Contribution of Jainism to the Culture of South India – Part 2

Summary

In the second part of his survey, Dr. Khadabadi continues exploring Jainism’s influence on South India by focusing on Maharashtra and Tamil Nadu. He recounts how Jains migrated from Karnataka into southern Maharashtra after political upheavals and built temples, monasteries and manastambhas. Although early Marathi Jaina literature is scarce, the community later produced commentaries, philosophical works, moral stories and devotional songshttps://jainqq.org/booktext/Jain_Journal_2002_07/520147. The article notes that two Bhaṭṭāraka institutions at Mandani and Kolhapur nurtured education and religious practice and that the graceful Bahubali statue at Kumbhoj became a pilgrimage centrehttps://jainqq.org/booktext/Jain_Journal_2002_07/520147#:~:text=44%20Today%20we%20find%20here,in%20stone%20and%20metal%20also. Moving to Tamil Nadu, Khadabadi explains that Jainism entered via two streams of monks—one through Andhra and the other from Shravanabelagola—and that these missionaries adopted the Tamil language and produced literaturehttps://jainqq.org/booktext/Jain_Journal_2002_07/520147. Their teachings emphasised humanitarian values and ethical discipline and impressed the Tamil people, earning Jains the description ‘apostles of culture and learning’https://jainqq.org/booktext/Jain_Journal_2002_07/520147. The article underscores that Jainism’s integration of local languages, storytelling methods and moral instruction deeply influenced Tamil society. Khadabadi concludes that Jainism’s cumulative contributions across South India—through language, literature, art, architecture, social reform and politics—have left a lasting imprint on the region’s cultural heritage.