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Historical Development of Jaina Philosophy and Religion
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Jaina ācāryas accepted several Hindu godesses like images was prevalent in c. 4th B. C. The earliest Kali, Mahakali, Padmāvati, Ambika, Siddhayika, etc. Jaina image, found from Lohānipur, Patna, belongs to as demi-goddesses ( Yaksis ). They accepted various Mauryan period (c. 3rd B. C.). Several Jaina images rituals and incantations for worshipping these alongwith epigraphs have been found from Mathurā goddesses. Thus, in between c. 5th-8th A. D. several and remains of Jaina temples from Kankālițila. Hindu gods and godesses became part and parcel of Among those, the earliest images date from c. 2nd B. Jaina deities. The special feature of this age was that C.-2nd A. D. Many of these images are found with performing arts like Dance, Music etc., which were dated epigraphs of Kuşāņa period, i. e., c. 1st-2nd A. strongly opposed in earlier āgamas, such as Uttarā- D. So far as the literary evidences are concerned, we dhyayana strongly expounds all sorts of dances as for the first time, find in Rāyapaseniyasutta, the vexation and songs as lamentation, are cropped in details of temple architecture and the rituals related to Jaina system of worship, gradually. This description idol-worship. The Rayapaseniyasutta is undoubtedly of fine arts in Rāyapaseniya, as a part of Jaina way of an early work, and its portion dealing with temple worship was incorporated in about the c. 5th A. D. at architecture and various performing arts, by no means, the time of Valabhi-vācanā. This depicts a complete can be of later period than c. 3rd A. D., because its picture of gradual development of fine arts like various incarnations (avatāras ) tally with the archaSculpture, Dance, Music, Drama etc. in Jaina tradi- eological remains of c. 1st-2nd of Kankālițila, tion. When the Tantrism and Vāmamārga came in- Mathurā. vogue in c. 5th-6th A. D., Jainism could not save it
Though the development of various secular self from the impact of these traditions. Being ano
arts and sciences was a movement, independent of ascetic and spiritual religion, Jainism was not much
any religious tradition, yet it may be noted that religiaffected with Vāmamārga but Tantrism and ceremo
ous traditions not only contributed in their developnial performances of Hinduism definitely left their
ment, but also decided the direction of development. impact on it.
Jainas believe that various arts and sciences were Development of Various Arts & Architecture in developed by Lord Rşabha, the first Tirtharikara. In Jainism in Early Period
Jaina canonical literature 64 arts of women and 72 Archaeological evidences emphatically show arts of men are mentioned. We have a general that in Jaina tradition the making of Jaina images reference to these arts / sciences in Satrakrtānga, strated in c. 4th-3rd B. C. Though, on the basis of Jñatādharmakatha, Antakyddaśā, Samavāyānga, Harappan Teracotas and seals some Jaina scholars Anuttaraupapātikadaśā, Rayapaseniyasutta, opine that tradition of making Jaina images is as old Jambūdvipaprajñapti, etc. Though in these canonical as the Harappan culture, yet it is very difficult to works we do not find any details about these yet on prove these teracotas and seals as of Jaina origin. the basis of these works and their commentaries Dr. Later, in the Khārvela epigraphs (c. 2nd B. C. ) it is N. L. Jain, in his book ( Scientific Contents in Prākṣta clearly mentioned that Nandas (c. 4th B. C.) had Canons, P. V., Varanasi, 1996 ) has presented the taken away the Jaina images from Orissa to Patna following list of various arts and sciences prevalent in which is enough to prove that the making of Jaina c. 2nd-3nd A. D.
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