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OCTOBER, 1991
a double bed, while the others are single beds carved separately. The absence of inscriptional or any other datable evidence makes it difficult to ascertain the period of its first habitation by Jaina monks. However, on the analogy of the caverns at Sittaunavasal and Madurai region, it may also be of a great antiquity dating back to the early centuries of the Christian era.
The over-hanging rock of the cave was carved with two bas-reliefs of Tirthankaras seated in dhyāna posture and surmounted by triple umbrellas above the head. These images, probably representing the first and the last Tirthankaras, bear stylistic features of the 10th century A.D. It is thus clear that these 'darśana bimbas' are not co-eval with the founding of the stone beds. Such is the case with many of the hill resorts of the Śramaņas in Tamilnadu.
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Fragmentary inscription in characters of the 10th century A.D. on the Aluruttimalai reveal the provisions made for offerings and lighting of lamps in the temple of Tiruppalimalai alvar in Vadasiruvaynadu. 20 Besides, some lands were also donated for conducting a festival of seven days in the same temple.21 Obviously, the Aluruttimalai was then known as Tiruppallimalai and the Tirthankara images carved on the overhanging rock were called Tiruppallimalai alvar. The place was included in the territorial unit of Vadasiruvaynadu. It is worthy of note that a seven day festival had been celebrated in this cave temple.
During the reign of Sundara Pandya I (1216-1238 A.D.), one Dharmadeva Acarya who was the disciple of Kanaka Candra Pandita, made a gift of 2 ma of land as pallicchandam in Periyapallivayal to the god Tiruppallimalai alvar.22 Yet another record of the same king also mentions the names of Dharmadeva and his preceptor Kanaka Candra Pandita.2 They were, no doubt, recluses associated with the management of the Jaina establishment of Aluruttimalai. The cave, thus, had been a palli of the Jaina sect from about the early centuries of the Christian era down to the 13th century A.D., after which it lost its religious importance.
20 ARE, 209/1941-42
21 Ibid., 210/1941-42
22 PSI, No. 474
23 SII, Vol. XVII, No. 397
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