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THE ENTRY AND SPREAD OF JAINISM IN KANYAKUMARI DISTRICT

Dr. C. Selvaraj
Formerly Associate Professor, Department of History and Research Centre, N.M. Christian College, Martandam – 629 165.

Kanyakumari District has great historical and cultural antiquity. It  is also a fertile place for the growth of several religions.  From the remote past it was a centre of Hinduism. Temples with architectural excellence are found in places like Suchindram, Thiruvattar, Padmanabhapuram and the 12 temples connected with the concept of Sivalayaottam are famous. Along with the religions such as Christianity and Islam are also established a hold in this district. Over and above Jainism, the rebel religion to Hinduism has also spread in this district and established a hold in this district.  The origin and spread of Jainism in Kanyakumari District is explained in this paper.

Kanyakumari, the remanant of the submerged Lemurian continent situated in the Southern tip of Indian Peninsula is a fertile place for the growth of civilizations. Though Kanyakumari is considered as the sacred place for Hinduism, other religions have also simultaneously established a hold in this district. Among them Jainism spread in this district during the early days of Christian era and it flourished and established a hold during the 7th to 8th centuries A.D. Both literary and epigraphical sources testify that places such as Kottar, Thirunandikkarai, Thirukurandy, Thirucharnattumalai and Kurathiarai were the important centres of Jainism. There are differences of opinion among scholars regarding the origin and spread of Jainism in Kanyakumari. However, it is known that it was effected through Chandragupta Maurya who came to Southern India for the purpose. It is said that they forcast about a severe famine in the Magadan empire during the reign of Chandragupta Maurya who advised the people to move away temporarily in order to escape from that onslaught. He himself also, leaving his princely attire, moved towards, South India along with the Jaina monk Badrababu and his 12,000 disciples and settled down at Seravanabelgola in Karnataka, and from there they made efforts to spread the religion to further south by sending their disciples. It is said that sage Visaga was sent towards south to spread the religion in the Chera, Chola and the Pandya countries. In the Tamil Country, Jainism spread in the 2nd Century B.C. as it is testified by Jaina inscriptions in Brahmi Characters found in the hills of the southern districts of Tamil Nadu1. Among them a section of the monks entered to Kanyakumari by foot and settled on the top of the hill at Chitharal and by excavating the living rock established a cave temple. Subsequently, it was made as their headquarters and from there they moved to further south and propagated their religion. Thus this Jainism entered Kanyakumari and spread throughout the region and dominated there up to 8th Century A.D. till the emergence of the Bhakthi movement. The Jains paid due attention to the excavation of caverns, cave temples and buildings of structural temples with sculptures of Tirthankaras and their attendants such a Yakshas and Yakshis. These caves and cave temples are still found in this district in places like Kottar, Thirunandikkarai, Thirukurathiyarai, Thiruchchaaranattumalai and these places are considered as important centres of Jainism during that period.

KOTTAR
Kottar was a town in the heart of this region comprising the present day Nagercoil town. It was referred to in inscriptions2 as “Kottarana-mum-mudi-cholapurathana” which was an important centre of Jainism. Though there is no Jains temple at present, the inscriptions found in this region refer to the existence of Jain temples and the donations (Pallichandam) made to such temples. For instance, an inscription3 found in the Vishnu temple at Puravaseri dated in the Kollam year 372 (1196 A.D) refer to the grant of Pallichandam of the Jain temple at Kottaru. Similarly the Kanyakumari inscription4 of Parantaka Pandya of 12th Century A.D. refers to the boundary of the devadana lands belonging to the Goddess Kanyakumari excluding the Pallichandam of the Jains. This Pallichandam belonging to the Jain temple at Kottaru seems to have existed near Thovalai. This view is supported by the Kalugumalai inscription5 assignable to the 8th Century A.D. The present Nagaraja Temple in the Nagercoil town itself appears to have been originally a Jain temple.  Presence of number of stone images with serpent hoods suggest that this temple was originally sacred to serpent gods who used to be held in great esteem by the Jains in earlier days. This is supported by a number of inscriptions6 in the temple. These inscriptions record the gift made to the Naga and Nagaraja and further it mentions two Jaina teachers Kamalavahana Pandita and Gunavirapandita in whose favour the Pallichandam was endowed. In addition, there are found images of tirthankaras like Parsvanatha, Mahavira and Padmavati.  So, it is clear that this temple was originally a Jain temple and later it was converted into a Hindu temple during the time of Bhakti movement. Even now the Hindus offer worship to the Naga images which they have accommodated into their faith. It is further known that Kottar, seems to be the seat of the orthodox sect of Jainism. Thirugnana Sambander7 who lived in the 7th Century describes the Jains as goondas moving nude through the streets of Kottar. Obviously Sambander refers to the orthodox sect of Jains – the Diggambara sect who neglect the wearing of dresses. At the Jaina temple at Kottar the Jaina monks used to recite the Jain a scriptures regularly and they had good regard in other similar centres. For instance, the inscriptions at Kalugumalai mention a number of Jaina monks and nuns who visited Kalugumalai and caused the images to be sculptured. Among thses monks, some of them were from Kottar and Thiruchcharanattumalai (Citharal) and prominent among them were Patpanandi-Vimalacandra kuravadigal, Uttanandikkuravadigal and Patamulatanarangam of Thirukottaru8. Similarly, important among the nuns were Thiruchchara- nattuppidarigal and Thiruchchaaranattu kurattigal9. The Nagaraja temple inscriptions10 refer to two important Jaina teachers, Kamalavahana Panditha and Gunavira Panditha in whose name endowments were also made. So it is clear that Kottar was a seat of Jainism in the earlier days.

THIRUNANDIKKARAI
Thirunandikkarai is also a Jain centre situated about two kilometres north of Kulasekaram. There is a jaina cave excavated in a rock with sculptures of Jaina thirthankaras found inside the room attached to the hall. Further, there are eleven inscriptions found on the walls of the cave.  One of which11 narrates that the place of the cave temple was donated by the Hindus. Another inscription states that in this cave the Jaina nuns settled and from there they propagated their faith. As this cave became popular, the royal kings also visited it and received blessings. An inscription12 on the wall states that the famous Chola King Rajaraja I in 1012 A.D. visited this cave and celebrated his Aippasi Sadaya festival in commemoration of which he instituted a lamp to this temple.

THIRUKURANDY
Thirukurandy is a place situated near Suchindram. It was a centre of Jaina monks. An inscription13 found in the Jain temple testifies that this was an advance training centre for Jains, where eminent personalities of the jaina faith settled down. Further, in this centre religious discourses between the Jains and the Hindus often took place. An inscription14 found in the Thanumalaiyan Temple at Suchindram established such a practice. It also refers to the prevalence of Kalugarra15 (a kind of corporal punishment awarded to the Jains by the Hindus) which proves that this was also a centre of Jainism in this district.

THIRUCHCHARANATTU MALAI
Thiruchcharanattu Malai presently known as Citaral is situated at two miles north-east of Marthandam in Vilavancode Taluk. There is a natural cavern in this hill. On the overhanging surface of the rock, a number of Jaina figures of Tirthankaras and Yakshis are carved in half relief. There are three shrine chambers which contain a plaster coated image of Bhagavathi and in the other two shrines contain half images of Mahavira and Parsvanatha. This Jaina temple was very popular in the earlier days as it is known from the rich donations offered to this temple. For instance, an inscription of Ay King Vikramaditya Varaguna dated in his 21st regnal year records that one Muttuvela Narayana Kurattiyar, a woman Jaina ascetic, made some gifts to the goddess in the central shrine. Similarly another inscription16 of the same king dated in his 28th regnal year (A.D.896) records that Gunantankikurattikal gave some gold ornaments to the Chief deity Bhattaiyar of Thiruchcharanattumalai.

Apart from these, the inscriptions found on this temple refer to numerous women Jaina ascetics which clearly explain the Jaina religious activities of this temple. The inscriptions refer to the Jaina monks as Kuravar and the nuns as Kuratiyar. An inscription17 of Vikramaditya Varaguna at Citaral dated (C.896 A.D) mentions a Jaina Gunantangi Kuratigal who was permanently camped at this temple to participate an religious activities. Similarly, numerous inscriptions found in various places of this district make references about the donations made to the Jaina temples which prove the influence of Jainism in this district. The donations to Jaina temples are known as Pallichandam which were exempted from taxes and were used for the preservation of the Jaina temples. For instance the Kantakumari inscription18 of Parantaka Pandya of 12th Century A.D. refers to a Pallichandam which might have situated near Thovalai. Similarly, the Kadiyapattinam inscription 19 of Rajaraja I dated in the 27th regnal year (1012 A.D.) refers to a Pallichandam which seems to have situated at Seramangalam. Another inscription20 found in the Vishnu temple at Puravaseri dated in the Kollam year 372 (1169 A.D.) records a land grant to the same temple and the land was originally a Pallichandam in Puravarichadurvedimangalam. Similarly, King Udayamartandavarma while camping at Seramangalam granted 20 ma of land in the Mulayanurparru of Nanchilnad which was under the custody of Kamalavahana and Gunavira Pandita. It was from this Pallichandam that a sum was paid for the morning service. Oil for the sacred bath and for the lamps and to provide other necessary items to the Jaina temple21. In the same way the Citaral inscription22 issued in the 21st regnal year of Vikramaditya Varaguna registers some gifts by Muttuvela Narayanan Kurattiyar for burning a perpetual lamp in the Jaina temple at Tirucharanarrumalai. Another inscription23 of the same King issued in his 28th regnal year records that a Jaina nun named Gunantangi Kuratigal gave some gold ornaments to the Jaina temple at Tirucharanarrumalai. In this way a number of inscriptions from this region throw information on the influences of Jainism and the jaina activities of that period.  Further, the place Kazhuvanthattai the corrupted form of Kalugettal is situated very near to Citaral also testify the influence of Jainism in this region.

Thus taking into consideration of all these facts, it is to be concluded that Jainism spread in this region in the early days of Christian era and flourished during the medieval period. Subsequently due to the Hindu revivalism caused by the outbreak of Bhakti movement, Jainism began to decline and disappeared from this region. A sincere research on this topic will bring many new facts to rewrite the history of ancient Tamilagam in proper perspective.

References

  1. In Madurai and Ramnad Districts, there are caves with Brahmi inscriptions are still available.
  2. T.A.S. Vol.IV. p.163.
  3. Ibid., p. 2 & p. 153.
  4. Ibid., Vol. I, No. III p.5.
  5. S.I.I. Vol. V.No.313, 316, 333, 358.
  6. A.R.E. 59, 63 of 1896.
  7. Devaram (Tamil), Thirukottarrupadigankal. 43, 55.
  8. S.I.I., Vol. V.No.313, 316, 358.
  9. Ibid., Vol.V.No.321, 324.
  10. T.A.S. Vol.IV. pt.2, No.115, 117, 118.
  11. Ibid., p.204.
  12. Ibid., Vol.I. p.292.
  13. S.I.I., Vol.V. pp 122-131.
  14. K.K.Pillay, Suchindram Temple, pp. 223-24.
  15. T.A.S. Vol. I. p. 194.
  16. Ibid., pp.193-195.
  17. Ibid., p.194.
  18. Ibid., pt.3, p.5.
  19. Ibid., Vol. IV pt.2, No. 105.
  20. Ibid., p.153.
  21. Ibid., No. 115
  22. Ibid., No. 40.
  23. Ibid., Vol. I. pp. 193-195.