Kodungallur Bhagavati

Summary

The third article retells the Tamil epic Silappadikaram from a Jain perspective, tracing the story of Kannaki (Kannagi) and her husband Kovalan while highlighting Jain teachings and historical connections. The narrative opens with the background of Kannaki, the heroine of Silappadikaram, who was born in Kaverippoompattinam (Poompukar) to a wealthy trader. Her community, the Chettys or Shettys, were traders and some were associated with Jainism. The author recounts that inscriptions from the 3rd century B.C. found in Nellore record caves dedicated by a Chetty to a Jain ascetic and that early Tamil commentators recognized Jain doctrines in works such as the Tolkappiyam. Jaina ascetics like Nachinarkiniyar and Agasthya Munis were said to have shaped Tamil literary culture; Agasthya, reputed to be a Jain monk, developed the Tamil script and wrote Agasthyayam but later undertook sallekhana (ritual fast to death). The plot follows Kovalan marrying Kannaki but later falling in love with the courtesan Madhavi. For twelve years he lives with Madhavi; during this time Kannaki practices severe penance, distributes her wealth to the poor and offers alms to Jain ascetics, embodying the Jain ideal of a Mahatapashvi woman. When Kovalan becomes destitute, Kannaki gives him one of her golden anklets to sell in Madurai. Before their journey they worship at a Jain temple and pay respects at Buddhist and Hindu shrines, underscoring the religious pluralism of the era. They also meet the Jain nun Kavunthi Adikal who serves as their spiritual preceptor. In Madurai, Kovalan is falsely accused by the royal jeweller of stealing the queen’s anklet. The king, failing to investigate, orders his execution. Kannaki proves his innocence by breaking the queen’s anklet (which contains rubies) and showing that hers contains pearls. Realizing his error, the king dies of remorse and the queen also perishes. Enraged by injustice, Kannaki plucks out her left breast and hurls it at the jeweller’s shop, causing a fire that spreads through the city. A divine voice then instructs her to go to Kodungallur, promising reunion with Kovalan. The story continues with Kannaki’s journey across Tamil Nadu and Kerala, where she curses disrespectful youths to become foxes, is guided by Jain monks and eventually attains ascension. At Kodungallur, hillmen witness a celestial chariot descending; Kannaki and Kovalan are transformed into shining beings and ascend to heaven. King Senkuttuvan and the Jain hermit Ilamko Adikal hear of these events and build a shrine at Kodungallur to worship Kannaki as a goddess. The narrative emphasises Jain values: observation of pañcāśila (non-violence, truth, non-stealing, celibacy, non-possession), karma doctrine, compassion and cosmic justice. The author argues that the deification of Kannaki (Kodungallur Bhagavati) reflects Jain reinterpretation of a Tamil legend and underscores Jain influence on South Indian religious culture.