Book Title: Jain Journal 1996 07
Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

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Page 27
________________ JAIN JOURNAL: Vol-XXXI, No. 1. July 1996 This passage has been translated by the editor, E. Hultzsch, in the following manner. "While the king called Gunabhara is a worshiper of the linga, let the knoledge which has turned back from hostile conduct be spared for a long time in the world by this linga".20 22 It is evident from this inscription that Gunabhara (Mahendra) was sometime a follower of "hositle conduct" (here it implies Jainism) and later became a worshipper of linga. i.e.. a Saivite. Thus, the present epigraph substantiates the Periya-purāṇam account regarding the king's conversion from Jainism to Saivism. Scholars like K.A. Nilakantha Sastri, C. Minakshi and others agree in common about the change of Mahendra's religion. But they do not accept the story regarding the persection of Appar by Mahendravarman.21 K.R. Srinivasan, on the other hand, opposes them saying that the assumption of the story of Mahendra's conversion from Jainism to Saivism is made in the light of much later tradition as found in Periyapuranam and the uncertain identification of Gunadhara of that tradition with Gunabhara Mahendra.22 Had he been a convert from hostile conduct (Jainism), he would not have dedicated his early excavations to Trimurti as at Mandagapattu or subsequently to Vişnu he did at Mahendrabadi. It would be apt to assume that he was a tolerent follower of brahmanical religion and under the influence of bhakti movement spear-headed by the Saiva Nayanmars, he became an ardent devotee of Śiva in the later part of his life when his cave temples were dedicated to Siva in preference to other deities.23 To sum up, the Periyapuranam version of Mahendra's religious conversion finds archaeological corroboration. The king had intentionally chosen to excavate Saiva cave temples in places like Mandur, Dalavanur, Siyamangalam and Trichi which were already throbbing with Jaina activities. This could have been done by him after embracing Saivism. His Trichi lithic record does bear unmistakable evidence for his conversion from Jainism to Śaivism. His title Gunabhara occuring in Periyapurāṇam is only a varient of Gunabhara found in his scriptal vestinge. However, his policy of Jaina persecution mentioned in Periyapurāṇam, cannot be substantiated by other evidence at the present state of our knowledge. 20. Ibid, Vol. I, p. 29. 21. C. Minakshi, Op.cit., P. 206, 22. K.R. Srinivasan, Op.cit., p. 89. 23. Ibid., p.31. Jain Education International For Private & Personal Use Only www.jainelibrary.org

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