Contribution of Jainism to the Culture of South India – Part 1

Summary

Dr. B.K. Khadabadi provides an expansive survey of Jainism’s cultural impact on South India from roughly 300 B.C. to 1200 A.D. He begins by noting that Jainism, the oldest of today’s living religions, emphasises three key principles—ahimsā (non‑violence), anekāntavāda (non‑absolutism) and aparigraha (limiting possessions)—and that these ideals form the basis of its cultural contributionshttps://jainqq.org/booktext/Jain_Journal_2002_07/520147#:~:text=CONTRIBUTION%20OF%20JAINISM%20TO%20THE,to%20human%20thought%20and%20welfare. The article explains how Jainism spread southward in two phases and became a significant force in regions such as Andhra Pradesh, Kerala and Karnatakahttps://jainqq.org/booktext/Jain_Journal_2002_07/520147#:~:text=South%20India%20Jainism%20entered%20into,new%20religion%20as%20moving%20down. In Andhra Pradesh, Jainism arrived via monks during Mahāvīra’s lifetime and again when famine forced a mass migration; although much early evidence was destroyed by rival Buddhists, inscriptions reveal a Jaina university at Rayadurga and suggest a period of prosperity in the 9th–10th centurieshttps://jainqq.org/booktext/Jain_Journal_2002_07/520147. For Kerala, the article notes the scarcity of surviving monuments but cites scholars who believe Jainism flourished there between the 9th and 11th centuries and that early Jaina literature may have been composed in Sendamil (old Tamil) before Malayalam evolvedhttps://jainqq.org/booktext/Jain_Journal_2002_07/520147#:~:text=India,Karnataka. The narrative then turns to Karnataka, where thousands of Jaina monks settled at Shravanabelagola, learned the local language and enriched Kannada by introducing Prakrit vocabulary and composing commentaries and original workshttps://jainqq.org/booktext/Jain_Journal_2002_07/520147. Jaina scholars produced pioneering texts on poetics, grammar and prosody, laying the foundations of Kannada literature; this Golden Age (c. 900–1000 A.D.) saw the creation of classics such as the Adipurāṇa and the development of prose and poetryhttps://jainqq.org/booktext/Jain_Journal_2002_07/520147. Khadabadi also highlights Jainism’s contributions to art and architecture in Karnataka: intricate icons of Tīrthaṅkaras, elaborate temple pillars (mānastambhas), cave shrines at Badami and Aihole and the giant monolithic statues of Bahubali at Shravanabelagolahttps://jainqq.org/booktext/Jain_Journal_2002_07/520147#:~:text=Jain%20Journal%3A%20Vol,981%2C%20being%20the%20world%20famous. He notes that Jaina monks’ preaching fostered virtues like non‑violence and vegetarianism among the broader population, making Karnataka society more toleranthttps://jainqq.org/booktext/Jain_Journal_2002_07/520147#:~:text=Jainism%20in%20its%20religious%20garb,people%20of%20Karnataka%20even%20today. The article further emphasises Jainism’s political influence, guiding rulers and contributing to the formation of kingdoms like the Ganga and Hoysalahttps://jainqq.org/booktext/Jain_Journal_2002_07/520147#:~:text=It%20would%20rather%20appear%20like,spiritual%20tenents%20and%20metaphysical%20beliefs.