Serene messages in stone

The Hindu Silent sentries: Jain sculptures at Anaimalai Photo: K. Ganesan Jainism had flourished around Madurai and this can still be seen in the caves and inscriptions that abound there. Madurai is a city of confluence where different faiths flourished through the ages. One religion was Jainism. Evidence to its presence and reach are found in stone inscriptions and sculptures found on the hillocks around the city. The history of Jainism can be traced to Bihar, where Mahavira established the religion during the sixth century BC. But the names of Jain monks and their principles find a mention even in the Rig Veda. These monks preached non-violence. According to tradition, during third century BC, Badrabahu, guru of Chandragupta Maurya, predicted a 12-year famine in Bihar. Following this, the King and Jain monks migrated to south India and settled down in Sharavanabelagola in Karnataka. Later, during the third century BC, another group of Jain followers, under the leadership of Visakaacharya, travelled from Sharavanabelagola and found hillocks around Madurai suitable for their cloistered life. They settled down in about 14 centres around Madurai and enjoyed the patronage of the Pandya kings, nobles and traders. In and around Madurai there are about 60 inscriptions attesting the presence of Jain monks between 300 BC and 300 AD. Most caves have bas-reliefs of Tirthankaras and the inscriptions that tell the tale of people of all walks of life from chieftains to the common man and how they patronised Jainism. In some places, the inscriptions throw light on the Jain schools that existed during the period. On the Elephant Hill The first stop on a tour of Jain caves is Aanaimalai. This elephant-shaped hill, is located on the Tiruchi highway approximately eight km away on the north side of the city. The hillock has a cave with rock cut beds and Tamil Brahmi inscriptions dating back to first century AD. In the middle of the hill, there is a series of Jain sculptures on the rock boulder and sculptures of Mahavira, Parsvantha and Ambika Yakshi. These sculptures, belonging to ninth – 10th century AD, have inscriptions revealing names of the persons who had carved them. Next is Arittapatti village that lies 25 km away from the city. A natural cave there are two early Tamil Brahmi inscriptions engraved by Pandya chieftains dating back to third century BC. Besides, the cave also has a bas-relief structure of Mahavira made by a Jain saint Accanandi during ninth -10th century AD. Though Alagarmalai is known as a Vaishnavite centre now, it served as an abode of Jain monks with the presence of a natural cave near Kidaripatti. On the face of the rock, there are 13 Tamil Brahmi inscriptions dating back to second century BC that have the details of the village name as “Mathirai.” Ovamalai or Kazhugumalai at Meenakshipuram near Mangulam have five natural caverns with rock beds. Six Tamil Brahmi inscriptions dating to third century BC are found. The inscriptions have the name of Nedunchezhiyan, a Pandya king and his officials, who patronised these shelters. These records are considered as the earliest Tamil records found so far. The western side of the Tirupparankundram hill, near Madurai, has more than 20 stone beds with three Tamil Brahmi inscriptions dating to first century BC. At the top and foot of the rock some Jain sculptures are carved belonging to ninth-10 century AD. On the southern side of the hill, the rock cut temple of the Jains was converted into a Siva temple during 13 century AD. Samanamalai near Keezhakuyilkudi village has three monuments in the hillock. They are Peccipallam, where a galaxy of Jain sculptures is found and a dilapidated structural temple dedicated to Jainism. This temple is the remaining evidence of Madevi Perumpalli. On the other side of the hillock, a Jain cave named Settipodavu is found. Muthupatti, more popularly known as Karadipatti alias Perumalmalai, has two bas-relief structures of Tirthankaras, a separate, beautiful but ruined Tirthankara sculpture, three Brahmi inscriptions (belonging to first century BC), Jain beds and two vattezhuthu inscriptions (belonging to 10th Century AD). On the western end of Nagamalai range lies the Kongarpuliyankulam. A spacious natural cave is seen with more than 60 chiseled beds and three Tamil Brahmi inscriptions dating to second century BC. A bas-relief sculpture of Mahavira belonging to ninth-10th century AD is found. Varichiyur lies 15 km away from Madurai on the Sivaganga road. The Udhayagiri hillock has a very spacious natural cave with three Tamil Brahmi inscriptions dating back to second century BC. There are many more like Poyyamalai at Kuppalanatham and Puthur malai. Jain monks have left behind a rich legacy in the form of sculptures and inscriptions. Jain jottings The 14 Jain monuments are: Mangulam, Arittapatti, Aanaimalai, Keezhavazhu, Thiruvadavur, Varichiyur, Alagarmalai, Thiruparankundram, Muthupatti, Kongarpuliyankulam, Nadumudalaikulam, Vikkiramangalam, Mettupatti and Karungalakudi. * During 470 AD, Jain monk Vajranandhi established a ‘Dramila Sangam’ (Dravida sangam) and spread the religion * They preached non-violence, imparted education, provided medical help and established asylum for the poor and the needy * In Perumalmalai, the inscription narrates the history of a residential school that functioned on the hillock during 9-10 century AD. * Jainism met a setback and lost its royal patronage with the advent of Bakthi movement from Thiruganasambandar, the first among the Thevaram trio. *Koon Pandyan alias Nindra Seer Nedumaran (650-700 AD) was converted to Saivism by his wife Mangayarkarasi and minister Kulasirai. * Revival of Jainism happened around 750 AD under the next Pandya ruler.

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Appar-Thirunavukkarasar

A detailed account of Saint Appar’s life is given by Sekkilar in his Thiruttonddarpuranam. Sekkilar sings the story in 428 verses under the chapter ‘Thiruninrasargam’. The chapter derives its name from the epithet given to Appar by Sundaramurti.

Appar was born and brought up at Thiruvamur, in Thirumunaipadinadu, on the banks of the river Pennai. He was born in a Velan family to Puhalanar and Madiniyar. The coupld had first a daughter Tilakavati and some years later a son Marulnikkiyar who later beame Appar. Marulnikkiyar was given the tonsure rite at the appropriate age and started learning in the traditional way. When Tilakavati attained the age of twelve, Kalippahai, of another velan family and a great Saivaite, sought her in marriage. Kalippahai was serving the ruler of the region. Puhalanar agreed to give his daughter in marriage to Kalippahai. But before the marriage could take place Kalippahai had to go to the battle front in the north at the bidding of his king. The war in which Kalippahai fought raged for several days.

In the meanwhile, Puhalanar died of an incurable disease and Madiniyar committed sati. The death of both father and mother together, threw Tilakavati and Marulnikkiyar into grief. Before they could recover from this shock, news came that Kalippahaiyar, had died in the battle. Tilakavti was not married to Kalippahai. As her parents had agreed to Tilakavati’s marriage, she held him as her husband and prepared to commit immolation. Marulnikkiyar successfully appealed to her not to do so for his sake. Tilakavati took to a life of penance. Marulnikkiyar donated wealth, established feeding houses, drinking water sheds, flower gardens and tanks, and spent his ancestral wealth on the poor. The ephemeral nature of the world made Marulnikkiyar seek after religious truths and a life of the recluse. This led him to turn a Jain. He went to Patalipura, joined the Jain monastery then and accepted their moe of drss and signs. He mastered Jain scriptures and literature, and was given the name Dharmasena by the Jains. He soon became a leader of the faith and defeated Buddhists in disputations.

Tilakavati renounced the world, took to Saiva path and went to Thiruvadigai, sacred Sivakshetra to live. She spent her life cleaning the temple premises, and making flower garlands for worship. However the thought that her brother had become a Jain tormented her. She prayed to Lord Siva to rescue him from the Jain faith and make him a Saiva devotee. Siva appeared in a dram to Tilakavati and blessed her. Dharmasena was soon afflicted with unbearable stomach ache. The Jains who were masters of medicine applied all their expertise to cure him. They sanctified the water in their kundika, with incantations and administered it to Dharmasena. They then soothed his body with the peacock’s feather. But the pain did not diminish. Dharmasena was afflicted with pain. The Jains finally proclaimed that his disease was incurable. Dharmasena’s thought now turned to his sister Tilakavati. He sent word to her about his ailment. She told the messenger that she would not enter the Jain monastery to see her brother. Dharmasena abandoned all his Jain marks like the kundika, the mat, the peacock’s feather etc. left the Jain monastery and reached Thiruvadigai. He came to the matha where Tilakavatiyar resided, fell at her feet and prayed to her to cure him. She suggested that he devote himself to Lord Siva.

Next morning, sister and brother both entered the temple of Virattana at Thiruvadigai. Tilakavatiyar chanted the Pancakshara and gave the sacred ashes to her brother. Wearing the ashes, which removed his delusion, he prostrated himself before Lord Siva and sung the hymn ‘kurrayinavaru vilakku’. The stomach ache vanished Dharmasena got immersed in Siva’s divine grace. A divine voice was heard calling him Navukkarasu. The reconversion of Navukkarasar, was received with consternation in the Jain camp. They felt that Dharmasena’s desertion was a great blow to their religion and apprehended a great decline among their followers. They also felt that if the King became aware of this state of affairs, he would himself forsake the Jain faith and embrace Saivism. They decided to report to the king that Dharmasena’s stomach ache was a pretence to embrace Saivism and is an outright falsehood. They arrived at the court of the Pallava ruler, who was a Jain and told him about Dharmasena’s desertion. Enraged at that, the king sought their counsel as to what should be done. A series of attempts were suggested by the Jains to do away with Thirunavukkarasu.

The Jains first suggested that the saint be thrown into the sea. The king sent his messengers to fetch Navukkarasar. When the king’s soldiers came to the saint at Thiruvadigai, the saint refused to accompany them, stating that he was not a subject of any mortal king to obey the orders, and that he would not fear death. He sang the famous hymn “Maru marru Thiru Tandakam”.

The king ordered that Appar be confined in a lime kiln. After seven days, when the kiln was opened the saint emerged unhurt. The Jains attributed his escape to the secrets he had learnt as a Jain. Appar was then administered a deadly poison which again did him no harm. As a third step, the king let loose the terrible royal elephant against him. The ferocious elephant caused havoc in the streets and approached Appar. At this juncture, Appar sang the hymn “Sunna ven andanac candu”. In this remarkable hymn of ten verses, Vagisa, describes the Sivaswarupa and states that as Siva was his friend there was nothing he was afraid of, and nothing would terrify him. When the elephant neared him, it fell at his feet. Rising slowly it turned on those who had let it loose.

In another attempt to kill the saint, he was ordered to be tied to a slab of stone and thrown into the sea. In the sea, tied to a heavy stone, he sang another hymn, invoking the sacred power of Namassivaya. The Namassivaya hymn as it is called seems to have formed the basis for this story for in this Appar says that Namassivaya in his succour even if he is thrown in the sea with a stone tied to him. The legend goes that when Vagisa sang this hymn the stone slab started floating like a wooden plank with Appar seated on it. Drifting in the waves, the stone plank carried him to Thiruppadiripuliyur (modern Cudddalore). Praising the presiding deity of the local temple with the hymn “Inralumay Enekku entaiyumay”, Appar returned to Thiruvadigai where he was received with great honours and acclamation. The Pallava ruler hastened to Thiruvadigai, fell at the feet of Appar, and embraced Saivism.

The Pallava ruler who recognised the falsehood of the Jains destroyed their monasteries and temples at Patalipura and erected a temple to Lord Siva using the very same materials. The temple was called “Gunabharesvaram”.

Vagisa Muni, started on a pilgrimage toSivakshetras. He first visited Thiruvennainallur, Amattur, Thirukkoyilur and other places. When he reached Pennagadam, he sang the hymn “Ponnarnta Thiruvadikku en Vinnappam” in the temple of Tunganaimadam. By the grace of the Lord, a Siva bhuta imprinted on his shoulders the Saivaite signs of trident and bull. Then he reached Chidambaram and entered the temple of the Lord of the Dance, through its western gate. His visit to Chidambaram was surcharged with emotion its western gate. His visit to Chidambaram was surcharged with emotion. In ten excellent verses, he exclaimed “My Lord I have come here to behold your cosmic dance”. Several outstanding hymns were composed at Chidambaram which include “Annam Palikkum”, Vanapavala vay tirandu” and “Ariyanai Andanar tam cintaiyanai.” Having heard about Jnanasambandar at Chidambaram he went to meet him at Sirkali.

On seeing Jnanasambandar, Thirunavukkarasar, fell at his feet. Sambandar in return fell at the feet of Navukkarasar, took his hand and addressed him respectfully as “Appar” (i.e. Father). That was a meeting of the two greatest of Saivaite saints.

At Nallur, Lord Siva imprinted his sacred feet on the head of Appar, when he sang the hymn “Nanaintanaiya Thiruvadi en Talaimel Vaittai”.

Appar reached Tingalur, the native place of saint Appudi Adigal. Appudi a Brahmin had heard about Appar’s devotion to Siva and was a great admirer of him, though he had never met him so far. Appudi established in the village, a Salai (feeding house), a well, a tank, and a water shed and named all of them after Appar. When Appar came to the village, he saw the drinking water shed, and was surprised to note that it bore his name “Thirunavukkaraasu water shed.” He learnt from the villagers about Appudi Adigal and went to his residence to meet him. Appudi came out and on seeing a Sivabhakta fell at his feet, and welcomed him. Appar put a question to him “On my way I noticed a drinking water shed established by you. How is it that it bears not your name, but someone else’s”. Appudi was hurt by this question. “He is not someone else. He is the great Saint Vagisa, who by his eminent devotion to Siva, defeated the treacheries of the king. It is a great service to religion that has shown the path of release to men like me. He is not some one else to me” said Appudi. He went a step further and said, “There is none in this world whohas not heard the name “Thirunavukkarasu”. You appear with Saivaite marks, but ask me such a question? Tell me who you are” Appar was taken aback at the intensity of veneration Appudi had for him, though they had never met before. “I am the same Thirunavukkarasu, whom you hold so dearly” said Appar. The first meeting of these two saints is thus depicted in dramatic fashion by Sekkilar, bringing out the noble traits of both. Appudi’s joy found no bounds when he realised that the visitor was none other than Appar. He danced in ecstasy and invite the saint to lunch with him. Soon another miracle was to take place.

While they were conversing and the meal was ready, Appudi’s son went to the backyard to fetch a plantain leaf for serving the food. As he cut the leaf he was bitten by a deadly snake. He rushed to his mother handed over the leaf and fell dead. The shocked mother and father thought that if the death was known, appar might not take his food. So they hid the body of their dear son and invited Appar. But through divine intution Appar, learned of the happening, and felt deeply for the death and for the sincere devotion of the parents. He prayed to Lord Siva singing the hymn ”Vidam tirta padigam”. By Siva’s grace the boy got back his life.

After staying with Appudi Adigal for some time, Appar continued his pilgrimage and reached Thiruvarur, where he met the saint Naminandi. Naminandi was Brahmin and a great Saivaite. Once he happened to beg for oil to burn the temple lamp. It happened to be in a Jain colony. The Jains riducled him and said that his Lord with fire in his hand required no light and if Naminandi still wanted he might use water and burn the lamp. Hurt at this insolence, Naminandi prayed to Lord Siva. He placed water in the lamp. By divine grace, the lamp burnt. Appar met this sant and refers to him in his verses. Appar later met Muruganar, a Brahmin, who spent his life fetching beautiful flowers, making garlands and worshipping God Siva and Thiruppuhali. Later Appar had another meeting with Sambandar. When they were together with Muruganar at Thiruppuhali, they were visited by Saints Siruttondar and Nilanakkar. Later Appar also met Kungiliyakkalayar at Thirukkadavur.

Once when Appar was residing at Thiruvilimilalai in the company of Sambandar, the country faced a severe drought. There was alround poverty. Lord Siva came to their rescue and gifted daily a gold coin, each for Appar and Sambandar. The coin used to appear on the balipitha in the east and west of the temple. With that amount both the Saints fed thousands of devotees.

Both Appar and Sambandar reached Vedaranyam. According to legend, the temple was worshipped by the Vedas. After the time of the Vedas, the doors of the temple remained closed. At the request of Sambandar, Appar sang a hymn in praise of Lord Siva, beginning “Pennin ner moliyal!”. Thereupon the doors of the temple opened. The routes taken by Appar, as given by Sekkilar are indicative of the pilgrim’s path known in the 12th century.

When Vagisa reched Palaiyarai, he found that the famous “Vadatali” temple of Siva could not be located as it was camourflaged by the Jains. Appar was disappointed and took to fasting. Lord Siva appearaed in the dream of the ruling king, and showed him the place of ‘Vadatali’ hidden by the Jains. The king with his ministers and other retinue visited the site, unearthed the temple and put to death those who did the mischief. Appar was delighted to see the temple of Vadatali, where he offered worship.

At Kanchipuram, appar visited Ekambam, Mayanam, Merrali and other Siva temples. From Kanchi he went to Thiruvorriyur, visiting enroute Thirukkalukkunram, Thiruvanmiyur and Mayilappur. From there he went to T hiruvalangadu, Karikkarai and Kalahasti. From Kalahasti, he went to Srisailam (Sriparvata). Upto the temple of Srisaila Sekkilar gives the name of the Sivakshetras. But then on Sekkilar gives only the name of the countries Appar passed through. After Srisaila, Appar is said to have crossed the borders of the Gelungu country and reached the Kannada and from there the Malaya country. Then crossing dense forests, he reached he Lata country, crossed several hills, forests and rivers and reached “Madhya paitiram”. Crossing this country, he reached the banks of the Ganges and came to Varanasi. Having worshipped Siva at Varanasi, he reached “Karcuram´i.e. the hilly tract. Having reached Kailasa mountain, he started climbing the hill by hand. As the hands got tired he made use of his chest and crawled. Later he rolled up to reach the summit. After reaching a certain height Appar could not climb further. At that place, a saivaite saint appeared wearing a bark of tree, jatamakuta, sacred thread and sacred ashes on his body. There was a lake nearby. Appar told the saint that he was going to the summit of Kailasa to behold Lord Siva seated with Parvati there. The saint advised Appar to turn back as Kailasa was beyond the reach of even Devas, and it was impossible for human beings to reach it. Appar stood firm and replied that he would not return with his body, without beholding Lord Siva on Kailasa. Thereupon, the sage, who was none other than Siva, appeared before Appar in his true form and blessed him. Appar prayed that he be given the sight of Lord Siva’s appearance on Kailasa. Siva asked Appar to take bath in the lake and at Thiruvaiyaru, he would behold the divine appearance. Appar bathed in the lake. When he emerged from the waters of the lake, he found himself in a lotus pond at Thiruvaiyaru in Tamilnadu. As he approached the temple he found everything in front as Siva and Sakti as if appearing in Kailasa. It was a vision of unsurpassed beauty with Lord Siva and Parvati seated, Nandikesvara standing in attendance, the mount Bull seated in front, and surrounded by ganas. Appar sang the hymn “Matar pirai Kanniyanai”. He stayed for some time at Thiruvaiyaru and later visited Thirumalapadi, Neytanam and Punturutti. At Punturutti he established a matha.

While residing at Thiruppunturutti, Appar composed “Palvahai Tandaka, Tanittandakam, Adaivu Thiruttandakam, Angamalai, and Panmaittohai. While there Thirujnanasambandar came to see him. Having learnt of his visit, Appar went to receive him, mingled with the crowd and without anyone’s notice, started carrying the palanquin of Sambandar. On reaching the village, Sambandar enquired about Appar. There emerged the saint as a bearer of the palanquin. Sambandar was surprised, immediately fell at the feet of Vagisa. Both the saints spent some time at Thiruppunturutti, where Sambandar narrated his visit to the Pandya country, the atrocities committed on him by the Jains, and finally the conversion of the Pandya.

Appar later visited the Madurai temple and met the Pandya king Nedumaran, his queen Mangaiyarkarasi and their minister. Kulaccirai. From there he went to. Thiruppuvanam and Rameswaram. From Rameswaram he visited Thirunelveli and Kanapper and finally reached Pumpuhalur. While at Puhalurr he sang “Ninra Thiruttandakam” “Tanittandakam” “Kshertrakkovaitandaka”, “Kurainta Thirunerisai” Taninerisai”, “Aruyir thiruviruttam” “Dasapuranattadaivu” “Papanasapadigam” “Panmurai”, and “Araikuvum Thiruppadigam”. On a Sadaya say in the month of Chittrai, he sang the hymn “Lord I am reaching your sacred feet” and passed away.

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