G. Lingaswari*
* Ph.D Research Scholar, Department of History, Sadakathullah Appa College, M.S. University, Tirunelveli.
Abstract
Kanyakumari is the Southernmost part of Tamil Nadu. It is bounded on North and East by Mahendragiri mountains, on the South by the Indian Ocean and on the West by the Arabian Sea. It consists of four taluks namely Agasteeswaram, Thovalai, Kalkulam and Vilavancode. In Kanyakumari District various religious groups such as the Jains, the Saivites and the Vaishunavites came and established their religion. From a very early date Jainism flourished in Kanyakumari District. Kanyakumari is a land of temples. The most important rock-cut temples are Chitharal, Thirunandikkarai, Nagercoil, Kurandi and Kurathiyarai. Many Kings offered lands as pallichantham to the Jains as their patronage to Jainism. Rajaraja Chola I offered lands to Jains. Naga worship is generally found in all Jain Centres and then it was used to worship in all the Siva temples.
The 6th Century B.C marked a significant event in the history of India. Jainism and Buddhism were considered as counter forces to Hinduism.1 Vardhamana Mahavira founded a religion called Jainism2 and preached the people about the adverse impact of caste system and sectarianism. The origin of Jainism in Kanyakumari, the southern – most district of India, is shrouded in mystery. The Jains believe that their religion is as old as Vedic religion. The religion of Jains was probably founded by Parsvanath known as the twenty-third Jain Tirthankara. Jainism spread throughout India and also over-seas. In course of time hundreds and thousands of people joined Jainism due to its simplicity Jains follow the teachings of 24 Jinas who are known as Tirthankaras.
It is interesting to note that Cape Comorin or Kanyakumari was once a centre of Jain pilgrimage. Kanyakumari has great historical heritage. This district is considered as the fertile place for the growth of civilization. Archaeological remains belonging to the Neolithic period are found in different places of the district. Jain monuments found in Kanyakumari District testify to the prevalence of Jainism in the area in the olden days. There is epigraphic evidence to show that there were flourishing Jain settlements in Kottar, Kurandi, Thirunandikkarai and Chitharal which are all in the district of Kanyakumari.3 Among these Chitharal appears to be the regional Headquarters of Jainism next to Seravanabelgola.4 The ancient Tamil literature such as Naladiyar, Nanmani-kadigai and Thirukadigam have references about that Jainism has flourished in Chitharal, Thirunandikkarai and Nagercoil.6 The worship of foot-prints is a common feature in Jainism.7
Jainism flourished even before 7th Century A.D mentions in Kottarru Pathikam that the Buddhists and Jains were roaming about in the streets of Kottar. They have been mentioned as Kurathiyarai, Nagercoil, Chitharal and Thirunandikkarai were once the main Centres of Jainism in Kanyakumari District.8
CHITHARAL
Chitharal is a village situated about 8 Kms to the North-West of Kuzhithurai formerly the Headquarters of Vilavancode Taluk in the Southern division of Travancore. Near this village stands the small craggy hill called the Thiruchcharanathumalai.9 On the top of it, there is a natural cave formed by an overhanging rock resting upon another. This cave has been improved by masonry work into a temple.10 Thiruchcharanathumalai which means ‘the hill holy to the charanars’ which means Jain or Buddhist monks who have obtained supernatural powers. The hill was a sacred Centre for all devout Jains and thousands came yearly on pilgrimage.11
The cave-temple at Thiruchcharanathumalai is divided into three chambers. The presiding deity in padmasana posture under a triple umbrella in the central chamber is Mahavira. The nude image standing under the canopy of a hooded serpent to the left of Mahavira is Parsvanatha and on his right stands Bhagavathi in the place of Padmavathidevi.12
On the hanging rock North of the cave-temple are carved a number of figures of Jain Thirthankaras and of Yakshi Padmavathidevi. The temple faces west and stands on a rock. In front of the temple there is a Mandapam, the verandah, the Balipida and the Kitchen. The most important image is ‘Muni’. ‘Muni’ faces west and is sitting in a posture called Padmasana on an elevated stone plinth quite naked having a raft on hair. Jain figures are present in the gopuram.13 From one of the inscriptions in vattelettu script in the 21st regnal year (889 A.D) of the Ay King Vikramaditya Varaguna we learn that the temple was renovated by a Jain nun named Muttavali Narayana Kurathiyar who also presented to it a metalic lamp stand and a golden flower.14
The Archaeological Department has taken care to preserve some of the records of the Chitharal site. Travancore Archaeological Series contain some information regarding this ancient Jain Temple at Chitharal.
THIRUNANDIKKARAI
Thirunandikkarai a village,17 K.m from Kuzhithurai contains an ancient rock-cut cave-temple having an image of Siva and structural monument dedicated to the same God near them. There are epigraphical evidences to show that the rock-cut cave temple was a Jain Temple up to 9th Century A.D. (955 to 978 A.D).15
The rock cut cave Temple at Thirunandikkarai is on the northern slope of the hill which lies east-west. It consists of a verandha with supporting pillars, one small champer containing image of linga and a rectangular hall in front of the sanctum sanctorum. The rock-cut cave temple is purely of Jain origin. Travancore Archaeological Department has officially recorded eleven inscriptions found at this place. The earliest of all the inscriptions has belonging to the 9th Century A.D.16
The inscription in the rock-cut cave-temple at Thirunandikkarai in Kanyakumari District also mentions the name of the Ay king Varaguna and his activities. The Huzur Office Plate which belongs to the eighth regnal year (876 A.D) of King Varaguna of Ay kingdom adds that a lady member of the Royal family of Ay dynasty named Murugansenthi embraced Jainism in the esteemed presence of one Jain monk most probably Veeranandi Adigal. King Varaguna dedicated her to the holy feet and donates some lands to the temple in this connection.17
The inscriptions on the eastern wall of the rock-cut cave-temple which belongs to the 18th year of the Chola King Rajaraja I (1003 A.D.) record the grants to the temple for the celebration of a festival in Aippasi Sathayam, the birthday of the King. It was also required that a perpetual flame be kept before the image in the name of the King. The lamp was to be known as Rajaraja Thirunandavilakku.18
During the period of Rajaraja Chola the cave-temple appears to have passed into the hands of the Hindus. The rock-cut cave- temple hewn by the Jains was then converted into a Hindu shrine. During this period the foot-prints were removed and an image of Sivalinga might be installed. The Jain origin of the temple is now so completely forgotten and the people believe that this cave – temple was originally a Hindu place of worship.19
NAGARAJA TEMPLE
The Nagaraja Temple in Nagercoil town in Kanyakumari District once an important Jain Centre. The ancient city took its name Nagercoil from the five -headed serpent shrine of Nagaraja which is situated in the heart of the present town.
There are three sricoils dedicated to Nagaraja, Siva and Krishna. The Nagaraja sricoil consists of a Garbhagraham and two front rooms. The Garbhagrham is thatched over and should be left alone. The two rooms in front are built in granite and terraced.20The serpent shrine of Nagercoil, which is considered to be a Hindu temple was originally a Jain one. Evidence of Jain origin of the temple is seen in the inscriptions and sculptural images found in it.21 On the pillars of the temple at Nagercoil are the images of Jain Thirthankaras. The image in standing pose under the hood of a five headed serpent is Parsvanath.22
The Nagaraja Temple was actually a Jain Temple. From one of the inscriptions found in the temple, we can say that the temple passed into the hands of the Hindus at the time of its reconstruction and renovation in the year (696 M.E.) 1520 A.D.23 The archaeologists the Government of Kerala remark that the remmants of a large Colony of Jains are seen in the temple vicinity. It was converted as a Hindu-Naga Temple after the time of the King Bhutalavira Marthanda Varma Maharaja.
Twenty years ago K.V. Soundarajan found six Jain images in worship in this temple and two brass images of later period depicting Parsvanatha and Yakshi Padmavathidevi in standing posture.24 The gateway to the temple seen now is in typical Kerala style. It is called “Mahameru Malikai”. But, it has its connection with Jain Mythology. From the above description we may easily infer that the Madapa called Mahameru Malikai in this Jain Temple should have been used in olden days, for the ritual of Jina Janma Abhisheka.25
KURANDI
Kurandi is a small village seven miles North-East of Nagercoil in the Kanyakumari District. The name Kurandi is derived from the word “Kurandu” a kind of plant available there in plenty. In inscriptions the place is named as “Thirukkurandi”. It was once a sacred place for the Jains.
On the southern side of the village, there is a ruined temple surrounded by paddy- fields. The common belief is that the temple was dedicated to a Jain monk, known as Korakkar, and hence the name “Korakkarkoil”. The temple has also been called ‘Konankoil”. This name may be a corruption of the term “Korakkarkoil”. The place Kurandi might be in Nanchilnadu.26 The temple facing East has only three rooms built with granite stones. Small red – bricks are used for the construction of the gopuram. In the third room there is a granite stone with the carvings of the Holy Feast of Korakad. Stone images of Nagas are found on either side of the Holy Feet.27
The anecdote connected with the origin of the temple is an interesting one. It is said that the sage Korakkar once went to Suchindram without dress to worship Thanumalayan. One seeing Korakkar is nakedness, the people of Suchindram drove him away. He then came to Kurandi where he did his penance for a number of days and breathed his last. Later on the people of Kurandi, especially those who followed Jainism, constructed a temple in memory of Korakkar at Kurandi. His Samadhi and the shrine dedicated to him were then visited by a number of Jain devotees.
There are two schools of sculpture in the District, are the Jain and the Brahminical. Most of the Jain sculptures are in the form of bas- reliefs. The twenty four Thirthankaras of Jainism are seen represented by way of bas-reliefs in temples, the notable ones being the sculptures at the Bagavathi Amman Temple Thiruchcharanattumalai where the Jain iconography features are very distinct in the district.
The legacy of Jainism is commentable. They participated in all fields. Jainism promoted art and architecture. Jain religion has its own very ancient legacy of Jain scriptures being produced by the learned religious leaders. There is a rich cultural legacy in the form of scriptures, sculptures, paintings, and arts.
REFERENCES
1. Archie J. Bahm, The World’s Living Religions, New York, 1964, p.86.
2. Vidhusekhar Sastri, Elements of Jainism, Calcutta, 1953, p.10.
3. S. Vaiyapuripillai, Kavimony Desikavinayagam Pillai, Madras,1967, p.146.
4. T.A. Gopinatha Rao, Travancore Archaeololgical Series, Vol. I, Trivandrum, 1988, p.17.
5. Rangacharya, South Indian Inscriptions, Madurai, 2001, p.101.
6. A.K. Perumal, Kavimmoniyin Katturaikal (Tamil), Trivandrum, 2004, p.124.
7. S. Padmanabhan, Aiyvu Kalanjiam (Tamil), Nagercoil, 1999, p.6.
8. The Daily Thanthi, Thagaval Kalanjiyam, Nagercoil, 2008, p.96.
9. S. Padmanabahan, The Forgotten History of the Land’s End, Nagercoil, 1971, p.21.
10. T.A.S. Vol. I, Trivandrum, 1927, p.17.
11. Ibid, p.36.
12. T.A.S. Vol. IV, Trivandrum, 1923, pp.146 – 147.
13. V.A. Smith, Encyclopaedia of Religion and Ethics, Vol. XII, New York, 1927, pp.567-68.
14. P.W.D. File No. 316.
15. T.A.S., Vol IV, Trivandrum, 1927, p.144.
16. Sewell, South Indian Inscriptions, Vol. III, p.236.
17. Stella Kramisch, The Arts and Crafts of Travancore, Kerala, 1999, pp.35-36.
18. T.A,S.,Vol.I, p.292.
19. Report on the Census of Travanvore, 1891.
20. Bundle No.376, File No.R.Dis.1478/24, Kerala State Archives, Trivandrum.
21. C. Selvaraj, Jain Centres in Kanyakumari District: A Study, Madras 1993, p.82.
22. S. Padmanaabhan, Nagaraja Temple, Nagercoil, 1969, p.12.
23. A. Kambaranatha, Jaina Iconography, Lucknow, 1993, p.113.
24. K.V. Soundarajan, Glimpses of Indian Culture,Art and Religion, New Delhi, 1981, p.110.
25. Aswathi Thirunal Gowri Lakshmi Bayi, Thulasi Garland, Mumbai, 1998, p.39.
26. The Indian Express, dated January 8th 1981.
27. Studies in Indian Epigraphy, Vol. II, 1975, p. 82.