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Nagachanda, Janna, Andayya, Bandhuvarma and Medhura, whose works are admired as excellent specimens of poetical composition. It is only in Kannada that we have Ramayana and Bharata based on the Jaina tradition in addition to those based on Brahmanical tradition. Besides kavyas written by Jain authors, we have numerous works by them dealing with subject, such as grammar, rhetoric, prosody, mathematics, astrology, medicine, veterinary science, coodery and so forth. In all, the number of Jaina authors in Kannada is nearly two hundred" Sangave, 2006: 125).
Jainism received royal patrons as well, notably in llango Adikal, better known for his Tamil epic Silappadikaram. He lived in Trikanamatilakam, which became a famous centre of Jain religion and learning. There were several other Jain shrines too, which were subordinate to the one at Matilakam. Even the Kutalmanikyam temple at Irinjalakuda, dedicated to Bharata is believed to have been originally a Jain shrine named after a Digambara Jain saint Bharateshwara. It was converted into a Hindu temple like several other Jain shrines in Kerala, following the decline of Jainism which started in the 8th century due to the Saivite and Vaishnavite movements. Jainism seems to have ligered on till the 16th century and then it almost disappeared.
Historical accounts suggest that a large number of Bhatta Brahmins entered Kerala in the seventh and their ideological and administrative system found favour with the kings and local chieftains of the period. Royal patronage to Brahmins brought about radical changes in the social, political and cultural landscape of Kerala. A society which was largely egalitarian was revamped by the Varna and caste system. Sanskrit became more popular. A virtual monopoly over education and erudition made it easier for the Brahmins to suppress and assimilate old deities like Shasta (Buddha) and folk heroes like Mavele (King Mahabali) and Ayyappa (King Ayyan Adigal) into the Hindu pantheon.
Scholars like Guru Prabhakara and Shankaracharya (788-820 A.D.) reinforced their supremacy. This led to the promotion of Vaishanavism by the Kulashekaras kings of the second Chera Empire that was spread to over three centuries between 8th and 10th century A.D. by the Salva Nayanars and Vaishnava Alwars, Buddhist and Jain temples .received magnificent gifts and donations from the rulers and chieftains of Kerlala (Nair 1986:169).
During the Aryanization period of Kerala, about 8,000 Jain Monks were done to death in Madurai in extermely brutal manner by the follow
