________________
244
MEDIÆVAL JAINISM tury A.D., commemorating the setting up of another image in Karungālakkudi in the Madura tāluka.1
Ajjanandi's name is also connected with Pēccipalļam, the Vațțeluttu inscriptions of which mention not only that Jaina guru but, as we said in an earlier context, Guņanandi and Kanakasena. This village of Pēccipalļam in the Madura tāluka as well as Kilavaļavu, Settipodavu near Kilakkuļi, Muttupatti, and Aļagārkoil also in the same tāluka, were Jaina centres in the early centuries of the Christian era. Remains of Jaina basadis, rows of Jaina sculptures, and caverns with Brahmi and Vațţeluttu inscriptions, point to the strong Jaina influence in these parts of the Tamil land. 3
More important than any of the above was Kuranļi in the Vēņbunādu. It was also called Tirukkuraņņi and Kurandi
Tirukkāțțambal}i in early inscriptions. A number of inscriptions in the Vatteluttu characters reveal the importance of this place in the eighth and ninth century A.D. Many Jaina teachers whose identity cannot be determined at present, are said to have presided over the congregation at Kurandi. Thus, Gunasenapperiyadigal, the disciple of Vartamānava Panditar, was the guru of this centre in about the ninth century A.D. Another teacher of this centre was Abhinandana Bhatāra, the disciple of Arimandala
1. 562 of 1911. Ajjanandi's domicile seems to have been Pēccipallam itself where a Vatteluttu inscription records that his mother Guņamatiyar caused a Jaina image to be set up. (64 of 1910). Ajjanandi is also mentioned in records found at Anamalai, Madura tāluka. (67-74 of 1905).
2. 65-69 of 1910. 3. Ep. Rep. of the S. Circle for 1910, pp. 78-80. 4. 330-332 of 1908. See also 69 of 1910.
