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Development & Impact of Jainism in India & Abroad
big number of Digambar Jains because of its proximity to Karnataka and its independence, from Kerala history, from other districts and closeness to Karnataka Jainism spread naturally in Wynad. In the Karnataka Nilgiri regions all the Kings who ruled during 4th century AD were either Jains or Patrons of Jainism. This is established by the inscription unearthened in Madikeri, Kodagu district in 20th century - Avanitha Kadamba Vamshaja - who belongs to Kadamba Dynasty. He is believed to have given land gift of a village to the followers of Kundakunda by name Chandra NandiBhattaraka to build a Jain temple. The record reveals the data as 466 AD.
It is on record that Pallava princes of Kerala the first Narasimhavarma and his father Mahendravarma who ruled in 6th century AD in the Wynad area were Jains. During this period and subsequently Rashtrakuta who ruled in the 2nd century and Chalukyas have all contributed to the enrichment of Jainism. Hoysalas who came after the 11th century (Vinaya Aditya - 1st Ballala) were Jain and were directly under the guidance of Jain Gurus. The Parswanatha Basadi inscription dated 1117AD located in Chamarajanagar bears evidence to the grants, assistance, protection and charities extended by Vishnuvardhana to Jain community. His wife queen Santhala Devi was a Jain by practice till her death and historical records reveal her munificent donations and the several Jain temples she constructed and breathed her last in 1121AD, according to Sallekhana rites. Though Vishnuvardhana accepted Vaishnavism, he had a lot of reverence for Jainism. Bhaskar Anand Saleture says that he came to Wynad after capturing the commander in chief Punis Neeladri and established supremacy in Kerala. In all, common Jains moved over to this hilly area and settled down in Wynad as immigrants. During this period as businessmen and agriculturists, they did not have any resistance locally. They also continued their relationships with natives of Karnataka and retained their original life styles, language and business. From the 2nd part of 1st century AD till the 14th century, Jainism increased its influence continuously. This migration is a two way one. The first one via Punnad, Moolgav to Bathery. This in the 2nd route via H.D. Kote through Birakuppa river, they reached Manandavady after crossing the river via Pulpalli. Pulhally became Pulpalli. Inscriptions found near Kavil and some other artifacts show the development of Jainism in Yeryapalli and Alathur and guessed to be Jain centers. They contain evidences in the 'Basadi' regarding daily lamp for Yeksha of Thirthankara; they also have records of land grants. Mention of some associations like 'Nalpathi ennayiravar, Ayirathianjuravar, Shamthirthankarar also reveal transfer of goods outside Kerala in business transactions. Some of these are traced to Alathur adjacent to Palghat (11-12 century AD). Dr. Raghavavariar opines that these associations handled affairs related to the Basadis. Historians argue that "Thirukkunavaya" recorded in the inscriptions is actually the 'Thrukkanamathilaka' near Kodungallur.
Four kilometers on the Mysore road from Sultanbattery is the location of Moolankavu. One and half kilometers to the left are Karassery village. One holy place here is now known as Vishnugiri Kshetra. Inscriptions provide evidence to the claim that Jains lived here and performed poojas. One inscription of the 17th century is in old Kannada (Shaka year 1346). This contains details of donations made to Alathur village by the Shenthirthankara association'. 'Shetharmar' (tharakan) is known to lived there.
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