Drawidiyan Sanskruti Par Jain Dharmni Asar

Here's a comprehensive summary of the provided Jain text in English, focusing on the influence of Jainism on Dravidian culture:

Book Title: Drawidiyan Sanskruti par Jain Dharmni Asar (Influence of Jainism on Dravidian Culture) Author: Mohanlal Deepchand Chokshi Publisher: Z_Arya_Kalyan_Gautam_Smruti_Granth_012034.pdf Catalog Link: https://jainqq.org/explore/230143/1

This text, attributed to Mohanlal Deepchand Chokshi, argues that the sophisticated thought and spiritual depth observed in Tamil and other South Indian languages are largely due to the influence of Jainism.

Early Dravidian Religious Practices: Initially, Dravidian religious practices involved animal sacrifices to appease deities, infanticide, and the worship of spirits.

Impact of Jain and Buddhist Teachings: The arrival and teachings of Jain and Buddhist monks brought about a significant shift. Their liberal and noble ideas made a profound impression on the Dravidian populace. Over time, Jainism's influence grew, eventually attaining the status of a national religion in certain periods.

Evidence from Literature: The text cites two prominent Tamil works, "Silappatikaram" and "Manimekhalei," as evidence that Jainism and Buddhism began to flourish in Tamil Nadu from the 2nd century CE. These texts contain numerous references supporting this assertion.

Royal Patronage: The Chera and Pandya dynasties provided substantial patronage to Jainism. Their capitals, such as Kaviripattinam, Uraiyur, and Madurai, housed Jain monasteries (muni-sthan or upashray) and Jain residential communities. Special ashrams were also established for Jain ascetics (Aryas). The regular worship of Arhat images in Jain temples is also noted.

Deep-Rooted Influence: The text suggests that Jainism's influence had deeply permeated the social fabric of Tamil Nadu, with its roots taking many years to establish. The literature from that period indicates that the kings were highly tolerant. While the state religion might have varied, kings maintained a sympathetic view towards other prevalent religions. People were free to follow the faith of their choice, and the study of different religions was driven by intellectual curiosity, free from sectarian rigidity.

Period of Prominence and Decline: Jainism remained prevalent in the region from the 2nd century CE until approximately the 11th century CE. The author acknowledges that, like all phenomena, Jainism likely experienced periods of rise and fall. The text highlights that in the 5th century CE, Jainism was very strong in the South, even becoming the state religion of the Pandya country. For the subsequent three to four hundred years, Jain monks actively propagated their faith, and Jainism's flag flew high in the South. Available records suggest no opposing religion emerged that significantly challenged Jainism until the 11th century CE, although the seeds of opposition may have been sown earlier.

The "Poisonous Tree" of Opposition: The text points to a specific period, starting after the reign of King Rajendra Chola (after 1022 CE), where seeds of animosity towards Jainism began to sprout. This "poisonous tree" grew over the next 300 years to such an extent that it led to the persecution and killing of thousands of Jains.

Challenges and Resilience (11th to 13th Centuries): The period from the 11th century CE for about two hundred years was extremely difficult for Jainism in South India (Karnataka, Tamil, and Telugu-speaking regions), as well as in Maharashtra and Konkan. Jains were forced to forfeit their wealth and property. However, they also demonstrated immense courage, making sacrifices of their lives to uphold their beloved faith. The author emphasizes that had the Jains not shown equanimity and valor during this time, Jainism might have ceased to exist in these regions. Despite a decline in the number of adherents, their spiritual legacy and community survived due to the farsighted courage shown by those willing to sacrifice their lives for their religion.

External Factors and the Mitigation of Intolerance: The turbulent atmosphere created by religious fervor during that era is described as a shameful chapter in history. Factors such as inter-dynastic envy and greed, along with the arrival of Muslim invaders, created a situation where unity became essential. This complex situation led to a gradual melting of religious intolerance, preventing the situation from worsening further.

Lessons and Responsibilities for Present-Day Jains: The text concludes by reflecting on the situation in the South and drawing lessons. It praises the efforts of the contemporary monks and lay followers (Shraman and Shraddh Sangh) for their unwavering commitment to spreading the noble and liberal teachings of Bhagwan Shri Mahavir Dev. The author poses a critical question to present-day Jains: given the current favorable conditions and lack of political risk or inconvenience, what are their responsibilities?

The author outlines two primary duties:

1. Preservation and Management of Heritage: To gather and properly manage the scattered idols and temples that are their heritage.
2. Dissemination of Literature: To get their spiritually beneficial literature translated into current languages (like English and Hindi) by scholars, making it accessible and beneficial to the wider public. The presentation of this literature should be appealing, and its cost should be kept as low as possible for promotion.

The text ends with a powerful quote from the Uttardhyayan Sutra, emphasizing the importance of choosing the right path and finding refuge where one truly wishes to go. This reinforces the call to action for present-day Jains to actively preserve and propagate their rich heritage.