________________
JAINA BIBLIOGRAPHY
1227
P. 482. As a religious institution, the South Indian Temple reaches back to a remote antiquity, and the existence of numerous temples (Kottamas) of Brahmanical, Buddhist and Jain deities is fully attested by the Sangam literature.
Pp. 485-86. The religious temper of the period, particularly in the first half of it, was by no means narrow or sectarian. Not only did the kings as a rule tolerate religions and sects other than their own, but they often patronised all persuations in equal measure. Rājarāja's sister Kundavai built three temples, one to Vişnu, another to Śiva and a third to Jaina, all in the same place (Dadapuram and her gifts to all these shrines are found recorded in the same inscription (8 of 1919).
P. 489. Kāñci. The unique position of Kāñcīpuram; one of the capital cities of the Coļa empire is very instructive in regard to the mutual relations of the rival religious systems which were competing for the royal patronage and popular favour. This city seems to have comprised three principal sections, each consecrated to a particular faith and the institutions ministering to it.---Jina-Kāñchi, popuJarly known as Tirupparuttikkunram, undoubtedly larger and more prosperous and in more direct and frequent communication with Kāñcipuram proper in the days of the Coļa empire than at the present day.
Pp. 505-508. Jainism. By the side of Hinduism, Jainism had a fair following and enjoyed the patronage of the princes and people. The pallicandam, the land of the palli (Jain temple), was a recognised category of tax-free land known to the revenue accounts of the time. Tamil literature was greatly enriched by the Jain authors.
Sivakasindamani, a secular Kavya in Tamil by a Jaina author. Vestiges of Jainism in the Travancore country of the tenth to the thirteenth centuries (TAS, ii, Pp. 125 ff.). Jain centres in the Tamil districts. Paļļicandam village Kadaikkottur in the reign of Parāntaka (SUI. ii, 76, vv. 27-8). A large Jain monastery at Veļāl (N. Arcot SII. iii, 92) in about A). 885. At Sirramur (S. Arcot) temple of Pārsvanātha (201 of 1902). Tirakkol (N. Arcot, 277 of 1916); Sendalai (7 of 1899) Jinagiripalli and Anandamangalam, Chingleput dist. (430 of 1922, A. D. 945). Tiruppanmalai and Viläppäkkam (53 of 1900 of A.D. 945) Tirunarungondai, South Arcot (385 of 1929); Tirumalai near Polur, N. Arcot, and Tirumalavādi in Trichinopoly dist. (S.T.I. i, 67 and 68); Tirupparuttikkunram (Kanchipuram - 43 of 1890 and 381-382 of 1929); Kuhar, Tanjore, 288 of 1917; Maruttụvakkudi, Tanjore, 392 of 1907; all these places had Jain temples.
P. 509. In the tenth and eleventh centuries, Buddhism was less popular in the Tamil country than Jainism and in the religious controversies of the precedingt age, Buddhism suffered more damage and lost its hold on the people of the country more completely than Jainism. Many similarities in the worship of the three sects.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
