Some Aspects of Jainism in Tamilnadu: An Epigraphic Assessment

Summary

A. Ekambaranathan’s "Some Aspects of Jainism in Tamilnadu: An Epigraphic Assessment" draws on more than five hundred Jain inscriptions from 120 sites across Tamil Nadu to explore the religion’s history and cultural contributions in the region. The study notes that the earliest Jain presence is evidenced by Tamil‑Brahmi rock‑cut inscriptions dated between the second century BCE and second century CE; these record monks and householders who created beds and refuges for ascetics at sites such as Madurai, Tirunelveli and Pudukkottai and mention early Jain centres whose names survive today. The author discusses how Jain monks, possibly migrating with Chandragupta Maurya and Bhadrabahu due to famine, settled in the south and how Jainism might have reached Tamil Nadu independently even earlier. The distribution of inscriptions reveals a south‑to‑north spread, with later settlements in northern districts. Multiple scripts—including Brahmi, Vatteluttu, Grantha, Tamil, Kannada and Devanagari—reflect changing linguistic contexts, though the language remains largely Tamil. Epigraphs document interactions between Jains and ruling dynasties: Sangam‑era kings such as the Cheras, Cholas and Pandyas are mentioned in Jain records, which describe royal patronage of monasteries and rock shelters. Tamil Nadu’s Jain community also maintained ties with Sri Lanka; inscriptions from Tirupparankunram and Muttuppatti mention donors or monks from Ceylon around the first–second centuries CE. Equally important are links with Karnataka: monks and patrons from Sravanabelagola and other places travelled to Tamil Nadu, founding temples at Dharmapuri and Chittamur and spreading doctrines. The article details various endowments to Jain establishments—lands (palli‑chandam), livestock, lamps, grain and money—often exempted from taxes. It notes that Jain establishments sometimes employed temple dancers like Hindu temples, though evidence is limited. Ekambaranathan also highlights religious practices such as sallekhana (fasting to death) recorded in inscriptions, and episodes of sectarian conflict where Saiva records threaten those who violate agreements with penalties equivalent to killing Jains. Conversions of some Jain temples into Hindu shrines in later periods demonstrate changing religious fortunes. Overall, the epigraphs illuminate the social, economic and religious life of Tamil Nadu’s Jains across two millennia.