Jain Journal 1972 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 74

APRIL, 1972
213
can surpass the stately grace of these beautiful pillars whose proportions and adaptations to surrounding scenery are always perfect and whose richness of decoration never offends."
Apart from these pieces of individual statuary of architectural work, the Jainas are said to have distinguished themselves by their decorative sculpture, and to have attained a considerable degree of excellence in the perfection of their pillared chamber which were their favourite form of architecture. These took various shapes and gave full play to a variety of designs, differing according to the locality, the nature of the climate or the substance available out of which to execute their artistic ideals. About these ancient and mediaeval temples of South India, Logan observes, “The Jainas seem to have left behind them one of their peculiar styles of temple architectre ; for the Hindu temples, and even the Mohammedan mosques of Malabar, are all built in the style peculiar to Jainas, as it is still to be seen in the Jaina basadis at Mudabidri and other places in South Canara.” About the pillars found in these temples, Fergusson says, "Nothing can exceed the richness or the variety with which they are carved. No two pillars are alike, and many are ornamented to an extent that may almost seem fantastic. Their massiveness and richness of carving bear evidence to their being copies of wooden models.” Some of these temples have been declared by reputed connoisseurs of art as the finest specimens of ancient Indian architecture. In fact, many of the decorative carvings are so full of human interest that the austere asceticism which symbolised itself in the huge, stoic and naked Tirthankara images was more than counterbalanced by the abundance and variety of these sculptures which in a sense gave expression to the later and emotional Jainism. Another feature of Jaina art is the representation of the Naga Snake images are very frequent about Jaina temples, particularly in Mysore and Canara And it may be said that it is the Naga that binds together and gives unity to the various religions of South India.
As regards cave architecture, the early Jaina monks being mostly forest recluses (Vanavāsīs) the Jaina caves of Bihar (Barabar hills and Rajgir), Orissa (Khandagiri and Udaygiri), Saurashtra (Girinagar), Central India (Udayagiri and Ramagiri), Andhra (Rama Konda), Karnataka (Candragiri), extreme south (Tinnemalai and Sittanavasala), Deccan (Nasik) and other parts, situated far from human habitation, served as veritable, though temporary, refuges for the wandering Jaina ascetics. But from the 3rd 4th century A.D. onwards the practice of caityavāsa or living a more or less settled life in temples and establishments generally in or near habitation gradually gained ground. It is why in the days of
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