We have visited to Manimekala in Karukkiniamarnta vaj Ammma Vihara at Kannchipura, Tamailnadu, South India. South India is one of the most significant to Buddhism during the reign of Emperor Ashoka but presently Vihara has been converted into HIndu temple. Brahmins has been started distortion of Buddhism Glories from 185 BC and Muslim has attacked in 7th century AD on Nalanda Ancient Buddhist University and Voluble Buddhist literature of Nalanda has burned and remaining literature has been manipulated in Sanskrit terminology through Brahmins, therefore very difficult to touches of reality but Manipulation of Brahmins easily is seen in their writing. In North India Muslims aggressor and Brahmins their atrocities on Buddhism and destroyed his glory because North India was near to Arayan and Muslim land but Seems south India fact is different, In South India Brahmins peoples have been manipulated to Buddhist Viharas (Tempel), Buddhist Art and Architecture glories into Brahmanism.
Flourishing of Buddhism in South India, the role of Bhikkhunis is such a great inspirations for women’s. The Manimekhalai gives much information on the South Indian history of Buddhism and its place during that period, contemporary arts and culture, and the customs of the times as well as The Manimekalai is The exposition of the Buddhist doctrine in the poem deals elegantly with the Four Noble Truths (ārya-satyāni), Dependent Origination (pratītyasamutpāda), mind (citta) and Buddhist practices like virtue (Śīla) and non-violence (ahimsa). Manimegalai was dancer-courtesan, being pursued by the romantic Cholan prince Udyakumaaran and daughter of Kovalan and Madhavi and followers of Jainism but when she studies the doctrinal expositions of Bhikshu Aravana Adigal. Manimegalai’s faith in Buddhism leads her to become a dedicated Buddhist nun, and she eventually attains nirvana.
According to Tamil literary tradition, Manimegalai, written by the Tamil Buddhist poet Seethalai Saathanar, is one of the five Great Epics of Tamil literatures, which also include Silappatikaram, Civaka Cintamani, Valayapathi, and Kundalakesi. Manimegalai is a poem described in 30 cantos or divisions. The exact date of this composition is controversial, but it is believed to have been written in the 6th century CE. The date of Manimekalai is close to 171 AD the date proposed by Ramachandra Dikshitar for Shilapadikaram. Impact of Buddhism in south India from Buddha and well flourished during the time of Ashoka because he son Mahindra went to Sri Lanka by the road of South India and many Archeological evidence are available In South India but Buddhist monument has been neglected by Archeological Survey of India (ASI) and Brahman Pundit has took chance illegal encroachment and Manipulation of Buddhist monument and convert into Brahmanism Temple and Brahmins academicians has converted Pali-Pakrti Buddhist literatures into Sanskrit and gives name Hinduism literatures.
Brahmin Pandit and Brahmins academicians systematically doing their works and we are wasting our time to criticism of Brahmanism but not systematically. Dr. B.R. Amebdkar frankly said his book revolution and counter revolution “I am not satisfied from Indian history because Brahmins had destroyed to Mauryan Buddhist Empire and given blame on Muslim. Dr. B. R. Ambedkar is very correct because distortion of Buddhism has been started from 185 BC by Brahman terrorist Pushymitra-Shung and Muslims aggressor comes from 7-8 AD.
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.