Jain Journal 1997 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 31

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JAIN JOURNAL : Vol-XXXII, No. 1. July 1997
The impalement as a punishment for selony also finds reference to Tamil inscriptions, art and socio-religious practices of the Saiva temples during the annual traditional festivals.
Impalement Scenes in Art
Impalement scenes appear in colours on the eastern side of the Golden Lotus Tank in the Meenakshiammal Temple, Madurai.
The Saiva Temple at Tiruvottur also contains miniature sculptures depicting the impaling of the Jains. These sculptures are assigned to medieval period and they illustrate the culmination of sectarian animosity of the Saivas towards the Jains.84
Impalement in Socio-Religious Practices
Symbolic enactment of the impalement of the Jaina ascetics formed an important part of the Markali Utsaba magnificient festival conducted in the perumal Temple at Sucindram. This is a grand festival conducted for 10 days and on the 6th day the impalement event is also celebrated symbolically. On that day, Vairavi Anvaal plays the role of the executioner. After the supposed executions Vairabais are expected to show to the authorities the blood stained trident filled to the stakes. After the celebration of the impalement event, pūjā is offered to the Triumphant Saint Tirujnana Sambandhar along with the other deities. 85
Kazuvettiya Tirunal festival celebrated in the Meenakshiammal Temple, Madurai, is almost similar to the Markali Utsav celebrated in the Perumal Temple at Şucindram -a person would enact the role of Saint Tirujnana Sambandhar. He and the Jains would have debate. Finally the dolls representing Jaina monks symbolically would be impaled. This festival is a popular festival, celebrated also in other Saiva temples that have been situated in the adjacent villages of Madurai like Tiruppuvanam, Tirumangalam, Tiruvadagam, Tiruchuzhi, Tirupparankundram, etc. 86.
However, the practice of impaling the dolls is believed to have been given up in 1967 and even the festival was given a new name called Saiva Samaya Sthabitha Leelai. This was owing to the effort made by
It is believed that in 1954, the actors of the Kazhuvettiya Tirunal who played the role of Jaina Saints and Saint Tirujnana Sambandhar refused to play the role as the aid given to them by the Zamindars was stopped. It was because of the land reform acts of the Government of India.