Dr.

GARIGIPATI RUDRAYVA CHOWDARI ENDOWMENT LECTURE - 8

.'

JAINISM AND ITS IMPACT ON

SOCIO-RELIGIODS LIFE OF THEANDHRAS

By

Dr. G. JAWAHARLAL

Former Director, Oriental Manuscripts Library and Research. Institute, Government of Andhra Pradesh,

Hyderabad.

25th February, 2001 RAMACHANDRAPURAM East Godavari District, A.P.

JAINISM AND ITS IMPACT ON SOCIO-KBLIGIOUS LIFB OF THE ANDHRAS

Dr. G.JAWAHARLAL

Sixth century B.C. may be regarded as an important land-mark in the history of Indian Culture, for, it was a period of great upsurge when unprecedented socio-political changes were taking place rapidly. It was a period of quest and inquisitiveness when people were not more satisfied with statusquo rituals. During the period, the age old Vedic religion ceased to be a strong force. The public aversion towards ritualistic Brahmanism, paved way for the emergence of new religious faiths, namely Ja inism and Buddhism. Hence they were looked upon as heterodox and revolutionary in character. Of the two, Jainism is now taken up for study to examine its impact on socio-religious life of the Andhras, i.e., its diffusion and progress and also contribution to mankind in various walks of life.

The term 'Jainisru' derives itself from the word, 'JIN.A: (Conqueror or Victor) and hence its followers came to be known as JAINS. It is a fully developed and well established religious system purely indigenous to India. The main characteristic feature of Jainism is its claim to universality, which it holds mainly, as against BGthntanislt1; ~fts main ~ject is to lead all men to salvation and to open its arms not only to the elite noble-men but also to the low-born, i.e., 'Sudras' and even the Mlechchhas. It lays great stress on pure and moral life. This clearly implies that Jainism lays emphasis on one's 'Conduct' and not 'Birth' which was hitherto given prominence. TIle advent of Jainism indeed marks a departure from the prevailing tenet of Hindu religious and philosophical system found in the Ved~s. Like the Buddhists, the Jains also decried the authenticity of the Vedas and the efficacy of rites and hence they we~e branded as' AVAIDIKAS' and also non-Brahmanic, The result was a vigours re-orientation of religious life.

Tradition would have us believe in the existence of 23 Tirthankaras, prior to the last Tirthankara, i.e., Vardhamana Mahavira. In a word, the whole lainism is centered round these 24 great religions-Preachers. As a matter of

:L:i .. ,.,.:- .

fact, it appears as an exageration, but perhaps, it may be intended to suggest the hoary antiquity of the religion. The Kalpa-Sutra of Bhadrabahu(circa, 300 B. C.) 1 Furnishes information about the thought of each JINA or Tirthankara. In Jainism, Tirthankara stands for a Prophet. As in all other religions, the Jaina Tirthankaras were no more than deified heroes, born of human parents, raised to the position of God by their renounciation and great services rendered to mankind. Thus, Jainism claims no divine origin but was expounded by the Tirthankaras, who had known and experienced the reality, realised the truth, practised disciplined 1ife and achieved the goal, i.e., Salvation ..

Jainism, during the time of'Parsvanatha, the 23rd Tirthankara and more precisely, of Mahavira, was designated as 'Nirgrantkisim' (i.e. Niggantha Dhamma) 2 , for, it laid supreme stress on non-possession and renounciation of the house, which was considered as a Knot{Grantba). The Buddhists frequently refer to Jainism under its old name 'Nigantha '. In the seventh Pillar edict of Asoka' also there is mention of a 'Nigantha' who seems to be none other than the follower of Lord Mahavira. Although, literary sources reveal that Iainism was related to the primitive philosophy of India, there is no doubt that the beginnings of Jainism definitely go back to few centuries earlier than the last Tirthankara, i.e., Mahavira (c.599-527 B.C.).

Needless, it is to go into a detailed exposition of an the tenets and doctrines of Jainism but mention should be made of the most important characteristic features which enabled Jainism to flourish for twelve-long centuries or more in Andhra.

It is generally believed that the growth of Jaina-philosophy was slow due to its strict adherence to its rigid discipline and hard practices like nudity and asceticism which kept the general public away. Further, Jaina thought remained conservative and hence did not develop into new divergent streams like the Buddhist and Brahmanical philosophy. Though Mahavira was considered as a Reformer, it is difficult to find his contn"bution to the Ontological and Psychological systems. But, Jain literature clearly shows that Mahavira was unique personality and his influence was felt in the outlook of the people both on mental and spiritual planes. His foresightedness and sel1lessness kept Jaina religion surviving in the land of its birth:

1. J~A VIEW OF KARMA: All scheols of Indian Philosophy with the exception of Charavaka, interpreted it differently. But the word, Karma in the :z

ontext of Jaina thought, has a meaning which we find nowhere else. For Jainisrn, Karma is not merely a 'deed' or 'work' or a mystical invisible force (adrishta). According to Jaina thought, the world is composed of Jiva and Ajiva and their combination brings about transmigration. With the result, the soul abandons one body and attains another. The bodies of allliving beings are said to be produced through the combination of Jiva and Karman which includes matter. Here its endeavour is to free itself from the bondage. Thus it is explained that the world consists of 1iva and Ajiva, so that everything that exists in the world, should be either the one or the other. Hence 7 tattvas' are employed in order to classify the possible relationships between the two, namely Jiva and Ajiva. They are I-Iiving (Jiva), and 2-non-living ( Ajiva) 3-the two come into contact with each other (i.e., influx of karmic matter into the soul (asrava), 4-that the contact leads to the production of some energies (i.e., bondage of soul by karmic matter (bandha), 5-that the process of contact could be stopped (i.e., the stoppage of asrava, the influx (samvara), 6-that the existing eneries could be exhausted (i.e., the gradual removal ofkannic matter (nirjara) and lastly that the salvation could be achieved (i.e., the attainment of perfect freedom from karma( moksha). Thus a beginningless association between karma and soul is the starting as well as the central point of Jaina Philosophy. In order to achieve the ultimate, a person has to understand the nature of these 'tattvas' .

2. AHIMSA: The philosophy and rules of conduct laid down in Jaina religion are based on Aiimsa to all living beings. The Jains postulated the three kinds of injury or violence namely Kay a (physical), Vacha(words) and M ..... (mental) are forbidden in ahimsa doctrine, and is thus emphasized that life, irrespective of species, caste, colour, creed, etc., is sacred and each creature, therefore, bas a sanctity and dignitY. Respect for the self and others, is seen in Jaina tIpIa",u", 'to live' and 'let live). Thus, reverence and respect for all life manifests itself in another Jaina principle-religious tolerance. Although, every sehoollaid stress on this principle, though limited, to suit their convenience; its \tide application fonns'the fundamental base of Jainism. It is Jainism alone that ~basizes on its complete and absoluteform, including all the various ethical implications, such as abstaining from eating, meat and avoiding animal sacrifice in the name of 'religion: . The strict observance of Altimsa leads to spiritual development. A person who observes this principle must adopt apsydaological attitude conducive to its observance. He must rid of

himself completely of all the gross emotions, such as hatred, anger etc" He must put himself mentally in the place of the suffering-beings, Thus it is based ona much nobler ideal-Love your enemies, return good for evil; if they injured you, dO not take revenge but generaously pity them, for; they know not what they do. 'This lofty religious ideal of Ahimsa, revealed to the world by Lord Rillltlbil. or Adinlltha, the lit Tirthankara, formed the guiding principle of life for IndiaDs, Biaoe or even before the Aryans enteredIndia, The noble ideal of J 'M Non·Vio1eD.ce was an eternal law-' enemity begets enemity, and only oompassion ends hostility', Its relevance remains undiminished even to-day:

3. : The principle of Ahimsa is practically identical with the Jaindharma. Dharma, according to Jainism is identical with Ahimsa-Dharma, This ftDItdalMlltaI religious principle includes four ethical principles which spring

AMrnsa. They are Satya (not to speak falsehood) Asteya (not to steal) .. ",. .. .,. (not to covet the neighbour's wife) and Aparigraha (not to be .. 1IIIf lot possession). The observance of the last Vrata, aparigraha is .,..*d. only by Jainism. Other' religious schools did not give much impottidtce to this principle. It was because of this principle, that Mahavira l~ his princely state and took to asceticism. Instead., the Jains, gave

~ 'of 'PtIIVIritII-Parigraha to the house-holder. According to it, _n_e..Jl4tddet, irrespective of his position in society, was expected to limit __ .'Iy hia property and wealth. Whatever produce he receives from his .1IitI .... tl.~ ~ must be placed at the disposal of the whole .......... 1.· tQj.ple is relevant in prcscmt context. According to this

..... t , .. 1ri<1oal shOllW realise tllat his life was meant partly for

..... _ 'tIJO whole ofsoeiety~ Itt a word, individual welfare was

•••• *I~_tJ \felfaJe. If we a~ this . there would be no ... _a: "'_M~tJ,te~le.1.'bell~wouldberegained 1ilJ. __ *-Ie:J •• lo:yr. con~ by Jainism m earliest days of .~~~ •• "'lAf.lhe, whole of "SOCiety,

to pt'tw'ent phltosophiCal

.~I4fp.U\t: fjJjifOtj01)Jtr tlf A'he'A:anta-va'4a W

(_r:pold~~lff~Uty~<{:IE~ite its contrary relati . Hence

"lndtenm!te4 a tfte doctrine of:rmtDysidedness.:or non- 5'1' __ '" Sya&vadla (the principle of 'may be') d also

••••• ·o1~tht>llR:ht). We may note seven assertions, r1ftlf1M!Jtf'octl1true about a thing':

1. It is (Syadasti)

2. It is not (Syadll(lsti)

3. It is and it is not (SY(ldasti-nasti)

4. It is indescribable (SyadavaAtavyam)

5. It is and is indescribable (Syadasti-ca-avaktavyam-ca)

6. It is not and is indescribable

7. It is, is not and is indescribable.

All these statements begin with 'may be' which is another implication of the principle of Syadvada. For example, A man is the father and is not the father, and is both- are perfectly intelligible statements. In relation to a particular boy he is the father; in relation to another boy, he is not the father; in relation to both the boys taken together, he is the father, and is not the father. Since both the ideas can not be conveyed in words at the same time, he may be called indescribable; still he is the father and is the indescribable; and so on. Thus the theory of an ekantavada , as au extension of the principles of ahimsa, if largely responsible for the peaceful relations maintained by the Jains. As a major Jaina principle, it provides a method where all religious philosophies can co-exist. The great merit of the Jaina philosophy is, that while other philosophies make absolute assertion, the Jaina looks at things, from all standpoints, and adapts itself like a mighty ocean, in which the sectarian rivers merge themselves. -; This doctrine, thus discourages feelings of enemity or hatred, towards other religions and their adherents.

5. THE JAINA TRI-RATNAS: The fundamental principle of the text, the Tattvartha Sutra of Umasvaminl is that the path(marga) to liberation(moksha) is "Samayaga darsana, Jnana, Charitrani-mokshu-margab-" Right-belief, Right-knowledge, Right- conduct, together constitute the path to liberation. Hence in Jainism they are known as 'ratnatraya(the three jewels). To attain

, ,-

liberation, all the three must be simultaneously pursued. The path may be

compared to a ladder, with its two side-poles and the central rungs forming the steps. The side-pieces are right-belief and right-kno\-vlcdge and the steps are' gradual stages of right-conduct. We can go up the ladder only when all the three are sound. The absence of even one, makes ascent [rnpossible". Thus, the path to salvation is impossible without the unity of 'sri-ratnas', They are

rotallv different from the Bhakti-marga of the Bhagavatas, Juana-marga of the Veda;ltips and Kerma-marga of the Mimamskas. Unlike, these religious schools which lay stress on bhakti, Jnana or Karma as means of salvation, Jainisrn holds that all the three must co-exist in a person. If anyone element is missing, the other two, though each is valuable by itself, would be useless.

6. MONKS AND SRAVAKAS: The adherents of Jainism fall into two groups namely the monks and sravakas and hence the rules of conduct prescribed were also classified into two categories. The rules for the Sravakas or the Laity are less rigid than those prescribed for the Monks, because the Laity need not renounce the worldly activities, while the monk should abandone worldly possessions and journeys on a spiritual path leading to Nirvana. The fivevows namely ahimsa, satya, asteya, brahmacharya and aparigraha, prescribed for the Laity are known as 'anuvratas'(minor-vows) and for the monk they are called as 'M ahavratas'. By observing these Vratas, one could become 'Paramatman' the state of Godhood, for Jainism is not a religion propounded by a non-human being, but purely of human origin.

7. YOGA OR TAP AS : This is another point peculiar to Jainism, called 'tapas' which has a special place in the Jain theology. Jainism recognises only two postures of the body of the person, namely standing erect(kayotsarga) and quietly sitting, engaged in Yogic contemplation. The purpose of this discipline is to secure complete control over body entirely under its control. The various sense organs and their activities are amenable to psychic control. This would give the power to delve-deep into the subconscious self. This, development of soul-force is another important characteristic of Jain theology.

8. MESSAGE OF JAINISM: In Jaina philosophy, there is no God or Creator. Man is the architect of his own destiny. By living an austre-life of purity and virtue, one can escape from the ills of life. The best life was the life of remounciation. Be a man first and last, for, the kingdom of God, belongs to the son of Man, is the message of Jainism to the mankind I 0 • The idea of anekuntavada is Jainism's greatest contribution to human thought. It fosters tolerance, respect for another point of view, reconciliation, co-existence and co-operation. If anekantavada is Jainism's greatest contribution to human thought, ahimsa is its most sublime gift. Moreover, the Jains are most courteous and ready to hear and honour the views of others, With this lofty ideal, Jainisrn thrived along with the Hinduism in Andhra. Though the caste system penetrated

6

into the Jain community", there are no rigid caste prohibitions or prescriptions in Jainism. No caste enjoys privileged position. Even the brahmins, are also known to have been employed as priests for Jain-basadis". Due to this spirit of adaptability and adjustability, Jainism continues as a living force in India till dale:

Diffusion.

The entry of Jainism in Andhra can be seen as early as 6th century B.C., if we are to rely on a tradition recorded in the Haribhadriyavritti " which states specifically that Mahavi ra himself preached his doctrine in Kalinga and later on in Mosala (i.e. Maisolia, i. e., modern Machilipatnam in Krishan district). Though not supported by any recorded evidence, this traditional account suggests that the beginnings of Jainsim in Andhra go back to the Pre-Mauryau period (i.e. -lth century B.C.) and it might have entered Andhra country through Kalinga 14. The Jain literature like the Avasyaka-sutra IS and Kalpupradipa 1(" contains many references which suggest the patronage of Jainisrn by the Satavahanas.

Recent archaeological finds tend to support the evidence of Jain literature to some extent The Brahmi inscription of a Mahameghavahana king, named Sada at Guntupalli in West Godavari district, revolutionised our views about the nature of Guntupalli caves. Till recently, Guntupalli has been considered as a sacred Buddhist-kshetra. Now, with the discovery of Mahameghavahana chief Sada's record at Guntupalli, it becomes clear that the Guntupalli caves originally belonged to the Jainas" and not of the Buddhists as hitherto believed, for, the Mahameghavahana family to which the king, Kharavela belongs, is considered as a devout Jain family. Another evidence is the thrilling discovery of Satavahana coins" encountered for the first time in front of a Jaina cave on the hill called Munulagutta (i.e., the hill of ascetics) near the village, Kapparaopet in Karimnagar district. There are on the flat top of hill under a cavern, four rock cut beds". The discovery of Satavahana coins in a Jaina cave supports the information supplied by Jain-literature that the early Satavahanas patronised Jainism.

Further, the excavations conducted at Vaddaman in Guntur district, by the Birla Archaeological and Cultural Research Institute, Hyderabad yielded remains of a Jain-stupa and a number of label inscriptions mentioning names Jaina teachers and lay-disciples". The inscriptions in early Bramhi characters,

7

assignable from 200 B.C. to 200 A.D. found on rouletted ware at Vaddarnan specifically refer to sarnprati-vihara". Samprati, the grand son of Asoka was well known as Iain-Asoka". Further, a black and redware rim ofa dish bearing inscription in 2nd century A.D. characters records the name of a Jain-vihara. No doubt, this Is the only direct and earliest evidence to prove the Jaina affiliations of the place.

Another early laina site, which deserves notice is Malkonda hill, near Kandukur in Prakasam district, which contains a cluster of caves. One of them, bears an inscription engraved in Brahmi characters of3rd century B.C., on the brow of a projecting boulder of the rock on the. hill, now called as Parvathiguhan. It mentions a gift made by a certain Siri- Viri-Sethi, son of Nanda-Sethi of Aruvahika-kula, to the cavern. Perhaps, the donor, Siri-ViriSethi made the cavern suitable for occupation by lains. The above study lends support to Prof. Pfl.Desai's" contention that the beginnings of lainism in Andhra may be ascribed to as early as 6th century B.C. (i.e. during the life time of Lord Mahavira himself). . The archaeological finds also support the evidence ofjain literature, which takes back the advent of lainism into Andhra to the Satavahana period, if not earlier. Further, it is not unlikely that the main tenet of Jainism, (i.e. Ahimsa) was familiar to the people of Andhra and its influence was working in this area even before the gospel of Buddha reached

. .

them. Therefore, in all probability, the early prevalence of Jainism in Andhra,

must have paved way for the popularity of Buddhism in this land in no time" .

Though the advent of Jainism in Andhra is ascribable to the centuries before Christ, and also to the early rulers of the. Satavahanas and the Mahameghavahana Chief, Sada, Jainism, for a long time, it had an obscure existence, probably due to its strict adherence to austerity and nudity. Further, the conservative rules of Jainism kept their Pontiffs alooffrom the public. As a result, the early Jains preferred natural caves on the tops of the hills, for their stay. Therefore, the career of Jainism in Andhra became less spectacular than Buddhisrn=. Their rigid practice of nudity and the simple resigned life of hardship, could not attract the people of Andhra for some time. The above analysis reveals that the archaeologicalfinds, unearthed at Kapparaopet (Karimnagar district), Guntupalli (West Godavari district), Viaddarnan (Guntur district), and Malkonda (prakasam district) are sufficient to show the prevalence of Jainism in Andhra long before the establishment of the Eastern Chalukya kingdom ofVengj. (i.e, 7thcentury A.D.).

:8

Later on a favourable turn took place in the history of Jainism. During the first century A.D., the Jain-Sangha was divided into two, the Digarnbaras and the Svetambaras. As a result, the rigidness of rules was relaxed. The Jainacharyas began to tolerate local practices. Later, The Vanavasa of Jains had been changed into Chaityavasa or settled life. This. radical change gave scope to Jains to propagate Jaina faith among the people. Further, a split was caused in the Digambara sect in the Deccan, which led to the formation of the Yapaniya-sect. The Bhadrabahu charitru narrates the nature of the Yapaniyasect. The Yapaniyas, as against the Digambara ritual of nudity, put on white robes and advocates that a woman and householders were fully entitled to obtain salvation. In a word, they were not rigid and conservative it) matters of ritual practices. They, for the first time, introduced the cult of Yakshini and gradually adapted Tantricism. In true missionary zeal, the Yapaniyas introduced several innovations into Jainsim and made compromise, which drew popular attention. In this way, they took Jainism very close to the masses. The prevalence of Yapaniya-sangh in East Godavari district is evidenced by the Peddapurappadu plates of Vishamasiddhi (i.e., Vishnuvardhana-Il) who ruled from A.D. 673-68327• This is the earliest reference to the existence ofYapaniya sangh in the South India. Thanks to Dr. Jasti Durga Prasad, who brought these plates to the notice of the scholars. With the emergence of the Yapaniyas, the Jains began accepting land and monetary gifts from the kings as well as lay-worshippers, to build basadis and alm-houses, These radical changes in Jaina church almost synchronised with the beginnings of the decline of Buddhism in Andhra. Then, Jainism became an alternative to all those who opposed Brahmnism.

EARLY EXPONENTS

Generally, the spread of any religion depended mostly on its preceptors and propagandists, fOT, they know the pulse of the people. This is proved to be true in the case of Jainism, particularly in Andhra, for, during its long history, Jainism in Andhra produced a wide galaxy of authors and teachers. Kundakunda, the earliest exponent in Andhra, lived on the hill near Konakondla in Anatapur district. He founded Balatkara-gana and Saraswathi-gacchha and he is said to have composed 84 pahudas living in the early part of Ist ceentury A.D. An inscription from Sravana Belgola'" informs that Kundakunda was responsible for establishing the superiority of Jaina faith all over

Blwrataklllll1l1da. No" onder his name acqui red popular religious signficance and as such, many traced their spiritual lineage from Kundakunda which was then looked upon as a proud privilege by Jain-Monks. Being the author of severa! works Kundakunda must have toured all over the country, disputing

th r religions. His lours and disputations infused new blood and vigour into Jainsim. In a 'word, he taught and popularised Jaina law through his works, tour as well as discourses.

Simhanandin, is another great figure in the early history of Jainism in Andhra, lived in Ganga-Perur in Caddapah district. He became the leader of the Saraswathi-gacchha, founded by Kundakunda. He is known to have played a key-role in contemporary politics and his name is connected with the fotmdation of tile Western Ganga Kingdom of Talk had. According to tradition" . Simhanandin gave refuge to two forlorn Ikshavaku princes, by name Dadiga and Madhava at Perur in Cuddapah district and trained them in the art of state craft. Afterwards, Simhanandin made them' cut a rock' that obstructed their way to royalty and in establishing the Ganga Kingdom. The plausible explanation for the figurative expression' cutting of the rock' by the princes could be the shift in their religious affiliation (i.e. Buddhism) to locally privalent Jainism in order to win over the people to their side. This interesting account does not find place in any contemporary records; but several later records" and Jain works specifically mention this story. Since Simhanandin was considered as the creator of the Ganga Kingdom in 350 A.D., he may have flourished between circa A.D. 295-35031• IfKundakunda was responsible for gaining popularity among the people, to Simhanandin should go the credit of securing royal patronage to Jainism at the hands of the Ganga monarchs. It also implies that the Jainacharyas renounced their secluded life and became. King-makers by participating in local politics. Since then, Jainism enjoyed continuous royal as well as public support.

Very recently, came to light a metal image of Adinathaswami discovered in Perali village, Karlapalem mandaI of Guntur district. Here, Adinathaswami was depicted as standing on a high pedestal. The pedestal contains a label inscription in 4th - 5th century A.D. characters, which informs that a certain 'Guna- Nandi' acharya consecreated this icon (Adinathaswami-pratimaramakattina-stapita-Guna-nandi-acharyana-sata ... ) This is the earliest image (metal or stone) of the Tirthankara, found so far, in Andhra. With this find it becomes clear that Jainism flourished even before the establishment of the

10

kingdom of the Eastern Chalukyas ofVengi in 7tl• century A.D. (624 A.D.).

The establishment of the Eastern Chalukya Kingdom of Vengi in A.D. 624, ushers, indeed, a glorious phase in the history of lainism in Andhra, The first recorded Jaina establishment in Andhra, is the Nadttmbi-vasadi of modern Vijayawada in Krishna district known from the Musinikonda plates of Vishnuvardhana III (A.D. 718 -752f~· Afterwards, Jainism became fortunate to enjoy Jiberal royal patronage. Archaeological sources strongly prove that the rulers of Andhra, namely the early Chalukyas, the Rashtrakutas, the later Chalukyas, the Kakatiyas and the Vijayanagara rulers and their subordinates

,

merchants, poets and nlen of all walks of life, patronised Jainism and helped it

to thrive for a long period. Inscriptions belonging to various periods record gifts to the Jaina-basadis at the request of Ganikas" and the people". This indicates that the people of Andhra came under its direct influence and fervently followed the path, prescribed by the lain-law. Favoured and nourtured by the kings, Jainism enjoyed a career of prosperity until 13th century A.D. along with the Saiva Vaishnava sects of Hinduism. Robert Sewell" was the first to report the existence of Jaina antiquities and remains, in almost all the districts of Andhra. Probably, there is hardly any village in Andhra that was not touched by Jainism. After 13 th century, a gradual decline, due to various factors like the hostile propaganda, coulped with ruthless persecution of Virasaivites, indifference of rulers and also slackness in the activities of the 1ains, set in until it began to peter out as a religion of worth in Andhra.

CONTRIBUTIONS OF JAINS

The Jains have played a very vital role in the linguistic development of the country. While Sanskrit was the medium of sacred preachings and writings of the Vedic religion, and Pali that of the Buddhists, the 1ains utilised the languages of the different regions for their religious propaganda. Lord Mahavira preached in the mixed dialect, called "Arthamagadhi". The language, produced by the Jains are called "Apabhramasa', It forms the link between the Classical languages like Sanskrit and Prakrit on the one hand and the modern regional languages on the other. The earliest literature in Kannada and Tamil is of Jain authorship and Telugu owes much to Jain writers. Even to-day, we find mostly in Andhra some legacy of the Jain in Social and religious practices. For instance the formula' Siddham-Namah ' which is being taught to children at the time of learning their alphabets is originally a Jaina formula, for, only the

1

J . bl position to the Siddhas by including Siddhas in Namo-

alllS gave venera e , .,

(i N Sl'ddllatl':1'U) Later 011 • am Namak Sivayab was prefexed

mantra l.e., amo (,LI .,' , •

to it. MalliyaRechana, who was known as Sravakabharanu (i.e, an ornament

of the Jain ~ommunity), is known to have written < Kavijanasrayam' on Telugu metre with the help of Vclchakabharana. It is, known from the Kurkyala Inscription of lOlhcentm)' A.D. that Jinavallabha, Pampa's brother: had several honorofic tittles like, Sakala-kalapral'ina, Bhavyya-ratnakra, Vach akbh arana and Gunapaks/Ulpati 36. Thus Malliya Rechana, the contemporary of Jinavallabha (i.e. lOtll centry A.D.), becomes the first writer in Telugu and not Nannayya who is hitherto considered as "Adikavi'?', The Jains showed much interest in learning. Some of the Jain centres functioned as centres of education. At Rayadurgam in Anantapur district" are found scupltural representation of students and teachers with Vidyapithas before them. Scholars are of the opinion that it was a big centre of educationor.a university. Such centres of education should have produced important literary works.

Coming to art and architecture, the lains are known to have taken their due share in the development of arts in the country. Here, it must be noted that Jainism was a run-mate of Hinduism and Buddhism. Moveover, the Jains are very liberal in assimilating the deities and other tenets from Brahmanical, Buddhist and Folk-cults. So, there was complete identity between the above religions in their ritual architecture. In a word, the art and architecture of Jainism have moved on parallel lines with these creeds. Where the followers of Buddhism and Brahmanism have resorted to the rock-cut form the Jains

,

have likewise excavated their places of worship; whereas, the Buddhists are known to have built Stupas, carved elaborate pillars and colossal statues, the Jains also erected Stupas as Kankali-tila in V.P. and Vaddaman in Andhra, decorated gateways, raised colossal statues at Sravanabelgola in Karnataka, Chilkur and Danavulapadu in Andhra.

The Jains are said to have distinguished themselves by their cavearchitecture. The Jains are known to have carved Rock-beds in the caves in order to enable them to perform 'Sallekhana-diksha'. The ritual of terminating one's own life, in Jainism, is considered as the most pious act. The term,

Sallekhana and Sanyasana . J .

are umque to am theology, often interpreted as

death by slow starvation. According to Jain theology Sallekhana is nothing

b t . . , c

,ill a wise, nghteous and planned preparation for the inevitable death" The

term 'nishidhi' is .' . . ' (.

generally apphed to indicate a memorial erected in honour

of those who invoked such death. Self-sacrifice and immolation were considered by Jains, as acts of heroic nature. The earliest Jaina-memorial stone is found erected in the midst of a tank at Hemavathi in Anantapur district". The upper part of the slab contains six lines of writing in archaic Telugu characters of 9 ttl century A.D. Its central portion bears the figures of two celestial damsels, each carrying a fly-whisk in one hand and holding a parasol in the other. Below, is a label inscription with two lines of writing. The bottom is of great interest, for, it depicts a person to the left a seated monk in dhyana-mudra. To the left of the above seated-saga, are seen logs of wood looking like a pyre. Above the pyre, are seen two persons lying one over the other, both facing upwards and both the bodies are nude. This unique memorial records that Kundate'", son of Bankeya died after observing sanyasana for thirty days. The editor of the record cans it as ' Kilgunte '42. According to him, it is clear that the person who wished to become a 'Kilgunte', used to lie down and support the body of the deceased from below. This Kilgunte appears to be one of the many ways of performing self-sacrifice. Perhaps, this preacticc of Kilgunte was responsible for the Telugu 'maxim' that' royal corpse does not go along". By depicting the deceased and his teacher on the memorial-stones, the Jains showed the honour not only to the dead but also to the entire monastic order.

Another peculiar contribution of the lains is the free-standing pillars found infront of linalayas. They are tall and e1egent structures with a small pavillion on the top, the capital surrmounted by a small dome like sikhara. They are popularly known as 'ManaStambhas' The.Jains showed much interest in selecting picturesque sites for constructing theirbasadis. The distinctive noteworthy characteristic feature of the Jain-basadis is its stepped-pyramidal super-Stnicture. Most of the Jain-basadis in Andhra possess this invariable

: .

feature.

Now, let us take up the similarities found in Jainism and Hinduism particularly in ritual and other aspects. It must be. remembered that Jainisrnhas thrived in India along with other religious faiths like Hinduism and Buddhism. Like the Hindus, the Jains admit the institution of caste" and also observe the essential ceremonies and other Hindu-rituals. Among the common rituals, the . sacred ablution (Abhiseka) come first 46 • It was far more complex than that observed in the temples of 'Siva and Vishnu. The Jain Gods are purely human in form. So the deity requires the same amenities of life as a human-being. As a devotee purifies his body by taking bath. So he wants to purify the deity by

3»

b tl . I . " ater and other auspicious substances like honey, butter, milk

illlng 11m 111 W c.u L _ " '"

and so forth. The Varangacharita~! contams the elaborate details of this

ritual. The growing impomance of this ramal of Abhiseka 1f'enhaps led the Jains

articular type of images namelv Chaumukhas, They were blocks

to carve a p ... LJ •

of stone with the !faoe (of the 'Tirthankara designed on all ~1Jh-e [mIT si<3es.., Ia

place of the Brahmanic Trimurti, there is iliej_~adrnple or 'Chaumukha. These images seem to liL1lve made their appearance from about the 8 th century during the Rashtrakuta peirod and are found at Danavulapadu (Cuddapah district) and Vemulavada (Karimnagardistrict). Further, in carving mulallayaka sculptures, the Jains also depicted central figure surrounded by other miniature Jina figures, like the Hindu sculptures which contain 'Dasavataras',

Further, some of the Hindu festivals like Divali, Sarda-puja, Lakshmipuja, Jnanapanchami, Dasara, the Makarasamkranti, etc., have been adopted by Jains. Like the Brahmanical-pujas like Jalpuja, Akshatpuja and Naivedya-puja will end by Arati", The Jains like the Hindus, believe in and practise Prayachittas or expiation of sins, observe fasts and conduct Ya~ro~pbresandrooa

Lastly, the Jains admitted the Brahmanic divinities like Ganesa, Sri, Kuoa, Indra, etc., into their worship. But, the Jains treated the Hindu divinities as subordinates to their Tirtbankar3s. Further, the Tantric goddesses of Hinduism like Kankali, Kali, Jvalamalini, Durga Cbamunda, etc., have found a room in the Jaina'pantheon"'. To win over the sympathy of masses and other neglected communities, the Jains are known to have possessed ,~, and admitted ,~, and also '~CIllitism'j().

. Thus the foregoing analysis ~lYS that Jai~ pJ3yect a renWicable role In socio-religious aspects of the Andhras. .The Jains' acted as spiritual

pides, ~ tmchers, adVisers; ~ed arts, cultivated literature aad~, inspired love and respett, ~ all classes of'~le. Th~ it Is no way riPt to say that the lains we~ i~ towards secuJ.3i. affairs of the

people On the ' '

• other ~ it appears that the lains were not more forest

RCba:s and dIey turned ~ into .... 1 • ..,;, lead f' Ie and 'des

~1UIas. '. • . IL~OUS.~O peop "gut,

the people By, iDtroducing V~ and anekantavada, lainism makes

, tile reti • ~ ~ to bear ~ bonourtbc views of others and thus promoted IIOUS Ieraace and UIllVersal brotherhood aniongthe people.

REFERENCES

1. Sacred Books of the East. Vol. XXII

2. The Canonical Books oj'tJ/ntJ; Buddhists frequently mention the Jain as a rival sect under the name' 'Nigpndha '.

3. Murti. G.s. & Krishna Aiyangar (ed.): Asoka.Edicts, ,-".119.

4. Hiralal Jain:'

The Cultural Heritage of India, Calcutta, 1950, Vol.L P 403.

5. Shelly Jain : Jinamangasi, Vol. VIL No.2, p. 25.

6. Htralal Jain: Op~CieLr P. 40,6 ..

7. Anekantavada, Jinamanjari, Vol. 11, No.2, April, 1995, PP 70 If

8. Tattvardha Sutra .' 1, 1, 1.

9. Ibid., : 1, 2, 1.

10. Hiralal Jain: Op .. Ciadi .. P..443.

1 J. Kalachumbarm Plates of Amma 0,. I3pipapAim Indica, Vol. II PP. 117-192.

12. Jawaharlal.. G. : Epigraphia Andhrica, Vol. VI.

13. Haribhadriya Vritti: Published' by the AgalfliiKiQM(J1 $£lmiihi, PP. 218-22.

14. Gopalakrishna Mum, S': Jaina Vestiges in Andhra, P.13 (for a difforent VIew).

15. Journal of the Bihar and Orissa Research Society, Vol. XVI, P. 290.

16. Journal of the Bombay Branch of the Royal Asiatic Society.

17. Sircar; D.C. : Journal of Ancient Indian History, Calcutta, Vol. 3, PP. 30jJ for a different view see also A.P. Govt. Epigraphical

Series. No.3. '

18. Sastri, P. Y.P. : Journal of the Epigraphical Society of India, Vol. Y, pp. 136-142.

19. A.R.S.I.E. : No. 1027 of 1907.

20. Sastri, T. Y.G. Journal of Dirla Archaeological & Cultural

Research Insititute, Hyderabad, 1981-1985.

21. Murty, A. Y.N. & Sarma, I.K. (ed.) Sri Ramachandrica, 1993, pp.

105-112.

22. Smith Vincent: Early History of India (3rrJ. Edition) P.193,

23. A Comprehensive History of Nell ore district, Nellore district. Nellore, 1994, pp. 90-93 and also ARSIE., No.·53] of 1938, Part ~IJ, p.77.

Dr. Ghanta Jawaharlal took his Master Degree in Ancient Indian History and Culture/rom Nagpur University in 1964. He was ·awarded Ph.D., for his work "Jainism in Andhra (as depicted in Inscriptions) " by the same university in 1979.

Dr. Jawaharlal joined the Department of Archaeology & Museums, Govt. of Andhra Pradesh and acquired experience in Archaeology by conducting excavations independently at R. Kuntapada, Gargeyapuram, Uppalapadu, near Mukhalingam and Kotta-Kalluru etc., and also gained knowledge in Epigraphy by deciphering the inscriptions of different periods.

Dr. Jawaharlal presented research papers in several national, international and provincial seminars and conferences, had several Radio talks and also published his thesis. He received National award in

1998 at Delhi for his outstanding work done on Jainism in Andhra. As Director, Oriental Manuscripts Library and Research Institute, he retired from government service a couple of months back.

SATYA PRINT SHOPPEt RAMACHANDRAPURAM PH : 42746

1