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Sumati-Jnāna niruhadaksham kathayanti chitram). Stunned with the expertise of Aggalayya in field of Ayurveda Šāstra-Chikitsā, king Jayasimha II (AD 1020-1042) conferred on him the status (Prathipatti) of Mahāsamanta in AD 1034. Besides, the people are said to have constructed a Jinālaya at Ikkruiki and named it as Vaidyaratnākara only to express their gratitude to Aggalayya suitably.
Generally, the waxing and waning of any religion depends mostly on its preceptors, poets and propagandists. It is found true in the case of Jainism also particularly in Andhra, for, the glorious period of Jainism in Andhra produced a marvelous galaxy of Jaina authors who gained popular support by their illuminating discourses and writings. The early exponents like Kundakundāchārya and Simhanandin took upon the missionary work by expounding the tenets of the Jaina creed among the people. It is also obvious from the Jaina epigraphs that these Jaina exponents were not merely the exponents of dogmas, but were also the leaders of people and guides to the ruling princes.
The Jaina poets like Pampa, Jinavallabha, Somadēvasūri, Padmaprabha, Ponna etc., never being fanatics but gently persuasive, did yeoman service to the propagation of the Jaina religion among the people. The composed several works in the regional language to spread Jainism among the people of the age. Among the poets, Jianvallabha needs special mention, for, he came to light through a singly record“7 found at Kurkyāla in Karīmnagar District. Generally, poets are known by their literary works. We are informed in the record that Jinavallabha was a disciple of Jayamagonda-siddhäntyabhattāra of Pandarangavalli, Pothega-bali, Dēśī-gana and Kundakundānvaya and was the younger brother of Pampa (Pampabhidhānanujah). He has several honorific titles like Sakala-kalāpraviņa, Bhavyaratnākara and Gunapakshpātin and Vāchakābharana. Regarding his proficiency, we are told that he was famous for his skill in composing poetry and could write excellent Kāvyas in various styles. He was proficient in music and was the only person who could be the master of Goddess of learning (Vagvadhu-Varavallabha). Though his ability and eminence in all arts are said to have been unrivalled his literary work of Jiņavallabha is available, i. e. Mahāvīra-Charitra.
Lastly, the Jaina records do not supply the correct reasons for the decadence of Jainism in Andhra. However, the literary sources48 inform us that the hostile propaganda, coupled with ruthless religious persecution", indifference of kings and lack of Jaina preceptors are responsible for rapid decadence of Jainism in Andhra. Thus, the Jaina epigraphs provide a vivid picture of Jainism namely its monastic orders, growth and decline in different regions and periods.
REFERENCE 1. Sewell Robert, List of the Antiquarian Remains in the Presidency of Madras, 1882, pp. 6-147. 2. Shastri, P. V. P., Journal of Epigraphical Society of India, V pp. 136-142. 3. Sircar, D. C., Journal of Ancient Indian History, Calcutta, III, pp. 30-96. 4. Shastri, T. V. G., Excavations of Vaddamanu, Birla Archaeological and Cultural Research Institute,
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