Jainism In Tamilnadu

Here's a comprehensive summary of the provided Jain text, "Jainism in Tamil Nadu" by S. Gajpathi:

The text meticulously details the deeply rooted history, significant contributions, and enduring influence of Jainism in Tamil Nadu. It argues that Jainism was not merely a transient faith but a foundational element in the cultural and intellectual landscape of the region.

Early History and Spread:

• The text suggests Jainism's presence in South India predates the 4th century BC, citing evidence of its prominence in Ceylon (Sri Lanka) before that period and the construction of monasteries for Jain monks during the reign of Pandukabaya (377-307 BC).
• Tradition points to Lord Rishabha, the first Tirthankara, having preached in India, with princes from Tamil Nadu attending his sermons. Lord Neminatha, a cousin of Lord Krishna, is also mentioned as having visited Southern Madhura, where the Pandavas supposedly took up asceticism under him.
• The migration of Jaina monks from Ceylon through Kanyakumari is proposed, noting that Jain doctrines generally prohibit sea travel, implying a land-based connection.
• A significant historical event cited is the dispatch of 1200 monks under Visakacharya to the Pandya kingdom around 300 BC, indicating a well-established Jaina presence and the existence of a "stronghold of Jainism in Tamil Nadu."

Core Doctrines and Influence on Tamil Culture:

• The text defines Dharma in Jainism as the inherent nature of substance, encompassing virtues like forbearance, modesty, the Three Jewels (right belief, knowledge, conduct), and non-violence. It emphasizes that Dharma primarily refers to the nature of the soul.
• Non-violence (Ahimsa) is highlighted as a central theme deeply embedded in Tamil culture. The text argues that even after Jainism's decline in direct adherents, its principle of non-violence has profoundly influenced the region. It points to the vegetarianism of Brahmins in Tamil Nadu, a practice not as prevalent elsewhere in India, and the vegetarianism of Saivism and Vaishnavism as offshoots that "swallowed Jainism by absorbing all its doctrines." The phrase "Anbe Sivam" (Love is God) from Saivism is seen as a reflection of this absorbed doctrine.
• The text critiques certain interpretations of Tamil religious history, suggesting that the "Bhakti Cult" later influenced Jainism by introducing temple worship and prioritizing outward devotion over the internal practices advocated by Jainism. It argues that Jainism views devotion as appreciating the qualities of the realized self, not idol worship.

Contributions to Tamil Literature and Language:

• Jain ascetics are credited with significant contributions to Tamil literature, lexicography, and grammar. The text laments the loss of many Jaina Tamil works.
• Peragattiyam, a major grammatical work attributed to Agastiya, is presented as a Jaina work due to its opening prayer verse invoking the Jina. The phrase "Ella Nattilum I valuadu Pakatam" within it suggests early Prakrit literature and the migration of Prakrit speakers into Tamil Nadu. The concept of "Vadakkiruttal" (Sallekhana) found in Sungam collections is also linked to Jainism.
• Tolkappiyam, the earliest authoritative Tamil grammar, is argued to be authored by a Jain. The term "Padimaiyon" used to praise the author is linked to Jainism's "Pratima Yoga." The classification of living beings based on sense organs and the definition of the original text as revealed by a liberated soul (Jina) are presented as evidence of Jaina authorship.
• Naladiyar and Tirukkural are identified as ethical works with strong Jaina connections. The text suggests Naladiyar's origin from 800 Jaina monks fleeing famine in North India, with 400 stanzas forming the book. This places Naladiyar before Tirukkural, attributed to Kundakundacharya. The authors of other works in the "Padinen Kilkanakku" collection, like Pazamozhi, are also identified as Jains. The influence of Jainism on the ethical and philosophical content of these works is emphasized.
• Cintamani, Silappadikaram, and Valaiyapati are identified as major Kavyas with Jaina origins. Cintamani is considered the greatest, with its author Thiruthakka Devar being a Jain muni. The story of Jivakan in Cintamani is found in Sanskrit Jaina texts. The text highlights the poetic brilliance and philosophical depth of Cintamani, noting its influence on later poets like Kamban.
• Silappadikaram, the oldest of the five great epics, is attributed to Elangovadigal, a Chera prince who became a Jaina ascetic. The story's themes of righteousness, chastity, and karma are seen as aligning with Jaina principles.
• Other significant Jaina literary contributions include Sirupancamulam, Eladi, Triukadukam, Palamoli, Aranericcaram, and Culamani, all of which are analyzed for their Jaina philosophical underpinnings and ethical teachings.
• Works on Tamil prosody like Vapparun Gala Karikai and Yapparungala Vritti, grammars like Neminatham and Nannul, and lexicographical works (Nighantus) are also attributed to Jaina authors or influenced by Jainism.

Jain Temples and Caves in Tamil Nadu:

• The text provides a comprehensive overview of numerous ancient Jain temples and cave sites across Tamil Nadu, highlighting their historical significance and artistic merit.
• Notable sites include Arungulam, Jina-Kanchi (Thirupparuttikunram) with its ancient paintings depicting Jaina episodes, Arpakkam, Karandai Munigiri, Ponnur Hills, Cittamur, Vallimalai Cave Temple, Panca Pandavar Malai, Ennayiram, Tirumala, Tirakkoil, Thrunarungondai, Vijayamangalam, Samanar Malai, Alagar Malai, Anai Malai, Thirupparangunram, Tiruccaranam Hills, Kalugumalai, and Siddhannavasal.
• The presence of rock-cut images, inscriptions, and paintings at these sites are presented as evidence of Jainism's once widespread influence.
• The text also mentions the traditional belief that the Nagarcoil serpent shrine and the rock at Kanya Kumari (Sripaada paarai) have Jain origins.
• The carvings at Mahabalipuram, identified by Mylai Soeni Venkatasami, are also presented as Jaina in origin, depicting episodes related to Bhagiratha.

Present Conditions and Future:

• The text notes the current small population of Tamil Jains (around 20,000), concentrated in North and South Arcot districts, with urban populations being migrants from villages.
• It acknowledges the settlement of North Indian Jains in Tamil Nadu over the past 250 years, their role in trade, and their efforts to propagate Jainism, including the establishment of the "South Indian Humanitarian League" by Suriji Maharaj.
• The text praises the efforts of Sri T.S. Sripal in eradicating animal sacrifice in Tamil Nadu and his various honors received for his humanitarian services.
• The visit of Acharya Tulsi Maharaj and the development of the Jain temple at Red Hills by Swami Rikhabdassji are highlighted as significant recent events that fostered ties between Tamil and North Indian Jains.
• The author concludes with a plea for strengthening the ties between these two communities and offers homage to Shri Rajendra Suri Maharaj.

In essence, "Jainism in Tamil Nadu" presents a compelling case for Jainism's profound and multifaceted impact on the cultural, linguistic, and religious fabric of Tamil Nadu, demonstrating its historical importance and enduring legacy.