the upper-caste Brahmins, and also indulged in sexual rites. The Kapalikas in the literature of the period are portrayed as practicing gruesome rites, such as abducting beautiful girls and sacrificing them. Therefore it does not seem likely that the Kapalikas could be associated with these temples. A leading authority on the history of the Kapalikas, D.N. Lorenzen, also dissociates the Khajuraho temples from the Kapalikas.
Khajuraho was a witness to a stage in Indian history when forces of the orthodox Brahmins rallied themselves against other sects. In the play Prabodhachandrodaya by the Chandella court poet Krishna Mishra, there is a metaphoric rivalry between the virtuous King Viveka (which translates as Wise discrimination) and his opponent King Mahamoha (translates as Great delusion). The other sects such as the Kapalikas, Kshapanakas (Jain), Vajrayana Buddhists, and Charvakas are portrayed as allies of Mahamoha, whereas Vishnu-Bhakti, Sarasvati and Upanishad help King Viveka win his battle against Mahamoha.
A composite of both tantric and puranic elements prevailed in Khajuraho. The puranas, which were earlier opposed the tantric elements, accepted several forms of tantra like the mantras, yantras and mandalas by the tenth century AD. The inscriptions at Khajuraho however, support Brahmins and highly proclaim the three Vedas. The puranas strongly recommend the practice of giving gifts to Brahmins, and building of temples, tanks, and undertaking of charitable works. The inscription dating 999 AD mentions King Dhanga deva performing the Tulapurushadana ceremony, in which he weighed himself against gold and distributed this gold to Brahmins. The performance of fire sacrifices were also glorified in inscriptions. The Chandellas believed they got merits by giving gifts on eclipse days. Satyabama, wife of King Vidyadhara made donations on the days of solar eclipse.
The composite religious practices at Khajuraho are
