In South India, Jainism is little more than a name. Even serious students of religion in India paid little attention to it. But the influence it wields, its contribution to the development of Indian couture, commerce and industry is out of proportion to their population. Jainological material is so rich and varied and so much extended in time it is impossible to write about it in few pages. In this brief paper an attempt is made to trace its link with orissa and tamilnadu through jainism its contribution to Indian Philosophy, Religion, Metaphysics and Logic, Art and Architecture, languages and literatures,
The Jainas claim hoary antiquity for their religion. Vishnu and Bhagavata Puranas also mention this fact. The tradition says that during the time of the Mahabharata War Jaina order was led by Neminatha, the 22nd Thirthankara and he belonged to Yadava family. The order gained strength during 8th century B. C., under Parsvanatha, the 23rd Thirthankara.
This religion has survived in India for almost 2,500 years and is the only Sanskritic non-Hindu religious tradition to have done so.
It was founded in the 6th century BC by Vardhamana Mahavira (Great Hero), who was the 24th Tirthankar or the religious Guru of the Jains.
The first Tirthankar, Rsabha, is the original founder of Jainism, but very little is known of him; nor is there historical evidence of the other Tirthankaras until Parshva, the 23rd Tirthankar, who died in the 8th century BC.
The Jainas have played a very important role in the linguistic development of the country. Sanskrit has all along been the medium of sacred writings and preachings of the Brahmanas and Pali that of the Buddhists. But the Jainas utilized the prevailing language of the area for religious purposes. Thus they developed Prakrit and other regional languages.
Of late rich literature produced by the Jainas came to light. The literature in Apabhramsa is worth mentioning. This language is a link between the Sanskrit, Prakrit, the classical languages on the one hand and modern Indian languages on the other. It is surprising to note that the earliest literature in Kannada and Tamil is also of Jaina authorship
Not only this, attempts were also made for the creation of literature, construction of caves and rock cut temples, erection of pillars and installation of images.
Now the question is how and via which way Jainism reached South India. It is obvious that Ashoka and his successors supported Buddhist and Ajivaka sects in Magadha, and the Shungas and the Kanvas supported Bhagavat sect.
So the Kalinga-king Kharvela supported Jainism which gradually expanded over almost complete South India through Andhra and the coastal ranges of Tamilnadu. Many south Indian kings became converted to Jainism and patronized the religion. The Jin religion is one the oldest religions of India and it is an integral part of Indian culture and heritage. in the excavations of Mohen-jo-dero and Harappa, statues in kayot-sarga mudra (the Meditation posture of Jain ascetics) were found.
More than 2500years have passed since the Nirvana of Sramana Bhagwan Mahavira, who was the 24th and last Tirthankara of this period.
Already the non-violent culture propagated by the first Tirthankara Lord Rsabhadeva and other Tirthankaras was in vogue in Tamilnadu and hence these ascetics did not find any difficulty in continuing their religious practices smoothly. Jain religion was highly influential amongst the common masses right from the 3rd or 4th century B.C. till 8th century A.D.
This has been substantiated from the inscriptions found in the caves of Puddukottai, Madurai, Ramnad and Tirunelveli district. The Jain saints and nuns travelled all over Tamilnadu and a few cities, such as, Maduri, Kaveripoompattinam, Tiruchirapally, Kanchi, Kumbhakonam, Puddukottai, Kadalore, Thiruparruttikundram and Mylapore, become very important centers of Jain heritage.
During this lengthy period of more than 1000 years of Jaina influence in Tamil Land, many Jain Acharyas and Saints achieved popularity here. Tolkappiyam is the oldest book of the Tamil language. This was written by a highly spiritual (Pratimadhari) Saint Tolkappian. During the first century A.D. the great saint Thiruvalluvar produced his famous work "Thirukural" which is considered as fifth Veda in Tamilnadu. A few scholars are of the opinion that he was 'Elacarya' and known as'Kundakundacarya' in the Jain literature. During the second, third A.D. the greatest Sramana (mendicant) Ilango Adigal became very popular. He was the younger brother of Chera king Shenguttavan and he is credited as the writer truly sanctified by the presence of very many eminent and powerful Jian Acaaryas and Saints, such as , Akalanka, Ganinanthi, Pujyapada, Sarvanandi, Gunavirassagara, Matisagara, Vamanamuni, Thirutakka-Thevar, Tholamozhi Thevar and others. It is in this conductive atmosphere the highest development of Jaina literature, art music and architecture blossomed. Saint Thirutakakathever wrote the great epic Jivaka-cintamani. The writer of the famoust Tamil grammar Nannual was Bhavanandi who was a Jain. Gundhirapandita wrote Neminatham in the praise of Tirthankar Neminatha. The famous Jain work, 'Chudamani' was written by Tholamozhidevar.
The Pallava king Simavarman, Simavisnu, Mahendravarman, Pandya King Nedumaran, Kanchi king Sivakoti and other kings were great patrons of Sramana Dharma and this religion spread widely during their reigns.
The patronage was not available due to Bhakti movement during the 8th century A.D. In spite of this Jainism held its way in Tamilnadu in isolated pockets amongst the chieftains and masses.
The vestiges of this ancient Jain culture are still available in the form of caves, temples, rocks, and in literary works. With the passag