Buddhist Site Under DEvelopment

Kanchipuram Ancient Buddhist Stupa

Buddha teaching Influence on South India, its comes authentic voluble records from Ashoka Inscription were discovered at different part of South India and The Great Emperor Ashoka has been mentioned different part of South India as a name is Panttia Cattiyaputtira, Karalputtira and Tamrarani on his Inscription.

South Tradition records said Buddha have been visited to Kanchipuram and Puttavitu, such a tradition was prevalent at the time of Ashok (273-232 BC) who is credited the erection of a commemorative Stupa on the spot where the Buddha had rested during his visit to Kancipuram. Hiuen Tsang, the celebrated Chinese traveler. Who visited Kancipuram in 640 century AD and also Hiuen Tsang says Ashoka-raja built a hundred feet Stupas over all the scared spots of kancipuram where has Buddha visited but at the present moment Stupa is not available in Ekambaranathar Temple, but we have seems only piple tree and some Ancient antiques.

We have visited to Ekambaranathar Temple, Subramania Swamy Temple, Kaccapesvara Temple at Kancipuam, Tamilnadu, India and seen contains seven Buddha in Dhyana Position images on the inner side wall of the Ekambaranathar Temple and Kaccapesvara Temple and The outer east side extreme bottom wall contains a Buddha image in “Mahaparinirvana” position in Ekambaranathar Temple. These images predict the earlier existence of Buddha temple in Kanchipuram.

Different Site associated to Kanchipuram Stupa:

When we have visited to Subbarya Mudaliyar Higher Secondary School at Kancipuam and seems the school management has been demolished to Ancient Monument were was the Great Dravidan Architecture and again has a trace of Buddhism and Buddha idols on the pillars, peaceful and spiritually inspiring to all and illegally encroachment on land of Ancient monument.

South Indian history has been based mainly on the so- called Cankam literatures. ciety or the poets' own culture, but a society from the past, or life in small, primitive villages which are far removed from the poets' own cosmopolitan milieu. This means that Cankam poetry is to be dated after the period it describes. On closer consideration, we appear to be dealing with certain literary genres borrowed from the North Indian Kâvya tradition, more in particular with compositions which are typically not written in Sanskrit but in Prâkrit or Apabhramśa. In Cankam literature, the regional Tamil language has been assigned the role of a Prâkrit. This use of Tamil we otherwise meet in the inscriptions of the Pântiyas of the eighth or ninth century and only in the inscriptions of that dynasty. This suggests that Cankam poetry was composed by the same poets who were responsible for the Velvikudi and Dalavaypuram inscriptions of the Pântiyas. As such, it is no longer possible to use this poetry for the reconstruction of the early history of Tamilnadu. On the other hand, Cankam poetry does supply interesting material for the study of the cultural politics of a newly arisen regional dynasty in eighth-century South India.