Jaina Influence On Taniks

Here's a comprehensive summary of the provided text, "Jaina Influence on Tamils" by Prof. S. Thanyakumar, focusing on the key arguments and evidence presented:

Jainism's Deep Roots and Flourishing in Tamil Nadu:

The text argues that Jainism was a significant and early religion in Tamil Nadu, with evidence suggesting its presence as early as the 3rd century BCE, and even potentially earlier, with Jain beliefs alluded to in texts like the Ramayana. The oldest extant Tamil work, "Tholkappiam," is attributed to a Jain author, providing insights into early Tamil society and its spiritual ideals, particularly the Jain concept of liberation from karma and attainment of omniscience.

Historical Connections and Early Adoptions:

The text highlights a connection between Lord Krishna and the 22nd Jain Tirthankar, Lord Neminath, suggesting that Krishna, and by extension his cousin Neminath, were aware of and potentially influenced by Jainism. The story of sage Agasthya bringing a clan of Aruvalar agriculturists, who were likely Jains, to Tamil Nadu is presented as further evidence of early Jain presence and integration. The continued practice of naming children after Agasthiar among present-day Tamil Jains reinforces this historical link.

The Persecution and Decline of Jainism:

Despite its early prevalence, Jainism faced persecution, particularly with the rise of the Bhakti movement led by figures like Saint Gnanasambandar. The text asserts that it wasn't just Gnanasambandar's songs but the active prosecution and conversion of Jain followers (Sravakas) by the royal family, coupled with anti-Jain propaganda from Vaishnavite Alwars, that led to Jainism's decline from its dominant position by the 9th century CE. However, the influence of Jainism was so profound that it couldn't be entirely eradicated.

Enduring Jaina Principles and Influence on Tamil Society:

The core of the text focuses on the lasting impact of Jain principles on Tamil culture, literature, and social customs, even after the decline of the religion's institutional power. Key areas of influence include:

• Vegetarianism: Jainism's strong condemnation of meat-eating is identified as a cornerstone of its influence. Vegetarianism, once referred to as "Aarugatha food" (Jain food), became deeply ingrained in Tamil society, with meat consumption being avoided on religious occasions.
• Condemnation of Animal Sacrifice: Jainism vehemently opposed animal sacrifice from its earliest days, as evidenced in Jain Tamil literature. Jains actively campaigned against this practice, leading to its eventual legal ban in Tamil Nadu.
• Social Customs: Jain practices like avoiding loud conversations and revelry during meals, and the principle of not eating after sunset, are highlighted as having been adopted by Tamils. Certain festivals like Deepavali, Sivaratri, and Saraswati Pooja are also attributed to Jain introduction.
• Karma Theory: The Jain concept of Karma, where individuals are responsible for their own actions and their consequences, is seen as a significant influence. This contrasted with later faiths that offered atonement, and the text suggests the Jain Karma theory fostered self-reliance and ethical responsibility in Tamils.
• Religious Tolerance (Syadvada/Anekanta Vada): The Jain philosophical principles of Syadvada (the theory of manifold aspects of reality) and Anekanta Vada (non-absolutism) are credited with fostering religious tolerance and the respect for diverse viewpoints within Tamil society. Jain authors' focus on debating ideas rather than personalities further contributed to this tolerant atmosphere.
• Charity and Philanthropy (Parimita Parigraha): The Jain virtue of limiting personal accumulation beyond needs and dedicating the surplus for societal benefit (Chaturvidha Dhana) is reflected in Tamil traditions of giving alms without caste discrimination. The Thirukkural is presented as a testament to this influence, emphasizing sharing wealth and protecting all living beings.
• Equality: Jainism's advocacy for equality, irrespective of caste or creed, is seen as a counter-force to the caste-based suppression prevalent at times. Jain teachings emphasized conduct and character over birth, instilling self-confidence and self-respect in Tamils. Works like "Arungalacheppu" and others are cited as evidence of this egalitarian message.
• Education: Jainism's commitment to educating all people, without caste or gender distinctions, is a major point of influence. The term "Palli" for educational institutions today is linked to the Jain centers of learning. The tradition of paying homage to Siddhas before starting lessons also has Jain origins. Jains are also credited with popularizing palm-leaf manuscripts and fostering literary activities, contributing significantly to Tamil literature across various genres and even introducing scientific concepts.
• Women's Education: Jainism is recognized for being the first to promote the equality of women in education, with evidence of learned Jain women and Jain institutions catering exclusively to women, producing influential female scholars.
• Arts and Architecture: Jains were pioneers in temple architecture in Tamil Nadu, with their conceptions influencing the development of grand temples, iconography, and art forms. The "Manastambha" is mentioned as a unique feature of Jain temple architecture.

Conclusion:

The text concludes that Jainism's presence in the Tamil country profoundly influenced Tamils across diverse fields, including culture, language, literature, and social ethics. The enduring legacy of Jain principles is evident in various aspects of Tamil life, demonstrating the religion's deep and lasting impact. The Kural is particularly highlighted as a significant manifestation of this Jaina influence, often referred to as the "Tamil Veda."