Studies Iun South Indian Jainism

Here's a comprehensive summary of the provided Jain text, "Studies in South Indian Jainism: Achievements and Prospects" by Dr. B.K. Khadabadi:

Overall Context:

The paper, presented at a seminar on Jainology, focuses on the historical study of Jainism in South India. It begins by acknowledging the growth of Jainology as a field of study, particularly invigorated by the 2500th anniversary of Lord Mahāvīra's Nirvana. The author then narrows the focus to the achievements and future prospects of studying South Indian Jainism.

Historical Overview and Achievements:

• Early Entry: Jainism is believed to have entered South India, specifically the Telugu country, as early as 600 BCE through Kalinga. However, a more significant spread occurred around 400 BCE when a large group of Jain teachers, led by Bhadrabāhu and accompanied by Candragupta Maurya, settled in Karnataka (Kalbappu). This movement radiated Jain teachings extensively throughout South India.
• Pioneering Scholars: The early phase of studying South Indian Jainism began with B.L. Rice in 1909, followed by scholars like Ramaswami Aiyagar, B. Sheshagiri Rao, R. Narasimhachar, and Vincent Smith, who largely established the historicity of this South Indian Jain migration.
• Next Phase of Scholarship: The subsequent period saw works by B.A. Saletore, S.R. Sharma, P.B. Desai, S.B. Deo, and Kailas Chandra Shastri. These scholars provided a comprehensive religious and political history of South Indian Jainism, drawing upon traditions, inscriptions, monuments, and literary evidence. Their work shed light on significant aspects like the Yāpaniyas, Kurcakas, Gommața cult, Yakṣiṇī cult, and the adaptive nature of Jainism.
• Miscellaneous Contributions: The author also acknowledges valuable, albeit varied, contributions from scholars like N.R. Premi, Hiralal Jain, A.N. Upadhye, Bhujabali Shastri, Jyoti Prasad Jain, B.R. Gopal, Sarayu Doshi, and B.K. Khadabadi himself, enriching the field through various papers and book chapters.
• New Dimensions: V.P. Johrapurkar's work on the Bhattāraka tradition and V. Sangave's study of the South Indian Jaina community introduced new perspectives.
• Tamil and Telugu Country Focus: Gratitude is expressed towards scholars like Robert Swell, T.N. Ramachandran, A. Chakravarti, S. Vaiyapuri Pillai, and K.V. Ramesh for their contributions to understanding the influence of Jainism in the Tamil country through inscriptions, monuments, and literature. Similarly, B. Sheshagiri Rao, M. Somashekhara Sharma, and S. Gopalkrishna Murthy are credited for illuminating the position of medieval Jainism in the Telugu country based on its material remains.
• Latest Works: The author highlights two recent works: P. Gururaj Bhatt's "Studies in Tuluva History and Culture" (with a chapter on Jainism in the Tuluva country) and R.P.P. Singh's "Jainism in Early Medieval Karnatak." While acknowledging Singh's novel approach, the author notes a confusion in his work between the Bhattāraka tradition and Digambara monarchism.

Prospects and Future Research Directions:

The author then outlines six key areas for future research, emphasizing the need for deeper and more focused studies:

1. The Yāpaniya Saṃgha: A thorough study of the origin, growth, and eventual merger of this sect, considered a product of South Indian Jainism, is a significant desideratum. Despite attention from scholars like N.R. Premi and A.N. Upadhye, a comprehensive work remains needed.
2. Reconstruction of Jainism's History in Andhra Pradesh: Despite early penetration and likely flourishing of Jainism, much of its literary and material evidence in Andhra Pradesh has been lost due to Buddhist and Hindu revivals. While S. Gopalkrishna Murthy's monograph provides a starting point, more intensive efforts by archaeologists, epigraphists, and art specialists are crucial for a complete reconstruction, especially concerning evidence of a Jaina University at Raydurg.
3. Reconstruction of Jainism's History on the Western Coast of South India: While scholars like Saletore and Desai noted Jain patronage in the Tuḷuva country, and P. Gururaj Bhatt provided a better picture, the history of Jainism in the Kerala region (9th-11th centuries AD) remains fragmented. The author expresses uncertainty about the progress of a study entrusted to P. Gururaj Bhat before his demise.
4. Jaina Teachers and Social Uplift in South India: Shifting focus from religious and political aspects, this area emphasizes the crucial role of Jaina teachers, sermons, and narratives in social education, combating vices, and promoting virtues. The adaptability of Jainism to local social trends also warrants detailed study.
5. Contribution of Jainism to the Cultural Heritage of South India: This is a paramount need, encompassing the social aspect as well. The author argues that Jainism's influence on the tolerant attitude, accommodative nature, and vegetarianism of South Indians is significant. Inscriptions and literature are key to exploring this cultural impact, with scholars like S. Vaiyapuri Pillai and B.A. Saletore having already pointed to the Jainas as "apostles of culture and learning."
6. The Satkhaṇḍāgama and Dṛṣṭivāda: This is presented as a literary problem with profound implications for South Indian Jainism's tradition and history. The author questions the long-held belief that the Satkhaṇḍāgama volumes represent the only surviving remnants of the lost Dṛṣṭivāda (the 12th Anga). Citing Ludwig Alsdorf's opinion to the contrary, the author appeals to scholars like Kailasa Chandra Shastri to critically examine this assertion, considering both internal and external evidence, and to publish their findings.

Concluding Remarks:

The paper concludes with a section in Hindi, reiterating that South India can be divided into Tamil and Karnataka regions in terms of Jainism's spread. It highlights the patronage of Jainism by Chola and Pandya rulers in the Tamil country, mentioning the impact on literature like "Naladiyar" and "Kural" (attributed to Kundakunda). The paper also emphasizes Karnataka's significance as a stronghold of the Digambara tradition, noting the support from dynasties like the Andhra, Kadamba, Pallava, and Chalukya rulers, and their patronage of Jain temples and poets like Pampa. It also acknowledges the participation of women in the propagation of Jainism in Karnataka. This Hindi section appears to be a supporting summary or excerpt from a broader work.