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3. JAINISM IN TAMIL NAD
91 Iyakki and her epithet Flower-eyed' only conveys a poetic metaphor. In the absence of any indication we are not in a position to identify this Yakshi or Yakshiņi. If the age of the Silappadikāram is as early as the second century A. D., then herein we have the earliest evidence of the Yakshi cult in South India, which, at any rate, appears to be earlier than the evidence of epigraphy and iconography discussed before.
. THE AUTHOR OF THE EPIC: Ilango Adigal, the author of the Silappadikāram, was the younger brother of the Chöra king Senguttuvan. Proceeding on this datum which is supported by other historical considerations, the date of the epic has been referred to the second century A. D.' Iļango had renounced the world and become a recluse when he wrote this work. Different views have been expressed in regard to the religious leanings of Ilango, who is believed to have been a Jaina by some and a follower of the Brahmanical religion by others, Iļango was a literary artist par excellence, and he was primarily interested in presenting a living picture of the contemporary life and society in his eminent poem. His sympathies were wide and he has described in minute details various religious cults prevailing in the land.
But in spite of his catholic outlook, Ilango's partiality for the doctrine of Lord Jina is transparent throughout his work. He has taken more than one opportunity to inculcate the paramount principle of Ahiṁsā and the transcendental glory of its supreme exponent, the Jina. Kavunti, one of the principal characters of the epic, was a Jaina ascetic and a fervent follower of the Jaina principles. She cherished intensive devotion and supreme faith in the teachings of Lord Jina, which is expressed in glowing terms in the following passage.
"My ears will not open themselves to hear anything other than the words of wisdow revealed by Him who vanquished the Three (Desire, Anger and Delusion). My tongue will not say anything other than the 1008 names of the Victor of Kāma. My eyes will not see, though they seemn to see, anything other than the pair of feet of Him who has taken upon himself virtue out of His grace. My two hands will not join together to reverence any one other than the All-knowing Arhat who expounds the Dharma, My crown will not suffer any flower to be placed on it except the flower-like feet of Him who walked upon flowers. My mind will not permit me to learn by heart anything other than the sacred words uttered by the God of Interminable bliss."
1 Silappadikáram, pp. 9, 10 and 16. % Ibid., pp. 68-69. 3 Ibid., p. 165.
