Studies iun South Indian Jainism

Author(s): B K Khadabadi
Publisher: Z_Deshbhushanji_Maharaj_Abhinandan_Granth_012045.pdf
Catalog link: https://jainqq.org/explore/250324/1

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Studies in South Indian Jainism : Achievements and Prospects* Dr. B. K. Khadabadi With an humble beginning by the publicatson of a few reports about the Jaina community in the Asiatic Researches (Calcutta and London), Vol. IX, during the first quarter of the 19th century, and showing a notable progress with the rise of a host of scholars, both western and Indian, by the first quarter of the 20th century, Jaina Vidya or Jainology nowadays has become a vast distinct field of study comprising many aspects of Jainism-historical, philosophical, doctrinal, literary, inscriptional, scientific etc; and the 2500th Anniversary of Lord Mahavira's Nirvana recently can be said to have given a new philip to the study of all these branches of the field all over India and abroad too. Now the organizers of this unique Seminar, I should say, have decided upon the most relevant topic for deliberation viz., The Various Branches of Jaino. logy : Achievements and Prospects; and I have chosen to reflect on the Studies in South Indian Jainism : Achievements and Prospects. It is quite possible that the first team of Jaina teachers entered South India viz., the Telugu country through Kalinga as early as 600 B.C.; and were pioneers in bringing the teachings of Lord Mahavira to the South. But it is the second team, certainly a large one, headed by Bhadrabahu and accompanied by his royal disciple Candragupta, which entered Karnataka in 400 B.C. and established its first colony at Kalbappu, that radiated those teachings more effectively and extensively to the Southern and nearby regions in South India. The study of this early phase of South Indian Jainism, which can be said to have its beginning with B.L. Rice in 1909,2 progressed at the hands of scholars like Ramaswami Aiyagar and B. Sheshagiri Rao, R Narasimhachar, Vincent Smith etc. and the historicity of this south Indian tradition of the great Jain migration was almost established. The next phase of studies in South Indian Jainism is found represented by the works of B.A. Saletore, * Paper Presented at the Seminar of Scholars in Jainology, held under the joint auspices of the Bharatiya Jnanapitha (Delhi) and the Shantisagar Memorial Trust (Bombay), on 7th 8th, Sept., 1982, at Teen Murti, Podaripur, National Park, Bombay. 1. For further details vide 'A Short History of Jaina Research' in The Doctrine of the Jains, by Walther Schubring, Delhi, 1962, pp. 1-17. 2. Mysore and Coorg from the Inscriptions, London, 1909. 3. Studies in South Indian Jainism, Madras, 1922. 4. Epigraphia Carnatica, Vol. II, Bangalore, 1923. 5. The Oxford History of India, Oxford, 1923. 6. Medieval Jainism, Bombay, 1938. jaina tattvacintana : prAdhunika sandarbha

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S.R. Sharma, P.B. Desai, S.B. Deo, Kailas Chandra Shastri" etc., wherein the religious history of South Indian Jainism with the corresponding political background, and based on tradition, inscriptions, monuments and literary evidence, has been very well depicted. Considerable light on the Yapaniyas, the Kurcakas, the Gommata cult, the Yaksini cult, the innovations and adaptations etc., has been thrown in these works. At this stage we can hardly forget the timely and relevant miscellaneous contributions, in different degrees, to this field by scholars like N. R. Premi, Hiralal Jain, A.N. Upadhye, Bhujabali Shastri, Jyoti Prasad Jain, B.R. Gopal, Sarayu Doshi, B.K. Khadabadi etc. Further, V.P. Johrapurkar's findings on the South Indian Bhattaraka tradition as a part of his whole work and V.A Sangave's findings on the South Indian Jaina Community as a part of his novel work,' have added new dimensions to the studies in South Indian Jainism. Moreover we have to remember with gratitude scholars like Robert Swell, T.N. Ramachandran, A.Chakravarti.10 S. Vaiyapuri Pillai, 11 K.V. Rimesh12 etc. for their varied contributions to the different aspects, of the hold of ancient and medieval Jainism, particularly in the Tamil country, as based on the Jaina inscriptions, monuments, vestiges, literature etc. Similarly we have to bo proud of scholar like B. Sheshagiri Rao M. Somashekhara Sharma, S. Gopalkesni Murthy etc. for enlightening us on the position of medieval Jainism particularly in the Telugu country as based on some Jaina living monuments, inscriptions, sculptures and vestiges.13 The latest works connected with South Indian Jainism, as far as I know, are two. One is by P. Gururaj Bhatt, Studies in Tuluva History and Culture.14 which contains a separate Chapter (No XIV) on Jainism in Tuluva Country, wherein is given a brief interesting account of the late medieval Jainism along with its political, racial and cultural (including art and architectural) background. The other one is by R.P.P. Singh. Jainism in Early Medieval Karnatak, 15 where in the author has given a religious history of Jainism in Karnatak from 500 to 1200 A.D. Admitting his claim on some novel features in the treatment of the subject, I find that he has also confused himself by mixing the significant Bhattaraka tradition with the Digambara monarchism in the Karnataka of that period. After taking, thus, a bird's eye-view of the salient achievements in the field of the Studies in South 1. Jainism and Karnatak Culture, Dharwad, 1940. 2. Jainism in South India and Some Jaina Epigraphs, Sholapur, 1957. 3. In the Htstory of Jaina Monachism form Inscriptions and Literature, Poona 1960. 4. Daksina Bharata mes Jaina Dharma, Varanasi, 1967. 5. (i) These contributions are scattered in the form of various chapters of books and stray papers by these scholars, which are too many to be enumerated here. (ii) This list of scholars is not claimed as exhaustive. 6. Bhattaraka Sampradaya, Sholapur, 1958. 7. Jaina Community, Bombay, 1959. 8. Historical Inscriptions of South India, Madras, 1932. 9. As noted by S. Gopalkrishna Murthy in his preface to the Jaina vestiges in Andhra, Hydrabad, 1963. 10 Jain Literature in Tamil, Arrah, 1941. 11. History of Tamil Language and Literature, Madras, 1956. 12. The same as noted in No. 10, but re-edited by him with some additions and an introduction, Delhi, 1974. 13. For the contribution of the first two scholars, vide Preface to Jaina Vestiges in Andhra and for that of the third, this excellent monograph itself as a whole. 14. Kallianapur, 1975. 15. Delhi, 1975. 104 at sit asta at Agia afaa 72

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Indian Jainism, I propose, now, to present to this galaxy of scholars a few outstanding prospects or tasks that strike my mind at this hour, so that the interested and capable scholars may note them and exert themselves to accomplish them too in the days to come. I would enlist them, with some observations, as follows: (1) The Yapaniya Samgha: its Origin, Growth and Merger: It is well known that numerous references to the Yapaniya Samgha are found in inscriptions and literary works. It was N.R. Premi who particularly drew the attention of scholars on some fertures of this compromising Sect. Then some historians, religious and political, furnished some further details about it. A.N. Upadhye instituted a systematised study of this interesting Sect by contributing three valuable papers. Recently B.K. Khadabadi presented some thoughts on Vijahana, a characteristic feature of the Yapaniyas. But a thorough study of this important Sect, which is said to be a product of South Indian Jainism, particularly Karnatak Jainism, is a desideratum. Some 25 years ago, V.S. Agarwal expressed that a detailed study of the Yapaniyas could be presented in the form of an important research dissertation Last year Muni Sri Hastimallaji, who was staying at Raichur, had sent one of his follower-scholars to Dharwad to plan a line of study in this regard. This shows the need as well as importance of this prospect. (2) Reconstruction of the History of Jainism in Andhra Pradesh: We know that the Telugu country was rather the first in South India to receive the gospal of Lord Mahavira through the first team of Jaina teach moving through Kalinga. Later Jaina teachings must have penetrated into this region from the Kalbappu centre too. Thus Jainism must have flourished in this region to a considerable degree. But unfortunately owing to the Buddhist rivalry in the early days and the Hindu revival in the later days, almost all the Jaina literary works most of the Jaina inscriptions and monuments appear to have been destroyed. As a result of this and on some other ground, scholars have just surmised the 9th and 10th centuries A.D. as the possible Jaina period of prosperity in this region. But after going through the monograph entitled Jaina Vestiges in Andhra by S. Gopalkrsna Murthy, I feel that a few more intensive and extensive efforts, after the manner of the one by this learned Professor, on the part of some enthusiastic archaeologists, epigraphists, and art specialists, would make some more material available for the primary reconstruction of the history of Jainism in Andhra Pradesh. I felt overwhelmed when I read about the existence of a Jaina University at Raydurg-a University in stone, with inscriptions mentioning the names of Jaina teachers belonging to the Mulasamgha and the Yapaniya Samgha which was contemporaneous with the Rastrakutas and the Western Calukyas.? 1. Vide Jain Sahitya aur Itihasa, Bombay, 1956, pp. 55-73. 2. Scholars like B.A. Saletore, S.R. Sharma, P.B. Desai etc. 3. These three papers are: (i) Yapaniya Samgha: A Jain Sect, Journal of the Bombay University (Arts and Law), Vol. I, Part 6, 1933. (ii) On the Meaning of Yapaniya, Srikanthika, Mysore, 1973. (iii) More light on the Yapaniya Samgha, Annals of the Bhandarkar O.R.I., Vol. LX, 1975. 4. Some observations on Vijahana, Journal of the Karnatak University (Humanities) Vol. XXIV, 1982. 5. Jain Sahitya aur Itihasa, Bombay, 1956, Paricaya, p. 16. 6. Already noted above. 7. Vide op. cit., pp. 87-88. jaina tatva cintana : prAdhunika sambarbha 105

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(3) Reconstruction of the History of Jainism in the Western Coast of South India : Scholars like Saletore, Desai etc 1 noted that several petty kings and chieftains patronised Jainism in the Tuluva country, and Mudabidri happened to be its last stronghold in the upper Western Coast of South India in the late medieval period. Then P. Gururaj Bhatt gave a better picture of this fact in this region. On the strength of some inscriptions and antiquities found in the Kerala region, some scholars have postulated that the 9th to 11th Cent. A.D. constituted a glorious period of Jainism in the Kerala region. But we do not have so far a good picture of Jainism that flourished in this region. It is learnt that the Bharatiya Jnanapitha entrusted P. Gururaj Bhat to conduct this kind of study. But unfortunately be expired suddenly and I have no idea of what were the fruits of his study and who has resumed his work. (4) Jaina Teachers and Social Uplift in South India : Much of the work done in South Indian Jainism is regarding its religious and political aspects in the main. Now we can take up its social aspect and treat it thoroughly. The Jaina teachers, sermons, and the stories, illustrations etc. in them, were the most effective media of social education in the early and medieval periods. The Jaina teachers always struggled to eradi. cate the seven vices (sapta-vyasanas) from the masses and cultivate among them social virtues like compassion, truth, honesty, charity etc. Moreover the remarkable adaptability of Jainism to the contemporary social trends and local environments (keeping its basic tenets intact) can also be highlighted here. Keeping these and such other things in view, a social historian can take up this work for the full growth of the knowledge of South Indian Jainism. (5) Contribution of Jainism to the Cultural Heritage of South India : This is one of the most important desiderations, which can also partly include the one noted just above. The tolerant attitude, accomodative nature, vegetarianism etc. available among the people of this part of the country, can be reasoned to owe much to the cultural impact of Jainism that gloriously flourished here. Tradition, political history, literature and above all the inscriptional wealth of this area, can be of great use in this task. S. Vaiyapuri Pillai observed "So far as Tamil Nadu is concerned, we may say that the Jainas were the real apostles of culture and learning. Moreover, Saletore long back understood the need of this work in the following words: "The contribution of Jainism to the culture of Karnatak, Tamil Nadu and Andhra Pradesh can be given in a separate dissertation." (6) Lastly. I have to pose a small problem but not of less importance. It is, Satkhandagama and Drstivada: Seemingly this problem is of a literary nature, but it has full bearing on South Indian Jainism-its tradition and its history. So far we were, on the strength of authority of eminent scholars like Hiralal Jain and A.N. Upadhye, under the impression that the Satkhandagama Volumes are the only surviving pieces of the 1. In their respective works noted above. 2. Op. cit., pp. 425 ff. 3. Vide P.B. Desai, Jainism in Kerala, Journal of Indian History, Vol. XXXV-2, 1957. 4. This is true even to this day. 5. Jaina teachers have told, and have been telling numerous stories to eradicate each one of these vices from the life of the masses. 6. Op. cit., p. 60. 7. Op. cit., p. 262. avara sit daryam H Agita fara

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lost Drstivada, the 12th Aiga of the Jaina Canon.1 But Ludwig Alsdorf, a few years ago, has opined that this .. is not so. This sets aside not only our above noted impression, but also the important DharasenacaryaPuspadanta-Bhutabali tradition underlying the composition of the Sarkhandagama Volumes, a singular manuscript (in Kannada script) of which has been preserved at Muda bidri. Now unfortunately we do not have amongst us Hiralal Jain or A.N. Upadhye to reconsider their view in the light of Alsdorf's opinion. Hence, I with due respect to Alsdorf (whom I knew by meeting him at Ujjain) and to his valuable contribution to the Jaina studies, appeal to scholars like Kailasa Chandra Shastri to scrutinise this eminent German scholar's opinion in the light of the internal as well as external evidence of the Sarkhandagama Volumes, form their views. and publish them. dakSiNa bhArata meM jaina dharma jaina dharma ke prasAra kI dRSTi se dakSiNa bhArata ko do bhAgoM meM bA~TA jA sakatA hai-tamila tathA karnATaka / tamila prAnta meM cola aura pANDya narezoM ne jaina dharma ko acchA prAzraya diyaa| khAravela ke zilAlekha se patA calatA hai ki samrATa khAravela ke rAjyAbhiSeka ke avasara para pANDaya nareza ne kaI jahAja upahAra bharakara bheje the / pANDayanareza ne jaina dharma ko na kevala prAzraya hI diyA kintu usake prAcAra aura vicAroM ko bhI apnaayaa| isase unakI rAjadhAnI madarA dakSiNa bhArata meM janoM kA pramukha sthAna vana gaI thii| tamina grantha 'nalidiyara' ke sambandha meM kahA jAtA hai ki uttara bhArata meM duSkAla par3ane para pATha hajAra jaina sAdhu pANDya deza meM pAe the| jaba ve vahA~ se vApasa jAne lage to pANDayanareza ne unheM vahIM rakhanA cAhA / taba unhoMne eka dina rAtri ke samaya pANDya nareza kI rAjadhAnI ko chor3a diyA kintu calate samaya pratyeka sAdhu ne eka-eka tADapatra para eka-eka padya likha kara rakha diyaa| inhIM ke samUdAya se 'nalidiyara' grantha banA / tamila sAhitya meM 'kurala' nAma kA nIti grantha sabase bar3hakara samajhA jAtA hai| yaha tamilaveda kahalAtA hai| isake racayitA bhI eka jainAcArya kahe jAte haiM jinakA eka nAma kundakunda bhI thaa| sara galTara iliyaTa ke matAnusAra dakSiNa kI kalA aura kArIgarI para jainoM kA bar3A prabhAva hai. parantu usase bhI adhika prabhAva to unakA tamila sAhitya ke Upara par3A hai| kintu jaina dharma kA sabase mahatva sthAna to karnATaka prAnta ke itihAsa meM milatA hai| yaha prAnta prAcIna kAla se hI digambara jaina sampradAya kA mukhya sthAna rahA hai| isa prAnta meM maurya sAmrAjya ke bAda pAndhra vaMza kA rAjya hugrA, mAndhra rAjA bhI jaina dharma ke unnAyaka the| AndhravaMza ke pazcAt uttarapazcima meM kadamboM ne aura uttarapUrva meM pallavoM ne rAjya kiyaa| cAlukya bhI jaina dharma ke pramukha prAzrayadAtA the| cAlukyoM ne aneka jaina mandira banavAe, unakA jIrNoddhAra karAyA, unheM dAna diyA aura kannaDI ke prasiddha jaina kavi pampa Adi kA sammAna kiyaa| isake sivAya itihAsa se yaha bhI patA calatA hai ki karnATaka meM mahilAoM ne bhI jaina dharma ke pracAra meM bhAga liyA hai| ina mahilAoM meM paramagala kI pahalI 'kadAcchikA', sattarasa nAgArjana kI patnI 'jakkiyanve', mallayA kI putrI 'attimance', rAjendra kogA 'pocavvarAsi', kadamba nareza kItideva kI patnI 'mAlaladevI', sAnta raparivAra se sambaddha 'caTTaladevI' mAdi ke nAma vizeSa rUpa se ullekhanIya haiN| 0 kailAzacandra zAstrI siddhAntAcArya, jainadharma, vArANasI, 1966, pR0 48-50 se uddhatA 1. Vide Introduction to the Sarkhandagama, Vol. I. " 2. Vide What were the contents of Drstivada' ?, German Scholars on India, Vol. I. Varanasi, 1973. 3. At the 26th Session of the All India Oriental Conference, 1971. jaina tasva cinsana : prAnika sandarbha