________________
212
THE INDIAN ANTIQUARY
[AUGUST, 1911.
We shall now note the evidences relating to the influence of Gautama's faith in other parts of southern India. According to the Chinese pilgrim, Hiuen Tsiang, who visited India in the middle of the 7th century A.D., and who in about A.D. 640 was at Conjeeveram, which he describes as the capital of the Dravida kingdom, Kâñchi is as old as Buddha, Buddha couverted its people, Dharmapâla was born there, and Asôka built several stúpas in its neighbourhood. He declares that the Jainas were very numerous in his day, and that Buddhism and Brahmanism were about on a par.? It might be that the pilgrim has simply recorded what the people had to say regarding the origin of Buddhism in the place; but as representing the belief or tradition of the 7th century A.D., the account is very valuable. We are not in a position to test the correctness of that part of his statement which connects Buddha with Kanchi. It is not improbable that Asoka built stúpas near that city. Among the countries to which this Maurya emperor sent missionaries, are mentioned Mahishamandala, Vanavasi, Aparânta and Mahâratta. These are either partially or wholly in the Dekkan. Mahishamandala is indentical with the modern Mysore State. It is called in ancient Tamil literature Erumaiyur, a term which appears to be an exact rendering of the Sanskrit Mahishamandala. Vanavasi was the capital of the Kadambas, and we know that their kingdom was on the borders of that of the Pallavas. Maharaṭṭa or Mahârâshtra perhaps included some districts round Poons, and Aparânta contained the dominion of Konkan whose southern position must have embraced several districts of the Dekkan on the west coast. In his Brihatsamhita, Varâhamihira locates the Aparântakas in the western division and Vanavâsi in the southern. It may be noted that Buddhism counted followers in Konkan till a very late period. The rock edict of Asôka discovered at Siddapura in the Mysore State proves that there is no exaggeration in the reported mission to that place. We cannot determine whether stupas were erected at Kâñchi as stated by Hinen Tsiang, but it may be presumed that the influence of the Maurya emperor's missionaries to Mahishamandala and Vanavasi was felt at Kâñchi. This being the case, we are naturally inclined to look for monuments of the description we find in the Pandya country in other parts of the Dekkan. Strange to say they are totally absent both in the Chola and the Pallava dominions. Perhaps future researches may bring to light some of them. The Tamil poem Manimegalai refers to a large Buddhist monastery at Kavirippûmpattinam, the ancient capital of the Chôlas. When that city was destroyed by the sea, the people are said to have removed themselves in a body to Kanchi, where also there were several monks of high order and some Buddhist temples. Two Chôla sovereigns named Todukalarkilli and Tunaiyilankilli are mentioned in the book just referred to, as the builders of a Buddhist chaitya (sédi) at Conjeeveram.
Two celebrated Buddhist monasteries, the Pârvabila and the Aparaśilà Sangháramas at Dhanyakataka (To no ku teia kia) i. e., Amaravati, are mentioned by Hiuen Tsiang. 10 All through his route the pilgrim was shown an abundance of Buddhist monasteries. Some of them were in a flourishing condition while others showed signs of decay. It may be noted that this Chinese traveller has referred to another monastery named Polomolokili built by So to po ho. The correct rendering of these two names seems to be Paramarakkhita and Satavahana. The names Rakkhita, Maharakkhita and Dhammarakkhita occur very often among the early missionaries of the Bauddhas, " and it is not unlikely that the monastery referred to by the pilgrim was called after one of Asôka's apostles sent to propagate the faith in Mahishamandala, Vanavâsi and Aparântaka. If this be the
Mr. Sewell's Liste of Antiquities, Vol. I., p. 176,
Mahavathsa, p. 46.
In the South Arcot and Trichinopoly districts, similar caverns with stone beds and steps cut on the rook are' reported to exist. The steps provide for an approach to the cavern. As there are no lithic records, it is not possible to say when they came into existence. Neither is it easy to determine if originally they were the abodes of Buddhist or Jaina monks. That Jainism counted numerous followers in the South Aroot district is clear from the references in the Tamil Déráram. It is said that Palghaut was once a flourishing Buddhist centre, but the truth of this statement remains yet to be verified.
10 Above, Vol. VII., p. 6, footnote 5.
11 1bid. p. 4, footnote 4.
12 Mahorati:sa, p. 46.
