115-466: The Kalabhra dynasty , also called Kaḷabrar , Kaḷappirar , Kallupura or Kalvar, were rulers of all or parts of Tamil region sometime between the 3rd century and 6th century CE, after the ancient dynasties of the early Cholas , the early Pandyas and Chera . Information about the origin and reign of the Kalabhras is uncertain and scarce. It is believed by historians that the Kalabhras belonged to
230-489: A Jain householder is the voluntary ritual practice of "assuming temporary ascetic status". There are many rituals in Jainism's various sects. According to Dundas, the ritualistic lay path among Śvētāmbara Jains is "heavily imbued with ascetic values", where the rituals either revere or celebrate the ascetic life of tirthankaras, or progressively approach the psychological and physical life of an ascetic. The ultimate ritual
345-567: A Jain mendicant for the period. Śvētāmbara Jains do similarly in the eight day paryusana with samvatsari-pratikramana . The practice is believed to remove karma from one's soul and provides merit ( punya ). A "one day" fast lasts about 36 hours, starting at sunset before the day of the fast and ending 48 minutes after sunrise the day after. Among laypeople, fasting is more commonly observed by women, as it shows their piety and religious purity, gains merit earning and helps ensure future well-being for their family. Some religious fasts are observed in
460-504: A beautiful and pleasant vihara built by Kanhadasa, adorned with a mansion as high as the Kailasa, and having different kinds of beautiful entrance-towers on the outer wall, I lived in an old mansion there and wrote this work.. According to F. E. Hardy, the palace ceremony of Kalabhras was dedicated to a Vishnu or Mayon (Krishna) temple. This supports the theory that they may have been Shaivite and Vaishnavite . Their inscriptions include
575-469: A bilingual inscription in Tamil-Brahmi . Excavations in the area of Tissamaharama in southern Sri Lanka have unearthed locally issued coins produced between the second century BCE and the second century CE, some of which carry Tamil personal names written in early Tamil letters, which suggest that Tamil merchants were present and actively involved in trade along the southern coast of Sri Lanka by
690-424: A body are called Siddhas (liberated souls). Only a soul with human body can attain enlightenment and liberation. The liberated beings are the supreme beings and are worshipped by all heavenly, earthly and hellish beings who aspire to attain liberation themselves. Purification of soul and liberation can be achieved through the path of three jewels: Samyak Darśana (Correct View), meaning faith, acceptance of
805-411: A duty to rescue all creatures", but resulting from "continual self-discipline", a cleansing of the soul that leads to one's own spiritual development which ultimately affects one's salvation and release from rebirths. Jains believe that causing injury to any being in any form creates bad karma which affects one's rebirth, future well-being and causes suffering. Late medieval Jain scholars re-examined
920-724: A multitude of evidence affirms that Simhavishnu – the Pallava king and Pandya Kadungon had united the Tamil regions, removed Kalabhras and others. Simhavishnu consolidated his kingdom from south of the Krishna river and up to the Kaveri river by c. 575 CE. To the south of Kaveri, the Pandyas came to power. Cholas became subordinates of Pallavas and they were already ruling Telugu region of Rayalaseema . The Kalabhra rule which had dominated
1035-405: A peaceful cosmopolitan region where some 100 monasteries with 10,000 monks were studying Mahayana Buddhism, Kanchipuram was hosting learned debates with hundreds of heretic Deva (Hindu) temples but no Buddhist institutions. Xuangzang makes no mention of the Kalabhras. Tamilagam Tamilakam ( Tamil : தமிழகம் , romanized: Tamiḻakam ) was the geographical region inhabited by
1150-799: A power in South India . Historical documents of the Vettuva Gounder community show that the Piramalai Kallars , who were a formerly a local tribe of Tamil Nadu were the Kalabhras. of the Other theories state that they were Karnatas probably from north of Tamil-speaking region (modern southeast Karnataka), or on etymological grounds may have been the Kalappalars of Vellala community or the Kalavar chieftains. Kalabhra or Kalamba
1265-471: A predominantly lacto-vegetarian lifestyle. Parasparopagraho jīvānām (the function of souls is to help one another) is the faith's motto, and the Namokar Mantra is its most common and strongest prayer. Jainism is one of the oldest religions still practiced today. It has two major ancient sub-traditions, Digambaras and Śvētāmbaras , which hold different views on ascetic practices, gender, and
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#17327657606621380-616: A range of Brahmi inscriptions in Prakrit language and images. Typically the coins show tiger, elephant, horse and fish icons. In "rare specimens", states Gupta, one finds an image of a seated Jain muni (monk) or the Buddhist Manjushri , or a short sword or the Swastika symbol. Other coins of this era have images of Hindu gods and goddesses with inscriptions in Tamil or Prakrit. According to Gupta, these use of Prakrit language on
1495-528: A social and supportive female group. Long fasts are celebrated by friends and families with special ceremonies. Jainism considers meditation ( dhyana ) a necessary practice, but its goals are very different from those in Buddhism and Hinduism. In Jainism, meditation is concerned more with stopping karmic attachments and activity, not as a means to transformational insights or self-realization in other Indian religions. According to Padmanabh Jaini , Sāmāyika
1610-411: A stricter vow by eating only once a day. Jains fast particularly during festivals. This practice is called upavasa , tapasya or vrata , and may be practiced according to one's ability. Digambaras fast for Dasa-laksana-parvan , eating only one or two meals per day, drinking only boiled water for ten days, or fasting completely on the first and last days of the festival, mimicking the practices of
1725-495: A strong bid by non-peasant (tribal) warriors for power over the fertile plains of Tamil region with support from the heterodox Indian religious tradition (Buddhism and Jainism). This may have led to persecution of the peasants and urban elites of the Brahmanical religious traditions (Hinduism), who then worked to remove the Kalabhras and retaliated against their persecutors after returning to power. In contrast, R.S. Sharma states
1840-665: A universal religious tolerance", and a teaching of "plurality" and "benign attitude to other [ethical, religious] positions". Dundas states this is a misreading of historical texts and Mahāvīra's teachings. According to him, the "many pointedness, multiple perspective" teachings of the Mahāvīra is about the nature of absolute reality and human existence. He claims that it is not about condoning activities such as killing animals for food, nor violence against disbelievers or any other living being as "perhaps right". The five vows for Jain monks and nuns, for example, are strict requirements and there
1955-400: Is anekāntavāda , from anekānta ("many-sidedness," etymologically " non -oneness" or "not being one") and vada ("doctrine"). The doctrine states that truth and reality are complex and always have multiple aspects. It further states that reality can be experienced, but cannot be fully expressed with language. It suggests that human attempts to communicate are Naya , "partial expression of
2070-440: Is sallekhana , a religious death through ascetic abandonment of food and drinks. The Digambara Jains follow the same theme, but the life cycle and religious rituals are closer to a Hindu liturgy. The overlap is mainly in the life cycle (rites-of-passage) rituals, and likely developed because Jain and Hindu societies overlapped, and rituals were viewed as necessary and secular. Jains ritually worship numerous deities, especially
2185-1022: Is a "religious death" ritual observed at the end of life, historically by Jain monks and nuns, but rare in the modern age. In this vow, there is voluntary and gradual reduction of food and liquid intake to end one's life by choice and with dispassion, This is believed to reduce negative karma that affects a soul's future rebirths. Of the major Indian religions, Jainism has had the strongest ascetic tradition. Ascetic life may include nakedness, symbolizing non-possession even of clothes, fasting, body mortification, and penance, to burn away past karma and stop producing new karma, both of which are believed essential for reaching siddha and moksha ("liberation from rebirths" and "salvation"). Jain texts like Tattvartha Sūtra and Uttaradhyayana Sūtra discuss austerities in detail. Six outer and six inner practices are oft-repeated in later Jain texts. Outer austerities include complete fasting, eating limited amounts, eating restricted items, abstaining from tasty foods, mortifying
2300-985: Is a fundamental tenet of Jainism. It holds that one must abandon all violent activity and that without such a commitment to non-violence all religious behavior is worthless. In Jain theology, it does not matter how correct or defensible the violence may be, one must not kill or harm any being, and non-violence is the highest religious duty. Jain texts such as Ācārāṅga Sūtra and Tattvarthasūtra state that one must renounce all killing of living beings, whether tiny or large, movable or immovable. Its theology teaches that one must neither kill another living being, nor cause another to kill, nor consent to any killing directly or indirectly. Furthermore, Jainism emphasizes non-violence against all beings not only in action but also in speech and in thought. It states that instead of hate or violence against anyone, "all living creatures must help each other". Jains believe that violence negatively affects and destroys one's soul, particularly when
2415-578: Is a portmanteau of a word and suffix from the Tamil language , namely Tamiḻ and - akam . It can be roughly translated as the "home of Tamil ". According to Kamil Zvelebil , the term seems to be the most ancient term used to designate Tamil territory in the Indian subcontinent. The Periplus of the Erythraean Sea , as well as Ptolemy 's writings, mention the term " Limyrike " which corresponds to
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#17327657606622530-478: Is a practice of "brief periods in meditation" in Jainism that is a part of siksavrata (ritual restraint). The goal of Sāmāyika is to achieve equanimity, and it is the second siksavrata . The samayika ritual is practiced at least three times a day by mendicants, while a layperson includes it with other ritual practices such as Puja in a Jain temple and doing charity work. According to Johnson, as well as Jaini, samayika connotes more than meditation, and for
2645-421: Is a sin in Jainism, with negative karmic effects. Jainism states that souls begin in a primordial state, and either evolve to a higher state or regress if driven by their karma. It further clarifies that abhavya (incapable) souls can never attain moksha (liberation). It explains that the abhavya state is entered after an intentional and shockingly evil act. Souls can be good or evil in Jainism, unlike
2760-570: Is a wandering mendicant in the Digambara tradition, or a resident mendicant in the Śvētāmbara tradition. For Jain laypersons, it recommends limited possession of property that has been honestly earned, and giving excess property to charity. According to Natubhai Shah, aparigraha applies to both the material and the psychic. Material possessions refer to various forms of property. Psychic possessions refer to emotions, likes and dislikes, and attachments of any form. Unchecked attachment to possessions
2875-518: Is accepted as a truth, as in Hinduism but not Buddhism. The cycle of rebirths has a definite beginning and end in Jainism. Jain theosophy asserts that each soul passes through 8,400,000 birth-situations as they circle through Saṃsāra , going through five types of bodies: earth bodies, water bodies, fire bodies, air bodies and vegetable lives, constantly changing with all human and non-human activities from rainfall to breathing. Harming any life form
2990-543: Is called devapuja , and is found in all Jain sub-traditions. Typically, the Jain layperson enters the Derasar (Jain temple) inner sanctum in simple clothing and bare feet with a plate filled with offerings, bows down, says the namaskar , completes his or her litany and prayers, sometimes is assisted by the temple priest, leaves the offerings and then departs. Jain practices include performing abhisheka (ceremonial bath) of
3105-426: Is considered as "faith in the tattvas ". The spiritual goal in Jainism is to reach moksha for ascetics, but for most Jain laypersons, it is to accumulate good karma that leads to better rebirth and a step closer to liberation. Jain philosophy accepts three reliable means of knowledge ( pramana ). It holds that correct knowledge is based on perception ( pratyaksa ), inference ( anumana ) and testimony ( sabda or
3220-446: Is encouraged if there are concerns about animal welfare. Jain monks, nuns and some followers avoid root vegetables such as potatoes, onions, and garlic because tiny organisms are injured when the plant is pulled up, and because a bulb or tuber's ability to sprout is seen as characteristic of a higher living being. Jain monks and advanced lay people avoid eating after sunset, observing a vow of ratri-bhojana-tyaga-vrata . Monks observe
3335-554: Is essential for spiritual progress and the attainment of samyak darshan or self realization , which marks the beginning of the aspirant's journey towards liberation . The three main pillars of Jainism are ahiṃsā (non-violence), anekāntavāda (non-absolutism), and aparigraha (asceticism). Jain monks take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (chastity), and aparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to
3450-481: Is no "perhaps" about them. Similarly, since ancient times, Jainism co-existed with Buddhism and Hinduism according to Dundas, but Jainism disagreed, in specific areas, with the knowledge systems and beliefs of these traditions, and vice versa. The third main principle in Jainism is aparigraha which means non-attachment to worldly possessions. For monks and nuns, Jainism requires a vow of complete non-possession of any property, relations and emotions. The ascetic
3565-448: Is not" to metaphysical questions. The Mahāvīra, in contrast, taught his followers to accept both "it is", and "it is not", qualified with "perhaps", to understand Absolute Reality. The permanent being is conceptualized as jiva (soul) and ajiva (matter) within a dualistic anekāntavāda framework. According to Paul Dundas , in contemporary times the anekāntavāda doctrine has been interpreted by some Jains as intending to "promote
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3680-458: Is observed by Jains as the anniversary of Mahāvīra's attainment of moksha . The Hindu festival of Diwali is also celebrated on the same date ( Kartika Amavasya ). Jain temples, homes, offices, and shops are decorated with lights and diyas (small oil lamps). The lights are symbolic of knowledge or removal of ignorance. Sweets are often distributed. On Diwali morning, Nirvan Ladoo is offered after praying to Mahāvīra in all Jain temples across
3795-527: Is of uncertain date, is definitely a later addition to the original Tolkāppiyam . According to the Tolkāppiyam preface, "the virtuous land in which Tamil is spoken as the mother tongue lies between the northern Venkata hill and the southern Kumari ." The Silappadikaram ( c. 2nd century CE ) defines the Tamilakam as follows: The Tamil region extends from the hills of Vishnu [Tirupati] in
3910-429: Is said to result in direct harm to one's personality. Jainism teaches five ethical duties, which it calls five vows. These are called anuvratas (small vows) for Jain laypersons, and mahavratas (great vows) for Jain mendicants. For both, its moral precepts preface that the Jain has access to a guru (teacher, counsellor), deva (Jina, god), doctrine, and that the individual is free from five offences: doubts about
4025-477: Is sometimes referred to as the "dark period" of Tamil history, and information about it is generally inferred from any mentions in the literature and inscriptions that are dated many centuries after their era ended. Historian Upinder Singh states that Shivaskandavarman rise in the 4th century, as evidenced by inscriptions, show Kalabhras were not in power at that time near rivers Penner and Vellar (close to Kaveri ). The Kalabhras dynasty had ended for certain by
4140-467: Is the Pulankurichi (Tamil Nadu) epigraph of king Chēndan Kurran (Kootran) dated to 270 CE. It is also one of the earliest inscriptions in Tamil and extends to over 15 metres in length. It refers to the administrative divisions of the kingdom and also to Vedic sacrifices and temples. Scholar Kamil Zvelebil indicates that the language of the inscription is almost identical to classical Tamil similar to
4255-476: Is to be equated with Kalava ( = Kallar ) or Kadamba . According to Kulke and Rothermund, "nothing is known about the origins or tribal affiliations" of the Kalabhras, and their rule is called the "Kalabhra Interregnum". They are reviled in texts written centuries later, particularly by Tamil Hindu scholars. This has led to the inference that the Kalabhra rulers may have ended grants to Hindu temples and persecuted
4370-701: Is treated as absolute. The doctrine is ancient, found in Buddhist texts such as the Samaññaphala Sutta . The Jain Agamas suggest that Mahāvīra's approach to answering all metaphysical philosophical questions was a "qualified yes" ( syāt ). These texts identify anekāntavāda as a key difference from the Buddha 's teachings. The Buddha taught the Middle Way, rejecting extremes of the answer "it is" or "it
4485-531: The Jinas . In Jainism a Jina as deva is not an avatar (incarnation), but the highest state of omniscience that an ascetic tirthankara achieved. Out of the 24 tirthankaras, Jains predominantly worship four: Mahāvīra, Parshvanatha , Neminatha and Rishabhanatha . Among the non- tirthankara saints, devotional worship is common for Bahubali among the Digambaras. The Panch Kalyanaka rituals remember
4600-611: The Ahiṃsā doctrine when faced with external threat or violence. For example, they justified violence by monks to protect nuns. According to Dundas , the Jain scholar Jinadattasuri wrote during a time of destruction of temples and persecution that "anybody engaged in a religious activity who was forced to fight and kill somebody would not lose any spiritual merit but instead attain deliverance". However, examples in Jain texts that condone fighting and killing under certain circumstances are relatively rare. The second main principle of Jainism
4715-682: The Malabar Coast of south-western India. The Roman map Tabula Peutingeriana includes a place named "Damirica" (or "Damirice") and because this sounds like "Tamil," some modern scholars have equated it with Limyrike, considering both to be synonyms of "Tamilakam". However, the "Damirice" mentioned in the Tabula Peutingeriana actually refers to an area between the Himalayas and the Ganges . The term "Tamilakam" appears to be
Kalabhra dynasty - Misplaced Pages Continue
4830-691: The Rishi-mandala including the tirthankaras . The Jain tantric traditions use mantra and rituals that are believed to accrue merit for rebirth realms. The most important annual Jain festival is called the Paryushana by Svetambaras and Dasa lakshana parva by the Digambaras. It is celebrated from the 12th day of the waning moon in the traditional lunisolar month of Bhadrapada in the Indian calendar . This typically falls in August or September of
4945-682: The Vellalar community of warriors who were possibly once the feudatories of the Cholas and the Pallavas . Their proposed roots vary from southeast region of modern Karnataka , Kalappalars of Vellalar community, to Kallar chieftains. This age is generally called "The Augustan age of Tamil Literature", in a 1922 book by the name "Studies in South Indian Jainism" written by M. S. Ramaswami Ayyangar and B. Seshagiri Rao. The Kalabhra era
5060-414: The ajiva (non-living). Jains distinguish a substance from a complex body, or thing, by declaring the former a simple indestructible element, while the latter is a compound made of one or more substances that can be destroyed. Tattva connotes reality or truth in Jain philosophy and is the framework for salvation. According to Digambara Jains, there are seven tattvas : the sentient ( jiva or living),
5175-458: The nondualism of some forms of Hinduism and Buddhism. According to Jainism, a Siddha (liberated soul) has gone beyond Saṃsāra , is at the apex, is omniscient, and remains there eternally. Jain texts propound that the universe consists of many eternal lokas (realms of existence). As in Buddhism and Hinduism, both time and the universe are eternal, but the universe is transient. The universe, body, matter and time are considered separate from
5290-450: The tirthankaras guiding every time cycle of the cosmology . Central to understanding Jain philosophy is the concept of bhedvigyān , or the clear distinction in the nature of the soul and non-soul entities. This principle underscores the innate purity and potential for liberation within every soul , distinct from the physical and mental elements that bind it to the cycle of birth and rebirth . Recognizing and internalizing this separation
5405-534: The 2011 census. Outside India, some of the largest Jain communities can be found in Canada , Europe , and the United States . Japan is also home to a fast-growing community of converts. Major festivals include Paryushana and Das Lakshana , Ashtanika , Mahavir Janma Kalyanak , Akshaya Tritiya , and Dipawali . Jainism is transtheistic and forecasts that the universe evolves without violating
5520-508: The 3rd century BCE. Hinduism ( Vaishnavism , Kaumaram , Shaktism , Shaivism , ), Dravidian folk religion , Jains and Buddhists have coexisted in Tamil country since at least the second century BCE. Jain Jainism ( / ˈ dʒ eɪ n ɪ z əm / JAY -niz-əm ), also known as Jain Dharma , is an Indian religion . Jainism traces its spiritual ideas and history through
5635-493: The 5th century, but then suddenly there is no mention of Indian ports in the Mediterranean texts around mid-6th century. This "dark age" may be related to the conquest of Kalabhras over Tamilakam in the 6th century. This period of violence and the closure of trading ports probably lasted about 75 years, around the first half of the 6th century. The religious affiliation of Kalabhras is unknown. According to Peterson theory,
5750-573: The Brahmins, and supported Buddhism and Jainism during their rule. However, the textual support for these conjectures is unclear. In support of their possible Jaina patronage, is the 10th-century Jain text on grammar which quotes a poem that some scholars attribute to Acchuta Vikkanta, a Kalabhra king. A non-Tamil language Buddhist text Vinayaviniccaya by Buddhadatta was composed in the 5th-century Tamil region. According to Shu Hikosaka, Buddhadatta in this Pali language text mentions "Putamarikalam in
5865-571: The Chola country". According to Karl Potter in Encyclopedia of Indian Philosophies: Buddhist philosophy from 360 to 650 AD , multiple scholars place the 5th-century Buddhadatta in the Chola kingdom near Kaveri river. According to Arunachalam, the Pali manuscripts of this text includes the name Acutavikkante Kalambakulanandane and therefore he states Acutavikkante must have been a Kalabhra king. However,
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#17327657606625980-522: The Gregorian calendar. It lasts eight days for Svetambaras, and ten days among the Digambaras. It is a time when lay people fast and pray. The five vows are emphasized during this time. Svetambaras recite the Kalpasūtras , while Digambaras read their own texts. The festival is an occasion where Jains make active effort to stop cruelty towards other life forms, freeing animals in captivity and preventing
6095-535: The Hindu god Murugan . King Achyuta worshipped Vaishnava Tirumal. According to the Gandhipadavannanā of Buddhadatta's manual Vinayavinicchaya , the word Accuta of the patron king was used in the same context as the epithet of Narayana ( Accutassa Nārāyanassa viya vikkantām ettassāti Accutavikkanto ). The early twin Tamil epics Silappatikaram (Jaina) and Manimekalai (Buddhist) were written under
6210-478: The Jain text Tattvartha sūtra , the first two are indirect knowledge and the remaining three are direct knowledge. According to Jainism, the existence of "a bound and ever changing soul" is a self-evident truth, an axiom which does not need to be proven. It maintains that there are numerous souls, but every one of them has three qualities ( Guṇa ): consciousness ( chaitanya , the most important), bliss ( sukha ) and vibrational energy ( virya ). It further claims
6325-620: The Kalabhras patronised the Sramana religions ( Buddhism , Jainism , Ajivikas ). More particularly, states Peterson, the Kalabhras may have supported the Digambara sect of Jainism and that they "supposedly" suppressed the Vedic-Hinduism religion that were well established in the Tamil regions by the 3rd century CE. Buddhism flourished as is evident from the writings of Buddhadatta (5th century) who wrote some of his manuals like Vinayavinicchaya and Abhidhammāvatāra among others on
6440-463: The Mahāvīra (Vardhamana) set an example by performing severe austerities for twelve years. Monastic organization, sangh , has a four-fold order consisting of sadhu (male ascetics, muni ), sadhvi (female ascetics, aryika ), śrāvaka (laymen), and śrāvikā (laywomen). The latter two support the ascetics and their monastic organizations called gacch or samuday , in autonomous regional Jain congregations. Jain monastic rules have encouraged
6555-543: The Pandyadhiraja named Kadungon, the lord of the South of sharp javelin who wore (the cloak of) dignity and was the leader of an army, sprang forth, occupied (the throne), spreading around him the brilliant splendour of (his) expanding rays (prowess), destroyed the kings of the extensive earth surrounded by the sea together with (their) strongholds and (their) fame, wielded the sceptre of justice and removed by his strength
6670-547: The Pandyas (Pāṇṭiya). Some scholars dismiss the Kalabhra interregnum as for all practical purposes "a myth". The passing mention of Kalabhras in some records have led to a number of theories for the identity of the Kalabhras. T. A. Gopinath Rao equates them with the Mutharaiyars and an inscription in the Vaikunta Perumal temple at Kanchi mentions a Mutharaiyar named as Kalavara-Kalvan . M. Raghava Iyengar, on
6785-475: The Tamil epics, long and short devotional poems. Some of these texts "paint a picture of dialogue and mutual tolerance" between the various Indian religions in the Tamil country, according to Peterson. Other scholars disagree that these are Jain texts, or that the authors of these texts that praise the Vedas, the Brahmins, Hindu gods and goddesses were Jains. It is unknown as to how the Kalabhras rule ended. However,
6900-620: The Tamil kingdoms are in inscriptions from the 3rd century BCE during the time of the Maurya Empire. The Chola dynasty ruled from before the Sangam period (~3rd century BCE) until the 13th century in central Tamil Nadu. The heartland of the Cholas was the fertile valley of the Kaveri . The Pandyan dynasty ruled parts of South India until the late 17th century. The heartland of the Pandyas was
7015-496: The ancient Tamil people, covering the southernmost region of the Indian subcontinent . Tamilakam covered today's Tamil Nadu , Kerala , Puducherry , Lakshadweep and southern parts of Andhra Pradesh and Karnataka . Traditional accounts and the Tolkāppiyam referred to these territories as a single cultural area, where Tamil was the natural language and permeated the culture of all its inhabitants. The ancient Tamil country
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#17327657606627130-720: The ancient definition. The ancient Tamilakam thus included the present-day Kerala . However, it excluded the present-day Tamil-inhabited territory in the North-East of Sri Lanka . From around 600 BCE to 300 CE, Tamiḻakam was ruled by the three Tamil dynasties: the Chola dynasty , the Pandyan dynasty and the Chera dynasty . There were also a few independent chieftains, the Velirs ( Satyaputra ). The earliest datable references to
7245-494: The author of the works Yapparungalam and Yapparungalakkarikai, has also written a few verses about Achyuta Vikranta. A few verses of the Tamil Navalar Caritai, a later work, is sometimes identified as glorifying Accuta Vikranta. It describes the three kings Chera , Chola and Pandya paying obeisance to king Accuta when they were taken captive. According to Burton Stein, the Kalabhra interregnum may represent
7360-501: The banks of the Kaveri river . The Kalabhras encouraged the building of Buddhist monasteries in places like Bhoothamangala and Kaveripattinam , the early Chola capital. In the Nigamanagātha of Vinayavinicchaya, Buddhatta describes how he wrote the work while staying at the monastery built by one Venhudassa (Vishnudasa) on the banks of the Kaveri in a town called Bhootamangalam. He describes his patron as The Immortal AccutaVikkante,
7475-456: The body of a heavenly celestial do so because of their positive karma. It is further stated that they possess a more transcendent knowledge about material things and can anticipate events in the human realms. However, once their past karmic merit is exhausted, it is explained that their souls are reborn again as humans, animals or other beings. The perfect enlightened souls with a body are called Arihants (victors) and perfect souls without
7590-456: The coins may reflect the non-Tamil origins of Kalabhra. Other scholars are skeptical of the coin's dating and interpretation, the origins of the coins and the impact of trade, and the rareness of Jain and Buddhist iconography. According to Timothy Power – a scholar of Middle East and Mediterranean archaeology and history, coins and texts attest to an on-going trade between the Mediterranean, Middle East and South Indian ports such as Muziris until
7705-489: The early historic period of South India . Tamiḻakam was divided into political regions called Perunadu or "Great country" ("nadu" means country). There were three important political regions which were Chera Nadu , Chola Nadu and Pandya Nadu . Alongside these three, there were two more political regions of Athiyaman Nadu (Sathyaputha) and Thamirabharani Nadu (Then Paandi) which were later on absorbed into Chera and Pandya Nadu by 3rd century BCE. Tondai Nadu which
7820-1216: The entire region of Tamilakam mostly remained unconquered by the Northern Indo-Aryan dynasties, ranging from the Maurya Empire to the Mughal Empire . In contemporary India, Tamil politicians and orators often use the name Tamilakam to refer to Tamil Nadu alone. Maritime contacts Sangam period Tamilakam Cheras Spice trade Ays Ezhil Malai Confluence of religions Mamankam festival Calicut Venad - Kingdom of Quilon Valluvanad Kolattunadu Cochin Arakkal kingdom Minor principalities Age of Discovery Portuguese period Dutch period Rise of Travancore Mysorean invasion British Period Battle of Tirurangadi Malabar District North Malabar South Malabar Battle of Quilon Communism in Kerala Lakshadweep Economy Architecture "Tamiḻakam"
7935-405: The evil destiny of the goddess of the earth whose splendour deserved to be under the shade of (his) white umbrella, by terminating by his strength the possession of her under others and establishing her in his own possession in the approved manner and destroyed the shining cities of kings who would not submit to him. The inscription then recites the generations of Pandya and Chola kings who followed
8050-413: The faith, indecisiveness about the truths of Jainism, insincerity of desire for Jain teachings, non-recognition of fellow Jains, and insufficient admiration of fellow Jains' spiritual endeavors. Such a person undertakes the following Five vows of Jainism: Jainism prescribes seven supplementary vows, including three guņa vratas (merit vows) and four śikşā vratas . The Sallekhana (or Santhara ) vow
8165-630: The fertile valley of the Vaigai River . They initially ruled their country from Korkai , a seaport on the southernmost tip of the Indian Peninsula, and in later times moved to Madurai . The Chera dynasty ruled from before the Sangam period (~3rd century) until the 12th century over an area corresponding to modern-day western Tamil Nadu and Kerala . The Vealirs ( Vēḷir ) were minor dynastic kings and aristocratic chieftains in Tamiḻakam in
8280-452: The first eon the universe generates, and in the next it degenerates. Thus, it divides the worldly cycle of time into two half-cycles, utsarpiṇī (ascending, progressive prosperity and happiness) and avasarpiṇī (descending, increasing sorrow and immorality). It states that the world is currently in the fifth ara of avasarpiṇī , full of sorrow and religious decline, where the height of living beings shrinks. According to Jainism, after
8395-543: The five life events of the tirthankaras , including the Panch Kalyanaka Pratishtha Mahotsava , Panch Kalyanaka Puja and Snatrapuja . The basic ritual is darsana (seeing) of deva , which includes Jina, or other yaksas , gods and goddesses such as Brahmadeva, 52 Viras, Padmavati , Ambika and 16 Vidyadevis (including Sarasvati and Lakshmi ). Terapanthi Digambaras limit their ritual worship to tirthankaras. The worship ritual
8510-445: The flesh, and guarding the flesh (avoiding anything that is a source of temptation). Inner austerities include expiation, confession, respecting and assisting mendicants , studying, meditation, and ignoring bodily wants in order to abandon the body. Lists of internal and external austerities vary with the text and tradition. Asceticism is viewed as a means to control desires, and to purify the jiva (soul). The tirthankaras such as
8625-403: The images. Some Jain sects employ a pujari (also called upadhye ), who may be a Hindu, to perform priestly duties at the temple. More elaborate worship includes offerings such as rice, fresh and dry fruits, flowers, coconut, sweets, and money. Some may light up a lamp with camphor and make auspicious marks with sandalwood paste. Devotees also recite Jain texts, particularly the life stories of
8740-414: The inscription has the following few lines about a Kalabhra king and his relatively quick end by Pandya king Kadungon (lines 39–40, translated by H. Krishna Sastri): L 39: Then a Kali king named Kalabhran took possession of the extensive earth driving away numberless great kings (adhiraja) and resumed the (village mentioned Velvikudi) above. L 40: After that, like the sun rising from the expansive ocean,
8855-454: The insentient ( ajiva or non-living), the karmic influx to the soul ( Āsrava , which is a mix of living and non-living), the bondage of karmic particles to the soul ( Bandha ), the stoppage of karmic particles ( Saṃvara ), the wiping away of past karmic particles ( Nirjarā ), and the liberation ( Moksha ). Śvētāmbaras add two further tattvas , namely good karma ( Punya ) and bad karma ( Paapa ). The true insight in Jain philosophy
8970-564: The king restored the grant to the complainant. The inscription ends in Sanskrit with verses from Vaishnavism and Shaivism traditions of Hinduism, followed by the engraver's colophon. This inscription has been assumed to be an accurate historical record by some scholars, interpreted to affirm that Kalabhras existed for some period, they conquered some or all parts of the Pandyan kingdom, they seized lands belonging to Brahmin(s) and were defeated by
9085-479: The last quarter of 6th century when Pallava Simhavishnu consolidated his rule up to the Kaveri river, south of which the Pandyas led by Kadunkon consolidated their power. Cholas became subordinates of Pallavas and they were already ruling Telugu region of Rayalaseema . The origin and identity of the Kalabhras is uncertain. One theory states that they were probably hill tribes that rose out of obscurity to become
9200-541: The late classical period. Around 237 BCE, "two adventurers from southern India" took control of the Anuradhapura kingdom. In 145 BCE Elara, a Chola general or prince known as Ellāḷaṉ took over the throne at Anuradhapura and ruled for forty-four years. Dutugamunu , a Sinhalese , started a war against him, defeated him, and took over the throne. Tamil Kings have been dated in Sri Lanka to at least
9315-558: The law of substance dualism , and the actual realization of this principle plays out through the phenomena of both parallelism and interactionism . Dravya means substances or entity in Sanskrit . Jains believe the universe is made up of six eternal substances: sentient beings or souls ( jīva ), non-sentient substance or matter ( pudgala ), the principle of motion ( dharma ), the principle of rest ( adharma ), space ( ākāśa ), and time ( kāla ). The last five are united as
9430-508: The lunisolar month of Chaitra in the traditional Indian calendar. This typically falls in March or April of the Gregorian calendar. The festivities include visiting Jain temples, pilgrimages to shrines, reading Jain texts and processions of Mahāvīra by the community. At his legendary birthplace of Kundagrama in Bihar , north of Patna, special events are held by Jains. The next day of Dipawali
9545-435: The most ancient term used for designating the Tamil territory. The earliest sources to mention it include Purananuru 168.18 and Patiṟṟuppattu Patikam 2.5. The Specific Preface ( cirappuppayiram ) of the more ancient text Tolkāppiyam mentions the terms tamil-kuru nal-lulakam ("the beautiful world [where] Tamil is spoken") and centamil ... nilam ("the territory ... of refined Tamil"). However, this preface, which
9660-446: The north to the oceans at the cape in the south. In this region of cool waters were the four great cities of: Madurai with its towers; Uraiyur which was famous; tumultuous Kanchi ; and Puhar with the roaring waters [of the Kaveri and the ocean]. While these ancient texts do not clearly define the eastern and western boundaries of the Tamilakam, scholars assume that these boundaries were the seas, which may explain their omission from
9775-478: The oldest surviving Vinayaviniccaya manuscript in Pali does not have that name, it has Kalabbha. This could be Kalabhra. Buddhadatta in his manuals (in the Nigamanagātha of Vinayavinicchaya , verse 3179) identifies his patron as follows: Accut' Accutavikkante Kalambakulanandane mahin samanusāsante āraddho ca samāpito. In the time of the immortal Accutavikkante, the pride of the Kalamba family this work
9890-654: The one used in the Tolkappiyam and Sangam texts. A much-cited and discussed epigraphical evidence for the existence of Kalabhras is the 155-lines-long 8th-century Velvikudi grant copper plate inscription of Nedunjadaiyan. It was created at least 200 years after the end of the Kalabhras. It opens with an invocation to Shiva and many lines in Sanskrit written in Grantha script , followed by Tamil written in Vatteluttu script . Loaded with myth and exaggerated legends,
10005-641: The opposite theory and considers "Kalabhras as an example for peasant revolt to the state" – with tribal elements, albeit around the 6th century. All these theories are hampered by the fact that there is a "profound lack of evidence for the events or nature of Kalabhra rule", states Rebecca Darley. A few consider the Kalabhras to be a militant branch of the Jainas who were opposed to the Historical Vedic religion and this resulted in their vilification in later times. The earliest Kalabhra inscription available
10120-592: The other hand, identifies the Kalabhras with the Vellala Kalappalars. Based on the Velvikudi plates inscription above, R. Narasimhacharya and V. Venkayya believe them to have been Karnatas . K. R. Venkatarama Iyer suggests that the Kalabhras might have emerged from the Bangalore - Chittoor region early in the 5th century. A study of unearthed coins of that era show on the two sides of each coin,
10235-520: The other hand, wear seamless white clothes. During Chandragupta Maurya's reign, Jain tradition states that Acharya Bhadrabahu predicted a twelve-year-long famine and moved to Karnataka with his disciples. Sthulabhadra , a pupil of Acharya Bhadrabahu, is believed to have stayed in Magadha. Later, as stated in tradition, when followers of Acharya Bhadrabahu returned, they found those who had remained at Magadha had started wearing white clothes, which
10350-567: The patronage of the Kalabhras. During their patronage, states Peterson, Jain scholars formed an academy in Madurai and wrote texts in Sanskrit, Pali, Prakrit, and Tamil. These include classics such as the Tirukkural that condemns meat-eating (one of the cornerstones of Jainism as opposed to Hinduism as Brahmin poets like Kapilar are described to be meat-eaters in the Sangam literature ),
10465-573: The political scene of the Tamil country for few centuries was defeated and ended by the Chalukyas , Pandyas , and Pallavas . This is attested by the numerous inscriptions dated from the 6th century and thereafter, as well as the Chinese language memoirs of the Buddhist pilgrim Xuanzang who visited the Tamil region about 640 CE along with other parts of the Indian subcontinent. Xuanzang describes
10580-498: The pride of the Kalamba family ( Accut' Accutavikkante Kalambakulanandane ) in Pali . Buddhadatta vividly describes the capital Kaveripattinam as follows: In the lovely Kaveripattana crowded with hordes of men and women from pure families endowed with all the requisites of a town with crystal clear water flowing in the river, filled with all kinds of precious stones, possessed of many kinds of bazaars, beautified by many gardens, in
10695-469: The protohistoric period (1000-500 BCE) Sri Lanka was culturally united with southern India, and shared the same megalithic burials, pottery , iron technology, farming techniques and megalithic graffiti . This cultural complex spread from southern India along with Dravidian clans such as the Velir , prior to the migration of Prakrit speakers. The Annaicoddai seal , dated to the 3rd century BCE, contains
10810-408: The rest of South India. The ancient non-Tamil inscriptions, such as those of the northern kings Ashoka and Kharavela , also allude to the distinct identity of the region. For example, Ashoka's inscriptions refer to the independent states lying beyond the southern boundary of his kingdom, and Kharavdela's Hathigumpha inscription refers to the destruction of a "confederacy of Tamil powers". During
10925-575: The sixth ara , the universe will be reawakened in a new cycle. Jainism is a transtheistic religion, holding that the universe was not created , and will exist forever. It is independent, having no creator, governor, judge, or destroyer. In this, it is unlike the Abrahamic religions and the theistic strands of Hinduism , but similar to Buddhism. However, Jainism believes in the world of heavenly and hellish beings who are born, die and are reborn like earthly beings. The souls who live happily in
11040-500: The slaughter of animals. Forgiveness I forgive all living beings, may all living beings forgive me. All in this world are my friends, I have no enemies. — Jain festival prayer on the last day The last day involves a focused prayer and meditation session known as Samvatsari . Jains consider this a day of atonement, granting forgiveness to others, seeking forgiveness from all living beings, physically or mentally asking for forgiveness and resolving to treat everyone in
11155-461: The soul ( jiva ). Their interaction explains life, living, death and rebirth in Jain philosophy. The Jain cosmic universe has three parts, the upper, middle, and lower worlds ( urdhva loka , madhya loka , and adho loka ). Jainism states that Kāla (time) is without beginning and eternal; the cosmic wheel of time, kālachakra , rotates ceaselessly. In this part of the universe, it explains, there are six periods of time within two eons ( ara ), and in
11270-454: The soul, travel with the soul in bound form between rebirths, and affect the suffering and happiness experienced by the jiva in the lokas . Karma is believed to obscure and obstruct the innate nature and striving of the soul, as well as its spiritual potential in the next rebirth. The conceptual framework of the Saṃsāra doctrine differs between Jainism and other Indian religions. Soul ( jiva )
11385-411: The succession of twenty-four tirthankara s (supreme preachers of Dharma ), with the first in the current time cycle being Rishabhadeva , whom the tradition holds to have lived millions of years ago, the twenty-third tirthankara Parshvanatha , whom historians date to the 9th century BCE , and the twenty-fourth tirthankara Mahavira , around 600 BCE. Jainism is considered an eternal dharma with
11500-399: The term "Tamilakam" was divided among multiple kingdoms, its occurrence in the ancient literature implies that the region's inhabitants shared a cultural or ethnic identity, or at least regarded themselves as distinct from their neighbours. The ancient Tamil inscriptions, ranging from 5th century BCE to 3rd century CE, are also considered as linguistic evidence for distinguishing Tamilakam from
11615-451: The texts considered canonical. Both sub-traditions have mendicants supported by laypersons ( śrāvakas and śrāvikas ). The Śvētāmbara tradition in turn has two sub-traditions: Deravasi, also known as Mandirmargis, and Sthānakavasī. The religion has between four and five million followers, known as Jains or Jainas , who reside mostly in India , where they numbered around 4.5 million at
11730-465: The tirthankaras. Traditional Jains, like Buddhists and Hindus, believe in the efficacy of mantras and that certain sounds and words are inherently auspicious, powerful and spiritual. The most famous of the mantras, broadly accepted in various sects of Jainism, is the "five homage" ( panca namaskara ) mantra which is believed to be eternal and existent since the first tirthankara's time. Medieval worship practices included making tantric diagrams of
11845-542: The truth of soul ( jīva ); Samyak Gyana (Correct Knowledge), meaning undoubting knowledge of the tattvas ; and Samyak Charitra (Correct Conduct), meaning behavior consistent with the Five vows. Jain texts often add samyak tapas (Correct Asceticism) as a fourth jewel, emphasizing belief in ascetic practices as the means to liberation ( moksha ). The four jewels are called Moksha Marga (the path of liberation). The principle of ahimsa (non-violence or non-injury)
11960-459: The truth". According to it, one can experience the taste of truth, but cannot fully express that taste through language. It holds that attempts to express experience are syāt , or valid "in some respect", but remain "perhaps, just one perspective, incomplete". It concludes that in the same way, spiritual truths can be experienced but not fully expressed. It suggests that the great error is belief in ekānta (one-sidedness), where some relative truth
12075-485: The use of mouth cover, as well as the Dandasan – a long stick with woolen threads – to gently remove ants and insects that may come in their path. The practice of non-violence towards all living beings has led to Jain culture being vegetarian . Devout Jains practice lacto-vegetarianism , meaning that they eat no eggs, but accept dairy products if there is no violence against animals during their production. Veganism
12190-406: The vibration draws karmic particles to the soul and creates bondages, but is also what adds merit or demerit to the soul. Jain texts state that souls exist as "clothed with material bodies", where it entirely fills up the body. Karma, as in other Indian religions, connotes in Jainism the universal cause and effect law. However, it is envisioned as a material substance (subtle matter) that can bind to
12305-414: The victorious Kadungon, and finally to king Nedunjadaiyan who ruled in the year of the inscription (c. 770 CE). The copper plate records that a Brahmin complainant said that the land grant which was given to his ancestors before Kalabhras "ignobly seized it" has not been returned so far after numerous generations (lines 103–118). The king sought evidence of past ownership, which he was provided, and thereafter
12420-433: The violence is done with intent, hate or carelessness, or when one indirectly causes or consents to the killing of a human or non-human living being. The doctrine exists in Hinduism and Buddhism, but is most highly developed in Jainism. The theological basis of non-violence as the highest religious duty has been interpreted by some Jain scholars not to "be driven by merit from giving or compassion to other creatures, nor
12535-559: The word of scriptures). These ideas are elaborated in Jain texts such as Tattvarthasūtra , Parvacanasara , Nandi and Anuyogadvarini . Some Jain texts add analogy ( upamana ) as the fourth reliable means, in a manner similar to epistemological theories found in other Indian religions. In Jainism, jnāna (knowledge) is said to be of five kinds – mati jñāna (sensory knowledge), śrutu jñāna (scriptural knowledge), avadhi jñāna ( clairvoyance ), manah prayāya Jñāna ( telepathy ) and kevala jnana ( omniscience ). According to
12650-411: The world as friends. Forgiveness is asked by saying " Micchami Dukkadam " or " Khamat khamna " to others. This means, "If I have offended you in any way, knowingly or unknowingly, in thought, word or action, then I seek your forgiveness." The literal meaning of Paryushana is "abiding" or "coming together". Mahavir Janma Kalyanak celebrates the birth of Mahāvīra. It is celebrated on the 13th day of
12765-495: The world. The Jain new year starts right after Diwali. Some other festivals celebrated by Jains are Akshaya Tritiya and Raksha Bandhan , similar to those in the Hindu communities. The Jain community is divided into two major denominations , Digambara and Śvētāmbara . Monks of the Digambara (sky-clad) tradition do not wear clothes. Female monastics of the Digambara sect wear unstitched plain white sarees and are referred to as Aryikas . Śvētāmbara (white-clad) monastics, on
12880-412: Was accomplished. and once again the tika (colophon) adds: Kalambhakulavamsa jāte Accutavikkamanāme Colarājini Colarattham samanusāsante ayam vinicchayo mayā āraddho ceva samāpito cāti This work Vinicchaya was accomplised, when the king of Cholas, Accutavikkaman, born in the lineage of the Kalamba family was ruling the earth. Amritasagara, a Jain poet of the 10th century CE and
12995-647: Was divided into kingdoms. The best known among them were the Cheras , Cholas , Pandyans and Pallavas . During the Sangam period , Tamil culture began to spread outside Tamilakam. Ancient Tamil settlements were also established in Sri Lanka ( Sri Lankan Tamils ) and the Maldives ( Giravarus ), prior to the migration of Prakrit speakers . During the Prehistorical, Classical, Middle and Early Modern ages,
13110-512: Was unacceptable to the others who remained naked. This is how Jains believe the Digambara and Śvētāmbara schism began, with the former being naked while the latter wore white clothes. Digambara saw this as being opposed to the Jain tenet of aparigraha which, according to them, required not even possession of clothes, i.e. complete nudity. In the fifth-century CE, the Council of Valabhi was organized by Śvētāmbara, which Digambara did not attend. At
13225-408: Was under Chola Nadu, later emerged as independent Pallava Nadu by 6th century CE. Tamilakam was also divided into 13 socio-geographical regions called Nadu or "country", each of which had their own dialect of Tamil. Some other Nadus are also mentioned in Tamil literature which were not part of Tamilakam, but the countries traded with them in ancient times. Other: Although the area covered by
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