Jaina Shrines In India

Author(s): O P Tandon
Publisher: Ministry of Information and Broadcasting Vovernment of India

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I. Jaina Philosophy and its Manifestations in Art and Architecture
JAINA religion has a great antiquity. is one of the oldest religions in India. Literary references take it back to Vedic Jainism believes in the eternal existence of period. The name, Ṛsabhanatha or Vrsa- the six substances-soul (jiva), matter bha finds mention in the Rigveda several (pudgala), medium of motion (dharma), times. The two corner pillars of Jainism- medium of rest (adharma), space (ākāśa) Ahimsa (non-violence/non-injury) and Tapa and time (kāla). Out of these six substan(meditation) appear to be developed forms ces, we can feel, see and experience only one of the philosophical saplings rooted in the and, that is matter (pudgala) because its Vedas. Some scholars have even suggested form can be seen. Then, one more substhat a famous seal from Mohenjodaro that tance soul (jiva) is alive in guna. While shows a human figure in the Kayotsarga all others are motionless, the soul, however, (self-dedicatory) posture-a distinctive cannot stay without the assistance of matter practice of the Jaina ascetics in the perfor- (pudgala). A separation is possible only mance of penance, may have its roots into when the life transcends all the worldly the Harappan art. Another seal bearing attachments and soul is free of the bond the so-called Pasupati (a form of Siva) has (matter). Here again one may notice the been suggestively identified with a Tir- similarity between the Jaina concept of thankara i.e. Saintly Soul (perhaps Rsabhan- jiva (soul) and the Vedic concept of Atman atha). Without going into the merits or (soul). demerits of the controvertible interpretation, it may suffice to state that these suggestions indicate a very early antiquity for Jainism. It is certainly much older than Buddhism as Buddha and Mahavira, the twenty-fourth Tirthankara, were almost contemporaries.
Among other pointers towards its earlier past are the traditions. Neminatha, the twenty-second Tirthankara is co-related with Lord Krishna of Mahabharata fame; Parsvanatha, the twenty-third Tirthankara, preceded Mahavira by about 250 years and Mahavira, the twenty-fourth Tirthankara, is said to have attained nirvana in 527 B.C. The period of Parývanátha, who is said to have been born at Varanasi, is dated between 877-777 B.C. The fact that twenty-two Tirthankaras had lived anterior to Parávanätha, and after allowing a reasonable time gap, one can fairly well imagine that Jainism
The cardinal principles of Jainism are nirvana and anekantavada or the theory of non-absolutism and ahimsa (non-injury in thought, word and deed). The principle of ahimsa as believed and practised in the Jaina religion, knows no limits. It is all pervasive and goes to the extent of decrying even forceful arguments in favour of one aspect or one view in comparison to another. One of the greatest exponents of ahimsa of our times was Gandhiji and even Mao came closer to Jaina philosophy when he preached that 'let hundred flowers bloom.' The term 'pilgrim' implies 'one journeying through life as a stranger in the world'. This idea is very close to a believer in Jainism. While he is obliged to be performing his duties and fulfilling his obligations, he is all along moving as a stranger or as a distant observer. The underlying spirit of aloofness