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  • Brief History of Jainism in Madurai

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    Murugesan Palraj
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    Jainism arrived in the Madurai region of Tamil Nadu as early as the 3rd century BC, as evidenced by Brahmi inscriptions from that time period. Many natural caves in and around Madurai served as dwellings for Jain monks and engaged in religious practices, representing some of the earliest lithic structures in the region. Though Jainism grew in influence among both royalty and common people, it faced a setback in the 7th century due to persecution but regained prominence in the 8th century through the work of monks like Acchanandhi who established many Jain schools.

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    Jainism in Pandyan capital!

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    Jainism arrived in the Madurai region of Tamil Nadu as early as the 3rd century BC, as evidenced by Brahmi inscriptions from that time period. Many natural caves in and around Madurai served as dwellings for Jain monks and engaged in religious practices, representing some of the earliest lithic structures in the region. Though Jainism grew in influence among both royalty and common people, it faced a setback in the 7th century due to persecution but regained prominence in the 8th century through the work of monks like Acchanandhi who established many Jain schools.

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    © All Rights Reserved
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    68 views2 pages

    Brief History of Jainism in Madurai

    Uploaded by

    Murugesan Palraj
    Jainism arrived in the Madurai region of Tamil Nadu as early as the 3rd century BC, as evidenced by Brahmi inscriptions from that time period. Many natural caves in and around Madurai served as dwellings for Jain monks and engaged in religious practices, representing some of the earliest lithic structures in the region. Though Jainism grew in influence among both royalty and common people, it faced a setback in the 7th century due to persecution but regained prominence in the 8th century through the work of monks like Acchanandhi who established many Jain schools.

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    of 2

    Brief History of Jainism in Madurai

    By the close of 4th century BC., the Mauryan King Chandragupta and a group of Jain
    ascetics led by Sruthakevalin Bhadrabahu, migrated to Sravanabelagola in
    Karnataka, anticipating a severe famine in their country. Here, they started spreading
    the gospel of the Tirthankaras. Subsequently, after the death of Chandragupta and
    Bhadrabahu, their disciples moved south to the Chola and Pandya countries possibly
    in the beginning of the 3rd century BC. The early Brahmi inscriptions found in Madurai,
    Pasumpon and Tirunelveli Districts prove beyond doubt the antiquity of Jainism in
    Tamilnadu much earlier than the 2nd century BC.

    There are many natural caverns spread in all of Tamilnadu which once served as the
    abodes of Jaina monks. These caves are found amidst picturesque surroundings where
    the monks lived in splendid isolation engaging themselves in contemplation and
    religious pursuits. Some of the main Jain caves found in and around Madurai are
    Mangulam, Anaimalai, Arittapatti, Alagarmalai, Keelavalavu, Thiruvathavur,
    Varichiyur, Karungalakkudi, Thirupparankundram, Muthupatti,
    Kongarpuliangulam, Mettupatti, and Vikramangalam. All these places are about
    8kms. to 30kms.These caves represent the earliest lithic monuments in this region
    containing the earliest epigraphic records in Brahmi characters that are from 2 nd century
    BC to 3rd or 4th century AD. They also provide authentic evidence of the early spread of
    Jainism in Tamilnadu. Jainism gained momentum, both at the royal and rural levels.
    During the early 7th century AD, Gnanasambandar, the great Sivaite and Devaram
    hymnist, caused set back to Jainism and it supposedly resulted in thousands of Jaina
    followers being persecuted in Madurai. But Jainism did not lose its deep roots. We have
    number of evidences as inscriptions, sculptures and bas-reliefs which prove the
    rejuvenation of Jainism during 8th century AD. Acchanandhi, a well known Jain ascetic,
    was able to re-establish schools or Jaina pallis, in Samananalai, Kalugumalai, Kurandi,
    Thirukkattampalli, Uthamapalayam, Aivarmalai, Anaimalai, Arittapatti, Avicheri
    and Perumpalli and spread Jain religion.

    Salient features of the Caves

    The natural caverns were made suitable for habitation by cutting stone beds in them.
    The beds were chiseled smooth with one side raised a little to serve as pillows. The
    overhanging rock was cut in the form of drip-ledge so as to prevent rain water from
    flowing into the cave shelters. Some of the caves have number of holes cut into the open
    rock surfaces in front which were possibly used for structural additions in front in the
    form of thatched roofs supported by wooden poles. All these caves had natural springs
    of water which catered to the basic needs of the ascetics. Even today, one can see the
    natural springs near the caves.

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    Jains Contribution to Tamil Literature

    The Jains have no doubt made rich and vast contributions in almost all fields of Tamil
    literature. Many of the rich Tamil literature works were written by Tamil Jains, such as
    the Nāladiyār, the Silappatikaram, the Manimekalai and the Civaka Cintamani. Three
    of the five great epics of Tamil literature are attributed to Jains. In the field of Tamil
    grammar the Jain scholars have put forth their best. The most ancient Tamil grammar
    'Tholkappiyam' was written by a Jain author 'Tholkappiyar'. This grammar work
    consists of three great chapters-' Ezhuthu, Sol and Porul'. Each chapter consists of nine
    sections and 1612 sutras.

    2|Page

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