Showing posts with label BATHERY. Show all posts
Showing posts with label BATHERY. Show all posts

The spread of Jainism to Wayanad

The spread of Jainism to Wayanad


The spread of Jainism to Kerala is from Karnataka and Tamil Nadu. Jainism was a stronghold in Karnataka especially in Sravana Belgola during the reign of Chandragupta. Chandragupta was a great promoter of Jainisrn and sent many missionaries to the different parts. Among them, somebody came to Kerala and spread Jainism here. This is considered to be the first Jain migration to Kerala. Another group of Jains migrated to Kerala around the 8th century from Tamil Nadu.

Many relics and studies prove the existence of Jainism in Kerala. The remaining of the Jain temples and the images of Tirthankaras have been found from different parts of Kerala. Though there were a number of Jain temples in the past, many of these temples were converted into Hindu temples.

Chithral, a place in Tamil Nadu, was a part of Kerala decades ago. It is said that the Saraswathi Kshethram in Chithral was a Jain temple till 13th century. The temple is situated on a huge rock near cave. This cave is said to have been used by Jain monks, because on the walls of the cave the Tirthankaras images have been engraved. Apart from that, the idols of the 23rd and 24th Tirthankaras are erected in the sanctum sanctorum of the temple. From these facts, there is no doubt to assume that Chitharal Saraswathi Kshethram was a Jain temple.

Nagaraja Swami Kshethram, situated in Nagarcovil, was a part of Travancore is said to be a Jain temple. Six Jain idols have been found from this temple. Mahavira's and Parsvanatha's idols are still being kept in the temple. Palakkad was an important jain centre in the past. Chandraprabha Kshethram (Chandrapraha is the 8th Tirthankara) is a Jain temple. The place where the temple is situated is known as 'Jain Medu' presently there is only one Jain family in Palakkad.

Temples converted into Hindu temples


According to Archaeological department, Irinjalakuda Bharataswamy Kshethram is a Jain temple. Now this temple is worshipped by Namboodiries. Bharath was the eldest son of Rishabha Deva, the first Tirthankara of Jains. The Kallil Baghavathy Kshethram at Muvattupuza is a Jain temple, which is also worshipped by Hindus. The idols of Mahavira and Parsva Natha arc seen in these temples.

Apart from these temples many other temples also have been converted into Hindu temples. Jains were one of the civilized groups in Kerala. But in course of time the invasion of Saiva and Vaishnava religions declined the influence of Jains in the community. Many Jain kings were converted into these religions. This is said.to be the reason for the decline of Jainism. In the present. day the main Jain centres in Kerala are: Eranakulam, Calicut and Wayanad. The Jains of Eranakulam and Calicut are belonging to the Svetambara sect and most of them have become successful business men. In Wayanad Jains are mainly farmers and business men. Among these places Wayanad is the most important Jain centre.

Jainism in Wayanad- Bailnad

Bailnad
According to the ancient history of Wayanad Jains are the first group who migrated to Wayanad. The Kannada speaking people in Wayanad are known as Jains, they belong to the Digambara sect and they are called Gowadas. Hoysala kings were the rulers of Kamataka'in the 12th century and Wayanad was a part of Karnataka. At that time Wayanad was known as Bailnad. The rulers of Hoysala Dynasty were Jains till Vishnuvardha. Around the medieval period, Saiva religion became a stronghold in Karnataka and the frequent attacks from Salva religion to Jain lead to the migration of Jains to Kerala and especially to Wayanad.

Panamaram


The migrated Jains first came to Panamaram on the banks of Kabini river. From there the Jain groups spread to the different parts of Wayanad. These Jains were basical1y farmers. Digging and ploughing were against their belief. So as to keep their belief they introduced eco-farming in Wayanad. Jainism was in its peak in Wayanad during the days of Hoysala Dynasty. Hoysala kings promoted Jainism and they sent many missionaries to the different parts to spread Jainism. There are many proofs, which justify the existence of Jainism in Wayanad. The history tells us that the Bathery Jain temple was built 800 years ago.

Hennaredu Bedhi

1911
2011

Earlier this temple was known as Kidangad Basti and the older name of Bathery was Hennaredu Bedhi (twelve streets). These two names are Kannada names and it shows the influence of the Kamataka Jains. Some other similar place names are: Bennagode (Venniyode), Palagonthu (Palukunnu), Muthangadi (Puthangadi), and Hosengadi (Mananthavady). All these Kannada names are the fool-proof evidence to justify the existence of Jains in Wayanad.

 

Edakkal Caves





It is believed that the wall inscriptions in Edakkal Caves (the oldest historical monument in Wayanad) are closely related to Jainism. The Swastik mark, the mark of the seventh Tirthankara, Suparswa Natha, has been engraved on the wall. The Chandrabimbamark, the mark of the eighth Tirthankara, Chandra Natha, also can be seen on the wall of the cave. The other inscriptions on the wall are the Hoysala kings'. The former Hoysalas were Jains.

Influence of the Hindu religion


In the thirteenth century Jainism was in its peak in Wayanad. By the end of eighteenth centuiy the religion became too weak because of the increasing influence of the Hindu religion and the invasion of Saiva - Vaishnava religions. In this period many Jain temples were destroyed and some of them were possessed by Hindus. The relics of these ruined temples can be seen in Bathery, Puthangadi and Poothadi.

Jain population in Wayanad


At present Wayanad is considered to be one of the important Jain centres. According to the latest survey the total Jain population in Wayanad is 1581. Among them 797 are male and 784 are female. In Wayanad the main Jain centers are: Mananthavady, Panamaram, Anjukunnu, Varadoor, Kalpetta and Kaniyambatta.




The Jain Community in Wayanad


The Jain Community in Wayanad has been divided into nine units. In one unit there are nine committee members. Among them seven members are the Directors of the committee and the remaining two members are Chairman and Convener. The nine units are:



a) Anjukunnu Unit : The Anjukunnu Unit consists of thirty-seven families and the total number of members is 147. Among them seventy-four are married. There are seventy-one male and seventy-six female in the unit. Most of the Jains in this area are farmers. Apart from farmers there are teachers and employees.

b). Kalpetta Unit : In Kalpetta unit there are sixty-three families and it has the strength of 249 members 137 are married. The number of male are 131 and female are 118. The noted writer, cultural critic and former Union Minister Mr. M.P. Veerendrakumar, belongs to this unit.

c) Kaniyambatta Unit : The Kaniyambatta unit consists of fifty-two families and the number of members are 236. Among them 126 are married. There are 128 male and 108 female in the unit. The members of Kaniyambatta unit are basically fanners. Some of them doing business and most of the youth are doing their higher studies in different branches.

d) Karinkutty Unit : The total number of families in Karinkutty unit are twenty­nine. The total number of members is 116. Among them fifty-six are male and sixtyare female. Sixty-six members are married.

e) Muttile Unit : There are forty-three families in Muttil unit and it has the strength of 157 members. There are seventy-seven male and eighty female members. Among them eighty members are married.

f) Neervaram Unit : Neervaram unit consists of fifty-eight families and the total number of members is 211. There are 101 male and the remaining 110 are female. The number of married is 102.
g) Poothadl Unit: There are forty-nine families and 163 members in this unit. Among them seventy-two are male and ninety-two are married.

h) Puthlyidam Unit : Puthiyidam Unit consists of thirty-two families and 126 members. There are sixty-seven male and fifty female members. Among them seventy are married.

i) Vennlyode Unit : Venniyode unit comprises forty4hree families and 176 members. Among these members seventy-five are married. There are ninety-four male and eighty-two female.

All these nine units function with a view to uplift the standard of living of the Jains in the community. Most of the Jains are rich enough and have achieved a social status in the society. As far as some other Jains are concerned even now they are in the lower shelves. These Jain units try to occupy a better position and sphere for them.

Jain Temples in Wayanad



1. Sulthan Bathery Jain temple :
This is an ancient Jain temple situated at Sultan Bathery town. It is supposed to have been built around twelfth century A.D. The temple was taken over, by Tippu sultan and used as the Battery for his army. It is now under the possession of Archaeology Department who repaired the temple in 1996. Though this temple surroundings had a large Jain population in ancient times, there are no Jains in this area now. On the pillars and on the walls of the temple are engraved with the images of Tirthankaras. One of the specialities of this temple is that no piece of wood is used for the construction of the temple even the roof of the temple is made of stones. The Wayanad Jain community conducts a Navakhalasha Panchamritha Abhisheka Pooja at this temple on the occasion of Mahaveer Jayanthi every year.

2. Sri Adblswara Swami Temple, Manantbavady : This is temple situated about 1 k.m. from Mananthavady. It is supposed to be centuries old. In 1960 the hereditary custodian Late Shri.D.Padmaja Tharakan handed over the temple to a trust, which was formed with Late Shri. Palukkunnu Chandrayya Gowder as President. The temple was renovated in 1958 and Pancha Kalyana was conducted.

3. Anandapuram Shrl. Adblshwara Swami Temple, Puthlyadam : This temple is situated about eight k.ms from Mananthavady town. It was constructed in 1957 and Pancha Kalyana Prathista Mahotsava was conducted in June of the same year.

4. Shri. Ananthanatha Swamy Temple, Ananthakrlshnapuram : This is one of the main Jain temples of Wayanad. It was situated in a place called Kalpavathy or old Kalpetta. It was originally managed by the Uralan Shri. Payappa Tharakan after whom the management was taken over by Sri. P.C. Mandapa Gowder in 1926, who formed a trust to manage the temple in 1931. This temple, which was dilapidated, was shifted and newly constructed at a place called Ananthakrishna Puram and Pancha Kalyana Mahotsava conducted in 1933 under the Leadership of Late Shri. M.K.Subbiah Gowder and then by Late Shri. M. K.Ananthayya Gowder. Presently the temple is situated on the Kalpetta ­ Mananthavady road about five k.ms from Kalpetta town.

5. Shri. Ananthanatha Swamy Kshethram, Varadoor : This Jain temple was originally situated at Arapatha near Echome. It was shifted to Kottavayal, and from there again to its present near Varadoor in. 1964. the temple was constructed under the leadership of late Shri.V. K. Vardhman Gowder. Panchakalyana Mahotsva was conducted in 1977 when the present idol was installed. A copper inscription has been found in this temple. And this inscription reads that, "Lalithappan son of a Karnataka king, came to Wayanad 300 years ago and donated valuable things to all the Jain temples." The temple is run by a trust, formed in 1953 by late V.P. Ananthayya Gowder.

6. Shri. Chandranatha Swamy Temple, Puthanangadi : This is one of the ancient Jain temples of Way an ad. A number of old and dilapidated ruins of other Jain temples are found around this temple. This temple is situated on the Panamaram - Nadayal road about five kilometres from Panamaram town. This place was originally known as Mannikapuram and was supposed to be a centre of trade in gems and pearls. In course of time this name was changed to Muthangadi and now as Puthanangadi. In 1950 a trust was formed to develop this temple under the leadership of late Shri. Ramachandra Gowder of Neervaram who renovated the temple. Later a new idol was installed and Panchakalyan was conducted in 1958 leadership of late Shri.M. V. Jinachandra Gowder.

7. Shri. Parsva Natha Swamy Kshethram, Anjukunnu : This is a newly constructed temple in 1996. The Panchakalyana Prathishta Mahotsva was conducted in the same year. It is situated about three kilometers from the Kalpetta - Mananthavady main road at a place called Anjukunnu.

8. Shri. parsva Natha Swami Kshethram, Palukunnu : This is another oldest Jain temple in Wayanad. The temple is situated at Palukunnu, which is about six kilometers away from Anjukunnu on Mananthavady - Kalpetta main road. It was renovated in 1950 by Kalathingal Krishna Gowder. About three decades back Parsva Natha Swami Kshetra trust was formed. The current President is Shri P.M. Vardhamanan.

9. Shrl. Shanthl Natha Swamy Devaswom, Vennlyode : This is a very old Jain temple of Wayanad. The temple was run and managed by the hereditary 'Uralans'.
a. Thazheveettil Shri. ShanthaIj Tharakan
b. Shri. Brahma Soori Tharakan
c. Shri. M.P.C. Jain
d. Venniyodc Shri. Dcvaraj Tharakan

These 'Uralalns' (hereditary custodians) handed over the temple to a trust consisting of twelve members on May 1955. in 1964 the temple was renovated and Panchakalyan was conducted under the leadership of Late Shri M. K Jinachandran. Earlier to this a Panchakalyana was conducted in 1928 under the leadership of Sargur Shri Chandra Sagara Swmaji. The annual pooja of this temple is conducted on Vaishaga Shuklanavami. The present temple is managed by a trust under the president ship of Shri. MJ. Vijayapadman. The temple is situated about eight kilometers from Kambalakkad town.

10. Chandranatha Girl Kshethram : This temple is situated on top of a single huge rock called Myladipara near Kalpetta. There was a huge idol of Chandranatha Tirthankara, which was worshipped in earlier times. This idol was destroyed by miscreants and only remnants of it remain today. A number of caves are situated behind the rock, which was used by Jain monks in earlier times. A temple renovation committee was formed about three decades ago under the Presidentship of M. S. Padmiah Gowder and later Shri P.M. Vardhamana took over the Presidentship. A pooja is conducted during March/April every year in which all the community members participate

The Contributions of Jain Community to Wayanad
One of the main contributions of Jainism is that the introduction of eco-friendly cultivation in Wayanad. Jains were against the digging and ploughing of the land. So as to keep their belief they did not plough or dig the land. In the field of irrigation, Jains have contributed a lot. Some of the dams and ponds built by Jains still exist in: Cheeral, Kazhampukunnu, Nambiarkunnu, Chulliyode, Kolliyadi, Thaloor, Sultan Bathery, Meenangadi, Panamaram, Anjukunnu and Nadavayal. These ponds and dams were built in the medieval period. The Jains of that time used to store water in these ponds, dams and irrigated the crops. Doddappan Pond, near Sultan Bathery is one of those kinds. These ponds and dams, adjourned to the Jain temples were not only for the exclusive use of the temples but also for the use of men and animals.

Paddy cultivation

Jains were experts in paddy cultivation and they introduced it in Wayanad. Like that the introduction of pepper and Robesta Coffee were the contributions of Jains. Another important contribution of Jains is in field of architecture. Most of the ancient Jain temples are in the Vijayanagara style. The temples have Mukhmandapa, Garbhagriha, Ardhamandapa and Mahamandapa. Sultan Bathery Jain temple is built in the same style. One of the specialities of this temple is that for the construction of the temple no piece of wood has been used, even the roof of the temple is made of stones. The engravings in the Puthanangadi Jain temple deserve a special mention here. Along with the Jain statues, the images of Matsya, Kunna and Varaha images too can be seen on the walls of this temple.

Jains are the first group who started social life in Wayanad. Centuries ago they migrated and started living together. The older name of Sulthan Bathery was 'Hennaredu Bedhi', which means 'twelve streets'. This is a Kannada name and the migrated Jains were from Karnataka. History and the name 'Hennerdu Bedhi' tell us that there were twelve well organized streets and it was the main centre of Jains. Thus Jains paved the way for the social life in Wayanad.

Important Personalities and Their Contributions : Shri.M.K.Jinachandran is considered to be the founding father of modern Wayanad. He was a great visionary and he did many things for the development of Wayanad and its people. He started the first High School in Wayanad, S.K.M.J.High.School, Kalpetta, which is considered to be one of the premier educational institutions in Wayanad. He also established fifteen L.P and U.P, Schools in Wayanad. For the development of the S.C and S.T sections he started a 'Kanyagurukulam'. Late Shri Ragavan Master, former MLA of Wayanad was a student of 'Kanyagurukulam'. The first to introduce telephone in the district is Shri. M K. Jinachrtdran who also introduced post offices here. He started the first petrol pump and vehicle service station.

Shri. Maniamkode Krihshna Gowder,a committed freedom fighter, is another important figure, who has contributed much in the fields of agriculture. He introduced Robesta Coffee in Wayanad; its seeds were brought from Africa. He made every endeavour to bring Gandhiji to Wayanad. As a result of his efforts Gandhiji came to Wyanad on January 14th, 1943. Palukunnu Chandrayya Gowder is another philanthropist, worked for the welfare of the people. He donated land and building for the inception of a Government Hospital in Panamaram. He started the Gandhi Memorial U.P School in Anjukunnu. Presently it is run by Christian management. Sri.V.K. Vardhamana Gowder started co-operative societies and banks in Wayanad. He also donated land for the veterinary hospital in Vardoor. Shri. M.P.Chandranathan, Sri. Vijayapadman, Shri Mandappa Gowder, Koottamunda Subbya Gowder, Shri. M. K. Padmaprabha, Shri M. P. Veerendra Kumar, are the other personalities who dedicated their life for the development of Wayanad. All these personalities donated a lione share of their money and land to uplift the people of Way an ad as well as the growth of Wayanad.
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Myth and Legend of Bathery


GANAPATHI VATTAM TEMPLE SULTHAN BATHERY
 
GANAPATHI VATTAM TEMPLE SULTHAN BATHERY PHOTO FROM  1911
 
 
Sultan Bathery was previously known as Ganapathy Vattom because of the presence of the Ganapathy temple.  I studied my Pre  Degree  in this town, which offered the only course in science at that time in Wayanad DT.  I visited the  Temple 2- 3 times only but felt the historical strenth there.
 
During the time of Kulashekara(an Indian dynasty ruling over parts of Kerala from 9th to 12th century) this place was the temple is situated was known as Purakizha. Some believe that the kings of Purakizha completed the construction of the temple. Later the temple was in the hands of the rulers of Kottayam It is believed that Tipu destroyed the Temple and used the stones for building a Fort. After that the name of the place was changed into Sultan Bathery. The remains  or site of this  fort is non exist now. Please note that this is must be an another fort,not the Jain temple as popularly believed by local people. 
 
 The chief deity is Ganapathi facing east.  The Upadevatas are Baghavathi,Ayyappan, Nagaraja and Shiva. The temple flag is hoisted on the 15th of the Malayalam month of 'Makaram' and the temple festival is conducted for 6 days. To get plenty of rain, 'Abhishekam with water' was performed.
Unfortunatly I have no good photos of this temple in presently. Yhe location of The temple shows its importance and influences in Bathery town.

 
Legends and Myth:
 
 This is a melancholy chapter to a Hindu who has faith in Ganapathi, son of Siva. When he sees that his image is mutilated and his temple ruined, he feels that divine beings with divine powers have, like human beings, their own seasons of adversity which they cannot avoid. An arrow from a huntsman's bow was the immediate cause of Sri Krishna's death or rather disappearance from the world and all must bow to fate, and the Ganapathi at whose shrine every inhabitant within a radius of about 12 miles prays, suffered the indignity of the mutilation of his idol which, as a visible and tangible symbol to the ignorant, had been placed in the temple to represent him.
 
Ganapathi Vattam the sphere of the Ganapathi, covered the amsams of Kidanganad, Nulpuzha and Nenmeni and when Tippu of  Mysore overran the country, his troops destroyed  the temple and mutilated the granite  idol. The town then took the name of  Sultan's Battery and the Moslem town of  that name sprung up at the time.  In spite of these misfortunes, Ganapathi's  influence has not waned. The Wynadan  Chetti, the Mulla Kurumben and the Pathiyan  of the three villages named above still believe  in him. They have their local godsand goddesses at their own centres but Ganapathi is the overlord who is propitiated by offerings at certain seasons of the year. Who knows whether Tippu Sultan did not suffer for the Blasphemy ? That he repented to a certain extent at least is proved by the grant of lands to the Temple free of tax, and this no doubt is a satisfaction. His career of destruction was brought to an end not very long after by the avenging Christian who was considerate in dealing with the Hindu faith and who confirmed and continued the Inam (free of assessment) grant of lands made by Tippu. The tolerant Hindu thanks both for this consideration. The legendary history of this temple is unknown, but its reputation as one of the famous temples of Wynad deserves at least this small note.

Other posts related to  Wayanad in this blog
 

 
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Jain Temple Sultan Bathery the Legend and Myth




Bathery Jain temple is the most important place with Jain ruins, in Kerala
.


Comparable 2010 picture




Jain Temple  Sultan Bathery 1911

History about the Bathery
Sultan's Battery, also known as Sulthan Bathery, S.Bathery, Bathery,  Dodappan kulam Mahaganapathivattam,  Ganapathivattom and Hennaradu Vithi.Old name of this town was Kidanganadu,because the presence of the Kidangans the tribes. Besides, Sulthan Bathery was also known as Purakizha during the reign of the Kulashekara kings.
A Municipality at Wayanad Dt, along Calicut Bangalore National Highway212.
Biggest commercial centre in Wayanad.Second largest town in Wayanad.

Sultan Bathery is an ancient historical place .The Wayand history started before 3000 years ago when early man was started. Chroniclers believe that the area was occupied by people.
It is believed that the wall inscriptions in Edakkal Caves (the oldest historical monument in Wayanad) are closely related to Jainism. The Swastik mark, the mark of the seventh Tirthankara, Suparswa Natha, has been engraved on the wall. The Chandrabimbamark, the mark of the eighth Tirthankara, Chandra Natha, also can be seen on the wall of the cave. The other inscriptions on the wall are the Hoysala kings'. The former Hoysalas were Jains.

Jainism

Wayanad Jains are the first group who migrated to Wayanad.Hoysala kings were the rulers of Kamataka'in the 12th century and Wayanad was a part of Karnataka. At that time Wayanad was known as Bailnad. The rulers of Hoysala Dynasty were Jains till Vishnuvardha. Around the medivial period Saiva religion became a strong hold in Karnataka and the frequent attacks from Salva religion to Jain lead to the migration of Jains to Kerala and especially to Wayanad.



The migrated Jains first came to Panamaram on the banks of Kabani river. From there the Jain groups spread to the different parts of Wayanad. These Jains were basical1y farmers. Digging and ploughing were against their belief. So as to keep their belief they introduced eco-farming in Wayanad. Jainism was in its peak in Wayanad during the days of Hoysala Dynasty. Hoysala kings promoted Jainism and they sent many missionaries to the different parts to spread Jainism. There are many proofs, which justify the existence of Jainism in Wayanad. The history tells us that the Bathery Jain temple was built 800 years ago.
Tippu
During Tipu Sultan's invasion in the 18th century an imposing fort was built here but unfortunately no remains of it stand today. The place known as Kottakunnu in Mysore road near Chungam (tax  collecting gate)  may have  the site of the  Fort, I assume. People misunderstands  or mixed up the facts too often. I have witnessed people calling each and every fort or fort remains  in Kerala esp. northern parts as Tipus fort or Tippu build this fort etc. During my colleges days in this town I got opportunity  to find the facts.  Actually  nor Ganapathy temple or  Jain temple was  a fort of Tippu. There is another place called Sultan Bathery at Mangalore  city in Karnataka which hosts  a  small fort at seaside and port. Its believed The fort is bulit by Tippu as a watch tower.
Bathery Ganapathy Temple 1911
Ganapathi temple
An ancient Ganapathi temple, of lord Mahaganapathy (Elephant faced boy god of  God Siva and Goddess Parvathy) situates  here,  and hence the name Ganapathivattom.  There is no connection between the two temples. This temple is  in another site  from  the Jain temple which was used as Tippu's battery.
Visit here for a separate post for details of this temple.


Histoy Bathery Jain Temple
Earlier this temple was known as Kidangad Basti and the older name of Bathery was Hennaredu Bedhi (twelve streets). These two names are Kannada names and it shows the influence of the Kamataka Jains. Some other similar place names are: Dodappan Kulam, Varadoor,  Kaniyan Betta, Kalbetta , Arapatta, Echome, Beenachi, Kollur, Thaloor,Bavali Muthanga Meenagadi, Banasura,Bennagode (Venniyode), Palagonthu (Palukunnu), Muthangadi (Puthangadi), and Hosengadi (Mananthavady).  All these Kannada names are the fool-proof evidence to justify the existence of Jains in Wayanad.
This Jain temple is considered to be built in the 13th century. Tippu Sultan used this temple as his Battery (shells store) for his army and hence it is also known as Tippu's fort. This Jain temple is the most important place with Jain ruins, in Kerala. For a while the Jain temple also served as a Hindu shrine, an important center for commercial activity. The temples at Punchavayal and Puthenangadi are other significant Jain remnants in Wayanad. There beautifully carved pillars are partly ruined

Architecture about Bathery Jain Temple
This temple is an excellent piece of Jain architecture.The Architecture Style of temple is  not resembles with  ancient and Unique style of Keralia architecture.The Basadi(Basti) has been beautifully built with wonderful architecture and carved pillars. The inner sanctum has a carving of Mahavir Jain. There is also a raised platform with chiseled pillars in front of the main sanctum.Wayanad is an important tourist spot for Jains and multi cultural guests. There are many Occasion celebrated in temple every year respectively.Large no of devotees come to visit the temple for worship.

Jain Temple   back  area
Vijayanagara Connections ( read Hampi)
The architecture of the temple has strong influences of the then Vijayanagar architectural style and it is made wholly of granite. The walls and interiors of shrine are adorned with the intricate stone carvings made in the one of the traditional styles . One of the specialities of this temple is that for the construction of the temple no piece of wood has been used, even the roof of the temple is made of stones.


Jain Temple  Sultan's  Bathery

The history

At Sultan's Battery in the Wynad Taluk nearly two furlongs to the south of the town and a few yards south of the sixtieth mile stone on the Mysore road, stands a vasti temple, a magnificent and an interesting relic of the Jain colony that lived and flourished here years ago, and then became practically extinct. The neighbourhood is still known as "Hennaradu Vithi " which in Kannada means 12 streets indicating the colony of Jains that settled there, and the tank which they used for bathing purposes was called " Dodappan kulam " which however can hardly be identified, as it has been gradually filled up with earth brought in by the heavy monsoon.
The place is deserted but the inhabitants of Sultan's Battery would point out where the street and the kulam existed. The families that settled there became extinct and the few who survived left the place so that there are no Jains here now.
The Myth
 The cause of extinction of a flourishing colony is believed to be the following :
A Sannyasi (hermit) finding his way to the village, handed over a pot to one of the residents and asked him to keep it till his return. The man hung up the pot in his room and after a few days found that the pot was slightly leaky, and the droppings, which fell on the iron utensils and agricultural implements, converted them into gold. The pot was found to contain liquefied gold and it was at once freely utilised by the members of the Jain community to convert all the iron they possessed into gold. The house in which the pot was kept was then set fire to and the gold buried in the ground. The Sannyasi returned and on asking for his Kanakam (കനകം ) (gold) pot, was informed that it was lost in the fire. He then cursed them : " The treasure that you have buried knee-deep in the earth shall not be found and this city shall become a ruin." Thus was the colony of the Jains ruined and the large quantity of gold which even now is believed to exist underground never discovered. In fact several attempts appear to have been made to get at the hidden treasure but none was successful and the Moplas of Sultan's Battery have been anxious to secure the temple site, which however has been reserved against such alienation.
 Update on Jain Temple

നവീകരണത്തിന്റെ പേരില്‍ ജൈനക്ഷേത്രത്തിന്റെ പാരപ്പറ്റ്‌ തകര്‍ത്തു
 Story Dated: Friday, October 17, 2014 12:55
 ബത്തേരി: 12-ാം നൂറ്റാണ്ടിലെ നിര്‍മ്മിതിയെന്ന്‌ പുരാവസ്‌തു വകുപ്പ്‌ കണ്ടെത്തിയ ബത്തേരിയിലെ ജൈന ക്ഷേത്രം പുരാവസ്‌തുവകുപ്പു തന്നെ ഭാഗികമായി പൊളിച്ചുനീക്കി. നവീകരണത്തിന്റെ പേരില്‍ നടത്തിയ നശീകരണ പ്രവര്‍ത്തിയില്‍ പ്രതിഷേധിച്ച്‌ നാട്ടുകാര്‍ രംഗത്തെത്തി അധികൃതരെ തടഞ്ഞു. ജൈന സംസ്‌കൃതിയുടെ ചരിത്രശേഷിപ്പുകളില്‍ പ്രധാനപ്പെട്ട ഗണപതിവട്ടത്തെ ജൈനക്ഷേത്രത്തിന്റെ നവീകരണജോലികള്‍ ഇതിന്റെ സമ്പൂര്‍ണ്ണ നാശത്തിന്‌ കാരണമാകുമെന്നാണ്‌ ഒടുവിലുള്ള ആശങ്ക. ആര്‍ക്കിയോളജിക്കല്‍ സര്‍വെ ഓഫ്‌ ഇന്ത്യയുടെ സംരക്ഷണയിലുള്ള ക്ഷേത്രമാണിത്‌. ചരിത്രസ്‌മാരകങ്ങളുടെ നവീകരണജോലികളില്‍ പാലിക്കേണ്ട മാനദണ്ഡങ്ങള്‍ അവഗണിച്ച്‌ ജെസിബി പോലുള്ള യന്ത്രങ്ങള്‍ നിയന്ത്രണമില്ലാതെ ഉപയോഗിച്ചാണ്‌ പ്രവൃത്തി നടത്തിയത്‌. നവീകരണജോലികള്‍ മുന്നോട്ട്‌ നീങ്ങിയാല്‍ ഏത്സമയവും ഈ ചരിത്രസ്‌മാരകം നിലംപൊത്താമെന്ന സ്‌ഥിതിയാണ്‌. ഇത്‌ തിരിച്ചറിഞ്ഞ നാട്ടുകാര്‍ ഇന്നലെ ഉച്ചയോടെ നിര്‍മ്മാണ ജോലികള്‍ നിര്‍ത്തിവെപ്പിക്കുകയായിരുന്നു. ഒന്നരകോടി രൂപ മുതല്‍മുടക്കിലാണ്‌ നവീകരണ ജോലികള്‍ നടത്താന്‍ തീരുമാനിച്ചിരിക്കുന്നതെന്നറിയുന്നു. എന്നാല്‍ പുരാവസ്‌തു വകുപ്പ്‌ ഓഫീസുകമായി ബന്ധപ്പെട്ടപ്പോള്‍ കൃത്യമായ തുക വെളിപ്പെടുത്താതെ അവര്‍ ഒഴിഞ്ഞുമാറുകയാണ്‌ ചെയ്‌തത്‌. ഏകദേശം 15 ദിവസത്തോളമായി ജൈനക്ഷേത്രത്തില്‍ നിര്‍മാണ പ്രവര്‍ത്തികള്‍ നടത്തിവരുകയായിരുന്നു. ഇന്നലെ ഹിറ്റാച്ചിയുമായി എത്തി റോഡ്‌ കുത്തിപ്പൊളിച്ചു. ക്ഷേത്രത്തിലെ മുകളിലെ പാരപ്പറ്റ്‌ തകര്‍ക്കുകയും ചെയ്‌തു. നടപ്പാതയില്‍ കല്ല്‌ വിരിച്ച്‌ മോടികൂട്ടാനാണ്‌ ഹിറ്റാച്ചി ഉപയോഗിച്ച്‌ നിലം മാന്തിയെതെന്നായിരുന്നു ബന്ധപ്പെട്ടവരുടെ വിശദീകരണം. ജൈനക്ഷേത്ര പരിസരത്തെ പുരാവസ്‌തുവകുപ്പ്‌ സംരക്ഷിത മേഖലയായി പ്രഖ്യാപിച്ചിട്ടുണ്ട്‌. 100 മീറ്റര്‍ ചുറ്റളവില്‍ നിര്‍മാണ പ്രവര്‍ത്തനങ്ങള്‍ പാടില്ലെന്നാണ്‌ നിര്‍ദേശം. ഈ സാഹചര്യത്തില്‍ പുരാവസ്‌തു വകുപ്പ്‌ തന്നെ ക്ഷേത്രത്തിന്റെ ഭാഗങ്ങള്‍ തകര്‍ക്കാന്‍ തുടങ്ങിയതാണ്‌ പ്രദേശവാസികളെ ചൊടിപ്പിച്ചത്‌. നാട്ടുകാരുടെ പ്രതിഷേധത്തെ തുടര്‍ന്ന്‌ പോലീസും റവന്യൂ അധികൃതരും സ്‌ഥലത്തെത്തി. ക്ഷേത്രത്തിന്റെ പരിസരത്ത്‌ നിന്ന്‌ കുറേ മദ്യകുപ്പികള്‍ കണ്ടെടുത്തു. വിവാദത്തെ തുടര്‍ന്ന്‌ നവീകരണം നിറുത്തിവെക്കാന്‍ റവന്യൂ അധികൃതര്‍ പുരാവസ്‌തു വകുപ്പിന്‌ നിര്‍ദേശം നല്‍കിയിട്ടുണ്ട്‌. 2001 ല്‍ ആര്‍ക്കിയോളജിക്കല്‍ സര്‍വെ ഓഫ്‌ ഇന്ത്യ നവീകരണ ജോലികള്‍ നടത്തിയ ക്ഷേത്രമാണിത്‌. അന്ന്‌ പ്രവൃത്തി എളുപ്പത്തില്‍ തീര്‍ക്കാന്‍ ചട്ടങ്ങള്‍ക്ക്‌ വിരുദ്ധമായി ക്ഷേത്രത്തിന്റെ മേല്‍ക്കൂരയില്‍ മണ്ണ്‌ നിരത്തുകയായിരുന്നു. ഇത്‌ ക്ഷേത്രം ചോര്‍ന്നൊലിക്കാന്‍ കാരണമായി. ഇതിന്റെ പേരിലാണ്‌ നവീകരണം നടത്തുന്നത്‌. വയനാട്ടില്‍ ജൈനസംസ്‌കൃതിയുടെ സുവര്‍ണ്ണകാലത്ത്‌ എഡി 12-13 നൂറ്റാണ്ടുകളില്‍ ഹൊയ്‌സാല നിര്‍മ്മാണരീതിയില്‍ പണികഴിപ്പിച്ച ജൈന ബസ്‌തിയാണിത്‌. വയല്‍നാട്‌ രാജാവായിരുന്ന ഇരവിരവിവര്‍മ്മനും പൂതാടി രാജസ്‌ഥാനത്തിലെ പടനായരായിരുന്നു രായിരായന്‍ കേളന്‍ എന്നിവരും പലകാലങ്ങളില്‍ ഈ ക്ഷേത്രത്തിന്റെ സംരക്ഷകരായിരുന്നുവെന്ന്‌ വയനാടിന്റെ ചരിത്രകാരന്മാരില്‍ ഒരാളായ മുണ്ടക്കയം ഗോപി പറയുന്നു. 11ാം നൂറ്റാണ്ടുമുതല്‍ ദീര്‍ഘകാലം സമ്പന്നമായ ജൈനസംസ്‌ക്കാരത്തിന്റെ വിളനിലമായിരുന്നു ഇന്നത്തെ ബത്തേരി. എന്നരുതുബീഥി എന്നറിയപ്പെട്ട 12 ജനപഥങ്ങളുടെ സംഗമസ്‌ഥാനമായിരുന്നു ഇതെന്ന്‌ ചരിത്രരേഖകള്‍ സാക്ഷ്യപെടുത്തുന്നു. 18 പട്ടണസ്സാര്‍ എന്ന ജൈനവണിക്‌ സംഘത്തിന്റെ ആസ്‌ഥാനങ്ങളില്‍ ഒന്നുമായിരുന്നു ഈ പ്രദേശമെന്ന്‌ രേഖലിഖിതങ്ങളുണ്ട്‌. വരദൂര്‍ ജലധാരാലിഖിതത്തിലും ഈ ക്ഷേത്രത്തെ സംബന്ധിച്ച്‌ പരാമര്‍ശങ്ങളുണ്ട്‌. 17ാം നൂറ്റാണ്ടിന്റെ അവസാനത്തോടെയാണ്‌ ഇവിടെനിന്നും ജൈനമതവിശ്വാസികള്‍ പിന്മാറിതുടങ്ങിയത്‌. ഇതോടെ മൈസൂര്‍ അധിനിവേശത്തിന്റെ പിടിയിലായ പ്രദേശവും ക്ഷേത്രങ്ങളും അവഗണിക്കപ്പെടുകയായിരുന്നു. വയനാട്ടില്‍ അവശേഷിക്കുന്ന ജൈനകാലഘട്ടത്തിന്റെ പ്രധാനശേഷിപ്പുകളില്‍ ഒന്നാണിത്‌.
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Wayanad History

As  a local Young man I thought Wayanad covered with   full of forest and there may be a minimal human interaction and so historical importance will be less. But  when studied and  I reached the bottom, I feel it is so vibrant and  there are a number of tales to tell by these mesmerising hills.
We got evidence  from Edakkal cave- prehistory
Then numerous  narrations under Pazhassi and British rule- written history
I think most important3  books on modern Wayanad  are Logan’s Malabar Manual 1887,T.K.Gopala Panikkar’s Malabar and Its Folk 1900 ,C. Gopalan Nair,  Malabar Series : Wynad, Its Peoples and Traditions (1911).I depend  mainly these three books.
 
Logan’s Malabar Manual (1887) has inspired many of his successors to study the customs, traditions and the economy of the area in great detail. The most notable of these were Malabar and Anjengo (1905) by Evans and Innes; Malabar Gazetteer (1908) by C.A. Innes; and A Descriptive Memoir of Malabar (1906) by Lts. Ward and Conner.

Local writers were also inspired by Logan’s example to write on Malabar. The pioneering work in this vein was T.K.Gopala Panikkar’s Malabar and Its Folk (1900

A work, more in line with Logan, was that of Rao Bahadur C. Gopalan Nair, Deputy Collector, Malabar, published with a foreword from Mr.R.B. Wood, ICS, then Collector of Malabar. The book, Malabar Series : Wynad, Its Peoples and Traditions (1911) attempted a detailed study of the political and social history of the place, its people (both the rulers and the ruled) and a study of the beginnings of plantation in Wynad. The most valuable portion of this book is an anthropological study of the tribals and a good summary of the various non-tribal communities of Wynad. The author, who was posted at Mananthawady (Manantoddy, as it was then called) as the Deputy Collector, reveals the instinct of a social scientist in his analysis of the symbiotic relationships in this remote part of Malabar which had known peace only for a generation, after the bloody Pazhassi wars.


POLITICAL HISTORY

Wynad stands unique in its political history. This was the only taluk in Mala- bar which never bowed its neck to the Mysore yoke and which defied the British power until its ruler fell, fighting against thetroops of the East India Company. This ruler was the Kerala Varma Raja of Pazhassi Kovilagam (Pazhassi palace) of Kottayam dynasty and his history is practically the political history of Wynad from 1786 to 30th November, 1805.

Hyder Ali's hordes were devastating Malabar in 1766 and the rulers of Kottayam(North) had fled for safety to Travancore where the child Kerala Varma was living* with his relations. Wynad remained undisturbed until 1773, when a Mysorean army passed through the country by the Tamarasseri ghat on its way to Calicut.

In 1780 on the outbreak of the second Mysore War, Ravi Varma the senior Raja, returned from Travancore with his nephew Kerala Varma and assisted the beleaguered English factors at the seige of Tellicherry with an army of 2,000 Nayars, and in 1786 when Ravi Varma visited Tippu Sultan inCoorg, he the Sultan exacted from him a deed of relinquishment of all his rights over Wynad.

The Kottayam family had then three
branches :

1. Kizhekke Kovilagam Eastern Palace.

2. Patinhare Kovilagam Western Palace.

3. Thelcke Kovilagam Southern Palace.
 
PAZHASSI RULE

Wynad was under the sovereignty of the Western branch of which Kerala Varma was the head. Heresented the action of the senior Raja and refused to submit to the Mysoreans with whom he was engaged in desultory warfare from 1787 to the beginning of the Third Mysore War in 1790. On 4th May of that year, Robert Taylor, chief of the English settlement at Tellicherry granted a cowle to Kerala Varma Raja that the English East India Company would assist and protect him and do every thing in their power to render him independent of Tippu if he would enter heartily into  the war against the Sultan. The war was waged, and under the treaty of peace dated 18th March, 1792, Malabar was ceded to the Company by the Sultan of Mysore. It was a disputed point whether Wynad was included in this cession and it was not decided until the arrival of Lord Mornington in India in 1798, when it was finally settled that Wynad had remained part of Tippu's dominions.
East India Com pany

As soon as the treaty of Seringapatam was signed in 1792, the East India Com pany appointed Joint Commissioners for the administration of Malabar. They committed the initial mistake of entrusting Kottayam to the Kurumbranad Raja, who had no influence in the country, and Kerala Varma Raja, who was all-powerful in Kottayam, promptly showed his contempt for both the alleged authority of his uncle the Kurumbranad Raja and the regulations of the East ndia Company by stopping all collections of revenue in the district and by taking the law in his own hands against erring Moplas.

Efforts were made by the Company to surprise the Raja in his palace at Pazhassi, in Kottayam Taluk, but the Raja had a secure retreat in the wilds of Wynad. The troops sent against him were hamper- ed by difficulties of transport and lack of supplies, and a series of minor revers- es culminated on March 18, 1797, in a detachment of 1,100 men being cut to pieces in the Peria pass. The Governor of Bombay and the Commander-in-Chief visited Malabar to investigate the state of the District and cancelled the agree- ment with the Kurumbranad Raja; peace was restored through the good offices of the Chirakkal Raja, Kerala Varma being- paid Rs. 8,000 a year as pension.
In 1799, after the fall of Seringapatam, Wynad had been ceded to the British but Kerala Varma Raja resisted all attempts of the Company to take possession of the country and persevered in hostilities until 1805.
 
Baber, Sub-Collector
 
On November 30th of that year, Mr. Baber, Sub-Collector of North Malabar Division surprised him in his retreat in the neighbour- hood of the Pulpalli forest and had the "infinite satisfaction " of reporting to Govern- ment that he had " the good fortune to come up with the Cotiote Kerala Varma Raja alias the Pyche Eaja and with the assistance of Captain Clapham and 50 Se- poys and 100 Kolkars 1 to chastise this rebel chieftain by destroying him and five of his followers." The rebellion died a natural death afterwards.

The following extract from Mr. Baber's letter 2 dated 31st December, 1805, to the Collector of Malabar explains the events immediately preceding the Raja's death and contains the writer's views as regards the Raja's character. To the student of Wynad history it is interesting reading.

" Having said this much of the plan of
operations that had been adopted, I now
come to those which terminated the career
of the Pyche (Palassi) chieftain."

" I before said that one of my objects
by getting in the inhabitants of Pulpally
was to obtain accurate information
of the rebels. This I did not think prudent
to commence upon too early lest they
should take the alarm. I preferred trying
all my persuasive means to gain their con-
fidence and to wean them from their
connections. For this purpose I had them
before me and took every opportunity of
representing the folly of countenancing
a body of men so truly contemptible, and
who had no other end than to involve
them in one common ruin. I pointed to
them in the strongest colours the power
and lenity of the British Government, and
at last, what with exhortation and occasional
presents, had succeeded in inducing several
of these, who had been of most essential
service to the Raja's party, to send their
Paniyars (Paniyar agricultural labourers) out
in quest of information. I took the pre-
caution of swearing all whom I employed
to secrecy. With many agents, I could not
fail of success in some one of them. On
the 30th ultimo, three of them at last
brought me intelligence of the Pyche
(Palassi) Raja and all the rebel leaders,
with the exception of Palora Jamen (Pallur
Eman) being then in the opposite side
of the Kangara river, a short distance in
Mysore, and this so unequivocally that I
determined to act upon it. I accordingly
requested of Lieutenant-Colonel Hill to
assist me with 50 Sepoys and an Officer,
with which force and about 100 kolkars,
half Captain Watson's Police, half my own
locals, I marched at nine o'clock at night ; and
such was the secrecy in which we set off that
our guides even did not know my intention
until the moment we took our departure.
Previous to this I had deemed it expedient to
make a feint to divert the attention of the
rebels (who I thought it probable might
have their spies in camp) by detaching
70 of my kolkars, under the Sheristadar,
under the pretext of going in pursuit of
Palora Jamen who was reported to be in
the Komanpany Mala in the South-eastern
direction, while they had secret instructions
after marching half-way to this mountain
to strike off eastward to the Kallir Mountain
and there lie in ambush near to paths to
cut off the retreat of any fugitives who
would, in most probability, go off in that
direction in the event of our party coming
up with the rebels.

" Such was the nature of the country that
although we kept marching the whole
night we did not reach the Kangara river
until seven the following morning. Here we
divided ourselves into two parties, and pro-
ceeding along the banks, observed a vast
number of huts, all of them bearing every
appearance of recent habitation : we continued
marching until nine o'clock, when the
detachment being fatigued, a halt was pro-
posed. We accordingly halted, and having
taken some refreshment, we again started,
with the determination of tracing every
jungly path : so fully pursuaded was I,
as well from the earnestness of our guides
as the consideration that this was a part
of Mysore that our troops had at no time
penetrated or perhaps even thought of
doing, that the rebels must be concealed
in some parts of these jungles. After
proceeding about a mile and a half through
very high grass and thick teak forests
into the Mysore country, Charen Subedar
of Captain Watson's armed police, who
was leading the advanced party suddenly
halted and beckoiming to me, told me
he heard voices. I immediately ran to the
spot, and having advanced a few steps, I
saw distinctly to the left about ten persons,
unsuspecting of danger, on the banks of the
Mavila Toda, or Nulla to our left. Although
Captain Clapham and the sepoys as well
as the greater part of the kolkars, were
in the rear, I still deemed it prudent
to proceed, apprehensive lest we should
be discovered and all hopes of surprise
thereby frustrated. I accordingly ordered
the advance, which consisted of about
thirty men, to dash on, which they ac-
cordingly did with great gallantry, with
Charen Subedar at their head. In a
moment the advance was in the midst
of the enemy, fighting most bravely. The
contest was but of short duration. Several
of the rebels had fallen, whom the
kolkars were despatching, and a running
fight was kept up after the rest till we
could see no more of them. Just at this
time a firing was heard to the right;
we accordingly returned, when we saw the
sepoys and kolkars engaged with a fresh
body of rebels, who proved to be of
Ooongan's (Kungan's) party, but who fled
after a few shots had been fired at them
and though pursued, were seen nothing
more of. From one of the rebels of the
first party to the left, whom I discovered
concealed in the grass, I learnt that the
Pyche (Palassi) Raja was amongst those
whom we first observed on the banks of
the Nulla, and it was only on my return
from the pursuit that I learnt that the
Raja was amongst the first who had fallen.
It fell to the lot of one of my Cutcherry
servants, Canara Menon, to arrest the flight
of the Raja, which he did at the hazard
of his life (the Raja having put his musket
to his breast) and it is worthy of mention
that this extraordinary personage, though in
the moment of death, called out in the
most dignified and commanding manner to
the Menon, " Not to approach and defile
his person ". Aralat Cootty Nambiar, the
only one remaining of those rebels pro-
scribed by Colonel Stevenson and a most
faithful adherent of the Raja made a most
desperate resistance, but at last fell over-
powered by the superior skill of one
of the parbutties (pravritti) in Wynad ;
four other followers of the Raja were
also killed, two taken prisoners together
with the Raja's lady and several female
attendants. There was no other property
discovered, but a gold Cuttaram (Katharam
or Kattaram dagger) or knife and a waist-
chain ; the former I have now in my pos-
session, the latter I presented to Captain
Clapham. And from the accounts of the
Raja's lady, they had been reduced to the
greatest distresses in particular for the last
ten days. The Raja's body was taken up
and put into my palanquin, while the lady
who was dreadfully reduced from sickness
was put into Captain Clapham's. Finding
any further pursuit of the rebel useless,
we made a disposition of our forces and
returned to Chomady which we reached
about six in the afternoon without having
met with any further occurrences on the
road. The following day the Raja's body
was despatched under a strong escort to
Manantoddy, and the Sheristadar sent with
it with orders to assemble all the Brahmins
and to see that the customary honours
were performed at his funeral. I was
induced to this conduct from the considera-
tion that although a rebel, he was one of
the natural chieftains of the country, and
might be considered on that account rather
as a fallen enemy. If I have acted injudi
ciously, I hope some allowances will be made
for my feelings on such an occasion.

" Thus terminated the career of a man
who has been enabled to persevere in
hostilities against the Company for nearly
nine years, during which many thousand
valuable lives have been sacrificed and
sums of money beyond all calculation
expended.

" Notwithstanding that every effort of
moderation and lenity was pursued towards
the Kaja, nothing could get the better of
his natural restlessness and ferocity of dis-
position, which, aided by the evil counsels
of his advisers, impelled him to the most
desperate acts and produced an infatuation
which rendered him insensible to the dictates
of humanity or reason. His annihilation
became necessary for the stability and
security of the Government and its subjects.
While this severe necessity existed, the re-
collection of the services he has performed
during the infancy of our Government can-
not but inspire us with a sentiment of
regret that a man so formed should have
pursued a conduct that should have thrown
so insuperable a bar to all kinds of accommoda-
tions. To temporise further than was done
would have been to yield, and to have
yielded would have afforded a precedent
which might have been fatal to the British
Government in India.

"But it will not be necessary for me to
enlarge to you who are so well acquainted
with this chieftain's history, on the leading
features of so extraordinary and singular
a character. The records in England and
India will convey to posterity a just idea
of him."

Mr. Baber admired the great qualities of the Raja and remarked that the inhabitants entertained towards the Raja " a regard and respect bordering on veneration which not even his death can efface." These words were prophetic; more than a century has passed and his name is still cherished by the people as the Saktan 1 Raja.
 
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