Tamilnadu Me Jain Dharm Evam Tamil Bhasha Ke Vikas Me - Book Summary

Here's a comprehensive summary of the provided Jain text, focusing on the contributions of Jain Acharyas to Jainism and the Tamil language in Tamil Nadu:

The text, "Contribution of Jain Acharyas to the Development of Jainism and Tamil Language in Tamil Nadu" by Pt. Sinhchandra Jain Shastri, highlights the ancient and continuous tradition of Jainism, propagated by Tirthankaras and sustained by the Chaturvidh Sangha (four-fold community of monks, nuns, male and female lay followers). India is depicted as a land of spiritual pursuit, where saints and scholars have flourished, contributing to the spiritual upliftment of humanity.

Jainism is presented as a leading world religion, with its Acharyas renowned for their asceticism, philosophical insights, and character development. The core principles of Jainism – spiritual practice, ahimsa (non-violence), truthfulness, non-stealing, purity, and sense control – are emphasized. The Nirgranth Acharyas are seen as the custodians of the faith, dedicated to self-improvement and the welfare of others, guiding humanity towards liberation.

While the birthplaces of the Tirthankaras are primarily in North India, the text points out that many Acharyas who codified their teachings and made them accessible to the present generation were born in South India. This establishes a significant historical connection and confluence between North and South India, with South India, particularly Tamil Nadu, playing a crucial role in the dissemination and development of Jainism and its literature.

Early Presence of Jainism in Tamil Nadu:

Evidence from Sri Lanka: The text argues that the presence of Jainism in Tamil Nadu predates its confirmed arrival in Sri Lanka. Historical records from Sri Lanka, like the Buddhist text Mahavamsa, indicate the existence of Jainism there as early as the 4th century BCE. The patronage of Jain monks by King Pandukabhaya (377-307 BCE) in Anuradhapura, with the establishment of separate residences and temples, is cited as evidence. The presence of statues of Lord Bahubali and a Tirthankara near Abhayagiri mountain further supports this.
Transmission Route: It is posited that Jainism reached Sri Lanka from Tamil Nadu. Given the geographical proximity and the fact that Jain monks did not travel by water or large vessels, the narrow sea passage between Tamil Nadu and Sri Lanka, possibly dry or easily traversable in ancient times, is considered the likely route. This suggests that Jainism must have been established in Tamil Nadu even before its entry into Sri Lanka.
Rebuttal of Later Arrival Theories: The text refutes the notion that Jainism entered Tamil Nadu only after the arrival of Acharya Bhadrabahu in Shravanabelagola in the 3rd century BCE. The author argues that for visiting Acharyas to sustain themselves, there must have been a community of Jain lay followers (shravakas) already present to provide food and support. This implies an earlier establishment of Jainism.

Historical and Epigraphic Evidence:

Ramayana Period: Jain monks and lay followers were in an advanced state in Tamil Nadu even before the historical period associated with the Ramayana. The support of rulers during that era was essential for the spread of any religion, and these rulers are described as just and policy-driven, fostering social life, civilization, knowledge, and art.
Venkata Peak Mention: A quote from the Kamba Ramayanam (an epic written by a non-Jain poet, Kambar) describes Lord Rama instructing Sugriva about the route to Lanka. Rama mentions a mountain (Venkata Peak, present-day Tirupati) in the southern region, where Jain monks, knowledgeable in various languages and possessing right faith, knowledge, and conduct, reside and engage in continuous penance and meditation for karmic liberation. This, along with the historical fact that Tirupati was once part of Tamil Nadu, further corroborates the Jain presence.
History of Kalinga: The text cites the inscription in the Hathigumpha cave, mentioning King Kharavela of Kalinga (169 BCE) and his military campaigns. It records that during a large assembly after his victory, the Pandya king of Tamil Nadu, who was a Jain follower, along with his family, paid homage to the statue of Lord Rishabhadeva that Kharavela had recovered. This historical event demonstrates the significant presence of Jainism and its followers in Tamil Nadu.
Brahmi Inscriptions: Brahmi script, originating from Lord Rishabhadeva and taught to his daughter Brahmi, is found in numerous inscriptions on rock shelters in Tamil Nadu, particularly in areas where Jain monks resided. These inscriptions are found on natural caves with clean water sources, often located in secluded, peaceful locations. These caves served as residences for Digambar Jain monks engaged in self-discipline and scholarly pursuits, writing high-quality works on philosophy, logic, grammar, and literature. The text also mentions the existence of rock-cut beds in these caves, specifically prepared for the monks, with many such examples found near Madurai. The inscriptions in Brahmi script detail the lives of the monks and the timeline of their activities.
Tamil-Brahmi Script (Tamilí): Brahmi is also known as Tamilí, and the ancient Tamil script is also referred to as Tamilí or Tamil-Brahmi. The Samavāyāṅga Sūtra (1st century BCE) mentions various scripts, including Tamilí. Linguists believe Tamilí and Brahmi script emerged concurrently. Inscriptions bearing these scripts are predominantly found in caves and on rocks in mountains near Madurai, such as Āṉaimalai, Āntaimalai, and Samanarmalai (Shramanagiri), dating back to before the 3rd century BCE.
Vatteluttu Script: The Vatteluttu script is also mentioned as a distinct script found alongside Brahmi and Tamilí, with its origins being researched by the South Indian Epigraphy department.
Distribution of Inscriptions: The text lists specific districts in Tamil Nadu where Brahmi, Tamilí, and Vatteluttu inscriptions are found, including Pudukkottai, Madurai, Tirunelveli, Tiruchirappalli, North Arcot, South Arcot, and Chittoor (now in Andhra Pradesh).
Chronology of Inscriptions: The inscriptions are classified into five periods, with a significant concentration of 50 inscriptions from the 2nd century BCE among the total 79 inscriptions found in 22 locations dating from the 1st and 2nd centuries BCE to the 5th and 6th centuries CE. These inscriptions predominantly relate to Jainism and its Acharyas, suggesting the presence of Jainism in Tamil Nadu even before the 5th century BCE.

Literary Contributions of Jain Acharyas:

Language Proficiency: Jain Acharyas were not only proficient in Prakrit and Sanskrit but also adept in the local languages of the regions where they resided. They composed religious and literary works for the benefit of the local populace.
Contribution to Tamil Literature: The Acharyas made significant contributions to Tamil literature, with a peak period of literary creation from the 2nd to the 6th centuries CE.
Grammar and Literature: The text highlights Tolkaappiyam, a foundational grammar text in Tamil, dating back to the 3rd or 2nd century BCE. It is attributed to a Jain Acharya, a fact acknowledged even by non-Jain scholars. The existence of such an early grammar implies the existence of a developed literary tradition that preceded it. Other grammar works like Nannool, Yaappurukkarikai, Pappeyrukale Vritti, Neminatham, and Venba Pattiyal are also attributed to Jain Acharyas.
Tamil Epics and Literature: The five great epics (Panch Mahākāvyas) in Tamil literature include Silappadikaram, Jivaka Chintamani, and Valayapati. The first three are attributed to Jain Acharyas. Minor epics (Madhukavya) such as Choolamani, Pethkarsh, Yashodhara Kavya, Nagakumar Kavya, and Nilakeshi are also the works of Jain Acharyas. Other notable works mentioned include Merumandapuranam, Narada Charitra, and Shanti Puranam, covering diverse subjects like grammar, lexicon, mathematics, music, drama, astrology, and ethics.
Tirukkural: The renowned ethical treatise Tirukkural is discussed extensively. While some scholars hesitate to definitively attribute it to a Jain Acharya, others fully support this claim, identifying the author, Tiruvalluvar, as a Jain and linking Tirukkural to Acharya Kundakunda. The preface of the 1946 edition by Professor A. Chakravarti is cited as evidence. The text's structure (three parts: Dharma, Artha, Kama), the initial invocation of the primordial God, and the consistent use of terms referring to the Arhats and Jinendras are presented as strong indicators of its Jain authorship.
Prominent Acharyas: The text lists numerous prominent Jain Acharyas who contributed to the development of Tamil literature and philosophy. These include Kundakunda, Samantabhadra, Akalanka, Jinasena, Gunabhadra, Vidyanandi, Pushpadanta, Mahaviracharya, Nemicandra Siddhantachakravarti, Mallisena, Veeranandi, Samayadiwakaramuni, and Vādisimha Suri. Many of these Acharyas were not only scholars in provincial languages but also masters of Sanskrit and Prakrit.
Titles and Names: Jain Acharyas and Ārikās in ancient Tamil texts and inscriptions were referred to as "Adigal" and "Kuravar," and "Kurantiyār," respectively. A significant list of over 60 Acharyas and 20 Ārikās is provided, identified from the inscriptions found in Tamil Nadu's cave shelters.
Achyarya Deshabhushan Maharaj: The text highlights the recent contribution of Acharya Deshabhushan Maharaj in translating the Merumandaram Puranam into Hindi, thereby introducing the importance of Tamil literature to the Hindi-speaking world. His mastery of multiple languages (Kannada, Sanskrit, Hindi, Prakrit) and his prolific writing and translation work are praised. He is recognized as a leading Acharya in the present Digambar Jain community, responsible for training scholars, initiating ascetics, and overseeing the construction and consecration of Jain temples. He is described as a guiding light in the current era, a protector against opposing forces, and a significant figure in preserving and propagating Jain Dharma and its literature.

Categorized List of Jain Works in Tamil:

The text concludes with an extensive list of Jain works categorized into:

Literature (Sahitya): Covering epics, minor epics, and various narrative poems.
Grammar (Vyakaran): Listing numerous grammar texts.
Ethics (Niti): Including ethical treatises and proverbs.
Logic (Tark): Mentioning logical and philosophical works.
Music (Sangit): Referencing works related to music.
Prabandha (Prabandha): Works of poetry and devotional literature.
Drama (Natak): Works on dramatic arts.
Painting (Chitrakala): Works on painting.
Lexicon (Kosh): Dictionaries and vocabulary works.
Astrology (Jyotish): Works on astrology.
Mathematics (Ganit): Works on arithmetic and mathematics.

The author notes that while many of these works are published, many others are lost or unavailable, but their existence is known through references and commentaries in other texts. The sheer volume and diversity of these works underscore the immense contribution of Jain Acharyas to the development of Jainism and Tamil literature in Tamil Nadu.