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JAINA BIBLIOGRAPHY
original of the same name by Amitagati, and Šāstrasāra. The life of Jivandhara handled three times over by Bhāskara of Renugonda (1424), Bommarasa of Terkanambi (C. 1485) and Koteśvara of Tuluvadesa (C. 1500). Bāhubali of Sringri (C. 1560) narrated the story of Nāga-kumāra.
P. 388. Jainism flourished in the Taluva country more than anywhere else in this period, when two colossal Jain statues were erected-one at Kārkala in 1431 and the other at Yenur in 1603. We have four authors from that country-first was Abhinava vādi Vidyananda of Gersoppa, in 1533. He compiled the Karyasāra (he gives the names of many poets of the period 900-1430) ; Salva (C. 1550) Courtpoet of a Prince of Konkon, produced a Jain version of the Bhārat about 1510. Ratnākaravarni, a Kshatriya of Mudabidire, wrote Trilokasāra (1567) on cosmology, the Aparajita-Sataka on philosophy and renunciation the Bharateśvara-carita, Ammagalapada (songs of the brothers). Nem Anna's jñānabhaskara-charita (1559) exalts meditation and study as means of emancipation above rites and austerities. Āyata-varma a poet of uncertain date assigned by some to C. 1400, his Ratna-Karandaka translated from Sanskrit, treats of the three jewels---right belief, right knowledge and right conduct.
P. 395. In the beginning, Telugu had much in common with Kannada and this affinity persisted to a relatively late stage in the development of thetwo languages. Pampa and Ponna, two of the greatest Kannada poets, came from the Telugu country. Early Telugu prose and verse can now be traced only in inscriptions like those of Telugu-Chodas and the Eastern Chālukyas. Beyond doubt there must have existed much unwritten literature of a popular character which enlive
ed the daily life of the common folk ; such desi compositions may have included ·lalipatalu (songs of the cradle), Melukolupulu (songs of the dawn), Mangala haratulu (songs of festivity), Kirtanalu (devotional songs) and Udupupaiali (songs of the harvest).
Pp. 411-42. Religion and Philosophy :
Jains were found in considerable numbers in different parts of the country following their practices without let or hindrance. But soon a great change came in the Tamil country-People began to entertain fears of the whole land going over to Jainism & Buddhism ; growth of emotional bhakti to Śiva or Vishnu and hatred of Buddhists and Jains ; challenges to public debate, competition in the performance of miracles, tests by means of ordeal, became the order of the day. Appar or Tirunavukkarasu a Śaiva was attaracted to Jainism in his early years-joined the Jain monastery at Pataliputra (Cuddalore) as a monk by name Dharmasena; further story given of his reconversion to Saivism.
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