the royal armies ; and so adroitly exercised the power he had gained through his sister, that the king gave up all executive authority to him. The usual result followed. Bussappa strengthened his position by appointing his own creatures to all the high offices of the state, yet without alarming the king. When he had gained this elevated position, however, he began to disseminate a new creed, which, as his votaries believe, he had adopted in his youth, in consequence of a special divine revelation. It rejected caste, and all idol worship except the phallic emblems of creation as illustrative of one God, which were to be borne about the person, and was thus termed “ Jungam,” or peripatetic : and the priests of the new creed were called after them Jungamas. In some respects, the Jungam creed held a mid-way position between the rival faiths of the Brahmins and the Jains, but differed in essential points from both; the same observance of abstinence from animal food was enjoined; but the rituals