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JAINA ARCHAEOLOGICAL HERITAGE OF TAMILNADU
installation of an image of Ambika at Tirumalai in the 10th Century A.D. Another local myth connects Ambika yakshi with the renowned saint Akalankaracharya, and Karanthai, 19kms from Kanchipuram.
Jvalamalini, the yakshi of Chandraprabha (8th Tirthankara) is connected with Ponnur near Vandavasi. It is believed that Helacharya, a renowned monk of Dravida Sangha, was able to ward off the evil influences of a Brahma-rakshasa who had afflicted his lady disciple. This myth is considered a localized adaptation from the Kannada treatise Jvalamalini Kalpa. (939 A.D.). However, the localization of the Kannada myth gained prominence around the 18th century A.D. with the rise of popularity of the cult of Jvalamalini amidst Digambaras of Tamilnadu. It led to the proliferation of her shrines separately in places like Chittamur, Pundi, Mannargudi, Dipankudi, Karunttattankudi etc, after the 18th century A.D. Scholars have pointed out that 'Yakshi myths acted as catalysts not only to popularize their cults, but also to gain a wider social basis of Jainsim (A.Ekambaranathan :2002).
YAPANIYAS, DRAVIDASANGHA
A discussion on the origin of the other sects among the Jainas is noticed in one of the manuscripts(Ms no 67). It is based on Pancamargotpatti and made from the Digambara point of view. Mention is made of Yapaniya and Dravida sangha. The Yapaniyas flourished in the Tamilcountry from atleast 9th century A.D., but originally they were active in Karnataka from the fifth century A.D. The Dravida Sangha is known to have been founded by one
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