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THE GROWTH OF JAINISM IN KERALA
The areas covered by him do not cover hanneradu beethi, Punjavayal, Puthangadi, Palakunnu Bennagudu etc. non-mention of Jain temples in this area perhaps indicates that they had not been built at the time. Alathur comes in the middle between Wynad and Karnataka and hence it was used as a resort resting centre and also for religious celebrations as known from inscriptions.
Ever since the dawn of the new millennium, South India had very good political and social conditions. It was deployed by Jains by commercial intentions that led to the extension of Jainism from Karnataka to Palghat in Kerala. Most of them were vanikas and were tharakans - shettermars. These itinerant businessmen took with them Jain mendicants and they were given all facilities for spreading Jainism. The kshatriya Jains continued in agriculture. As Jain camps moved from place to place, shelters and Basadis were built and kept under the supervision of servants and their families. In this, support of national leaders from Karnataka and their co-operation was forthcoming. Some business association were moving from place to place among villages. In the world of finance several reforms came out in the 17th century. Commerce and trade changed. Hindu, Muslim Kings and their rule came into being. Tradeguilds disappeared after the entry of the British. This caused Jain Munis spreading their dharma to look for safer sanctuaries. There is a record that the curse of a Jain saint caused the destruction of the Basadi at Hannaradubeedi. Then came the war led by the Tipu Sultan of Mysore and between East India Company and Palasi King. Distressed by war several Jains, with their life disrupted, shifted to safer places. This paved way for resurgence of Hinduism and Jain temples were orphaned. They were even remodelled as Hindu temples Natural calamities affected agriculturist Jains who could not concentrate on Jain temples. During these disrupted periods one deep rooted trade guild is still there in Kottathara village at bennagood. They are addressed as Shettermar (Tharakan). (Tharak means imagination). His fort was built by the order of the King - hence it became Tharakanmar. These people had relationships with Mysore and neighbouring places because of business and matrimonial alliances.
The other group that migrated to Wynad from Karnataka were Veerashaiva Lyngayaths. They moved from H. D. Kote, Chamarajanagar and Nanjangud towards Ambalavayal of Wynad, Mullankolli, Pulpalli, Panamaram, Pozhuthana and Manandavadi. The banks of Manandavdi river called Kudal Kadavi was named Basavasangameshwara. Basaweshwara of 12th century AD was a noble reinstater of Shaivism. He was the royal minister of Kalachuri King of Bijjala dynasty. They also moved around doing business as they travelled through Shaiva and Lingayat business guilds. Three inscriptions dated 1136, 1169, 1222 found in Kundur, Keresante taluk of Chikamagalur reveal these details. They indicate land grants and cash grants made to Savyambukalideva of Kundur, Keresante, Vodesavara and God Siddeshwara. These were found in their old Kannada script (Chalukya - Hoysala period) at the Pathirilingayat Mutt near Pulpalli. GROWTH OF JAINISM IN WYNAD
There are Jain Basadis dotted in places at Manandavadi, Sultan Battery, Bennagoodu, Kalpatta, Puthangadi, Palgonda and Varadoor in Wynad. Only a handful of Jains in the area reveal an awareness of Jain Philosophy. Many of them called themselves Vaishnavas and had their own priestly rituals_History reveals that these ne e re_at_one_point of time_lains. No one has at.
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