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CRITICAL TIMES
249 Jaina temple from the same record. In the thirty-seventh year of the same king (A.D. 1253) Pramaladevi built the steps leading to the shrine of the Jaina temple called Karikā. lacoļa, which had been constructed on behalf of Matisāgaradeva, in the village of Kanupartipādu in the Nellore district.?
We may assign to the reign of the same Cola monarch the building of a basadi called Vīravīra Jinālaya (mod. Ponninātha basadi) in the village of Pūņdi in the North Arcot district. The record contains only the names of the village given as a gift and of the ruler called Sambuvarāya.?
Thc ruler śambuvarāya mentioned here may be identificd with Rājagambhira sambuvarāya, a contemporary of king Rāja Rāja III, spoken of in a record dated A.D. 1258.4
From the numerous epigraphs which clearly prove the popularity of Jainism in the Tamil land long after the days of Jñānasambhandhar and the other great saiva saints of the south, we may now turn to the Telugu land where we shall rapidly review the epigraphs dealing with the spread of Jain
1. 466 of 1912 ; Rangacharya, Top List, II, p. 1431. It cannot be made out whether Vādhūla Sri Krişnasūri mentioned in a record dated A.D. 1234, was a Jaina. (26 of 1896)
2. Rangacharya, ibid. II, p. 1117. It cannot be made out whether the two records dated in the 18th and 20th regnal years of a Rāja Rāja Deva in the Jina temple at Tirupparuttikunțu, Conjeeveram tāluka, Chingleput district, have to be assigned to the reign of the same monarch. (40 and 44 of 1890). What seems evident is that that village possessed a basadi in the eleventh and twelfth century A.D. (See also 43 of 1890 dated in the 21st year of an unidentified Kulottunga Cola Deva).
3. 58 of 1900.
4. 93 of 1887 ; S. I. I., p. 108; Rangacharya, ibid, I. p. 79. See also 89 of 1887 which calls him Attimakkan Sambukula Perumāļ. Rangacharya, ibid, I. p. 81. On modern Jaina settlements in the Tamil land, read Ramaswami, Studies, pp. 78-79.
