Jain Journal 1974 01

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

Page 46

130
refers to a type of temple called 'sarvatobhadra'. There are variations in the descriptions of the type in different texts. All the texts, however, are agreed that the fundamental design of a sarvatobhadra temple is that of a square shrine with four entrances in the four cardinal directions. Four entrances in the sarvatobhadra temple admirably suits the needs to four-faced Jaina image, pratimā sarvatobhadrikā, and it is not without significance that the term sarvatobhadra has been used as a qualifying designation in each case. The iconographic theme and the architectural design seem to go together, one being complementary to the other." Prof. Saraswati proved that the number of Jaina sarvatobhadrikā images of the early centuries of the Christian era is not small. From Eastern India have been discovered also a fairly large number of such images of the early mediaeval epoch. Elaborating this point further, he said, "It will be useful to mention in this context a few early temples of Burma consecrated for Buddhist usage. They repeat not only the iconographic motif of sarvatobhadrika images but also the architectural design of sarvatobhadra temples in a clear and explicit In such shrines the iconographic motif in each case occupies the position of the alter. The earliest of these temples seems to have been the Lemeythna at Hmawza (Thayetkhettaya-old Sriksetra). The exact date of this structure is not known." Prof. Saraswati continued, "in the Nat Hlaung Kyaung temple at Pagan in Burma, consecrated to the worship of Visnu, the Jaina motif is seen to have been followed, and in this context it may be useful to enquire whether the scheme finds expression in any Brahmanical temple in India or elsewhere." His conclusion was equally important for in his opinion Jaina motif in architecture as is apparent from the above survey, "is seen to have extended its impact beyond sectarian confines and to have interesting reverberations among the votaries of other faiths, namely Buddhism and Brahmanism, and in territories outside the country. This survey, more or less in outline, illustrates the need for a fuller investigation in this regard."
manner.
JAIN JOURNAL
Dr. Govinda Gopal Mukhopadhyay, Professor & Head of the Department of Sanskrit, Burdwan University and a well-known and outstanding scholar on Indology read his paper on "Jaina Conception of Self". In the words of Dr. Mukhopadhyay, "to the Jainas there is a scale of consciousness at the top of which is Paramätman or Sarvajña, the Omniscient Being, who is like an ideal which man should try to attain or aim at." But the Paramātman is not God, who creates, preserves and destroys the world. The Jaina view denies God and extols man, than whom there is no higher power to be worshipped or adored. No other system of philosophy does uphold the dignity of man in such