Rare Jain sculpture becomes a washing stone

D Madhavan, TNN Aug 30, 2011

CHENNAI:For decades, women used a stone near the temple tank in Padur on Old Mamallapuram Road to wash clothes. On Sunday, village elders and panchayat officials, who were renovating the tank, turned the stone over only to discover that it was a rare Jain sculpture dating back more than 1,000 years.

Now, the same women worship what was their washing stone and lay flowers on it. Panchayat officials were clearing bushes near the tank and dug up the stone to shift it. They realized that the side women were using was the back of the sculpture and the front had got buried a few feet. "For years, we thought the sculpture was missing. We were overjoyed to find it," said Padur panchayat president T Paramasivam. The sculpture was of Mahavira, the 24th and the last Jaina tirthankara.

The tirthankara is depicted in the 'dhyana' (meditation) pose with flywhisk bearers behind him. The sculpture also has an 'Ashoka vriksha' (tree) above the head and 'chamaradharis' (bearers carrying flowers) on each side. Only the first and 24th tirthankaras — Rishabha and Mahavira —are depicted in sculptures and worshipped. Archaeologists said the presence of three umbrellas above the head was a clear indication that the sculpture was that of a Jain tirthankara and not the Buddha.

"Sculptures of Jain tirthankaras, including Mahavira, are bare bodied whereas those of the Buddha are always shown as covered with a piece of cloth," said former deputy superintending archaeologist of the state archaeological department K Sridharan. The Government Museum in Egmore is yet to retrieve the sculpture, which is slightly damaged, but the villagers have said they plan to build a temple for it. Archaeologists said Chennai and adjoining districts, like Kancheepuram, were important centres of Jainism till the 10th century CE, especially during the later Chola period.

Tamil-Brahmi script found at Pattanam in Kerala

T. S. Subramanian

A Tamil-Brahmi script on a pot rim, reading “a ma na”, meaning a Jaina, has been found at Pattanam in Ernakulam district, Kerala, establishing that Jainism was prevalent on the west coast at least from second century CE (Common Era). The script can be dated to circa second century CE. The three Tamil-Brahmi letters are followed by two symbols generally called Megalithic graffiti and these two symbols could not be identified. This is the third Tamil-Brahmi script to be found in the Pattanam excavations. 

The Kerala Council for Historical Research (KCHR) has been conducting excavations at Pattanam since 2007, with the approval of the Archaeological Survey of India. The pot-rim was found during the sixth season of the excavation currently under way. Pattanam is now identified as the thriving port called Muziris by the Romans. Tamil Sangam literature celebrates it as Muciri. 

P.J. Cherian, Director of the Pattanam excavations, said: “The discovery, in the Kerala context, has a great significance because of the dearth of evidence so far of the pre-Brahminical past of Kerala, especially in relation to the socio-cultural and religious life of the people. We have direct evidence from Pattanam now with the Brahmi script which mentions “a ma na” [Jaina] and so we have evidence that Jainism was present in Kerala.” 

Iravatham Mahadevan, a scholar in Indus and Tamil-Brahmi scripts, said the discovery showed that “there was Jainism on the west coast at least from second century CE. The importance of the finding is that it stratigraphically corroborates the earlier datings given to the Tamil-Brahmi cave inscriptions in Tamil Nadu on palaeographic evidence. I will date this sherd, on palaeographic evidence, to circa second century CE.”

The Tamil word “a ma na” meaning a Jaina was derived from Sanskrit Sramana via Prakrit Samana and Tamil Camana, said Mr. Mahadevan. The two megalithic graffiti, following the three Tamil-Brahmi letters, could not be identified. “But we know from similar finds in Tamil Nadu, especially at Kodumanal, that Tamil-Brahmi letters and megalithic graffiti symbols occur side by side,” he said. Mr. Mahadevan was sure that “many more exciting finds will be made at Muciri [Pattanam] which was a flourishing port on the west coast during the Sangam age in Tamil Nadu, which coincided with the classical period in the West.” 

Mr. Cherian, who is also Director of KCHR, said the discovery “excites me as an excavator because it was for the first time we are getting direct evidence relating to a religious system or faith in Kerala.” The pot might have belonged to a Jaina monk. The broken rim with the script was found at a depth of two metres in trench 29 in the early historical layer which “by our stratigraphic understanding could belong to third-second CE period,” he said. The associated finds included amphora sherds, iron nails, and beads among others. 

In a trial trench laid earlier at Pattanam by Professor V. Selvakumar, Assistant Professor, Department of Archaeology and Epigraphy, Tamil University, Thanjavur and K.P. Shajan of KCHR, a pot-sherd with the Tamil-Brahmi letters reading “ur pa ve o” was found. Later, another Tamil-Brahmi script with the letters “ca ta [n]” was found. Mr. Mahadevan praised the Pattanam excavations as “the best conducted excavations in south India.” He said it was “a potentially important site and excavations are being done in a competent way by Mr. Cherian and his team from the KCHR and they have involved experts from around the world.” 

Courtesy:  The Hindu

Cultural Contribution of Jain Acharyas

By Dr. Vilas Sangave

The survival of Jainas, though as a minority community for the last so many centuries in India and especially in South India, can be safely attribute, among other things, to the glorious and continuous tradition of Jaina Saints for more than a thousand years. The Jaina Saints were extremely talented persons with a high and developed sense of social responsibility. They never attempted to lead a solitary life in isolation from others. On the contrary, the Jaina Saints always tried to forge and preserve intimate contacts with general masses so as to encourage them to lead a religious and virtuous life. further, the Jaina Saints took continuous interest in the social, political and educational advancement of the region. They exercised their benign influence to banish harmful anti - social practices from society, to create facilities for the spread of religious and secular education among the general public. Moreover, by their, valuable and strenuous scholastic and missionary activities the Jaina Saints made significant and lasting contributions with a view to enriching the cultural life of the region.

The varied activities of a large number of eminent Jaina Saints contributed to the continuation of the Jaina community for a long period, because these activities produced a deep impression upon the general public regarding the sterling qualities of Jaina Saints. They were mainly responsible for the spread of Jainism all over India. The Chronicles of Ceylon a test that Jainism also spread in Ceylon. As regards South India, it can be maintained that the whole of it in ancient times was strewn with small groups of learned Jaina ascetics who were slowly but surely spreading their morals through the medium of their sacred literature composed in various vernaculars of the country. It is clear that these literary, educational and missionary activities of the Jaina Saints ultimately helped the Jainas in South India to strengthen their position for a long time in the face of the Hindu revival. The important Jaina Saints from the South were Kunda-Kunda, Umasvati, Samantabhadra, Pujyapada, Akalanka, Vidyanandin, Manikyanandin, Prabhachandra, Virasena. Jinasena, Gunabhadra and Somadeva.

Of these illustrious Jaina Saints, Acharya Samantabhadra and Acharya Akalanka were the foremost in their zeal of spread of Jainism. Acharya Samantabhadra toured all over India and defeated his opponents in the public disputations. In the Shravana-Belgola inscription Acharya Samantabhadra is described as “One whose sayings are an adamantine goad to the elephant, the disputant, and by whose power this whole earth became barren (i.e. was rid) of even the talk of false speakers”. Similarly Acharya Akalanka defeated the Buddhists in public disputation at Kanchi in the 7th or 8th century A.D. in consequence of which they were banished to Ceylon.

Even in the political matters the Jaina Saints used to take keen interest and guide the people whenever required in the Karnataka region the Gangas and the Hoyasalas were inspired to establish new kingdoms by the Jaina Saints. The Ganga Kingdom in the 2nd century A.D. was a virtual creation of the famous Jaina Saint Simhanandi and naturally practically all Ganga monarchs championed the cause of Jainism. Like the Ganga Kingdom in the 2ne century A.D. the Hoyasala monarchs and generals extended their patronage to Jainism and carefully looked after the interest of the Jainas.

Along with the carrying of these missionary and political activities, the Jaina Saints tried to excel in their personal accomplishment also. In a work entitled “Pujyapadacharita” the names of 37 arts and sciences mastered by Acharya Pujyapada are given. In the 7th century A.D. the famous Chinese pilgrim Hiuen Tsiang had heard of old times during which the Nirgranthas (i.e. the Jaina ascetics) were skilled in divination.

In face the most impressive and permanent contribution of Jaina Saints has been in the field of literature, both religious and secular. Among the Jaina saint authors of the South. Acharya Kunda-kunda is by far the earliest, the best known and the most important. His influence over Jainism as a whole is indicated by the fact that almost all later writers, teachers and men of not, either in their works, genealogies or inscriptions, trace their descent from Acharya Kund-Kunda, calling themselves “Kundakundanvaya.” He is supposed to have composed in all not less than 84 works, but only 23 works are now extant of which Pravachanasara, Samayasara, Niyamsara, Panchastikaya, Rayanasara, Astapahuda and Baras Anuvekkha are more prominent. After Acharya Kunda-Kunda the next name in importance is that of Umasvati or Umasvami who is said to have been a disciple of Acharya Kunda-Kunda.umasvati is best known for his unique treatise entitled, “Tattvarthadhigama Sutra” which is respected both by the Digambara and the Svetambara sects of the Jains. This popular treatise is sometimes called “Jaina Bible” just as Acharya Kunda-Kunda’s works are at times described as “the Jaina Vedanta”. The Tattvarthadhigama Sutra” is considered unique because it has attracted several commentators of repute. Chief among these commentators are Samanabhadra, Pujypada, akalanka, Vidyananda, Prabhachandra and Shrutasagara. The extreme importance of Umasvati’s this treatise can be judged both by the number and extend of these commentaries. For example Samntabhadra’s commentary entitled “Gandhagasti-Mahabhashya” is supposed to have run into 84,000 stanzas, but unfortunately the work is not extant. Another Jaina Saint author of high eminence is Somadeva, perhaps by far the most learned of Jaina writers of the South. Somadev’s two works, which immensely raised his reputation among the authors of India are “Yashodhara written in mixed prose and verse, and ‘Nitivakyamruta’ a treatise on polity. What make Somadeva’s work of very great importance are the learning of the author which they display, and the masterly style in which they are composed. The esteemed position which he earned by his merit could be gauged by his following honorific titles; ‘Syadvadachalasimha’ i.e. the lion on the mountain of Syadvada, ‘Tarkika-chakravartin’ i.e. the lord of the logician, “Vadibhapanchanana’ i.e. a lion to the disputants, Vakkallaola payonidhi, i.e. an ocean of the waves of eloquence, and ‘Kavikularaja’ i.e. the king of the poets. As regards Somadeva’s position in Sanskrit literature, the great oriental scholar Dr. K.K. Handiqui observes thus : while Somadeva made substantial contributions to Jaina religious literature, his literary importance and achievement go beyond its narrow limits; and the value of his work can be assessed in relation to Sanskrit literature as a whole. He is one of the most versatile talents in history of Indian literature, and his masterpiece ‘Yashastilaka and Nitivakyamruta’ supplement each other. He is a redactor of ancient folk tales and religious stories, and at times shows himself and adept in dramatic dialogue. Last but not least, he is a keen observer of man and manners. The position of Somadeva is indeed, unique in Sanskrit literature”

a remarkable feature of Jaina Saint authors of the South is the direct succession of highly qualified and equally capable teachers and their disciples. The classic example of this rare type is that of Acharya Virasena, his disciple Acharya Jinasena, and Jinasena’s disciple Acharya Gunabhadra, who flourished in the 9th and 10th centuries A.D. during the reign of the Rashtrakuta monarchs.

Acharya Virasena is supposed to have written “Siddha-bhupaddhatitika” a learned treatise on the measurement of land as he was a great mathematician also. But this treatise has not been traced as yet. He composed his famous “Dhavala - Tika” consisting of 72,000 stanzas in Prakrit and Sanskrit language. It is a commentary on the renowned work “Shatkhandagama Sutra”. Acharya Virasena also undertook to write “Jayadhavala-Tika” as a commentary on “Kashaya-Prabhruta” of Acharya Gunabhadra. Acharya Virasena died after composing 20,000 stanzas of the “Jayadhavala -Tika” which was to consist of 60,000 stanzas. The remaining 40,000 stanzas of the “Jayadhavala -Tika” Acharya Jinasena composed “Vardhamana-Purana”, the distinctive poetic work “Parshva-bhyudya”. In his “Parshvabhyudya” Jinasena has performed the wonderful feat of utilising each line of the love poem “Meghafuta” of Kalidasa for narrating the life of the 23rd Tirthankara Lord Parshvanatha. The concluding line of each verse in Jinasena’s poem has been borrowed from the successive stanzas of Meghaduta. Thus poetic work “Parshvabhyudaya” consisting of 334 stanzas in unparalleled in Sanskrit literature. Later on Acharya Jinasena started to write a great poetic work to be known as “Mahapurana” depicting the life-history of 63 Great Ones in Jainism. But unfortunately he could not finish the work. After composing 1 to 42 Parvas or Chapters and 3 stanzas of 43rd Parva, i.e. in all 10, 380 stanzas, Jinasena died. This portion of “Mahapurana” known as “Adi-Purana” was ably completed by Acharya Gunabhadra the disciple of Acharya Jinasena. Gunabhadra composed 43rd to 47th Parvas (i.e. In all 1620 stanzas) and completed the “Adipurana” the unfinished work of his teacher. In the same strain Gunabhadra also composed “Uttara-Purana” consisting of 8000 stanzas.

In this manner Gunabhadra very satisfactorily completed the literary project of “Mahapurana” commenced by his teacher, Jinasena. In addition, Gunabhadra composed “Atmanushasana” a poem of 272 stanzas and 3 Sargas or Chapters of “Jinadatta Charitra”. Thus in a very significant manner the continuity of literary activities was ably maintained by the Jaina Saints.

More than anything else, the role played by the Jaina Saints in the realm of learning is supreme. They educated the rising generations from the rudimentary knowledge of three R’s to the highest levels of literary and scientific studies. They initiated the intelligential into the mysteries of literary art and inspired their creative genius. All this produced epoch making results as witnessed by the posterity. Some of the best and the earliest literary productions in South India are from the Jaina Saint authors. It must be said to the credit of the Jaina saints that they took a leading part in the education of the masses. Various relics show that formerly Jaina ascetics took a great share in teaching children in southern regions viz. Andhra, Tamilnadu, Karnataka and Maharashtra. In this connection Dr. Altekar rightly observes that before beginning the alphabet proper the children are required to pay homage to Ganesh, by reciting the “Shri Ganeshya Namah”, (natural in Hindu Society), but in the Deccan even today following the Jaina formula,” “Om Namah Siddham” shows that the Jaina teachers of the medieval age had so completely controlled the mass education that the Hindus continued to teach their children this originally Jaina formula even after the decline of Jainism. As a result of these varied and significant activities the Jaina Saints or monks greatly succeeded in exercising a mighty influence for serve centuries on the cultural life of the people of the south and in moulding its course in various respects. With a view to achieving the rapid spread of religion, the Jaina Saints penetrated into the farthest recesses of the land and established temples and monasteries for this purpose. The Jaina Saints, with their continuos, devoted and self-less service, made lasting impression on the mind and heart of the masses. The Jaina Saints attended not only to the spiritual yearnings and religious needs of the masses, but also looked to their material requirements.

Thus in South India the Jaina Saint came to be regarded as a symbol of learning and passed into the proverb as a “scholar par excellence”. This is illustrated by the following interesting citation which, though a series of epic metaphors, bestows the highest praise on him. The passage runs thus; “Who can withstand the Jaina Monk in a contest, when he lifts his pen, as when Arjuna, his Gandiva bow, Indra, his thunderbolt, Vishnu, his disc, or Bhima, his mace?”

In view if these high accomplishments of the Jaina saints and their varied contributions to the culture of the region concerned, princes and people alike had a great regard for the Jaina Saints in different parts of the country. Even the Muslim rulers of Delhi honoured and showed reverence to the learned Jaina Saints of South India. Similarly, the Muslim Emperors like Aurangazeb, Farrukhasiyar, Mohammadshah and Ahmedshah granted some privileges to the Jaina Saints of Marwar. Regarding the influence of Jaina Saints in Rajasthan, Lieutenant Colonel James Todd remarks: “To show the respect in which the high priests of Jainas are held, the princes of Rajputana invariably advance outside the walls of their capital to receive and to conduct them to it - mark of respect paid only to princes. It is no wonder that the character and activities of such influential Jaina Saints created and atmosphere which helped to lengthen the life of the Jaina community.

Preservation of the Past

S. S. KAVITHA

The Jain beds strewn around our ancient city comprise a valued cultural treasure. The inscriptions on them and the bas-relief sculptures are the remaining evidence of Tamil language's antiquity besides indicating the flourishing period of Jainism during various centuries.

Mostly, the Jain caves have the bas-reliefs of tirthankaras and the inscriptions that tell the tale of people of all walks of life from chieftains to common man and how they patronized Jainism. The inscriptions also throw light on the number of Jain schools that existed during the period.

Another hill that stands tall withstanding vandalism and vagaries of nature is the hillock at Muthupatti. More popularly known as Karadipatti alias Perumalmalai, the hillock has two bas-relief structures of tirthankaras, a separate beautiful but ruined tirthankara sculpture, three Brahmi inscriptions, Jain beds and two vattezhuthu inscriptions.
Sculptures

The two bas-relief sculptures of tirthankaras are sitting on Arthapariyankaasana posture on a pedestal borne by three lions. Attendants are found on both sides of the structures. The head is adorned with triple umbrella. Below the sculptures, there are two ‘vattezhuthu' inscriptions that date back to 9th or 10th century A.D.

The first inscription refers to a Jain school located at Kurandi near the present Aviyur village that is located between Madurai – Aruppukottai road, according to Archaeological sources. The source say: A small hill at Kurandi village is known as ‘Paranthaga Parvatham' and the school located at this place is called Sri Vallabha Perumpalli.

The word Paranthaga might be identified with the Pandya King Paranthaga Nedunchadaiyan, who ruled Pandya country during 768 to 815 A.D. His son Srimara Sri Vallabha, who ruled during 815 to 862 A.D. might have patronized this Jain school. So the school is named after him. A student of the school, Mahanandhi Periyar, who is the student of Ashtopavasi Padarar, carved this sculpture.

Another inscription mentions the village Kurandi is in the limit of Venbunadu- a sub-division of Pandya country. Here the village Kuyilkudi is mentioned as ‘Amirthaparakrama Nallur' alias Kuyilkudi. Here, Kanagaveera Periyadigal, a disciple of Gunasena Thevar, installed the image on behalf of Kuyilkudi village. The inscriptions also refers that the palanquin bearers of the palace have undertook the duty of protecting the sculptures. Kurandi School has wide contact with Kazhugumalai Jain School and Palani Ivar Malai Jain School. There were also teachers-student exchange programmes, the source noted.

The separate sculpture of a tirthankara, who is on ‘arthapariyankaasana,' is seen on a pedestal borne by three lions. He is fanned by attendants (yakshas) from the sides while a streak of light and branches of pindi (Asoka) tree are seen at the back of his head. The sculpture represents the early Pandya sculptural art during 9th century A.D.

Tamil Brahmi inscriptions

Belonging to first century B.C., one of the three Tamil Brahmi inscriptions has a reference to a resident of Musiri, the port city of Kerala on the Western Coast. Archaeological sources say that the resident might have carved out these Jain beds. Another inscription carved at the side of a stone bed is damaged and it is hard to decipher while the third inscription has a reference to ‘Vindaiyur.' The Vindaiyur may be identified with present Vandiyur, he says.

It is said that Jain monks chose Madurai, capital of Pandya Kingdom, to propagate their religion as the city enjoyed the status of being an important trading centre. The city structures and sculptures, indeed, narrate stories of the past as we browse through history.

Jain connections in Cholas

An Inscription of Rajendra II, belonging to the 11th Century, has been found in Kailasanathar temple at Deepankudi in Kodavasal taluk in Tiruvrur district recently.

G.Thillai Govindarajan, Headmaster, Panchayat Union Primary school, Kothankudi, who is carrying out a project with the aid of New Delhi Nehru Trust of Indian Collections under the title "Jainism in Thanjavur district" has found the inscription during the field study.

The inscription belonging to the period of Rajendra II, is found in a pillar of six ft height in the temple premises which is under renovation. Inscription is engraved in all the four sides of the pillar. It starts with the praising of the King. It registers about donations offered to the presiding deity, Kailasanatha of Siva temple by Arulmozhinangai, sister of Rajendra II and the daughter of Rajendra I. On her behalf, it was inscribed by Aramabanandi, a Jain who belonged to Deepankudi temple. The inscription also records about the donations for offering rice, vegetables and curd rice daily for the presiding deity. The Jain temple of Deepankudi is in worship now.

An inscription found in Sttambur near Chenji in Tamil Nadu speaks about a Jain known as Aramanandi.

Jain History of Tamil Nadu vandalised

T.S. SUBRAMANIAN
The noses of the bas-reliefs of two Jaina tirthankaras at Keezhavalavu have been smashed by vandals.

SANGAM age Tamil-Brahmi inscriptions on the brows of caves, hundreds of beds known as Jaina beds sculpted on their floors, beautiful bas-reliefs of Jaina tirthankaras and exquisite paintings by prehistoric artists are facing destruction in the hills in the vicinity of Madurai in Tamil Nadu owing to large-scale granite quarrying and vandalism. Real estate sharks have destroyed Iron Age burial sites near these hills. The sites, datable from 2nd century B.C to 3rd century A.D., constitute an invaluable cultural treasure. The inscriptions offer evidence to Tamil’s classical language status and throw light on the advent and spread of Jainism in the Tamil Sangam age and the later period in the region. The sites hold a wealth of information on how kings, chieftains, traders, village chiefs and even ordinary people patronised Jainism and made donations for the sculpting of Jaina beds. They also provide interesting information on the trade guilds that existed during the period because many of these hills lie on the trade routes of that period.

Quarrying has been going on at these sites in total violation of the Ancient Monuments and Archaeological Sites and Remains Act, 1958, and the Ancient Monuments and Archaeological Sites and Remains Act, 1966. The first one, a piece of federal legislation, applies to protected monuments under the control of the Archaeological Survey of India (ASI), which functions under the Government of India. The second one is a State law and applies to the protected monuments that come under the Tamil Nadu Archaeology Department. No construction or mining activity is allowed up to 100 metres of the prohibited area beyond the protected limits of the site. Beyond the 100 m, up to a distance of another 200 m, is the regulated area, where, under the terms and conditions of a licence granted by the Director-General of the ASI, mining or construction can be done if it does not affect the site. All these provisions apply to monuments coming under the State Archaeology Department, too. As per the procedure, the Assistant Director (Mines and Geology) of the district concerned, on behalf of the Collector, would auction the hill. The Collector would give the contractor who wins the bid a licence for quarrying.

A letter dated September 23, 1996, went out from the Department of Tamil Development and Culture that “in future… the District Collectors should consult the Archaeology Department and only with its permission they should give the licence to private parties for quarrying the hills which have heritage monuments.” For, it said, “Tamil inscriptions, which are about 2,300 years old, are found only in the caves of hills. They provided the best evidence for learning about the Tamil Sangam age and the Tamil society that existed prior to the Sangam age.” However, the letter said, quarrying was under way not only to export granite but also to sell it locally.

It is our nature to desire endlessly, because continuously we are seeing what others are having and wanting all that for ourselves..... For example: You go to the shop to buy a fan for your house. But on the way you meet some friends on the road, who tell you that they are going to buy some other things in other shops. Immediately, you are tempted to buy them and so you change your track and go and buy along with them. Then you find that you don’t have enough money to buy your fan!

If you start comparing and living out others’ desires, you will land yourself in deep trouble because you will not know where you stand. Always measure yourself with your own meter, never with others’ meters. It is the most foolish and dangerous thing to do.

There are 31 Tamil-Brahmi sites in the State, with 90 inscriptions. Of them, 11 are protected monuments under the State Archaeology Department and seven are under the ASI. Quarry contractors appear to have violated the provisions of both laws with regard to the protected monuments.

Take for instance the Tamil-Brahmi site at Tiruvadavur, 20 km from Madurai, with two Tamil-Brahmi inscriptions and prehistoric paintings of concentric circles. This is a protected site coming under the State Archaeology Department. The inscriptions, belonging to the 2nd century B.C., talk about how Aridhan of Pangadu village and Upasan had sculpted the beds on the cave floor. Iravatham Mahadevan, a renowned scholar on Tamil-Brahmi and Indus scripts, deciphered the two inscriptions in 1996.

Tiruvadavur is now the most disturbed Tamil-Brahmi site in the State, with a huge quarry situated right at the foot of the hill. Quarrying has progressed so deep that the site looks like an open-cast mine. All round the quarry, for several kilometres, granite blocks as big as a truck or a car, are stacked on either side of the village roads. There is a surreal scene too: a nearby hill has been sliced in half, as if it were a cake. An official of the State Archaeology Department admitted that quarrying was under way within the prohibited/regulated area, that is, within 300 m of the protected limits of the monument.

T.S. Sridhar, Principal Secretary and Commissioner, State Archaeology Department, said that on paper nothing would be illegal. But after obtaining the licence, quarrying would take place right inside the prohibited/regulated areas.

At the entrance to the historical site at Keezhavalavu village, 38 km from Madurai, an ASI board announces that the monument is of national importance. The hill treasures a long Tamil-Brahmi inscription chiselled boldly from right to left and some letters written upside down on the brow of a cavern; three sculptures of Jaina tirthankaras above the inscription; Jaina beds; and a little away, a line of six sculptures of tirthankaras. On an adjoining hillock, there is a series of Jaina beds; and two circular hollows, excavated from rock floors, with Tamil and Grantha inscriptions.

Sathyabhama Badhreenath, Superintending Archaeologist, ASI (Chennai circle), admitted: “The entire hill is protected at Keezhavalavu. Quarrying went on within the protected area.”
The Society for Community Organisation (SOCO) Trust, Madurai, objected to quarrying within the protected limits. A. Mahaboob Batcha, managing trustee, and S. Bhuvaneswari and G. Pandi, both Keezhavalavu residents, went to court. The ASI, TAMIN (Tamil Nadu Minerals Limited, a State government undertaking) and others were the respondents. T. Lajapathi Roy, counsel for SOCO Trust, one of the petitioners, argued that quarrying went on within the nucleus of the protected area. The Madurai Bench of the Madras High Court appointed M. Ajmal Khan and K. Srinivasan as advocate commissioners. They found “quarrying operation being carried on in an area of 8.60.5 ha [hectares] within the said notified area of 20.95.5 ha.”

The High Court granted an injunction and stayed the quarrying within the protected limits. A final order is yet to be passed.

Vandalism, too, is rampant at Keezhavalavu. If the sculptures of the group of six tirthankaras remained unharmed when this writer visited the site in December 2008, the noses of two tirthankaras appeared smashed up during a visit in March 2009. There is graffiti everywhere. The ASI had erected two pillars to support an awning above the sculptures of three tirthankaras. The awning is gone and only the hideous-looking pillars remain, obscuring the view of the tirthankaras.

The hillock at Melakkuyilkudi, on the outskirts of Madurai, is another protected monument of the ASI. Here, there were 10 Jaina beds, which commanded a beautiful view of the paddyfields below and the Nagamalai hill at a distance. But illegal quarrying has led to the collapse of the hillock. Falling boulders have splintered the beds. Today, only two beds remain intact.

At Muthupatti, near Karadipatti on the Perumalmalai hill, there are three Tamil-Brahmi inscriptions, all belonging to the first century B.C. They talk about the donations made by Anthai of Nagaperur and Ilamagan Kodan of Musiri, and Saialan of Vindhaiyur for excavating the Jaina beds. This is an ASI-protected monument. Quarrying went on here within the prohibited/regulated limits but stopped a few years ago. It revived in recent months. However, after a vigilant Tamil press highlighted the fact, the District Collector stopped the illegal quarrying.

Kongar Puliyankulam has three Tamil-Brahmi inscriptions on the brow of a cavern, more than 50 Jaina beds, which have been defaced with symbols of political parties and names of people painted or engraved on them, and a sculpture of a tirthankara. This is a protected monument under the State Archaeology Department. Two hillocks in this area have disappeared, with every boulder having been removed. Quarrying went on at the spot and created artificial lakes. Varichiyur on the Madurai-Sivaganga road, has on an amorphously formed hillock three Tamil-Brahmi inscriptions and some Jaina beds. Quarrying on the edges of the hillock has made the rock-cut Nilakantesvara shrine sit perilously.

The six Tamil-Brahmi inscriptions of the 2nd century B.C. on the brow of five caverns on the Kazhugumalai hill near Mankulam, 38 km from Madurai, are the most ancient ones in Tamil Nadu and establish the historical facts that the Pandyan king Nedunchezhiyan ruled in the 2nd century B.C. and that Sangam literature dates back to the same period. The inscriptions also have mention about the trade guilds of the period and about a group of Jaina monks headed by Kani Nandan who stayed in the five caverns.

While the vandals have spared the inscriptions, they have defaced the Jaina beds and pulled down the fencing around them. If this is the plight of protected sites, the situation at unprotected sites such as Tirumalai in Sivaganga district and Arittapatti near Madurai is worse. Since Madurai was the Pandyan capital and an important trading centre, Jaina monks chose the ancient town for the propagation of their religion. It was only in 7th century A.D. that bas-reliefs of tirthankaras began to come up near the Tamil-Brahmi sites and elsewhere.

K.T. Gandhirajan, specialist in art history who recently documented the Tamil-Brahmi sites in Tamil Nadu, said, “It is at Mankulam, Arittapatti, Tiruvadavur, Mannarkovil, and so on that we get the evidence that Tamil is a classical language.” He is pained that the ambience of these sites are marred by the activities of quarry contractors, vandals and others. Sridhar said the State Archaeology Department was “totally helpless” in the matter. “We can only protect the monument by fencing it,” he said.

Whenever the department discovered any violation it reported the matter to the district administration. When use of explosives in the Keezhvalai hill posed a threat to pre-historic paintings there and a temple at Perumukkal, the department took up the matter with the Collector and quarrying was stopped there, Sridhar said. The department had no punitive powers to bring the vandals to book. He suggested that involvement of the local community was the only way to prevent vandalism of the monuments.

Sathyabhama Badhreenath is unhappy that the district administration does not consult the ASI when the rights for quarrying around a protected monument are granted. “We continuously write to the Collector or the Assistant Director. We give them a copy of our rules. I have written to all the Collectors with a list of protected monuments in their districts so that they are at least aware that there are archaeological sites of importance in their districts,” she said. She said she wrote to the Madurai Collector and was able to prevent quarrying at Keezhaiyur. A heritage enthusiast suggested that the ASI or the State Archaeology Department be empowered to grant licences for quarrying near protected monuments.