Jainism was the first missionary religion to reach the present Kerala in BC fourth century itself (Gopalakrishnan 2009). The Pattanam excavations prove this historical fact beyond doubt now. Indian rouletted ware with the inscription “Amana” meaning Sramana or Jain/Buddhist recently recovered from Pattanam near Muziris or Kodungallur testify the presence of Jain monks even in central Kerala itself around BC fourth century.
Jain texts and inscriptions also talk about the southward migration of Chandragupta Maurya under the guidance of his Jain guru Bhadrabahu following a prolonged drought in the north in BC 4th century. They settled down in Sravanabelgola (white pool of Sramanas or Jains) in present Karnataka so close to north Kerala. Jainism and its culture and architecture spread to various parts of ancient Tamil country including Chera kingdom from here (Damodaran 2002).
Manjeswaram was the headquarters of a Jain kingdom called Bengara-Manjeswar towards the northern frontier of present Kerala for atleast 500 years from 12th century onwards (Pathmakumar 43). According to scholars involved in Jain studies more than 800 families where here and the debris of a destroyed fort is still found in the region. The relics of an ancient stone temple near the river mouth of Manjeswar close to the Arabina sea is also a clear evidence of the Jain antiquity of the place. Manjeswaram still has two Jain temples or Jaina Basatis on the southern shore of river Manjeswar still called Bengara after the Jain kingdom. There are also a few surviving Jain families here near Hosangadi to the west of NH 17 around the Parswanatha Basati.
There is a Chathurmukha Basati housing four idols of Jain gurus Adinatha, Santinatha, Chandranatha and Mahavira facing to the four directions. This ancient structure belongs to 12th century according to experts (Pathmakumar 42) It is situated on a small idyllic hillock and is a green and calm retreat for the culturally inclined visitor. The Sramana sages loved peace and tranquility of nature. There are also sacred trees like flowering Asoka underneath which Naga or serpent idols are worshiped by the ancient Jains. I found plenty of birds, butterflies and even a peacock there in Jan 2011 when I visited the place alone.
The second temple is the Parswanatha Basati named after another saint or Thirthankara of Jainism. This temple renovated several times in its long history is identified as belonging to 14th century. It has idols of Parswanatha, Pathmavathy Devi, Khusmandini Devi and Saraswati as well. In many places in Karnataka and north Kerala Mallinatha Basatis are converted to Mallikarjuna Hindu temples. A Jain family is also attached to this temple. I met the family who are fourth generation Jain priests called Indrans of the temple and they informed me that most of the community had migrated to Karnataka because of various social pressures and extreme marginalization and exclusion under hegemony.
These temples at the northern boundary of Kerala like the Chitharal (Tirucharanthumala) rock temple and Nagerkovil temple at the southern frontier now being Hinduized along with Kallil in Ernakulam district and Kaviyoor rock temple in Pathanamthitta district prove the basic presence and foundation of Jain culture as the primary civilization of Kerala.
All the bahujans or the people or subaltern in Kerala have their Jain/Buddhist ancestry and that is why they were considered as untouchables by Hinduism till a few decades ago. The Avarnas or former untouchables in India as a people have their Sramana heritage and ethical legacy to fall back that lie at the bottom of things. The still surviving Jain centers of Moodbidri, Karkala, Venur and Dharmasthala are also geographically close to Manjeswar like Sravanabelgola.
Irinjalakuda Kudalmanikya temple was also a Jain temple till the 14th century (Valath 1992: 127; Gopalakrishnan; Pathmakumar). Almost all the Brahmanical temples having an antiquity of more than a thousand years were violently Hinduized during the Brahmanic conquest with the help of Sudra henchmen who served as the militia and pimps of Brahmanism in establishing its material, sexual and mental colonies in Kerala during the 7th and 8th centuries AD through caste and pollution. The Savarna or upper caste Hindu hegemonic culture in Kerala is built on bloody and violent forms of invasion, brute aggression and inhuman oppression including genocide and annihilation.
It is high time that the people in Kerala who have survived these material and symbolic violences for centuries must realize their true ethical heritage in the Sramana egalitarian cultures of Jainism and Buddhism and rewrite the cultural history of Kerala that was erased, obliterated and mutilated by Brahmanism and Savarna hegemonic forces who infiltrated and destroyed the Baliraj or rule of the egalitarian and subaltern mythical Maveli of Kerala in the middle ages through Brahman-Sudra nocturnal alliances and knowledge/power monopolies built by barbaric violence, erasure and repression.
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Gopalakrishnan, P K. Keralathinte Samskarika Charithram. Trivandrum: Kerala Bhasha Institute, 2009.
— , Jainamatham Keralthil. Trivandrum: Prabhat, 1992
Pathmakumar, P D. Jaina Dharmam Keralathil. Kozhikode: Wayanad Jaina Samaj and Mathrubhumi, 2007.
Sarkar, H. Monuments of Kerala. New Delhi: Archeological Survey of India, 1992.
Valath, V V K. Keralathile Sthala Nama Charithrangal: Ernakulam Jilla. Thrissur: Kerala Sahitya Academy, 1991.
— , Keralathile Sthala Nama Charithrangal: Thrissur Jilla. Thrissur: Kerala Sahitya Academy, 1992.