Tamilnadu Dharm Aur Jain Sanskar

Here's a comprehensive summary of the provided Jain text, "Tamilnadu Dharm aur Jain Sanskar," in English:

Book Title: Tamilnadu Dharm aur Jain Sanskar (Jainism and Jain Traditions in Tamil Nadu) Author: Sumermalmuni (Disciple of Yugapradhan Acharya Shri Tulsi) Publisher: Z_Kesarimalji_Surana_Abhinandan_Granth_012044.pdf Catalog Link: https://jainqq.org/explore/211111/1

This text, written by Sumermalmuni, a disciple of Acharya Shri Tulsi, details the ancient and enduring presence of Jainism and its associated traditions in the Tamil Nadu region of South India. The author recounts his year-long exploration of the area, observing numerous historical sites and concluding that Jainism has deep roots in Tamil Nadu, with its cultural influence still palpable today.

The Ancient Roots of Jainism in Tamil Nadu:

The author traces the historical beginnings of Jainism in South India to the time of Emperor Chandragupta Maurya. During a severe 12-year famine, the great Shrutakevali Bhadrabahu, along with a sangha of twelve thousand monks, migrated south. Emperor Chandragupta Maurya himself joined this migration, renouncing his kingdom. Upon reaching Shravanabelagola in Karnataka, Bhadrabahu foresaw his approaching death and instructed his disciples to spread Jain teachings in various southern regions while he remained at Shravanabelagola, where he ultimately attained liberation. This significant movement led to the widespread propagation of Jainism in the South, and its current status is considered to have originated from this period, despite facing various challenges over time.

The Rationale for the Southern Migration:

A pertinent question arises as to why Bhadrabahu chose to migrate south during the famine. While the primary reason was to protect Jainism and the monastic order, the author probes further. He questions why such a perilous journey into an unfamiliar territory, where adhering to strict Jain dietary and conduct rules would be more challenging due to the lack of understanding from the local population who followed other religions, was undertaken.

The answer, according to scholars, lies in the extensive propagation of Jainism by Lord Mahavir himself in the Kalinga region. Kalinga eventually became a significant center of Jainism, with evidence found in the Hathigumpha inscription of Emperor Kharavel. Jainism's entry into Andhra Pradesh is attributed to the Sisunaga dynasty, and from Andhra, it spread to Tamil Nadu and other southern regions. Therefore, when Bhadrabahu arrived in the South with his sangha, there was already an existing foundation of Jainism, which likely made his risky decision during the famine more feasible.

Evidence of Jainism in Tamil Nadu:

The text highlights numerous remnants of Jainism in Tamil Nadu:

• Temples and Shrines: Near Kanchi, at Tirupattikunnu, there were magnificent temples dedicated to the first and last Tirthankaras, Rishabhanatha and Mahavira, respectively. This place was also known as Jina Kanchi. Many inscriptions found here provide valuable information about Jainism and its culture.
• Inhabited Jain Settlements: Villages like Tirumal, near Polur, and Pattalipur in the South Arcot district, are mentioned as former centers of Jain gurus and still have Jain residents who reportedly possess many Jain scriptures.
• Cave Temples and Sculptures: Sittannavasal is described as a significant site with numerous Jain caves, temples, and idols. The name "Sittannavasal" itself signifies "abode of Siddhas" or Jain ascetics. The local term "Sittavankam" meaning "salutations to the Siddhas" is still prevalent.
• Other Archaeological Sites: Hills like Narattamalai and Alattimal have also yielded remnants of Jainism and its culture, including natural caves similar to those in Sittannavasal.
• Major Jain Centers: Places like Madurai and Ajjanandi have a considerable amount of Jain remnants. The village of Argamakuppam is still known as the "village of Arihants." The ruins at Kadalu are believed to have once housed a large Jain university.

Influence of Jain Acharyas and Tamil Literature:

The success of Jainism in Tamil Nadu is attributed to the arrival of prominent Jain Acharyas, some of whom were born in the region, actively propagated Jainism, and attained liberation there. Notable among them were Akalanka and Gunabhadra. The influence of these Acharyas extended to the rulers, with Jainism eventually becoming a royal religion. This led to the establishment of grand Jain temples and widespread respect for Jainism.

When Jainism became fully integrated into the lives of the people, Jain scholars and saints began writing in the Tamil language. This resulted in the creation of numerous texts on Jain philosophy and literature, enriching the Tamil language significantly, as well as benefiting the Kannada language. The contributions of ascetics like Naladiyar and Ilango Adigal are deemed particularly significant. The learned community acknowledges that removing ancient Jain literature would leave a void in the Tamil language.

The Tirukkural and its Jain Connection:

The renowned religious text, Tirukkural, is held in high esteem and has been translated into many languages. While attributed to Tiruvalluvar, some scholars believe it was authored by Kundakundacharya, or that Tiruvalluvar was his disciple. A legend states that during a public reading of the text in the royal court, Kundakundacharya sent Tiruvalluvar in his place. Thus, the work became known under Tiruvalluvar's name. The text is confirmed to be Jain in origin, beginning with salutations to the primordial God.

Persecution and Enduring Traditions:

The text then shifts to a darker aspect, describing the severe persecution faced by Jains in the South by followers of other religions. While the author refrains from elaborating due to the horrific nature of the events, he mentions that hundreds of Jain saints and thousands of Jain followers were massacred. Jains were subjected to brutal violence, with many forced to convert to Shaivism, adopting disguise, and their magnificent Jain temples being converted into Shiva temples.

Despite the decline in the number of Jains, their traditional practices remain strong. Today, many are referred to as "Nainars." They continue to name their children after Tirthankaras and ancient Acharyas, demonstrating their commitment to their heritage. A significant tradition observed is the abstention from eating at night, with mothers reportedly even refraining from breastfeeding their infants at night.

The influence of Jain culture is still evident in the daily lives of the people. Their attire reflects the practices of both clothed (sachalak) and unclothed (achalak) Jain ascetics. Locals perform marriages during the day, considering night marriages as "thief marriages," a practice observed among Marwaris. Two primary identifiers of Jains in the region are their abstention from night meals and their refusal to drink unpurified water.

The author concludes by quoting Rajagopalachari, who observed that the Jain emphasis on non-violence, such as not plucking flowers, and the practice of vegetarianism are deeply ingrained in the local psyche, attributing this to the influence of Jainism.