Decline of Jainism

Royal patronage has been a key factor in the growth as well as the decline of Jainism.^[9] The Pallava king Mahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar.^[10] His work Mattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics.^[11] Sambandar converted the contemporary Pandya king to Shaivism. During the 11th century, Basava, a minister to the Jain king Bijjala II, succeeded in converting numerous Jains to the Lingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use.^[12] The Hoysala king Vishnuvardhana (c. 1108–1152 CE) became a follower of the Vaishnava sect under the influence of saint Ramanuja, after which Vaishnavism grew rapidly.^[13]

Influence on Tamil literature

A palm leaf manuscript with ancient Tamil text Cīvaka Cintāmaṇi

Parts of the Sangam literature in Tamil are attributed to Jain authors. The authenticity and interpolations are controversial because the Sangam literature presents Hindu ideas.^[14] Some scholars state that the Jain portions of the Sangam literature were added about or after the 8th-century CE, and it is not the ancient layer.^[15]

Tamil Jain texts such as the Cīvaka Cintāmaṇi and Nālaṭiyār are credited to Digambara Jain authors.^[16][17] These texts have seen interpolations and revisions. For example, it is generally accepted now that the Jain nun Kanti inserted a 445 verse poem into Cīvaka Cintāmaṇi in the 12th-century.^[18][19] The Tamil Jain literature, states Dundas, has been "lovingly studied and commented upon for centuries by Hindus as well as Jains".^[17] The themes of two of the Tamil epics, including the Silapadikkaram, have an embedded influence of Jainism.^[17]

Silappatikaram, the earliest surviving epic in Tamil literature, was written by the monk Ilango Adigal. This epic is a major work in Tamil literature, describing the historical events of its time and also of then-prevailing religions, Jainism, Buddhism and Hinduism. The main characters of this work, Kannagi and Kovalan, who are renowned among Tamils, were Jains.

M. Karunanidhi, the former Chief Minister of Tamil Nadu and writer stated that "the virtuous Jains have adorned our 'Tamil mother' with innumerable jewels of literary works. If you remove these works of Samanars, the world of Tamil literature would wear a deserted look; such is the contribution of Jain poets to the Tamil language. The ancient kings have also encouraged and supported these noble efforts."^[20]

Jain structures

Mahavir Swami temple, Tirumalai

There are 26 caves, 200 stone beds, 60 inscriptions, and over 100 sculptures in and around Madurai. This is also the site where Jain ascetics wrote great epics and books on grammar in Tamil.^[21]

The Sittanavasal Cave temple is regarded as one of the finest examples of Jain art. It is the oldest and most famous Jain centre in the region. It possesses both an early Jain cave shelter, and a medieval rock-cut temple with excellent fresco paintings comparable to Ajantha paintings; the steep hill contains an isolated but spacious cavern. Locally, this cavern is known as "Eladipattam", a name that is derived from the seven holes cut into the rock that serve as steps leading to the shelter. Within the cave there are seventeen stone beds aligned in rows; each of these has a raised portion that could have served as a pillow loft. The largest stone bed has a distinct Tamil-Brahmi inscription assignable to the 2nd century BCE, and some inscriptions belonging to the 8th century BCE are also found on the nearby beds. The Sittannavasal cavern continued to be the "Holy Sramana Abode" until the 7th and 8th centuries. Inscriptions over the remaining stone beds name mendicants such as Tol kunrattu Kadavulan, Tirunilan, Tiruppuranan, Tittaicharanan, Sri Purrnacandran, Thiruchatthan, Ilangowthaman, Sri Ulagathithan, and Nityakaran Pattakali as monks.^[22]

The Kalugumalai temple from the 8th century CE marks the revival of Jainism in Tamil Nadu. This cave temple was built by King Parantaka Nedunjadaiya of Pandyan dynasty.^[23]

Mel Sithamur Jain Math is headed by the primary religious head of this community, Bhattaraka Laxmisena Swami.^[24]

Citation

Sources

• Shah, Natubhai (2004) [First published in 1998], Jainism: The World of Conquerors, vol. I, Motilal Banarsidass, ISBN 81-208-1938-1
• Lochtefeld, James G. (2002), The Illustrated Encyclopedia of Hinduism: A-M, vol. 1, The Rosen Publishing Group, ISBN 978-0-8239-3179-8
• Arunachalam, M., ed. (1981), Aintām Ulakat Tamil̲ Mānāṭu-Karuttaraṅku Āyvuk Kaṭṭuraikaḷ, International Association of Tamil Research
• Das, Sisir Kumar (2005), A History of Indian Literature, 500–1399: From Courtly to the Popular, Sahitya Akademi, ISBN 978-81-260-2171-0
• Freiberger, Oliver (2006), Asceticism and Its Critics: Historical Accounts and Comparative Perspectives, Oxford University Press, ISBN 978-0-1997-1901-3
• von Glasenapp, Helmuth (1925), Jainism: An Indian Religion of Salvation [Der Jainismus: Eine Indische Erlosungsreligion], translated by Shridhar B. Shrotri, Delhi: Motilal Banarsidass (Reprint: 1999), ISBN 978-81-208-1376-2
• Cort, John E., ed. (1998), Open Boundaries: Jain Communities and Cultures in Indian History, SUNY Press, ISBN 0-7914-3785-X
• Cush, Denise; Robinson, Catherine; York, Michael (2012), Encyclopedia of Hinduism, Routledge, ISBN 978-1-135-18978-5
• Zvelebil, Kamil (1992), Companion Studies to the History of Tamil Literature, BRILL Academic, ISBN 90-04-09365-6
• Spuler, Bertold (1952), Handbook of Oriental Studies, BRILL, ISBN 90-04-04190-7
• Dundas, Paul (2002) [1992], The Jains (Second ed.), London and New York: Routledge, ISBN 0-415-26605-X
• Sastri, K. A. N. (2002) [1955], A History of South India: From Prehistoric Times to the Fall of Vijayanagar, Oxford University Press