Temple of Satrunjaya

SR No.: 001642
Original Sutra Author: N/A
Author: Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Publication Year: 1977
Total Pages: 122
Language: English
Classification: Book_English, Art, Worship, & Culture
File Size: 5 MB

Page 11

and distant. Occasionally, this can be at the border of sensual grace or in the realm beyond.
The sanctuaries at Satrunjaya reveal the architectonic developments of an age mainly ranging from the sixteenth century to much later epochs. This is with regards to the existing temples. There are such vestiges at the place that may be assigned to earlier times. For an instance, it is known that, famous Kumarapala (C. 1144-73 A.D.) of the Calukya dynasty of Anahilawada built a temple at Satrunjaya. Such ancient monuments either suffered under vandalism of iconoclasts or became changed or altered by repairs in the past. Despite all the ravages of time the temples of Satrunjaya have embroidered a sacred mountain with the majesty of its own. The celebrated Caumukh temple with its images of Adinatha and the temples of Adisvara, Cakresvari Mata, Vaghesvari Mata, Marudevi Mata, Narsi Kesavji Nayak, Moti Sha, Bhulaoni, Ramji Gandharia and quite a numerous other comparable shrines bear witness to many years of devotion never relinquishing in artistic impulse, a true awareness of pilgrims and devotees with regards to the holy association of Satrunjaya. Whether it be a domical ceiling, plain or fluted, or a storied building with a symmetrical ground plan and projecting balconies or a tiered pyramidal roof or a majestic turret with anga-sikharas or urusṛngas the monuments represent a medley of styles and formalities. Distantly echoing the traditions of the early mediaeval conventions of northern India as also the plans and designs of other temples including those constructed in the Solanki period and the greater temple of Sasvahu dedicated to Visnu in 1093 A.D. at Gwalior the Jaina sanctuaries at Satrunjaya make a grand assemblege of monuments rarely met with in the architectural expressions of mankind. While the domical crests of shrines and mandapas have often the smooth grace of stupikās, the pyramidal turrets and curvilinear sikharas at times stand within clusters of shrines or make their ascent above flat roofs. The domes and parapets often recall a mediaeval norm of architecture of wider acceptance. The ornate motif of multifoiled arch serving as a decorative strut or a tympanum to the entrances belongs to a distinct tradition dating back to early mediaeval times. Among other instances such members may be observed in the sun-temple of Modhera. With their accentuated height, pyramidal profile and an impressive distribution of volume the sikharas envisage a changing form stimulated by faith and emotion. Thus, they are removed from the earlier spirit of the classic order which culminated to the state of its