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JAINISM IN SOUTH INDIA (THE EARLY PHASE)
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a Jaina, has given only a picture of his religion in this work. He has equal respect for all religious sects, and his descriptions of gods and goddesses, including Vişnu,52 and Durgā53 are equally attractive. His acquaintance with theistic Hinduism54 and Vedic Brahmanism are also deep and intimate. Let us not forget that he, being a prince, was taught almost every branch of learning in his youth, before he became a Nirgrantha ascetic. That is why he has been able to display such amazing knowledge regarding other sects in this immensely readable epic. He also knows the Ajīvikas,55 but, time and again he returns to his favourite theme, namely the glorification of the philosophy of karman56 and non-injury.57 The hero Kovalan,58 it appears, led the life of a pious Jaina śrāvaka, avoiding meat-eating and partaking of food in the day-time.
From the Buddhist epic Manimekalatwritten by Sattanar in the second century AD, we also get some information about the Jainas in south India. Since it is a poem written by an opponent of Jainism, it is but natural that the Jainas will not be favourably painted here. In the first canto we find a drunkard ridiculing a Nirgrantha ascetic with these words
welcome, thou reverend sir, I worship thy feet. Pray listen to me. The soul which dwells in thy unclean body pines like a prisoner confined in a close cell. Drink, therefore, of this today, which is drawn by the spathe of the cocoanut palm, and which will give pleasure both in this world and see if my words are true.60
We will later see that in the Mattavilāsaprahasana too the Jainas are ridiculed for their uncleanliness. However, elsewhere in the Manimekalai,61 it appears that the poet has sought to give a correct account of the Jaina philosophy. Since the passage is extremely interesting, we quote it in full:
He (Nigenta) said that his god is worshipped by Indras: and that the Book revealed by him describes the following: the wheel of Law, the axle of Law, Time, Ether, Eternal atom, good deeds, bad deeds, the bonds created by these deeds and the way to obtain release from these bonds. Things by their own nature or by the nature of other objects to which are they are attached are temporary or ever-lasting. Within the short period of ksana [second] they may pass through the three unavoidable stages, appearance, existence and dissolution. That a margosa tree sprouts and grows is eternal: that it does not possess that property is temporary. Green gram when made into a sweetmeat with other ingredients does not lose its nature, but loses its form. The wheel of Law
