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A RICH HERITAGE JAIN ICONS, CAVES
AND TEMPLES
by Satish Kumar Jain
accumulation of wealth in various parts of the country. He attained salvation in B.C. 527 at Pawapuri (Bihar). From the post Tirthankar period, i.e. after Bhagwan Mahavir there continues a tradition of learned Acharyas, who communi- cated to the people the great knowledge of the Tirthankars.
The people had very high regard for the Tirthankars for their highly ideal life of renunciation and extreme good to the people. After them, the devotees intensely felt their physical non-existence as moral and spiritual guides, which gave rise to the tradition of symbol worship. The symbols have been twofold:
began to be made. In the later period the worship of Tirthankars in idolatry form became most popular.
In the early period of iconography the Jain idols were established at little height from the surface ground in a vedika (alter) like structure. Later on these were roofed and came to be known as Devayatans, Devalayas or Temples. With the advancement inbuilding making, the simple temple style had drastic change and larger and artistic temples began to be constructed. The rock cut caves we also effected both to serve as places of worship and as abodes of Jain ascetics for their short period wanderings.
Jain Temples:
(i) Atadakar (without image of (ii) Tadakar (with image of Tirthankar).
Tirthankar).
Jainism is an independent and one of the oldest living religions of the world. According to Jainism, in the eternal time span thee have been cycles of 24 Tirthankars in every Avasarapani and Utasarapani division of time. The present cycle of 24 Tirthankars started with the first Tirthankar Rishabhdev. It ended with the 24th Tirthankar Bhagwan Mahavir.
The 22nd Tirthankar Neminath was cousin son of Lord Krishna's uncle and is thus a historical figure. The 23rd Tirthankar Paraswnath was born at Varanasi in B.C. 877. After rigorous penances as an ascetic he attained salvation in B.C. 777 at Mt. Paraswanath (Bihar). Bhagwan Mahavir was born at Kundanpur in the republic of Vaishali (Bihar) in B.C. 599. Acharange and canonical literature give graphic description of his practicing penances. He preached his philosophy of five important doctrines--non-violence, truth, non-stealing, celibacy and non
The Atadakar Jain symbols included stupas, Tri-ratna, ChaityaStambha, Chaitya-tree, poorn ghat, sharav smaput, flower wreath, pushpapadalak, etc. Ast Mangal Dravya, i.e. eight auspicious objects --Swastik, Dharma-Chakra, Nandya-Vrat, Vardh- manakya, Srivatsa, pair of fish, lotus, mirror and the cognisance of the Tirthankars were also included in the list. Ast-rectangular stone- slabs, bore various Jain symbols with or without the image of Tirthankar. Those were the objects of worship. The Ayagpattas found in the excavations of Kankali-tila Mathura of the very early centuries are important. According to Buhler the slabs for worshiping Arbatas were known as Ayagpattas. These were established before each of the four entrances of the Stupas. All these symbols were much in vogue in the early period of art.
The temple making derived it inspiration from the Samavasharan of Tirthankar, in which Tirthankar had his seat in Mulgandh Kuti. Samavasharan was, therefore, taken as the model of a Jain temple. Earlier, the Jain temples had a Man-Stambha in each of the four directions, like that of the Samavasharan. Later one Man-Stambha, in front of the main entrance of the Jain temple, continued to be built in many Jain temples of India.
Temple making is also said to have its base in the concept of existence of Sumeru and Kailas, the inaccessible mountains, the abodes of Ista-Dev. Since it was not possible for the devotees to reach these mountains and worship the Ista, they thought of raising Sumeru and Kailas like structures, where the Ista could appear and be worshipped. These two mountains were thus the models for temple making as well as for making spires of the temples. The coins of 5th - 4th century B.C. bear spire like structures. Some damaged old seals bear inscription of early forms of temples.
There are literary references of temples which existed even before 6th century B.C., in Mathua, Kampila and other
Tadakar Symbols
With the development of art forms, iconography received considerable attention and the images of Tirthankars
"As long as men massacre animals, they will kill each other. Indeed, he who sows the seeds of
murder and pain cannot reap joy and love."
-Pythagoras, Greek Philosopher (5822-500? B.C.E.)
Jain Education International
-7TH BIENNIAL JAINA CONVENTION - JULY 1993
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