Jain Journal 1974 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 15

OCTOBER, 1974
63
reference is on a hillock, just half a furlong away from the 'Cakkayar-Kundam', which is known even today as 'PalliKunnu'. The ruined parts of a temple, like beams, slabs, pillars etc. are found scattered in the area. Around the temple are verdant paddy fields. No details are available about the character of the temple or the main deity as the whole édifice has been destroyed, two sculptures of Mahavira and Parsvanatha and an inscription in Vatteluttu, partly broken have been recovered in tact from the site of the ruined temple. Several beautiful but broken sculptures, believed to be those of Mahavira, were found strewn on the hillock and in the fields around."32
The discovery at Alatur has been regarded as "an important landmark in the history of Jainism in Kerala in view of its proximity to Kangudesa, which according to the present evidence included parts of Mysore, Coimbatore and Salem."33 Aside a repertoire of early literary evidences including those contained in the accounts of Hiuen-Tsang, as also in the Dharmamrta of Nayasena, the Brhat-Kathakosa of Harisena and the Manimekhalai, there are indeed such ancient relics which may shed a new light upon the spread of Jainism in the far south in early times. Among various other instances it is appropriate to refer to the reign of Pallava King Mahendravarman who was a Jaina until he became a Hindu under the influence of the famous saint Appar.34 The covention of the Pallava architecture revealed by the well-known leonine caryatids of pillars at Mamallapuram may have a tradition of its own inspired by early ideals and ethical evaluations commended alike by Brahmanical, Buddhist and Jaina faiths.
A brief survey of Indian sculptures will effectually reveal how the accounts about Mahavira conveyed new elements of thought and ensured confidence in an age-old tradition of austerity and discipline aimed for final liberation of soul. Actually, the doctrine has been epitomised by Jinas or Arhats of this age and beyond. Herein perhaps lies the meaning of the Sasvata-Jinas referring to the mystic range outside the succession of the Tirthankaras from Rsabhanatha. There
32 'Relics of Jainism Alatur', Journal of Indian History, pp. 537-38. 33 Ibid., p. 541. 34 N. S. Ramaswamy: Mamallapuram (A Guide), published by the State
Department of Archaeology, Government of Tamilnadu, 1969, p. 5.