Jainism - The power to create

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ACKNOWLEDGMENT

I would like to express my special thanks of gratitude to my mentor H.O.D. ma’am
Lolita Dutta allowed me to do this wonderful project on a Jainism book named ‘Jainism
- The Power to Create’. Reading my early documents and helped me in doing a lot of
research and I came to know about so many new things. I would be thankful to them.
Secondly, I would like also like to thank my parents and friends who helped me
a lot in finishing this project in a limited time. A special thanks to Yash Bhaiyaji
(Jain philosopher) to help me with the great learnings of Jainism. Also a great
thanks to Mr. Yash Pandey and Samidha Jain to get me such great photography.
Lastly, I would like to thank every person who believed in me while completing
this project. A huge thank you to all the resources which helped to gain all the
information from.

CONTENTS

01 INTRODUCTION
02 COSMOLOGY
03 JAINISM AND HEALTH SCIENCE
04 ARCHITECTURE
05 JAIN SYMBOLS

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13
25
37
57

06

01INTRODUCTION“ It is better to follow my teachings rather than following me”
- Lord Mahavira
The jain word comes from the word ‘Jina’ which means a
spiritual conqueror who had already attained moksha. Jain
believes in terms Jiva and Ajiva. Jiva (the consciousness)
and Ajiva (the time, space, and physical matter) can never
be destroyed and have existed forever.
Jainism believes in the cycle of reincarnation of souls,
which is also known as karma, which are the impurities
that result from constant actions and attach the souls to
the soul throughout life. Those who are without any karma
are thought to be liberated from the cycle of reincarnation
and instead become a god or ‘Moksha’. The purpose
of Jainism is to live a better life and a more fulfilling
prosperous and peaceful and powerful life.
This religion does not really fit into the existence of a
creator and controller of the universe who can extend
favors if and when appeased. They believe purely and
solely in the law of karma.
Tirthankars, the founder of Jainism, only show the path
that should be followed by their followers. There is no
commandments to do or not to do something. This path
is nothing but the way of life. The ultimate goal is to
attain salvation in order to achieve eternal happiness,
which can be achieved by stopping the cycle of birth and
death. These salvations are -

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NATURAL STATES

1. Natural State 2. Monks
The name itself indicates the meaning Digambara monks are strict in the
of the natural state. Digambar means sense that they eat food only once a
‘sky clad’. The sky’s the cloth for them. day. They cannot use a bowl to collect
They do not wear clothes. They believe food. So they collect it using their
that nudity is the only essential path hands and then eat it from their hands
to reach to attain salvation. It indicates only. They only collect food from one
that a person has to leave everything household, only where their Sankalpa
including their clothes, houses, etc. to (preconceived idea) is fulfilled.
attain salvation, as this is the natural While Shwetambar monks collect their
state of a soul. food in a bowl. They can seek and
While Shwetambar means clad in collect food freely given to them, from
white clothes denied to follow certain more than one household. Also, they
practices and wear white clothes. can eat more than once a day.

08

3. Possessions 4. Liberation of a Woman
Digambar Jain monks are allowed to According to Digambar Jains, a woman
keep only 3 possessions which are cannot achieve, as they can not live a
- Pichhi (broom made up of fallen truly ascetic life. As per Shwetambar,
feathers of peacock to remove all a woman can also attain salvation.
small insects without harming them),
Kamandal (an oblong water pot used 5. Belief
for carrying sterilized drinking water), According to Digambar Jain, Lord
Shastra (scriptures). Mallinatha the 19th Tirthankara was
While Shwetambar Jain monks are male. Whereas, in Shwetambar Jains
allowed to keep 14 possessions like believes that Lord Mallinatha was a
white clothes, Rajoharan (a broom Female Tirthankara.
made up of soft white wool attached
to a wooden handle to remove small
insects from their pathway without
harming them), food bowl, Shastra
(scriptures), etc. .

09

HOW JAINISM WAS DIVIDED INTO TWO PARTS

Jainism believes that every human or in the North under the direction of
any other living being can become Acharya Sthulabhadra who was the
perfect and omnipotent. But not all follower of Acharya Bhadrabahu.
living beings may have this potential When Acharya Bhadrabahu was
capability in this life. Thus, all along, away, the teachings were getting lost,
the emphasis is to lead a virtuous life as during that time the Jain texts
following the Principles of Jainism. were never written, the knowledge
As far as Hindu philosophy is concerned, used to transfer from person to
people say that they were merging person orally. All the original texts
with the divine they ask everything, were changed and 14 Purvas were
in Jainism people visit just to acquire reduced to 12 chapters called Angas.
the qualities of the divine and not When the Acharya came back, his
to ask anything for material life so followers started wearing white clothes
that makes Jainism unique because and also changed some of the original
they visit the temple, not for material beliefs. He did not agree on that
gains but spiritual means and to and that’s how where Jainism got
follow the path to attain liberation. divided into two different sections.
There were no sections in Jainism Followers of Acharya Bhadrabahu
before. It started around 200 years came to be known as Digambar
after Lord Mahavira’s death. At that Jain (skyclad) and the followers of
time Acharya Bhadrabahu due to severe Acharya Sthulibhadra are known as
famine in the North. He migrated to Shwetambar Jain (clad in white clothes).
the South along with twelve thousand
of his followers, while others remained

10

Shwetambar Jain Bhavya Aangi (the Body of God) at Adinath Jain Sangh

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Digambar Jain Bhavya Aangi (the Body of God) at Dharam Nagar Jain temple
12

02 COSMOLOGY
THOUSANDS OF YEARS BEFORE THE
WESTERN WORLD CAME OUT WITH
THE QUANTUM THEORY, ANCIENT
INDIANS HAD AN INKLING OF THE
EXISTENCE OF ATOMS AS THE
BUILDING BLOCKS OF MATTER.

References to atoms or minute particles as the
smallest units of matter or substances appear
not only in some schools of Hinduism but also
in Jainism, which regards matter as an aggregate
of atoms and as the Source of bondage and the
cause of all karma. The substantiation of Jain
beliefs through scientific advancement illustrates
the interdependence and compatibility between
Jainism and science, and how they can be used
synergistically to better understand the universe
we live in.

13

Description of heaven and hell in jain manuscripts
14

ATOMIC THEORY

Jain cosmology considers the universe as an uncreated entity that has
existed since infinity with neither beginning nor end. There is a belief of
no higher one, but a complete set of principles that are being followed.
Anyone can be an Arihant, no matter of gender, caste, and religion.

The big bang theory: No one has either created or destroyed the universe.
All activities are regulated by natural laws. Param Pujya Umaswati
mentioned 2000 years ago in the tattva sutra. Jain cosmology has several
distinguishing features that mark it out from other Indian notions of
the universe, time, and the human place within it.

FEATURES

Timeless nature of the Mathematics offers The Jain universe Reputation and
universe. an important method comprises 2 kinds of symmetry are crucial
spaces: worldspace and elements to the patterns
of understanding
and categorising the non-world space. of the universe.
complexities of universe

and time.

Jain texts have meticulously defined the elements of the universe as existing in 6
dravyas: space (akasa), time (kaal), matter (pudgala), living substances (Jiva), non-
living substances (ajiva), medium of motion (dharma-tattva), and medium of rest
(adharma-tattva). World space is a vast but limited area. Here all the souls live
in the different body-forms they take according to their rebirths in the various
worlds. Outside world space is the non-world space that is endless. World space
contains only insentient and sentient substances. There are three types of substances
in world space.

The first type is the sentient substance - soul or jiva - while the second is an
insentient substance, known as matter or pudgala. The third group is composed
of the insentient, non-material substances of:

Motion - dharma, Rest - adharma, Space – akasava, Time - Kala

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Jiva (Living Substances - SOULS) Akasa (SPACE)
Jiva exists as a reality, having a It is a substance that accommodates
separate existence from the body the living souls, the matter, the
that houses it. It is characterized by principle of motion, the principle
chetana (consciousness) and upayoga of rest and time. Space is about
(knowledge and perception). Though all-pervading, infinite, and made of
the soul experiences both birth and infinite space-points.
death, it is neither really destroyed
nor created. Decay and origin refer Kaal (TIME)
respectively to the disappearing of Kaal is an eternal substance according
one state of soul and appearing of to Jainism and all activities, changes
another state, these being merely the or modifications can be achieved
modes of the soul. only through the progress of
time. According to the Jain text,
Pudgala (MATTER) Dravyasamgraha: Conventional time
The matter is classified as solid, liquid, (vyavahara kaal) is perceived by the
gaseous, energy, fine Karmic materials, senses through the transformations
and extra-fine matter i.e. ultimate and modifications of substances.
particles. Paramāņu or ultimate Real-time (niscaya kaal), however, is
particle is the basic building block of the cause of imperceptible, minute
all matter. The Paramāņu and Pudgala changes (called vartana) that go on
are permanent and indestructible. incessantly in all substances.
Matter combines and changes its
modes but its basic qualities remain
the same. According to Jainism, it can
not be created, nor destroyed.

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Dharmaadravva (MOTION)
Adharmadravya (REST)
Principles of rest and motion are distinctly
peculiar to the Jaina system of thought
depicting the principle of Motion and
Rest. They are said to pervade the
entire universe. Dharmastikaay and
Adharmastikaay are by themselves not
motion or rest but mediate motion
and rest in other bodies. Without
Dharmastikaya motion is not possible
and without Adharmastikaya rest is
not possible in the universe.

Jains believe the universe is divided into three
worlds: the heavens, the middle world, and the
hells. This is a traditional painted diagram of
that part of the middle world that is inhabited
by human beings.

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ADHAI-DVIPA

The middle world is made of concentric circles representing
different continents, mountains, and oceans. The outermost
circle in yellow is the mountain range called Manusottara;
it marks the boundary beyond which human beings
cannot live. The two blue circles represent two oceans:
the innermost is the ocean called Lavana Samudra or “Salt
Ocean’, the outer one Kalodadhi or ‘Black-Water Ocean’.
The three spaces delimited by these three circles form the
human world, Adhai-dvipa (Two and a Half Continents),
the only part of the Jain universe in which the soul can
achieve liberation from the cycle of death and rebirth.
A Jain temple with worshippers is depicted at the four
corners to signify the universal nature of Jain doctrine.

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EVOLUTION OF AND CYCLE OF LIFE

According to Jainism, time is beginningless and less and
eternal. The Kalacakra, the cosmic wheel of time rotates
ceaselessly. The wheel of time is divided into two half-
rotations, ascending time cycle and the descending time
cycle, occurring continuously after each other. Ascending
time cycle is a period of progressive prosperity and happiness
where the periods and ages are at an increasing scale while
Descending time cycle is a period of increasing sorrow and
immorality with a decline in periods of the epochs. Each
of these half-time cycles consisting of innumerable periods
is further epochs of unequal periods. sub-divided into six
epochs of unequal periods.

Each of these areas progresses into the next phase seamlessly
without any apocalyptic consequences. The increase or
decrease in the happiness, life spans and length of people,
and general moral conduct of the social changes in a phased
and graded manner as time passes. No divine or supernatural
beings are credited or responsible for these spontaneous
temporal changes, either in a creative or overseeing role, rather
human beings and creatures are born under the impulse of
their karmas. A compromise between Earth expansion and
Earth-contraction is the “theory of thermal cycles’’ by Irish
physicist John Joly. He assumed that heat flow from radioactive
decay inside Earth surpasses the cooling of Earth’s exterior.
Together with British geologist Arthur Holmes, Joly proposed
a hypothesis in which Earth loses its heat by cyclic periods
of expansion. In their hypothesis, expansion led to cracks
and joints in Earth’s interior, which could be filled with
magma. This was followed by a cooling phase, where the
magma would freeze and become solid rock again, causing
Earth to shrink.

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TIME CYCLE AND SPECIFICATIONS

Name of Degree of Dration of Maximum Maximum
the Ara height of lifespan of
Happiness Ara
people people
SuSama Utmost 400 trillion
susama happiness and sagaropamas Six miles Three
300 trillion tall Palyopam years
SuSama no sorrow sagaropamas
Moderate 200 trillion Four miles Two Palyopam
SuSama happiness and sagaropamas tall years
duhSama no sorrow 100 trillion
Happiness sagaropamas Two miles One Palyopam
DuhSama with very little tall years
suSama
sorrow 1500 meters 84 Lakh Purva
Happiness with

little sorrow

DuhSama Sorrow with 21,000 years 7 hatha 120 years
very little 21,000 years
DuhSama happiness 1 hatha 20 years
duhSama Extreme
sorrow and
misery

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UNIVERSAL HONOR PRAYER

“Namo Arihantanam
Namo Siddhanam
Namo Ayariyanam

Namo Uvajjhayanam
Namo Loye Savva Sahunam
Eso Panch Namokar, Savva Pava Panasano
Mangala Nancha Savvesim, Padhmam Havai Mangalam”
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Namo Arihantanam - (Arihant) Namo Uvajjhayanam -
I bow to all liberated ones, who have (Upadhyay)
attained perfect knowledge, vision, I bow to ascetic teachers who
happiness and power and have shown explain the true nature of the soul
the correct path for liberation that and karma from the scriptures and
is right - knowledge, perception and show the importance of the spiritual
right conduct which brings the cycle life over the material life.
of reincarnation to an end.
Namo Loye Savva Sahunam -
Namo Siddhanam - (Siddh) (Sadhu)
I bow to all liberated souls, who have I bow to all ascetics who strictly
attained the state of perfection and follow the 5 great vows of conduct i.e.
immortality by following the path Ahinsa, Satya, Asteya, Brahmacharya
of liberation and getting free from and Aparigraha and inspire all to live
all karma. a simple life.

Namo Ayariyanam - (Acharya) Eso Panch Namokar, Savva
I bow to all the head of the religious Pava Panasano, Mangala
fellowship (Acharyas), who follow Nancha Savvesim, Padhmam
the path of liberation, teaches the Havai Mangalam
principles of religion and inspire all
to live moral and spiritual life. I offer my obeisance to these 5types
of great souls. May such obeisance
help diminish my transgressions and
sins. Giving this raise is the most
auspicious as to bring happiness.

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24

JAINISM AND

03 HEALTH SCIENCE
As per Jainism, one must refrain from consuming food, water
etc.at night. There are many reasons for this prohibition. The
germs and microbes that disappear when there is sunlight
do not get destroyed, they take shelter in shadowy places
and after the sunset, they enter and pervade the atmosphere.
These microbes are invisible to the naked eye, get into our
food. Consuming this kind of food will lead to killing of these
germs and bacteria which in turn will lead to our ill health.
The human biological clock is set according to the sunrise-
sunset. When the sun is right above us, our digestive fire
performs at its peak. The food eaten at night time does not get
properly digested since the digestive system becomes inactive
during the night owing to the absence of sunlight and we
face the problem of indigestion. The metabolism rate slows
down during these hours as we do not indulge in any physical
activity which helps in digestion. Hence, due to these reasons
the food taken during night times does not get digested; and
its putrefaction in the body is harmful to health.
Kelly Allison of the University Of Pennsylvania School Of
Medicine’s Center for Weight and Eating Disorders says,
“Studies suggest that eating out of our normal rhythm, like
late at night, may prompt weight gain and higher levels of
blood sugar, which can raise the risk of chronic disease”

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FOOD

Of all the religions in the world, the Jain Dharma is unique
in examining with great care and thoughtfulness even such
comparatively small matters as food and drink. The Jain
dharma concentrates equally on the development of the
mind, body & soul. Certain effects of food, both good
and bad, fall not only on the body but also on the mind.

FOOD TIMING

Jain philosophy emphasis eating before sunset. Our biological
clock is set according to the sunrise-sunset. When the sun
is right above us, our digestive fire performs at its peak.
The food eaten at night time does not get properly digested
since the digestive system becomes inactive during the night
owing to the absence of sunlight and we face the problem
of indigestion. The metabolism rate slows down during these
hours as we do not indulge in any physical activity which
helps indigestion.
Hence, due to these reasons, the food taken during night
times does not get digested, and its putrefaction in the body
is harmful to health.

It also leads to foul smell in the breath, putrefaction
of teeth, constipation, pain in knee joints, and several
diseases of the throat.

This leads to an increase in weight as the
undigested food gets stored in the form of fats.

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Indian Science of health has formulated a rule that after
having taken food, one should drink little-little water many
times. Eating food before sunset allows this practice naturally.
Some scientists also say that you should avoid food at least
3-4 hours before sleeping so that the food gets digested
properly before sleeping. Recent research in Hong Kong
proves that people eating food by early evening are less
prone to heart diseases.

Fluctuations in Increased Urination Unseen
Sleep Cycle and Excretion Needs Live forms

Another important reason Drinking water and eating Jains avoid eating after
to avoid eating late is the food late at night would sunset since they may
effect it can have on your lead to an increase in the inadvertently destroy
sleep cycle. Research has number of times that you unseen live forms and
found that the digestive may need to get up to use the drink only boiled and
process can have serious restroom during the night. filtered water to minimize
implications on your sleep Also, it will result in food the consumption of minute
cycle, causing you to wake being digested during your water-borne organisms.
up more often, and have a sleeping hours, and because
harder time falling asleep of this, you may need to Daytime meal: health
in the first place. wake up to eliminate the purpose, during the light
waste products. Even bees, of the sun, microcosms
sparrows, parrots, crows, are less effective, some
pigeons, and many other enzymes are secreted
kinds of birds don’t eat which helps in digestion,
after sunset. food takes 3-4 hours
for digestion.

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Jain disciples, monk and food giving tradition

FASTING Furthermore, fasting allows our tissues
and organs to “cleanse” through a
Fasts are considered essential for mechanism called autophagy which
spiritual growth. It is a way of penance, allows old cells, toxins, and even
reminding the practitioner of Lord cells that may be prone to becoming
Mahavira’s renunciation and asceticism, cancerous or dysfunctional to be
of being in a minimalistic state of living. degraded and cleared out of our system,
Fasting is also practiced to maintain essentially detoxifying our bodies in
self-control through abstinence from contrast, when we are constantly eating,
the pleasures felt through the five certain important hormones such as
senses, to gain deeper self-awareness insulin and glucagon remain elevated
of our being, and to help us gain causing our body to become desensitized
mental clarity and inner calm. to them and stop recognizingthem
It is also done to purify our body altogether.
and mind while allowing for the Fasting creates restoration of this
shedding of karma through sacrifice. hormonal imbalance and provides
When we fast, a series of metabolic control over hunger Our gut health is
pathways that promote excessive also significantly improved when we
stored fat to be burned as fuel to are in a fasting state, where fasting
provide energy for tissues and organs allows resident gut bacteria to restore
are activated. Long-term fasting their metabolic functions including
ranging from 24-36 hours promotes proper digestion and absorption of the
the production of ketone bodies that food particles within the gut. Fasting
further drive fat-burning processing has been shown to delay the onset
resulting in desired weight loss. of age-related diseases such as cancer,
Research also supports that these ketone type 2 diabetes, and neurodegenerative
products [i.e. beta-hydroxybutyrate diseases such as Alzheimer’s disease.
or BHB] often protect against Fasting has also been shown to
adverse cardiovascular events such as enhance learning and memory as well
heart failure. as to increase one’s overall life span.

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The Hindi word for fast, tapas means “heat” in Sanskrit:
A common metaphor is that just as the sun dries up
a polluted lake, fasting purif ies the soul by removing
negative karma.

Upavas Chauvihar Unodar
This refers to a In which no food or Partial fasting, where
complete, one-day- water is consumed less food is consumed
long fast for up to and after sunset. than desired
including 24-36 hours,
with or without water. Rasa Parityag Paryushan
Rasa parityag is the Paryushan gives a
Vruti Sankshep practice of giving up message of restraint
Vruti Sankshep is the favorite foods. and self-purification.
limiting of the number
of food items eaten.

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JAIN CUISINE

The Jain Diet There is no Jain cuisine as such. Until recently,
most Indian foods were produced locally and were highly seasonal.
Jain food is also largely regional. Its dietary staples are grains
and legumes. In Western India, the traditional grains were millet
and sorghum, in North India wheat, grounded into flour and
made into unleavened bread. Grains may also be coarsely ground
and boiled to produce daliya, a kind of porridge. In Eastern
India, boiled rice is the standard staple. Legumes are boiled and
spiced to make the soupy dish called dal. Hing, or asafetida, is
a common replacement for garlic. There is no restriction on the
myriad of spices that are the distinctive feature of Indian cuisine
and impart flavor and aroma to the simplest of vegetarian dishes.
Tropical fruits such as mango, coconut, and green vegetables
are part of Jains’ daily fare. In Rajasthan, much of which is a
barren desert, substitutes for vegetables in stews and curries
are made from ground grain or lentils boiled and dried in
the sun. Because Jains are not vegans, dairy products are an
important part of their diet that provides needed nutrients.
They include yogurt, buttermilk, and ghee - clarified butter.
In India, ghee was traditionally associated with opulence and good
health, and affluent Jains are known for the amount they use in
their cooking. Indians in general love sweets, made of sugar, dairy
products, nuts, and spices, and Jains are no exception, although they
give them up during fasts. Jains abroad adapt to local conditions.
Fasting An important way of removing negative karma is by fasting,
which Jains have elevated to an art form (Jain fasting served as an
inspiration for Mahatma Gandhi, who used it as a political tactic.)

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ONE IS WHAT ONE THINKS..

It is a common saying that “One is what one eats. But Jains go
much farther in defining the character of an individual. According to
them “One is what one thinks”, a fact that any criminal and social
psychologist shall confirm. Violence in thought is as detrimental to
the development of character as violence in action.
To this extent, candies and chocolates shaped ike animals are generally
not consumed in Jain families. If you want to eat chocolate, just do
that, why lace it with an unappetizing thought of cruelty to animals
and/or cannibalism.
Orthodox Jains do not even eat cooked prepared food from the
shops. All food should be prepared within the house under the most
hygienic conditions. The violence in the act of cooking and its mild
consequences is shifted from the ascetic to the layperson.

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33

GANDHIAN PRINCIPLES AND
JAIN INFLUENCE

The basic concepts of Jainism were ultimately absorbed by the religion
that came to be known as Hinduism, especially vegetarianism and
the concept of ahimsa, which became the centerpiece of the teaching
of Mahatma Gandhi. Although born a Hindu, Gandhi grew up in a
community in Gujarat where there were many Jains and as a young
man had a Jain spiritual adviser.
As and when this benevolent principle of Ahimsa will be sought for
practice by the people of the world to achieve their ends of life in
this world and beyond, Jainism is sure to have the uppermost status
and Lord [a term of respect] Mahavira is sure to be respected as
the greatest authority on Ahimsa (Jain Centre 2002).

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“No religion of the World has explained the principle of Ahimsa [non-violence]
so deeply and systematically as discussed, with its applicability in life,
in Jainism.”

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MANIFESTATION OF A HEALTHY LIFESTYLE

Though the Jain practice of vegetarianism is spiritually motivated,
many studies substantiate the heterogeneous health benefits of
vegetarianism. Large-scale studies have repeatedly shown decreased
overall risks of cancer, diabetes, cardiovascular disease, chronic
illnesses, and other causes of mortality for both men and women.
The verifiable health benefits of vegetarianism and Jain meditation
present limitless applications in public health, which aim to prevent
disease, prolong life, and promote human health. Yoga, which
dates back to pre-Vedic Indian traditions, plays an essential role in
Jain spirituality and the observance of the three gems of Jainism
(Ratnatraya), which constitute the path to liberation. Jainism heavily
discusses the triple gems of right faith (Samyak Darshan), right
knowledge (Samyak Gyana), and right conduct (Samyak Charitra)
as essential for the soul to move up spiritually.
The third gem, Samyak Gyana, emphasizes the exercise of
control over one’s inner desires, which is achieved through vows
(Mahavratas) which include meditation, fasting, and restriction of
certain movements. Jain meditation is practiced in the form of
Samayika, Preksha meditation, and fasting, which aims to purify
one’s emotions, allow one to reflect on the soul and karmic matter
(Bhavana). and ultimately realize oneself. Although Jain meditation
is also spiritually motivated, its existing and historical meditation
techniques present many health benefits, including reducing stress,
reducing the risk of illness, and improving mental health. Structured
breathing exercises (Pranayama) and specific postures used during
meditation are shown to reduce lower back pain, lower the risk of
depression, and have positive effects on sleep anxiety, quality of
life, and spiritual growth.

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04 ARCHITECTUREJain temples are built with different
architectural designs
There are two types of Jain temples:
(1) Shikhar-Bandhi Jain temple
(one with the dome)
(2) Ghar Jain temple
(Jain house temple without dome).

All Shikar-Bandhi Jain temples have many marble pillars
which are carved beautifully with Demi god posture.
There is always a main deity also known as mulnayak in
each derasar. The main part of the Jain temple is called
“Gambhara” (Garbha Graha) in which there is the stone
carved God idol.

While architectural Jain temples don’t differ much from
Hindu sanctums, their artistic details and depiction of
iconography are heavily informed by Jain’s
scriptures and beliefs.

Jain temples often have a special chamber called ‘untrim’
it is here that once symbolically sheds the material word
and shrifts into spiritual realms.

Scriptures lay out the deeply logical and scientific
philosophy of Jainism. Many of them are still being
translated from Prakrit and Sanskrit and have gained
attention from top global academics.

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38

Jain architecture is an offshoot of Hindu and Buddhist styles.
In the initial years, many Jain temples were made adjoining the
Buddhist temples following the Buddhist rock-cut architecture.
Initially, these temples were mainly carved out of rock faces
and the use of bricks was almost negligible. However, in later
years Jains started building temple cities and hills based on
the concept of “mountains of immortality.
Apart from cave temples, Indian architecture had an
inclination to make an external appearance as a grand
sculpture, while interior space was left humble. In this context,
it was the first time that Indians developed an architecture
that put stress on the interior space rather than external
expression. Furthermore, all the buildings were made of
white marble which was carried all the way to the top of
the 1,200 m-high mountain from a quarry near Kumbharia,
and that finally resulted in establishing the new style of Jaina
architecture. Jain temples which were older and decaying
were torn down and new ones were built at the same site.

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DECODING THE SIGNIFICANCE OF
FOUR DIRECTIONS

A Jain temple is constructed on a square plan with openings
in four cardinal directions, each of which could lead to the
image of a Tirthankara. Entry into these temples is also from
four doors that face the cardinal directions. It is thus not
uncommon to find four of these images placed back to back,
one for each cardinal direction, called Chaumukh design.
The metaphysical doctrines of Jainism talk about the concept of
relativity in particular, or in other words, that there is no ‘one
truth’. This means that for a temple, an architectural promenade
that showed only one face of the Tirthankara was against the
concept of Jainism, which meant that a number of overlapping
ways to reach the image were developed. This multiplicity of
viewpoints, this duplicity of temple forms and facades was
well reflected in later examples as well, as at the Hatheesingh
temple at Ahmedabad, and the Shitalanatha temple at Calcutta.

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It doesn’t has the traditional longitudinal plan like that of other temples in India,
but follows a CRUCIFORM (cross shaped) one.

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A roundel containing four Jinas seated to face the
four cardinal directions.

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COLUMNS, CHAMBERS AND DOME

Jain temples have numerous pillars having a well-designed structure,
forming squares. The squares thus create chambers, used as small
chapels and contain the image of a deity. From these pillars are
richly carved brackets that emerge at about two-third of their height.
Platforms: Jain temples were mostly built on platforms or terraces,
commonly referred to as Jagati or Vedi. Even rock-cut cave
temples have platforms. This was done to elevate the temple
above the surrounding surface and create a distinct sacred area.
Ayagapata is a type of votive slab or tablet associated with worship
in Jainism, the slabs are decorated with objects and designs central
to Jain worship such as the stupa, dharma chakra, and thatna.
Antarala can also be seen lying between the imaging chamber and its
hall. Antarala, a small vestibule is a space where worshippers can stand
and gaze at the icon or follow rituals conducted within the shrine.
Indeed, roof forms become elaborate with marble deities and
concentric rings of carving. Domes or shikharas are usually more
acute than the ones found in Hindu temples, which gives to Jain
temple cities a very distinct skyline of multiple dome points reaching
toward the sky. The rooms of these temples have pointed domes
and wherever there is a dome, the pillars are omitted to create an
octagonal space within.

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RICH MATERIAL WEALTH
AND ORIENTATION

A Jain place of worship is also noted for its rich materials
(often marble), as well as the profusion of ornamentation
which decorates the structure.
Jain temples had a certain militant aura around them, because
of plunderers who may have carried away riches. Surrounded
by embattled walls, the Jain temples are divided into wards in
a manner similar to fortified cities with parapets and niches
to repel armed aggression. Each ward in turn was guarded
by massive bastions at its ends, with a fortified gateway as
the main entrance. The reason being that Jain temples are
the richest temples in the world, surpassing even Mughal
buildings in terms of grandeur and material wealth.

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“The art and architecture of the Jains have the main objective to
maintain, preserve and glorify the culture extensively.”

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MOUNTAIN CITY

One view has it that since mountains have been holy in
Indian culture, the mountain top makes for an ideal site for
temples. A more pragmatic view, of course, is that the temple
cities also acted like fortresses, making for an impregnable
site to ward off potential attackers.
Of course, with the arrival of Qutb-ud-din Aibak and later
rulers, it was not uncommon for many Jain and Hindu temples
‘losing their columns as a building material for mosques,
the new religious typology that emerged in India after the
12th century AD. The major difference is the construction
of ‘temple cities by the Jains as opposed to solitary Hindu
temples which are the norm rather than the exception.
The space surrounding the temples seems just a residuary and
does not form a public square. This lack of totality could be
partly because each temple was added one after another with
an interval of about a century, and also because the desire
for city or regional planning of Indian people was not so
strong before the advent of Islam.
Jains had a mentality of yearning for remote places
deep in the mountains. It is, so to speak, a thought of
detachment from the world.

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