Jaina Monuments of Andhra

Author(s): G Jawaharlal
Publisher: Sharada Publishing House Delhi

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Jaina Monuments of Andhra
Basadis in epigraphs. All these are adumbarated in this chapter. The third chapter is devoted to the study of Jaina-monuments which were converted into Hindu-shrines. During the ascendancy of Hinduism, the Jaina-caves and temples have been appropriated by the Hindus and converted them into Saiva temples and the Jaina-images have been destroyed by cutting off the heads and limbs of the Jaina stonesculptures. All these aspects have been discussed in this chapter. The fourth chapter completely devotes itself to the examination of the Svetambara Jainism in Andhra. The fifth chapter deals with the prominent Jaina temple in Kulpak, Nalgonda district, for, this is the only Jaina-temple, constructed during the Rashtrakuta period (i.e. 9th century A.D) which still attracts the devotees from far off places. The Jaina-relics found in Kulpak, have been discussed in this chapter.
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The last chapter is devoted to the study of Jain-art in Andhra. Normally, the Jaina-images are purely human in form. They do not exhibit any unusual number of heads, eyes, arms, etc., Since, 'TAPAS' has a special place in Jaina mythology, Jainism recognises only two postures of the body, namely standing erect and seated in yogic contemplation. The purpose of this discipline is to secure complete control over body and mind. Hence, the Jaina-images are shown only in two postures, i.e., seated cross-legged, in Dhyana-mudra or standing erect in Kayotsarga-pose. The Jaina-images are never depicted in the reclining-pose. The Jaina penance was aptly reflected in its Art. The salient features of Jaina-Art are fully elucidated in this chapter. The list of Jaina sites in Andhra is also furnished as Appendix.
In the end I wish to make it clear that the treatment of the subject has been historical. Although I have made sincere efforts to throw fresh light on different aspects of the architectural features of Jaina monuments in Andhra, I am aware of my limitations. Therefore I crave the indulgence of scholarly world for any errors that may have crept
in.
It is my pleasant duty to place on record my gratitude to the members of the Svetambara Jain Sangh, Hyderabad. With their ungrudging assistance and impetus only I continued my studies in