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like temple worship. Its religious paraphernalia was confined to Yāg-śālā and the field of animals sacrifice.
Jains have emphasised the importance of Caitya and Caityālaya-idol representing the Tîrthankaras and the temples for these idols as objects of worship. Besides, the five objects of PancaParamèstbis Jaina thinkers speak of four other objects, namely Jina-Dharma, Jina Sutra, Jina Caitya and Jina Caityālaya the latter two being idols and the place for idols. Building temples dedicated to different Tîrthankaras whose Prati-Bimba or idol was established therein must have started with Jaina conception of Samavasaraņa. According to Jaina tradition, every Tirthankara after attaining Kavala Jñana has to spend the rest of his life in Dharma-prabhāvanā-preaching the Dharma-when he is provided with an edifice called Samavasaraña,-constructed by Devendraa ball for the 'congregation assembled therein to listen to the Divine Words of Wisdon. The description of Samavasaraña is generaly given in Jaina literature. It will not be far wrong to suppose that this concept of Samavasarana is the source of inspirition for building up Caityālayās of temples-a duty imposed upon Jaina kings and noble-men.
In early India, even in the historical period*, most of the ruling chiefs both in the North and South of India were followers of Jaina faith, and they must have started temple building. From Chandra-gupta Maurya in the north, to Pallava and Pāņdya kings in the south, each vied with one another in putting of Caityālayas dedicated to Jinas.
Buddhism also must have had some such architectural scheme when Buddhist builders specialised in putting up Stūpas over the relios of Gautama Buddha Temple architracture as such was not encouraged by Buddhist builders. Medievial Indja of Parāpic Hinduism must have taken up the elve from the Jaina builders and constructed their own buildings, but very often
* Also during the present age excellent Caityalayās (temples) are being built by Jainas,
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