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Jainism has an extensive history in the Indian state ofTamil Nadu, although practiced by a minority of Tamils in contemporary times. According to the 2011India Census, Jains represent 0.12% of the total population of Tamil Nadu,[1] and are of theDigambara sect. Tamil Jains are primarily concentrated in northern Tamil Nadu, in the districts ofMadurai,Viluppuram,Kanchipuram,Vellore,Tiruvannamalai,Cuddalore andThanjavur.
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EarlyTamil-Brahmi inscriptions in Tamil Nadu dated to the 3rd century BCE and describe the livelihoods of Tamil Jains. The oldest known Tamil kings were recorded to follow the Jain religion which makes Jainism, the second oldest religion in Tamil Nadu.Inscriptions dating back to 8th century CE were found inTiruchirappalli narrating the presence of Jain monks in the region.[2]
TheKalabhra dynasty, who were patrons of Jainism, ruled over the entireancient Tamil country in the 3rd–7th century CE.[3]
Pallavas followedHinduism but also patronized Jainism. TheTrilokyanatha Temple inKanchipuram andChitharal Jain Temple were built during the reign of thePallava dynasty.[4][5]
ThePandyan kings were initiallyJains but later becameShaivaites.[6] TheSittanavasal Cave andSamanar Malai are Jain complexes that were built during the reign ofPandyan dynasty.
TheCholas patronized Hinduism, however, Jainism also flourished during their rule.[7] The construction ofTirumalai cave complex was commissionedQueen Kundavai, elder sister ofRajaraja Chola I. TheTirumalai cave complex consists of 3 Jain caves, 2 Jain temples and a 16 metres (52 ft) high sculpture of TirthankaraNeminatha which is the tallest idol of Neminatha and the largest Jain idol inTamil Nadu. The Digambara Jain Temple inThirakoil and theMallinathaswamy Jain Temple inMannargudi were both built during the reign of theChola dynasty.
Royal patronage has been a key factor in the growth as well as the decline of Jainism.[8] The Pallava kingMahendravarman I (600–630 CE) converted from Jainism to Shaivism under the influence of Appar.[9] His workMattavilasa Prahasana ridicules certain Shaiva sects and the Buddhists and also expresses contempt towards Jain ascetics.[10] Sambandar converted the contemporaryPandya king to Shaivism. During the 11th century,Basava, a minister to the Jain kingBijjala II, succeeded in converting numerous Jains to theLingayat Shaivite sect. The Lingayats destroyed various temples belonging to Jains and adapted them to their use.[11] TheHoysala kingVishnuvardhana (c. 1108–1152 CE) became a follower of theVaishnava sect under the influence of saintRamanuja, after which Vaishnavism grew rapidly.[12]
Parts of theSangam literature in Tamil are attributed to Jain authors.
Parts of theSangam literature in Tamil are attributed to Jains. Tamil Jain texts such as theCīvaka Cintāmaṇi andNālaṭiyār are credited to Digambara Jain authors.[13][14] These texts have seen interpolations and revisions. For example, it is generally accepted now that the Jain nun Kanti inserted a 445-verse poem intoCīvaka Cintāmaṇi in the 12th century.[15][16] The Tamil Jain literature, according to Dundas, has been "lovingly studied and commented upon for centuries by Hindus as well as Jains".[14] The themes of two of the Tamil epics, including theSilapadikkaram, have an embedded influence of Jainism.[14]Some scholars believe that the author of the oldest extant work of literature in Tamil (3rd century BCE),Tolkāppiyam, was a Jain.[17]S. Vaiyapuri Pillai suggests that Tolkappiyar was a Jain scholar well-versed in the Aintiram grammatical system and posits a later date, placing him in southern Kerala around the 5th century CE. Notably, Tolkappiyam incorporates several Sanskrit and Prakrit loanwords, reflecting its historical and linguistic context.[18]
A number of Tamil-Brahmi inscriptions have been found in Tamil Nadu that date from the 3nd century BCE. They are regarded to be associated with Jain monks and lay devotees.[19][20]
Naṉṉūl (Tamil: நன்னூல்) is a work on Tamil grammar written by a Tamil Jain ascetic Pavananthi Munivar around 13th century CE. It is the most significant work on Tamil grammar after Tolkāppiyam.
Some scholars consider theTirukkural byValluvar to be the work by a Jain.[21][22][23] It emphatically supportsmoral vegetarianism (Chapter 26) and states that giving up animal sacrifice is worth more than a thousand offerings in fire (verse 259).[24][25]
Silappatikaram, a major work in Tamil literature, was written by a Samaṇa(jain),Ilango Adigal. It describes the historical events of its time and also of the then-prevailing religions, Jainism, andShaivism. The main characters of this work,Kannagi andKovalan, who have a divine status among Tamils, were Jains.
According toGeorge L. Hart, the legend of theTamil Sangams or "literary assemblies" was based on the Jainsangham atMadurai:
There was a permanent Jaina assembly called a Sangha established about 604 CE in Maturai. It seems likely that this assembly was the model upon which tradition fabricated the cangkam legend."[26]
Jainism began to decline around the 8th century, with many Tamil kings embracing Hindu religions, especiallyShaivism. Still, theChalukya,Pallava andPandya dynasties embraced Jainism.
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 theTamil language. The ancient kings have also encouraged and supported these noble efforts."[27]
There are 26 caves, 200 stone beds, 60 inscriptions, and over 100 sculptures in and aroundMadurai. This is also the site where Jain ascetics wrote great epics and books on grammar in Tamil.[28]
TheSittanavasal 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 distinctTamil-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.[29]
TheKalugumalai temple from the 8th century CE marks the revival of Jainism in Tamil Nadu. This cave temple was built by King Parantaka Nedunjadaiya ofPandyan dynasty.[30]
Mel Sithamur Jain Math is headed by the primary religious head of this community,Bhattaraka Laxmisena Swami.[31]
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