Tamilnadu Me Jain Dharm

Here is a comprehensive summary of the provided Jain text about Jainism in Tamil Nadu:

The text, "Tamil Nadu mein Jain Dharm" by Mallinath Jain, explores the rich history and current state of Jainism in the southern Indian state of Tamil Nadu. It begins by asserting Jainism's status as an eternal, universal religion, existing since time immemorial, even before the first Tirthankara, Rishabhanatha. The concept of the "Kalachakra" (Wheel of Time) is introduced, explaining that time is cyclical and constantly changing, leading to periods of progress and decline.

The author highlights that in ancient times, Tamil Nadu was a significant center for Jainism, heavily influenced by prominent Jain acharyas like Kundakunda, Akalanka, Samantabhadra, Pujyapada, Jinasena, and Mallishena. These spiritual leaders propagated Jain principles, authored important ethical and philosophical works like "Tirukkural," "Naladiyar," and "Araneri Charam," and contributed to making Jainism a religion of the masses through their emphasis on ethical conduct, non-violence (ahimsa), and vows. Royal patronage also played a role in the flourishing of Jainism during this period.

The Nature of Time and Human Existence:

The text elaborates on the Kalachakra by describing two phases: Utsarpini Kala (ascending phase) and Avasarpini Kala (descending phase).

• Utsarpini Kala: Characterized by an increase in lifespan, strength, and height of beings. It has six subdivisions, progressing from hardship to extreme comfort.
• Avasarpini Kala: The opposite, where lifespan, strength, and height decrease. This phase also has six subdivisions, starting from extreme comfort and moving towards hardship. The first three subdivisions of Avasarpini Kala are described as "Bhogbhumi" (pleasure lands) where beings enjoyed an idyllic life, sustained by wish-fulfilling trees (Kalpavriksha), free from illness, old age, and suffering. The fourth subdivision is the "Karmabhumi" (land of action), where Tirthankaras and other great souls are born and teach the path to liberation through right faith, knowledge, and conduct.

Jain Culture and its Influence:

The text emphasizes the profound influence of Jain culture in Tamil Nadu. It mentions that the region was once much larger, encompassing parts of present-day Karnataka, Kerala, and Andhra Pradesh, and was a stronghold of Jainism. The presence of numerous Jain sites, inscriptions, temples, and sculptures attests to this glorious past. The author encourages Jains from North India to visit these ruins to understand the scale of Jain presence and practice in ancient Tamil Nadu.

The text also notes the significance of Shrutakevali Bhadrabahu, who along with 12,000 munis, is said to have traveled to South India, with 8,000 of them specifically ministering in Tamil Nadu, purifying the land. The legacy of Kundakunda's spiritual practice at "Jonnalaimalai" and the call to introspection at "Akalanka Basti" are highlighted as remnants of this past glory.

The Decline of Jainism in Tamil Nadu:

The latter part of the text delves into the reasons for the decline of Jainism in Tamil Nadu. It attributes this decline to several factors:

• Political Shifts: Changes in royal patronage and the rise of other religious ideologies influenced by political power played a crucial role. The principle of "Yatha Raja Tatha Praja" (as the king, so the subjects) meant that the religion favored by the ruler would flourish.
• Religious Rivalry and Persecution: The text details a concerted effort by Shaivism (and to some extent Vaishnavism) to suppress Jainism. This involved:
  • Misrepresentation and Propaganda: Shaivite factions, particularly influenced by Kapalika and Vamamarga traditions, spread negative propaganda against Jainism, portraying its principles as burdensome and its adherents as hypocritical.
  • Fabricated Incidents and False Narratives: The text describes elaborate schemes to discredit Jainism, such as the fabricated story of "Dharmasena" (an imposter disguised as a Jain monk) who was supposedly cured of a stomach ailment by the ashes of Lord Shiva, thereby promoting Shaivism. This impostor later revealed his true identity and became a prominent Shaivite devotee named Appar.
  • Persecution of Jain Monks: There are accounts of Jain monks being falsely accused, public debates orchestrated where Jain scholars were defeated through trickery, and subsequently being crucified. The text mentions that these events were often blamed on Jains themselves, such as a Shaivite monastery being set on fire and the blame being placed on the Jains.
  • Destruction of Jain Institutions: Jain temples were reportedly converted into Shaivite shrines, and Jain idols were replaced with Shiva Lingas.
  • Violence and Dispossession: The text speaks of severe atrocities committed against Jain followers, including physical violence, the looting of property, and the violation of women's honor, drawing parallels to the persecution of Hindus in Pakistan.
• Loss of Royal Patronage: As the political landscape shifted, Jainism lost the support of rulers, which was essential for its propagation and protection.
• Weakening of Monastic Presence: The absence of frequent visits and the establishment of Jain monastic centers over centuries has contributed to the decline. The text points out that unlike monks who dedicate themselves solely to religious propagation, householders have numerous other responsibilities, limiting their ability to actively promote the faith.
• Modern Influences: Contemporary factors like the influence of Western education, increasing interest in cinema and other entertainment, and a decline in traditional values among the youth are also cited as contributing to the erosion of religious faith.

Current State and Hope:

Despite the historical decline, the text acknowledges that Jainism in Tamil Nadu is not entirely extinct; it "flickers like a firefly." It notes that the local population is generally sincere and devotional. However, the Jain community is not affluent, and a lack of funds hinders the repair and upkeep of many Jain temples.

The text highlights the role of organizations like the Akhil Bharatvarshiya Digambar Jain Mahasabha and the Digambar Jain Teerth Kshetra Committee in supporting the restoration of temples. The visits of prominent Jain ascetics, such as Acharya Nirmalsagarji Maharaj and Aryika Ganini 105 Shri Vijayamati Mataji, are credited with revitalizing the faith.

The author concludes by emphasizing the ongoing need for religious propagation through ascetics and calls for support from affluent individuals and organizations in North India to revive Jainism in Tamil Nadu. The text also mentions the continued practice of the Bhattaraka tradition in some parts of South India, a practice that has largely disappeared in the North.

In essence, the book paints a vivid picture of a once-flourishing Jain tradition in Tamil Nadu, detailing its significant contributions to culture and ethics, and then lamenting its subsequent decline due to a combination of political shifts, intense religious persecution, and modern societal changes, while also expressing a sliver of hope for its revival.