Recently Discovered Jaina Epigraphs from Tondaimandalam

Summary

A. Ekambaranathan’s article examines a series of newly discovered Jaina inscriptions from the ancient Tamil region of Tondaimandalam; covering sites in South and North Arcot districts such as Vidur; Ponnur; Tirunarungondai and Chittamur. Tondaimandalam has long been known for its Jaina monuments but the author’s survey unearthed epigraphs that push back the antiquity of several temples and illuminate the patronage they received. At Vidur he describes a modest temple dedicated to Ṛṣabhanātha whose architectural features have been altered by repairs and renovations. A fragmentary inscription on a slab built into the floor records a gift made during the reign of the Rāṣṭrakūṭa king Kṛṣṇa III (A.D. 939‑968). Although the text is partly obliterated; the legible portion mentions the king by name; suggesting that the temple existed by the mid‑tenth century and that Kṛṣṇa III patronised Jain institutions even though he adhered to Brahmanism. From Ponnur; a significant Jaina centre near Wandiwash; the article reports inscriptions carved on the prabhāvali of a Pārśvanātha image and on the walls of the Ādīnatha temple. One record registers the donation of the icon by Anantasena; a disciple of Virasanadeva of the Senagaṇa; and dates it to May 1733 A.D. Another inscription from the same temple states that residents of Svarṇapura organised Sunday processions in which the images of Pārśvanātha and Jvālāmālinī were carried from the temple to Nīlagiriparvata (Ponnur Hill). Ponnur Hill bears the carved footprints of Helācārya; a celebrated monk who attained liberation there; and is regarded as the abode of goddess Jvālāmālinī. Her cult became so prominent that a separate shrine was built for her in the temple and special worship is still performed. These inscriptions indicate that weekly ritual processions were common and help date the processional images. The article also examines epigraphs from Tirunarungondai. A Navadevatā sculpture bears a Tamil inscription stating that members of a single family installed it after completing an observance of Ādityavrata in 1913 A.D. The donors’ descendant Cakravartinainar became hereditary trustee of the temple. A later inscription records that his wife Sivadevammal installed a stone image of Saturn at the foot of the hill in 1935 A.D. to commemorate the birth of their child. This image is now circumambulated by pilgrims seeking relief from malefic planetary influences. At Chittamur; headquarters of the Digambara Jain community; two inscriptions from the Pārśvanātha temple are presented. One; dated 1903 A.D.; records that Gunamalaiammal; wife of deputy collector Sri Balaiya; built five shrines for Brahmadeva; Ganadhara; Sarasvatī; Padmāvatī and Jvālāmālinī and granted land for their worship. Another; dated 1951 A.D.; states that Lakṣmisena Bhattāraka of the Jinakanchi maṭha renovated the Pārśvatīrthaṅkara maṇḍapa and lists pontifical centres at Delhi; Kolhapur and Penukonda. Together; these epigraphs illuminate the continuing renovation of Jaina temples and the role of lay patrons and monks in sustaining them.