Encyclopaedia of Jaina Studies Vol 01 Jaina Art and Architecture

SR No.: 006774
Original Sutra Author: N/A
Author: Sagarmal Jain, Others
Publisher: Parshwanath Vidyapith
Publication Year: 2010
Total Pages: 726
Language: English
Classification: Book_English
File Size: 51 MB

Page 129

Jaina Temple Architecture : North India
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gods, goddesses and apsarases. The figures of the lower row are surmounted by a figural band and those of the upper row by a series of three successive mouldings and a vyālapatřikā. While the bhadra-niches in the lower row are capped by a simple cornice, those in the upper row are surmounted by udgama-pediments. All the recesses are adorned with erotic couples, vyālas, apsarases and miscellaneous scenes. The jarghā is shaded by a heavy ribbed eave-cornice.
The sikhara of the sanctum begins with a series of three mouldings of which the upper and lower are plain, while the middle is adorned with a row of geese. Each of the six bhadras carries mainly the latà (latticed spine of the caitya-gavākşas) with a niche sheltering a Yaksi or Vidyadevi on the lower part and two or three rows of figure sculptures on the upper. The küța- stambhas carry five storeys of two miniature sikharas each.
The interior of the sanctum, which has a lower floor level and is reached by a flight of three steps, enshrines standing, robeless, triple Jinas (Pl. 30) of polished black basalt, identified as sāntinātha, Kunthunatha and Aranatha by their cognizances. Compared to the fine wall sculptures of the Kalacuri style of the 11th century A.D., the enshrined Jina images are stiff and hence later by a century or two. This Bhūmija Jaina temple has been produced indeed in the regional Kalacuri style of the late 11th century A.D.
RAJASTHAN According to an inscription of A.D. 1277 found in the Mahāvīra temple at Bhinmal and another one of A.D. 1369 in a Jaina temple at Mungthala, Mahavira had visited these places in Rajasthan. But these being very late records, we cannot give much credence to them as Mahāvīra is not known to have gone beyond Kausāmbi, Allahabad district (U.P.), during his preaching tour. Of the period ranging from about B.C. 300 to A.D, 600 we have no specimen of Jaina vestiges in Rajasthan, although Mathura to its north and Valabhi (Gujarat) to the south were flourishing centres of Jainism
at this time. This is well demonstrated from the fact that three Jaina councils to compile Jaina canons were convened during this period at Mathura (Second Council) and Valabhi (Third and Fourth Councils). Support to this is also lent by a large number of Jaina bronze images recovered from Valabhi and Akota near Baroda. While the Fourth Council gave the present shape to the Svetämbara Jaina canons, the Jaina bronzes exhibited for the first time the Svetāmbara form of Jina images. These evidences clearly show the strong position of Svetāmbara Jainism in this part of the country.
As we trea' n'he 7th century A.D., we come across some bror. images of the Jina (one precisely dated in A.D. 687) from Vasantgadh, Sirohi district, which are shown wearing a dhoti as lower garment. This obviously shows the popularity of Svetāmbara Jainism in Rajasthan. During the 8-10 century A.D. Rajasthan was under the sway of the Gurjara Pratihäras of Kannauj who had great respects for the Jainas and Jainism. Nāgabhata II even turned a Jaina and patronised Jainism by going on Jaina pilgrimage and by erecting temples to the Jinas. The presence of Jainism is also evident from three extant Jaina temples located at Osian, Varman and Rajorgadh.
from about the 10h century A.D. to the close of the 13th century A.D. Rajasthan was ruled by the Chamānas of Sākambhari (Jaipur) and Nādola (Jodhpur), the Guhils of Medapāța (Udaipur), the Paramāras of Candrāvati (Abu) and the Caulukyas of Anahillapāțaka (Patan, Gujarat). These powers often fought against one and another for their supremacy and territorial gains and they also had to resist the Muslim inroads from time to time, but the building activity went on unabated as evident from a large number of Jaina as well as Brahmanical temples raised during this period. This could have been possible because the ruling chiefs of these dynasties had very liberal attitude towards Jainism, the kings like Caulukya Kumarapala and Cāhamāna Aśvarāja (of Nädola) accepted Jaina religion, a large section of the population was Jaina, the Jainas
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