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Era, as seen in the composition of the Painnas and the Bhagavati Ārādhana of Sivarya. From this data, the author Kanakabhikshu could be shown as one who could be no other than Kaniyanata of the Mankulam
cave.
REFERENCES
1. Arhat Vacana, p.30, Vol.2, No.1, 1989. 2. Vaddamanu shows the symbols at the end of the inscription, but in Hathigumpha they are shown at the beginning. 3. Bul, of the Madras Govt. Museum General Section, (New Series), pp.271-272. Burgess, Archaeological Survey Reports of Western India, 1, pp. 126-138. 4. See also A. Cunningham's Stupa of Bharhut, pp. 127-143. 5. Dharanikota, p.39. 6. J.P. Jain, The Jaina Sources of the History of Ancient India, p.225. 7. The missionary work of Madurai caves according to some is attributed to Visakacarya. But if are to consider the association of caves between Second B.C.E to Fourth C.E., Visakacarya cannot come in the period. He possibly belonged to the period of Kulottunga Chola. Thus, he cannot be taken to the priest associated with the early Jaina caves. See Arhai Vacana, Vol.2, No.2 and Bharati (Telgu), March 1990. 8. Gingee is a possible derivation of the word Jainijee. The cave of Tinunatakunram might have been the seat of a Jaina seer who was possibly locally called Jainijee.
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