Religious Beliefs during the Pallava period (Introduction)

Sculptural remains for understanding the religious beliefs of this period are available only from the 6^th century A.D. onwards, when Mahendravarman I started his innovative rock-cut creations. However, the inscriptions provide the much necessary background for understanding the religious life of the period, during which, sculptural remains are absent. Thus, from the copper-plate charters of the early Pallava kings (datable between 4^th and 5^th century A.D.), like the Gunapadeya^[1], Uruvapalli^[2], Nedungaraya^[3], Chendaluru^[4], Pikira^[5], Chura^[6], Vesanta^[7] and Udayendiram^[8], it is known that the Pallavas were worshippers of Vishnu and preferred to call themselves as paramabhagavatah. Inspite of this Vaishnava inclination, the presence of Jainism and Buddhism is also attested.

From the incomplete Amaravati pillar inscription of Simhavarman II (circa 5^th century A.D.)^[9], it is known that the king visited Dhanyakataka, which was sacred to Buddha and probably made a donation. Similarly from the Pallankoil plates of Simhavarman III (circa 546 A.D.)^[10], it is known that the Jaina faith also received patronage. The royal patronage, which Jainism received was probably due to the influence of his queen, who was a Ganga princess and a follower of Jaina faith, as can be known from a contemporary copper-plate charter of the reign of Ganga king Avinita (circa 542 A.D.)^[11]. Most probably Mahendravarman I, the arbiter of rock-cut cave temples in Tondaimandalam region, became initially a Jaina through the influence of his paternal grandmother. It can be seen from the available sources that even though the Pallavas from the time of Mahendravarman I became staunch followers of Saiva faith, other gods are not entirely discarded and they were given a subordinate position. Exceptional are Nandivarman II Pallavamalla, who describe himself as one who worships the feet of Vishnu^[12] and Aparajita as a great devotee of Shanmukha^[13].

The study of various sculptures of this period along with the contemporary literature and inscriptions show the prevalence of various religious faiths viz., Jainism, Buddhism, Saivism and Vaishnavism, though the last two succeeded to become more popular in due course of time. The Saiva and Vaishnava hymnists through their antagonistic religious propaganda against the Jaina and the Buddha creed succeeded in bringing change in the religious faith of the rulers and thereby the people. This resulted into the construction and renovation of large number of temples and granting of lands to the brahmanas and other temple servants for their own maintenance as well as that of the temple. S. R. Balasubrahmanyam^[14] estimates from the hymns of these saints that “there were at that time in the Tamil country about two hundred and seventy-four Siva temples (190 in the Chola country, 2 in Ceylon, 14 in the Pandya country, 7 in Kongu-nadu, 22 in Nadu-nadu and 32 in Tondai-nadu–the Pallava country) and 108 temples devoted to the worship of Vishnu”.