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Together they ruled over this land with a unique culture and language, contributing to the growth of some of the oldest extant literature in the world.
The poem relates that the town Kāveripattinam or Puhār was swallowed up by the sea (i.e.
he sea goddess Manimegala Theivam or Maṇimekhalai Devī puts her to sleep and takes to the island Maṇipallavam (Nainatheevu).
After waking up and wandering about the island Maṇimekhalai comes across the Dharma-seat, the seat on which the Buddha had taught and appeased two warring Naga princes, and placed there by the God Indra.
These occupiers were overthrown by the resurgence of the Pandyas and the Pallavas, who restored the traditional kingdoms.
The Cholas, who re-emerged from obscurity in the 9th century by defeating the Pallavas and the Pandyas, rose to become a great power and extended their empire over the entire southern peninsula.
As a continuation of Silappatikaram (Tamil: சிலப்பதிகாரம்), this epic describes how Manimekalai, the beautiful daughter of Kovalan and Madhavi, followers of Jainism, converts to Buddhism.
According to the poem, Maṇimekalai studies the six systems of philosophy of Hinduism and other prevalent religions of the time and compares them to the teachings of the Buddha. Later, upon hearing doctrinal expositions from the Buddhist teacher Bhikshu Aravaṇa Aḍigal, she becomes a dedicated Buddhist nun.Those who worship it miraculously know their previous life.Manimekalai automatically worships it and recollects what has happened in her previous life.Tipitaka) and the exposition of Dependent Origination, etc, in Chapter 30, could suggest that it is work of the Sautrantika school.An early Sravakayana Buddhist school affiliation with the emphasis on liberation from the defilements (kilesa), ending the cycle of birth, old age and death (samsara), and becoming an arahant is indicated by the conclusion of the poem, where Aravaṇa Aḍigal encourages full liberation from the three roots of evil—greed, hatred ().The aim of the author, Sīthalai Sāttanār (or Cīttalai Cāttanār) was to compare Buddhism favourably with the other prevailing religions in South India in order to propagate Buddhism.