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Principal of Jainism

2015-04-10T04:08:00.002-07:00

जैन धर्म

दुनिया के सब धर्मो में जैन धर्म अनादि (मानव सभ्यता के आरम्भ काल से उत्पन्न ) धर्म है। प्रथम जैन तीर्थंकर श्री ऋषभदेव थे। उन्हें पुरानो में आदिनाथ और ऋषभदेव के नाम से खेती बाड़ी और पशुपालन व्यवस्थता के बारे में उस आदियुग में मनुष्य को सिखाने का श्रेय दिया गया है उनके पुत्र भारत इस आर्य देश के चक्रबर्ती राजा हुए और उनके दुसरे पुत्र बाहुबली ने वैराग्य लेकर दक्षिणांचल में विचरण किया। त्याग,ज्ञान और तप की साक्षात् साधना का अनूठा उदाहरण उस युग में रखा।

अहिंसा, सत्य .अचोर्य (चोरी न करना ), ब्रहचर्य तथा अपरिग्रह के सिद्धांत प्रथम तीर्थंकर ऋषभदेव भगवन के समय से आदि धर्म या मानव धरम के नाम से अपनाये जाने लगे।यही कारन है की भगवन ऋषभदेव प्रथम तीर्थंकर से अंतिम तीर्थंकर 24वे तीर्थंकर भगवान् महावीर के समय काल के बीच अन्य 22 तीर्थंकर के अलावा इन लाखो वर्षो में अनेकानेक ऋषि मुनि भी मानव जाति को इन्ही पञ्च तत्वों पर चलने की शिक्षा देते रहे।भगवान् महावीर से पूर्व और उनके निर्वान के सदीयो बाद तक "जैन " शब्द का प्रादुर्भाव नहीं हुआ।

अक्सर जैन समुदाय के लॊग भी उपरोक्त ऐतिहासिक तथ्यों से अनभिज्ञ है और आधुनिक इतिहासकारो का कथन है की जैन धर्म की उत्त्पत्ति गौतम बुध के समकालीन भगवान् महावीर ने की,तुरंत मान लेते है। जबकि हिन्दू वेद ,पुराण एवम उपनिषद प्रथम तीर्थंकर को अंगीकार करते है। भारतवर्ष का नामकरण ऋषभदेव को अंगीकार करते है।भारतवर्ष का नामकरण रिश्व्ह्देव के पुत्र भारत कुमार के पीछे मानते है। जैन धर्म वीतराग धर्म , दया धर्म , केवली धर्म के नाम से भी जाना जाता है।

वास्तव में जैन धर्म के मूल सिद्धांत न तो आज तक किसी धर्म से विपरीत रहे है और न ही भविष्य में किशी ऐसे धर्म की कल्पना ही की जा सकती है जो जैनत्व की पांच मूल बातो को आंशिक रूप से ही नकार सके।

भगवान् महावीर के समय जैन धर्म का नाम श्रमण धर्म था। भगवन महावीर ने श्रमण धर्म की स्थापना कर श्रमण भिक्षु और गृहस्थ श्रावक बनाये। पाखण्ड, ढोंग,दिखावा ,यज्ञ ,पशुबलि आदि फ़ैली क्रियाकांड और कुरुतियो का भगवान् महावीर ने विरोध कर धर्म को आत्मा की और केन्द्रित कर शुद्ध आत्मशुद्धि द्वारा आत्म कल्याण का रास्ता बनाया।

महावीर के अनुसार आत्मा के शत्रुओ - क्रोध , मोह , मान , माया इत्यादि (जो कि सांसारिक दुखो के कारण है) को जीतकर प्राणी मात्र (मनुष्य ही नहीं सुक्षतम जीवाणु ) खुशहाली प्राप्त का कर सकते है तथा मोक्ष , मुक्ति और परिनिर्वाण प्राप्त कर सकते है। ऐसे आत्मा के कषायों पर विजेता ही गणतंत्र वैशाली के करीब 2580 वर्ष पूर्व के राजकुमार वर्धमान "महावीर " कहलाये। उनकाश्रमण धर्म कालांतर में अपने समकालीन बोद्ध श्रमण भिक्षुओ से प्रथकता के लिए "जिन "के नाम से जाने जाना लगा। "जिन " से तात्पर्य है "विजेता" यानी जिसने आत्मा के अंदरूनी शत्रु राग,द्वेष,कामादि पर विजय प्राप्त कर ली है। इसी "जिन " धर्म का अपभ्रंश धीरे - धीरे "जैन " धर्म से पड गया।

"जैन " धर्म के धारणाये मूलत: मनुष्य की धारणाये है, ये किसी देव , देवता, ऋषि मुनि या किसी तीर्थंकर की उपासना श्रद्धा की और इंगित नहीं करती है। कई खिलाफत नहीं सिखाती है सिवाए आत्मा के कषायो के खिलापत को छोड़कर। जैन धर्म में व्यक्ति पूजा का कोई स्थान नहीं है।

"जैन " धर्म में कही नहीं कहा गया है की भगवान् महावीर या किसी अन्य तीर्थंकर ऋषि , मुनि की उपासना से कोई भौतिक लाभ हो या कोई सांसारिक इच्छा की पूर्ति हो सकेगी। जैन धर्म में सांसारिक इछाओ की पूर्ति के लिए कोई मनोती मनाने वाली उपासना नहीं है। सिर्फ आत्मा ही आर्ध्य है। आत्मा निर्मल बनाकर जीव आत्मा से परमात्मा पद को प्राप्त कर अजर अमर हो सकता है।आत्मा और परमात्मा एक ही स्थिति विशेष के दो पैमाने आदि (शुरुआत) और अनंत (अंत) है।एस रास्ते को पार करने कई रास्ते हो सकते है।कोई रास्ता अपनाये , आत्म शुद्धि द्वारा ज्ञान ,तप समता और साधना से आत्मा पर विजय प्राप्त कर ही परमात्मा बन सकते है।

इसी वजह से जैन धर्म गैर सांप्रदायिक है।जैन धर्म का मुख्य महामंत्र नवकार किसी व्यक्ति विशेष ,परमात्मा या महावीर स्वामी को नमस्कार नहीं करता है। उसमे तो संसार के सभी (धर्मो के ) महापुरुषों ,सिद्धो एवं अरिहंतो की वंदना की गई है। गुण और पद की उपासना की गई है।ऐसे विशालता अन्य कही नहीं मिलती।आज की तांत्रिकता से तृप्त मानवता को विश्व प्रेम, शांति और अहिंसा की जितनी जरुरत झी उतने शायद भगवांन महावीर के युग में भी नहीं थी।

History of Jain Samaj

2015-04-10T03:46:00.001-07:00

History of Jain Samaj

Jainism defined as a human centred religion having, as its goal, the liberation of humans. Therefore, it is perhaps trashiest rather than atheistic. The focus is on the ethics of the individual, and it represents a spiritual denial of the world. In its totality, it possesses all the typical characteristics of an Indian religion, viz. the doctrine of karma, rebirth and moksha. Even the concepts of hell and a world of men and gods, the idea of regular cycles of world history and the periodic appearance of harbingers of liberation reveal its proximity to Buddhism and Hinduism.

The fundamental principles of Jain Samaj-

The first fundamental principle of Jainism is that, man's personality is dual, that is, material and spiritual. Jaina philosophy regards that every mundane soul is bound by subtle particles of matter known as Karma from the very beginning. It considers that just as gold is found in an alloy form in the mines, in the same way mundane souls are found along with the Karma bondage from time eternal. The impurity of the mundane soul is thus treated as an existing condition.
The second principle that man is not perfect is based on the first principle. The imperfectness in man is attributed to the existence of Karma in his soul. The human soul is in a position to attain perfection and in that true and eternal state it is endowed with four characteristics, viz., Ananta-darsana, Ananta-Jnana, Ananta-virya and Ananta-sukha, i. e., infinite perception or faith, infinite knowledge, infinite power and infinite bliss.
Even though man is not perfect, the third principle states that by his spiritual nature man can and must control his material nature. It is only after the entire subjugation of matter that the soul attains perfection, freedom and happiness. It is emphatically maintained that man will be able to sail across the ocean of births and achieve perfection through the control of senses and thought.

The fundamental principles of Jain Samaj

    Every living being has a soul.
    Every soul is potentially divine, with innate qualities of infinite knowledge, perception, power, and bliss (masked by its karmas).
    Therefore regard every living being as you do yourself, harming no one and being kind to all living beings.
    Every soul is born as a heavenly being, human, sub-human or hellish being according to its own karma.
    Every soul is the architect of its own life, here or hereafter.
    When a soul is freed from karmas, it becomes free and attains divine consciousness, experiencing infinite knowledge, perception, power, and bliss (Moksha).
    The triple gems of Jainism ("Right View, Right Knowledge and Right Conduct") provide the way to this realisation.[24] There is no supreme divine creator, owner, preserver, or destroyer. The universe is self-regulated, and every soul has the potential to achieve divine consciousness (siddha) through its own efforts.

Vardhman Mahavir

2011-11-06T04:08:00.000-08:00

Vardhman Mahavir

Birth name of Mahavir was Vardhman. The different names Ativir , Sanmati , Mahavir were the titles conferred upon him for his acts of boldness and bravery at different occasions. He was born in a princely family with all the comforts of life were available to him but child Mahavir did not evince interest in worldly pleasures. Having strong spiritual inclination and desire to do good of the people, he had a strong urge of renunciation of worldly attach- ments. Spiritualism and renunciation so much prevailed over him the ultimately on November 11, B.C 570 (Marga-sirsha Krishna - dasmi) , at the age of 30 years, he left the place and proceeded to the park, Jnatrkhanda -Vana, close to Kundapur, and relinquished his ornaments and clothes . He pulled out his hair by his hands and initiated himself as a Digamber Jain monk. He observed fast for 3 days and then plunged himself into meditation. After some- time he started touring various parts of the country. He lived in gardens park, but as required by the rules of his vows and fast, he entered a town or a village once in a day and accepted the food offered to him according to the norms laid down for Jain ascetics. In a standing or squatting posture, and with his eyes fixed on the tip of nose, he spent his time in meditation and in reflecting on the Atman ( soul ) and in cultivating the attitude of equanimity towards one and all. Strictly observing his five great vows & other principles, he got himself habituated to endure with peace & patience all physical tortures, know as pariahs, like hunger, thirst , cold, heat, mosquito bites etc.,
Mahavir spent twelve years as an ascetic, practising various austerities. One day on Baisakh - Shukla - Dasmi , April 26, B.C. 557 at the age of 42 years, while he was seated beneath a sal tree plunged in meditation close to the village Jrmbhaka by name, on the bank of river Rijukula infinite knowledge ( Ananta - Gnana ), which has no limitations of time and space, dawned on him. He got satisfactory solutions for all those problems and questions connected with life and the universe which occur to any inquisitive soul. He fully comprehended the Six Substances (dravya) and Seven Principles (tattva) whereby one gets explained the nature of all the objects and their activities. It was crystal clear to him that the very basic principle of life in Jive Atma - tattva, which is distinct from matter .

BUDDHIST ART

2011-11-06T04:04:00.000-08:00

BUDDHIST ART & ARCHITECTURE

STUPAS

Stupas were built of stones or bricks to commemorate important events or mark important places associated with Buddhism or to house important relics of Buddha. Ashok Maurya who laid the foundation of this group of monuments is said to have built 84,000 stupas, most of which have perished.

The best examples of stupas are those constructed at Amaravati, Sanchi, Barhut and Gaya. "One of the most striking architectural remains of ancient India" and the earliest and largest of the three stupas found in Sanchi was built by Ashoka (273-236 B.C.)

Great Stupa, Sanchi

(Picture courtesy Archaeological Survey of India)

Sanchi in Raisen district of Madhya Pradesh is famous for its magnificent Buddhist monuments and edifices. Situated on a hill, these beautiful and well-preserved stupas depict the various stages of development of Buddhist art and arch1teeture over a period of thirteen hundred years from the third century B.C. to the twelfth century A.D. Inscriptions show that these monuments were maintained by the rich merchants of that region.

The stupa built by Ashoka was damaged during the break-up of the Maurya Empire. In the 2nd century B.C., during the. rule of the Sungas it was completely reconstructed. Religious activity led to the improvement and enlargement of the stupa and a stone railing was built around it. It was also embellished with the construction of heavily carved gateways.

The Great stupa has a large hemispherical dome which is flat at the top, and crowned by a triple umbrella or Chattra on a pedestal surrounded by a square railing or Karmika. Buddha's relics were placed in a casket chamber in the centre of the Dome. At the base of the dome is a high circular terrace probably meant for parikrama or circumambulation and an encircling balustrade. At the ground level is a stone-paved procession path and another stone Balustrade and two flights of steps leading to the circular terrace. Access to it is through four exquisitely carved gateways or Toranas in the North, South, East and West. The diameter of the stupa is 36.60 metres and its height is 16.46 metres. It is built of large burnt bricks and mud mortar. It is presumed that the elaborately carved Toranas were built by ivory or metal workers in the 1st. Century BC during the reign of King Satakarni of the Satavahana Dynasty. The last addition to the stupa was made during the early 4th Century AD in the Gupta period when four images of Buddha sitting in the dhyana mudra or meditation were installed at the four entrances.

Northern Gateway, Great Stupa, Sanchi

(Picture courtesy Archaeological Survey of India)

The first Torana gateway to be built is the one at the principal entrance on the South. Each gateway has two square pillars. Crowning each pillar on. all four sides are four elephants, four lions and four dwarfs. The four dwarfs support a superstructure of three architraves or carved panels one above the other. Between these are intricately carved elephants and riders on horseback. The lowest architrave is supported on exquisitely carved bracket figures. The panels are decorated with finely carved figures of men, women, yakshas, lions and elephants. The entire panel of the gateways is covered with sculptured scenes from the life of Buddha, the Jataka Tales, events of the Buddhist times and rows of floral or lotus motifs. The scenes from Buddha's life show Buddha represented by symbols - the lotus, wheel a riderless caparisoned horse, an umbrella held above a throne, foot prints and the triratnas which are symbolic of Buddha, Dharma and Sangha. The top panel has a Dharma chakra with two Yakshas on either side holding chamaras. South of the Scenes depicted from Buddha's life are the Enlightenment of Buddha (a throne beneath a peepul tree); the First Sermon (a Dharma chakra placed on a throne); The Great Departure ( a riderless horse and an empty chariot with an umbrella above ); Sujata's offering and the temptation and assault by Mara.

The big Stupa at Bharhut also in Madhya Pradesh was constructed in the 2nd century BC in the Sunga Period. It is a hemispherical dome built of brick and is surmounted by a shaft and an umbrella to represent the spiritual sovereignty of Buddhism. The railing surrounding it is of red sandstone. Scenes from the life of Buddha and the Jataka Tales are sculptured on the gateways, pillars, uprights and cross-bars of the railings.

During the same period, a number of stupas, chaityas, viharas and pillars were constructed in Sanchi, Bodh-Gaya, Mathura, Gandhara, Amaravati and Nagarjunakonda. Though most of these have not remained in their entirety, the ruins are of architectural interest.

The Stupas of Nagajunakonda and Amaravati, both in the Guntur District of Andhra Pradesh show that the Stupas of the Southern region differ in structure from those of the North. The architecture here is a shift from the usual Buddhist style, which reflected the two main divisions in Buddhism - Hinayana and Mahayana. Different trends and styles were incorporated here giving rise to new architectural forms, i.e. a quadrangular monastery, square and rectangular image shrine, pillared hall and a. small stupa on a square platform.

The stupas of Nagarjunakonda are in the form of a hemispherical dome resting on a low drum encased in panels sculptured with scenes of events depicting the life of Buddha. A notable feature of the stupas here is ayaka platforms in the four directions with five inscribed pillars on each of them. The five pillars symbolise the five important events in the life of Buddha - his Birth, Renunciation, Enlightenment, First Sermon and Parinirvana.

Some of the stupas are built on a square platform having an apsidal shrine on either side and a pillared hall within a quadrangular monastery. Some stupas were wheel-shaped having four to ten spokes and a two or three winged vihara.

The earliest of the Nagarjunkonda stupas is the Maha Chaitya which contains the tooth relic of Buddha. The stupa is wheel-shaped with ayaka platforms surmounted by pillars. The smallest stupa here has only two cells and the Chaitya griha enshrines the image of Buddha.

Ruins of stupas have been found in Rajgriha or Rajgir (Bihar) where the First Buddhist Council was held; at Vaisali (Bihar) where the Second Buddhist Council was held and at Sravasti (U.P.) one of the eight places of Buddhist pilgrimage where Buddha is said to have performed the Great Miracle. To show his spiritual powers, he made a mango tree to sprout in a day and created numerous images of himself, sitting and standing on lotuses with fire and water emanating from his body. The conversion of King Prasenajit and the dacoit Angulimala is also said to have taken place here.

Ruins of the main stupa in Kusinagara in U.P. where Buddha passed away and was cremated, is believed to contain the bodily remains of Buddha. Both Fa-hien and Hiuen- Tsang have recorded their visits to these places.

Dharmaksha Stupa, Sarnath

(Picture courtesy Archaeological Survey of India)

The Dhamekh Stupa and the Dharmarajika stupa at Sarnath are believed to have been built by Ashoka and later rebuilt in the Gupta period. These stupas contain the relics of Buddha and are therefore important places of Buddhist pilgrimage. Buddha gave his First Sermon in Sarnath and also founded the Sangha or Order of Monks here. The original Dhamekh Stupa built with mud or brick is a cylindrical structure 43.5 m. high. The stone basement has eight projecting faces with niches in them. Delicately carved with beautiful floral and geometrical patterns, it is believed to have been put up in thc Gupta period.

VIHARAS

Viharas or monasteries constructed with brick or excavated from rocks are found in different parts of India. Usually built to a set plan, they have a hall meant for congregational prayer with a running verandah on three sides or an open courtyard surrounded by a row of cells and a pillared verandah in front. These cells served as dwelling places for the monks. These monastic buildings built of bricks were self-contained units and had a Chaitya hall or Chaitya mandir attached to a stupa - the chief object of worship.

Some of the important Buddhist viharas are those at Ajanta, Ellora. Nasik, Karle, Kanheri, Bagh and Badami. The Hinayana viharas found in these places have many interesting features which differentiate them from the Mahayana type in the same regions. Though plain from the point of view of architecture, they are large ha1ls with cells excavated in the walls on three sides. The hall has one or more entrances. The small cells, each with a door have one or two stone platforms to serve as beds.

Rock-cut Vihara, Nasik

(Picture courtesy Archaeological Survey of India)

The excavations of viharas at Nagarjunakonda show large rectangular courtyards with stone-paved central halls. Around the courtyard, the row of cells, small and big, suggest residences and dining halls for monks.

Twenty-five of the rock-cut caves of Ajanta are viharas and are the finest of monasteries. Four of the viharas belong to the 2nd century BC. Later, other caves were excavated during the reign of the Vakataka rulers who were the contemporaries of the Gupta Rulers. Some of the most beautiful viharas belong to this period. The finest of them. Cave 1, of the Mahayana type consists of a verandah, a hall, groups of cells and a sanctuary. It has a decorated facade. The portico is supported by exquisitely carved pillars. The columns have a square base with figures of dwarfs and elaborately carved brackets and capitals. Below the capital is a square abacus with finely carved makara motifs. The walls and the ceilings of the cave contain the most exquisite paintings.

The viharas of Ellora dated 400 AD to 7th century AD are of one, two, and three storeys and are the largest of the type. They contain sculptured figures and belong to both Hinayana and Mahayana Buddhism.

Three Storeyed Vihara, Ellora

(Picture courtesy Archaeological Survey of India)

CHAITYAS

Chaitya grihas or halls of worship were built all over the country either of brick or excavated from rocks. Ruins of a large number of structural Buddhist chaity grihas are found in the eastern districts of Andhra Pradesh, in valleys, near rivers and lakes. The ruins located in the districts of Srikakulam at Salihundam, of Visahkapatnam at Kotturu, of West Godavari at Guntapalli, of Krishna at Vijayawada, of Guntur at Nagajunakonda and Amaravati belong to the 3rd century BC and later. The largest brick chaitya hall was excavated at Guntapalli.

Some of the most beautiful rock-cut caves are those at Ajanta, ElIora, Bhaja, Karle, Bagh, Nasik and Kanheri. Some of the chunar sand-stone rock-cut chaityas of Bhaja. Kondane. Karle and Ajanta, all in Maharashtra state are earlier excavations and belong to the first phase or Hinayana creed of Buddhism and are similar to the brick and wooden structures of Ashokan times. Some of the chaityas show that wood had been used in the roofing and entrance arches. The chaitya at Bhaja is a long hall 16.75 metres long and 8 metres broad with an apse at the end. The hall is divided into a central nave and an aisle on either side flanked by two rows of pillars. The roof is vaulted. The rock-cut stupa in the apse is crowned by a wooden harmika. The chaitya has a large arched torana or entrance with an arched portico.

Bhaja, Rock-cut Chaitya Hall

(Picture courtesy Archaeological Survey of India)

Hinayana rock architecture reaches the peak of excellence in the splendid chaitya at Karle. An inscription in Karle mentions Bhutapala, a banker to be the founder of the chaitya hall but later scholars identify him with Devabhuti, the last of the Sunga rulers.

The chaitya has a double-storeyed facade and has three doorways in the lower part. It has an upper gallery over which there is the usual arch. The walls of the vestibule to the chaitya hall are decorated with sculptured figures of couples. The pillars separating the central nave from the aisles have a pot base, an octagonal shaft, inverted lotus capital with an abacus. The abacus has exquisitely carved pairs of elephants kneeling down, each with a couple in front and caparisoned horses with riders on them. The stupa at the apse end is tall and cylindrical with two tiers of railings around the drum. It is crowned by the original wooden chhatra. This is the most beautiful of the chaityas.

Karle, Chaitya Hall

(Picture courtesy Archaeological Survey of India)

The second phase of Buddhist architecture is marked by the Mahayana creed of Buddhism seen in some of the excellent rock-cut chaityas at Ajanta in Aurangabad district of Maharashtra excavated between 5th AD and 9th century AD during the rule of the Vakatakas, the Guptas and the Rashtrakutas.

The caves were first discovered in the beginning of the 19th century. The caves are excavated from a semi-circular steep rock with a stream flowing below, and were meant for the use of the monks who spent the rainy season there in meditation.

The caves are at different levels and have stairs leading down to the stream. Five of the thirty caves arc chaityas or sanctuaries. The earlier group of two caved dated 2nd century BC belong to the style of Kondan and Nasik caves.

The chaityas have a vaulted ceiling with a huge horse-shoe shaped window or chaitya window over the doorway. They are large halls divided into three, parts - the central nave, apse and aisles on either side separated by a row of columns. The side aisles continue behind the apse for circumambulation. At the centre of the apse is a rock stupa with large figure of Buddha, sitting or standing. A remarkable feature of these Chaityas is the imitation of woodwork on rock. Beams and rafters were carved in the rock though they serve no purpose. From the unfinished caves, we get an idea of the method of excavation. Starting from the ceiling, they worked downwards. Solid blocks were left to be carved into pillars. After finishing the verandah, they excavated the interior. Tools used were the pick-axe, chisel and hammer.

Facade, Cave 19, Ajanta

(Picture courtesy Archaeological Survey of India)

The most perfect of this group of chaitya grihas is cave 19. Excavated at the end of the 5th century AD it is similar to the other chaityas in its plan and ribbed vaulted ceiling except for its single doorway and elaborate ornamentation. It has a pillared portico in front leading into a courtyard with the walls on either side heavily sculptured with figures. The interior pillars are well decorated with cushion shaped capitals. The corbel brackets are richly sculptured. The drum of the central stupa is elongated and carved. Projecting from the drum is an arched nasika or niche with the figure of a standing Buddha carved in it. The rounded dome of the stupa ~ is surmounted by a harmika and three tiers of chhatras, diminishing in size and supported by figures on four sides. On top of the chhatras and touching the ceiling is another small stupa with a miniature harmika. The facade of the cave is exquisitely carved. The chaitya-window has figures of yakshas and richly carved, friezes on either side. Two figures of standing Buddha flank the entrance. The walls of the hall and the ceiling of the aisles is richly painted with figures of Buddha, floral motifs, animals and birds.

PAINTINGS

Paintings which has been an accepted art since early times attained heights of excellence in Gupta period. These exquisite paintings or frescos are to be seen in the caves of Ajanta. The entire surface of the caves is exquisitely painted and shows the high standard reached in mural painting.

The theme of the painting on the walls is mostly the life of Buddha and Bodhisattvas and the Jataka stories. These topics cover a continuous narration of events on all aspects of human- life from birth to death. Every kind of human emotion is depicted. The paintings reflect the contemporary life of the times, dress, ornaments, culture, weapons used, even their beliefs are portrayed with life-like reality. The paintings include gods, yakshas, kinneras, gandharvas, apsaras and human beings.

The paintings show their intense feeling for nature and an understanding of the various aspects of all living beings. The ceilings are covered with intricate designs, flowers, plants, birds, animals, fruit and people. The ground for painting was prepared by paving it with a rough layer of earth and sand mixed with vegetable fibres, husk and grass. A second coat of mud mixed with fine sand and fibrous vegetable material was applied. A final finish was given with a thin coat of lime-wash, glue was used as a binder. On this prepared surface, the outlines were drawn and the spaces were filled with the required colours; with much attention given to shades and tones. Red, yellow, black, ochre, blue and gypsum were mostly used.

Some of the renowned paintings are that of the Bodhisattva holding a lily (cave 1), the painting of Padmapani, the Apsaras with a turban headgear (cave 17) the painting on the ceiling (cave 2) and the toilet scheme (cave 17) considered to be a masterpiece of the painter.

Ajanta, Bodhisattva Padmapani

(Picture courtesy Archaeological Survey of India)

STHAMBAS

Sthambas or Pillars with religious emblems were put up by pious Buddhists in honour of Buddha or other great Buddhists. Fragments of sthambas belonging to Mauryan times and later were found at Sanchi, Sarnath, Amaravati and Nagarjunkonda.

A portion of the Ashoka Pillar, 15.25 metres high, surmounted by the famous lion-capital and a dharma chakra above the heads of the four lions stands embedded near the Dharmarajika stupa at Sarnath. The pillar bears the edict of Ashoka warning the monks and nuns against creating a schism in the monastic order. The broken fragments of the Pillar are now in the Museum at Sarnath. The lion-capital - the most

magnificient piece of Mauryan sculpture is 2.31 metres high. It consists of four parts - (i) a bell-shaped vase covered with inverted lotus petals, (ii) a round abacus, (iii) four seated lions and (iv) a crowning dharmachakra with thirty two spokes. The four lions are beautifully sculptured. On the abacus are four running animals - an elephant, a bull, a horse and a. lion with a small dharmachakra between them. The dharmachakra symbolises the dharma or law; the four lions facing the four directions are the form of Buddha or Sakyasimha, the four galloping animals are the four quarters according to Buddhist books and the four smaller dharmachakras stand for the intermediate regions and the lotus is the symbol of creative activity. The surface of these pillars has a mirror like finish.

Ashoka Pillar Lion Capital, Sarnath

Another Ashokan Pillar of note is the one at Lauriya Nandangarh in Bihar. Erected in the 3rd century BC it is made of highly polished Chunar sand-stone. Standing 9.8 metres high it rises from the ground and has no base structure. It is surmounted by a bell-shaped inverted lotus. The abacus on it is decorated with flying geese and crowning it is a sitting lion. The pillar is an example of the engineering skill of the craftsmen of Mauryan times.

Ashokan Pillar, Lauriya-Nandangarh Bihar.

JAIN ARCHITECTURE

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JAIN ARCHITECTURE

Excellent Jain architecture and sculpture can be seen in their Stupas and rock-cut caves found in Mathura, Bundelkhand, Madhya Pradesh and Orissa cave temples. A number of rock-cut caves have been discovered in Udaigiri and Khandagiri, twin hills in Puri District of Orissa and in Ellora in Maharashtra.

The Udayagiri Hill

(Picture courtesy Archaeological Survey of India)

Indrasabha, Cave 33, Ellora

(Picture courtesy Archaeological Survey of India)

Excavated mainly as retreats for Jaina ascetics, they belong to the first century and second century BC. The eighteen Udaigiri and fifteen Khandagiri caves differ in plan from the rock-cut viharas of the Buddhists. The Jain viharas here do not have the assembly or prayer hall surrounded by cel1s nor a sanctuary like the Buddhist viharas. Excavated at different levels, the cells are narrow with low ceilings. There are no niches in the walls. The cells are small and plain, in keeping with the rigorous asceticism of Jain monks. Some of the cells have shelves cut across the walls. The doorways are small and one has to bend or crawl to enter a cell. In some of the cells the floor is raised at the rear end to serve as a pillow. Some cells have low raised platforms for beds. The lay-out of the cells is such that they get sufficient light - the cells opening on to a verandah. The Udaigiri caves are double-storeyed and have a courtyard in front.

Rani Gumpha

(Picture courtesy Orissa Tourism)

The largest and finest of the Udaigiri caves is Cave 1 called the Rani-Gumpha or Rani cave. (Gumpha the local word tor cave). The Rani-Gumpha is important for its heavily sculptured friezes. The architecture of the cave is simple, having been excavated on three sides of a quadrangle. The roof of the verandah projects outwards like an overhanging cornice (eave). Pillars have been cut to support the roof giving the caves an effect of structural houses. The right wing of the lower storey has one cell with three small entrances and a pillared verandah. Two armed dwarapalas stand guard on either side of the verandah. Though the pillars have collapsed, the capitals with sculptured bulls and lions are to be seen intact. The entrances to the cells are arched with motifs of the lotus and creepers coming out of the mouths of animals. The back wall of the verandah is covered with a frieze of elaborately carved figures. The left wing has three cells and the main wing has four cells. The doorways of all the cells are decorated with sculptured pilasters and arches. Carved friezes depicting the reception of a king returning victorious from a battle adorn the rear walls of the verandahs. In the upper storey also, the plan is the same - with four cells in the main wing and one cell each on either side. Each cell has two doorways with curved arches and engraved pilasters Symbol, auspicious for the Jains are carved in the space between the arches. The workmanship in the upper storey is superior to that of the lower. On the whole the figures are shown in easy natural poses with their faces in various profiles and moods. The designs on the pillars are similar to those used in Buddhist caves. The inscriptions on the cave walls give valuable information about the rulers and dynasties of that period. The cave is a good exhibit of the water supply system at the time. As there was no worship of images then, there is no Jain thirthankara in the original carving. Figures of thirthankaras carved on the walls of the cells are a later addition to the Khandagiri caves which were redone in about the 11th and 12th centuries A.D. to serve as sanctuaries.

Khandagiri, Hathi Gumpha

(Picture courtesy Orissa Tourism)

The Hathigumpha is important for its rock-cut inscription of King Karavela of Orissa which describes chronologically the events of his rule.

Jain architecture reached the peak of excellence in the 11th and 12th century AD as can be seen in their temples in Rajgir in Bihar and Palitana in Kathiawar.

Khandagiri Jaina Temple

(Picture courtesy Archaeological Survey of India)

Lord Mahaveer's Life History in Brief

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Lord Mahaveer was the twenty-fourth and the last Tirthankara of the Jain religion. He was born in 599 B.C. in Bihar, India on the 13th day of the bright fortnight in the month of Chaitra i.e. Chaitra Sudi Teras.

King Siddharth and queen Trishala's son, the prince was given the name of Vardhaman at birth.At the age of thirty, he left his family and royal household to become a monk. The Lord practised severe austerities and deep meditation for the subsequent twelve years. He then reached the village Jrambhika and stayed on the banks of the river Rijuvaluka where he attained Keval Gyan / Omniscience on the Tenth day of the bright half of the month of Vaisakh i.e. Vaisakh Sudi Dasam.

Mahaveerswami spent the next 30 years preaching the path to eternal freedom or Moksha. At the age of 72, Lord Mahaveer attained Nirvana and his purified soul left his body.

Five Kartavyas (Necessary Deeds) for a Shravak (Laity) during Paryushan

   1. Amari Pravartan - Total Non-Violence
    Special Attention to Jeev Daya is to be paid during these days. One should undertake fasting as per personal capacity and take care not to hurt even the minutest organisms, even those which cannot be seen by naked eyes.

   2. Sadharmik Vatsalya - Love towards co-follower of Jain religion
    This means you should take care of co-followers of Jain Religion. It can be done in two ways

3. Dravya Bhakti: Honouring co-follower by gifts etc.
        Bhaav Bhakti: Helping co-followers to be stable and then firm in their religious beliefs and lending a helping hand whenever required.

   4. Shamapana - Asking for Forgiveness
    If you have hurt someone or have any ill-feelings, you should ask for heartfelt forgiveness from that person. Do not leave any trace of anger or enemity towards anyone in the heart.

   5. Atham Tap - Fasting for 3 days
    Since times immemorial the eating habit has been formed which needs to be controlled. The craving for tastes that the tongue looks for has to be broken. Our body needs to be prepared & purified for a stage where it does not require any food and finally this helps in shredding of the bad karma collected in the past.

   6. Chaitya Pari Paathi - Visiting local Jain Temples
    It should be done in a manner and clothing befitting royalty in a procession. In the temples you visit, you should leave materials used in puja, dhoop (incense sticks), sandalwood, silver pages (aangi material). This will help you in softening yourself and help you in moving ahead in religion. It will help you in understanding the wrote truth (achieve samkit).

Eleven Kartavyas for Shravak through the Year

    Sangh Pooja
    Sadharmik Bhakti
    YatraTrik
    Snatra Mahotsava in the Temple
    Donate funds for Dev Dravya
    Mahapuja
    Dharma Jagrik (Ratri Jagran)
    Shrut Puja (Gyan Bhakti)
    Udyapan (Ujamnu)
    Shashan Prabhavna
    Alochna Purva (Chit Suddhi)

Mahaveer Janma Kalyanak

2011-11-05T09:11:00.000-07:00

The birthday of Lord Mahaveer is called "Mahaveer Janma Kalyanak" and also popularly known as Mahaveer Jayanti.

Five hundred and forty-three years before Vikrama Era(in 599 B.C.) Bhagwan Mahaveer, the twenty-fourth and the last Tirthankar was born at midnight on the thirteenth day of the bright half of the month Chaitra. He was in the womb of Devananda for 82 days and in the womb of Trishala for a period of 195 days and a half.

The birth of this great saviour spread divine light in the whole universe. All beings were steeped in divine bliss. In accordance with the established convention, the thrones of the fifty-six goddesses presiding over all the directions, started receiving tremors and realising that it was the signal of the great event of the birth of the saviour,they all flew towards Bhagwan Mahaveer and his blessed mother. They bowed down to them, bathed them, applied scented pastes, dressed and decked them artistically. With their mission fulfilled, they returned to their respective abodes.

Mahavir Jayanthi

2011-11-05T09:08:00.000-07:00

The occasion of the Mahavira Jayanthi we would like to place before our visitors this special article that had appeared in the editorial of The Times of India.
Saturday, April 3, 2004 : A number of people are born every day but Mahavira's birth in 511 BC was marked by an uncanny element. While still growing in his mother's womb, Mahavira was endowed with clairvoyance or avadhigyan . An ordinary man is born with indirect knowledge, paroksh , but Mahavira was born with direct knowledge, pratyaksh , as if he had experienced everything already.
   After Mahavira's birth, his family began to grow prosperous and his parents named him Vardhman. Since he was clairvoyant, he came to be known as saman . Realising his power of tolerance during spiritual practice, he was called Mahavira. Two saints, Vijay and Sanjay, saw Mahavira and a mere glimpse of his personality dispelled all their doubts.
   That man is free to think and act the way he likes is a relative truth, for he is not entirely free; he is bound by destiny. Mahavira's destiny was bound with moksha. His parents were followers of the 23rd Jain Tirthankara, Parshva, whose teachings left a lasting impression on his mind. Destiny, environment and separation from family prompted Mahavira to take to asceticism. But his brother Nandivardhan persuaded him to reconsider his decision. Mahavira renounced worldly relationships and went off with the sole objective of achieving complete samayika. His 33-year-old life of a householder came to an end.
   He began the vigorous practice of Samya Yoga, the yoga of equanimity, and for 12 years he went through and overcame several ordeals. Mahavira was a pioneer of ahimsa; he was also fearless, a quality he felt was indispensable to promote ahimsa. This principle became an integral part of his way of life. So during his penance he wandered alone in the jungles. Several incidents are narrated to illustrate his fearlessness.

Great Men's View on Janism

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Great Men's View on Janism
1. "I say with conviction that the doctrine for which the name of Lord Mahavira is glorified nowadays is the doctrine of Ahimsa. If anyone has practiced to the fullest extent and has propagated most the doctrine of Ahimsa, it was Lord Mahavira." - Mahatma Gandhi

2. "Mahavira proclaimed in India that religion is a reality and not a mere social convention. It is really true that salvation can not be had by merely observing external ceremonies. Religion cannot make any difference between man and man." - Rabindranath Tagore

3. "We learn from scriptures (Sashtras) and commentaries that Jainism is existing from beginning less time. This fact is indisputable and free from difference of opinion. There is much historical evidence on this point." - Lokamanya Bala Gangadhar Tilak

4. "There is nothing wonderful in my saying that Jainism was in existence long before the Vedas were composed." - Dr. S. Radhakrishnan, Prev. President of India

5. "Truly speaking, Jainism is an independent and original religion, for it is neither Hinduism nor Vedic religion, but of course it is an aspect of Indian life, culture, and philosophy."
- Shri Jawaharlal Nehru

6. "I am not Rama. I have no desire for material things. Like Jina I want to establish peace within myself." - Rama

7. "O Arhan! You are equipped with the arrow of Vastuswarpa, the law of teaching, and the ornaments of the four infinite qualities. O Arhan! You have attained omniscient knowledge in which the universe is reflected. O Arhan! You are the protector of all the Souls (Jivas) in the world. O Arhan! The destroyer of kama (lust)! There is no strong person equal to you." -Yajur Veda,

8."What would be the condition of the Indian Sanskrit literature if the contribution of the Jains were removed? The more I study Jain literature the more happy and wonder struck I am."
                                           - Dr. Hertel, Germany

9. "Jainism is of a very high order. Its important teachings are based upon science. The more the scientific knowledge advances the more that Jain teachings will be proven."
                                     -L. P. Tessetori, Italy

10."The Jains have written great masterpieces only for the benefit of the world."
                                                                                 - Dr. Hertel, Germany

Symbols The holiest Digambara

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Symbols The holiest Digambara
where there is the fifty-seven foot high image of Bahubali standing in meditation in the kayotsarga posture, arms away from the side, and with creepers growing round his arms and legs and anthills covering his lower legs to symbolize the length of time he has been meditating. The Digambaras believe he is the first person in the world to achieve liberation. This was erected in 981 by Camundaraya, a general of a king of the Ganga dynasty, to symbolise the ascetic fighting the spiritual battle. Bahubali was the son of Rishabha, the first Jina, and when he defeated his half-brother Bharata in a duel, he did not take over as king but renounced the throne and took to meditating in the forest. This is also symbolic of pressures at that time for the Jain warrior between the claims of war and religion.
Since 1398 every ten to fifteen years, depending on astrology, the mastakabhisheka, head anointment, ceremony takes place, one of the most spectacular in India. Milk, liquid saffron, and other substances in 1,008 pots are poured over the head of Bahubali from a platform by prominent lay people. Today, flowers are also dropped on the statue from a helicopter. The statue is on the Big Hill. The Little Hill is also an important place of pilgrimage because of generations of Digambara ascetics who have died there by sallekhana, fasting, testified by nisidhi, memorials of stone relief's, pillars, images, and temples. A fissure in the rock is called Bhadrabahu's Cave after the supposed leader of the southern migration. Hero stones of those who died in battle are placed near the memorials of the ascetics.

First Jain Tirthankara

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                                    First Jain Tirthankara

Bhagavan Rishabha the first Thirthankara's life is repeated verbatim also in the non -Jaina puranas, for example Bhagavatha purna fifth skanda, in Vishnupurna and Vayupurana. All these Hindu puranas maintain that Lord Rishabha preached the doctrine of Ahimsa after performing yoga for several years. The oldest Hindu Rig- veda praise Rishabhadev as

Name ............................ Rishabha nath (Adinath )
Father's Name    ........ Nabhiraja
Mother's Name .......... .Marudevi
Birth Place ... ............... Ayodhya
Birth Thithi ... ...............Chaitra krishna. 8
Diksha Thithi ... ...........Chaitra krishna. 8
Kevalgyan Thithi.. ......falgun krishna. 8
Naksharta .. .................Uttrashadha
Diksha Sathi ... ......... ..4000
Shadhak Jeevan ... . ..1,00,000 purva
Age Lived ... ................ 84,00,000 purva
Lakshan Sign ... ....... .Vrushabha (Bull)
Neervan Place ... ...... .Asthapad Mount
Neervan Sathi ... ........ 10000
Neervan Thithi ... ....... .Magh Krishna 14
Chief Disciple...............Pundarik
Number of Disciples.................84
Number of Ascetics..................84 Thousand
Head of Female Ascetics.........Brahmi
Number of Female Ascetics....3 Lac
Male Laity ....................................3.5 Lac
Female Laity ...............................5.54 Lac
Colour       ..................... ............ Golden-Yellow

   According to jaina tradition, he was a hero of the Ikshvaku family Ayodhya. His father was King Nabhiraja and his mother Queen Marudevi. He was married to Sumangla and Sunanda. Sumangla gave birth to Bharat, who later became a Chakravarti king . Sunanda gave birth to a child who came to be known as Bahubali.
   Adinath had one hundred sons and two daughters, who were named Brahmi and Sundari. It is believed that all civilization developed from the teachings of Adinath. He taught people how they could obtain food by tilling the soil, that they should take up to agriculture for the production of food. He taught some other people to carry this agriculture produce to different peoples and supply to those that were in need. He again set apart a numbered of able-bodied men for the purpose of defense. Thus he was the first king to establish the institutions of marriage, agriculture, the arts, and weaponry. He ruled for thousands of years and after he divided his kingdom among his sons and departed to take up an ascetic way of life to perform Tapas. After the practice of Tapas for several years, he attained Kevalagyana or Omniscience.
When Adinath renounced his kingdom, thousands of people followed him into the ascetic life. Whenever they went for alms, people offered them gold, jewels, ornaments, etc. But no one offered them food. Thus, many of his followers could not tolerate the starvation. They began asking for food, and then they left to form their own groups. This was the beginning of many sects. (According to the Jain faith, Tirthankaras remained silent until they achieved perfection.)
   Adinath also went without food for an entire year. Then he went to his grandson Shreyans kingdom (Hastinapur). His grandson offered him sugarcane juice, which he accepted. Hastinapur is still considered a holy place, and even today Jains make pilgrimages to this site to break ritual fasts (with sugarcane juice). After becoming enlightened (Perfect), He broke his silence and preached for many years, telling how to escape the cycle of birth and death and achieve eternal bliss. Bhagwan Adinath achieved Nirvana on the mountain of Kailash in the Himalayas when he was in complete Samadhi. The symbol of Adinath is a Bull (Rishabh) so he is known as Rishabha Dev.
    The discoveries resulting from the excavations of Harappa and Mohenjodara, we have nude images of a yogi considered to be idols used for worship by the people of the Indus Valley Civilization. Also the symbol of bull is found in abundance in coins and seals belonging to that period. Hence it will be consistent to maintain that the religious life of people of Indus Valley Civilization must have been associated with the Rishabha cult which must have been prevalent throughout the land from Himalayas down to Cape Comorian and further South in Lanka.
The contribution of Tirthankara Rishabhdev:
He was the first to train Indians in systematic agricultural work. He called upon people to domesticate animals on larger scale along with agriculture.
Bringing the society in the range of simplicity was Rishabhdev's second major contribution. In spite of connecting Ahimsa with self-retrain and self-control, he called upon people to make love and friendliness the basis of their social conducts, which confirmed his commitment towards simplicity and adaptable rules for common men. In this regards it has been mentioned in the Trilokakshara:
"Dhammo Vadiyamoolo Vanimmiyio Adybihamen"
Meaning , "Rishabh, the first Tirthankara, laid the foundation of the simple dharma. That dharma was based upon love and friendliness."
The third contribution of Rishabhdev was the teachings of developing the art of cottage industries according to demand of time and space. It has been mentioned in the Vrihat
Swayambhu Istrota:
"Prajapatriyah Prathamam Jajivishiyuh Shashasa Krishyadasiyu Karamasu Prajah"
His fourth contribution had been in his exemplary teachings of realistic honesty particularly for those who were involved in business for their livelihood.
Nirvana: For a long time Bhagavan Rishabhdev continued to propagate his religion having the five great vows as its central theme. When he realized that all his remaining Karmas are approaching their end he proceeded to the Ashtapad mountain. On the thirteenth day of the dark half of the month of Magh, Rishabhdev, along with ten thousand other ascetics, was observing a six day fast without water. He was sitting in the meditation in the Paryanka pose. When the moon entered the Abhijit lunar mansion he got nirvana and got liberated from all sorrows. The king of gods, Saudharmendra, Emperor Bharat, numerous gods and men gathered and celebrated the auspicious event of Bhagavan Rishabhdev’s Nirvana.


Asthapad Mount : Shri Asthapad Maha Tirth is situated up in tranquil heights of snow-covered Himalayas. Thousands of years ago Bhagavan Rishabhdev first of 24 tirthankara, attained salvation at this place. Scholars and visitors travel to the mountain where this Tirth is believed to be buried under the snow but Ashtapad Tirth for Shri Adinathji Nirvana-Bhoomi has not been located as yet precisely.
References of Ashtapad Tirth was found in some old Jain dhrama texts as:
Aacharang Niryoukti was first to mention about the Ashtapad Tirth. Aavshyak Niryoukti also has a description about Ashtapad Tirth. Ekadash Angadl Aagam, one of the oldest texts on Jainism also mentions Ashtapad as Maha Tirth. Uttaradhyan Sutra Niryoukti says that anyone (Charam Shariri) who can scale Ashtapad Tirth will attain Salvation (Moksh) (Para 290 Chapter 10). Vividh Tirth Kalp has a chapter dedicated to Ashtapsd Giri Kalp.
Uttar Puran has a description of Jain Tirthanker Rishbdev and that his son Bharat constructed a golden and Future. “Ashtapad Kalpa (old)”, written by Shri Purvacharya describes in detail the importance of this place and all the events that took place there.
Acharya Hemchandracharya in “Trishashthi Shalaka Purush Charitra” describes Ashtapad in detail. Chapter 10 Para 9 . says one staying overnight there and offering prayers to all Jin idols, attains salvation. Potala Palace (former residence of Dalai Lama) has some old books-written on Tal Patra which describe Nirvana of Rishabdev at Ashtapad-Kailash.
   Many individuals and organizations are involved in research to unravel the mysteries of this legendary place. A picture engraved or carved with religious artwork of Shri Ashtapad Tirth is found in a Jain temple at Jaipur. The Jain center of America in New York who is constructing a new building for its temple and other religious activities. They collected a number of articles from old Jain Scriptures to develop an architectural design of the model of Shri Ashtapad.

Jain Parva

2011-10-31T09:12:00.000-07:00

PARYUSHANA OR DAHSALAKSHANA PARVA

AKSHAYATRITIYA

This festival is observed in April. On this day sugarcane juice is ritually offered to those who have observed various types of fasts through out the year. According to jaina literature, on this day Rsabhanatha, the first tirthankara, received in accordance with the religious ritual in the form of sugar-cane juice for the first time after his continuous fast of six months from the hands of the mythical Prince Sreyamskumar. The ladies who participate in the ritual are given garlands and are brought to the temple in a small hell procession. The relatives of the participants go to a nearby shop of sugarcane crusher, wash the press with boiled water and collect the juice in earthen pots. They bring the juice to the temple and offer to the participants 108 small cups full of juice. After observing this ritual the participants normally take a vow that for the rest of their lives they will not drink unboiled water.

KARTIK PURNIMA
By the full moon day of Kartik (around November), Karyik Purnima, the monks and nuns ,tart to wander further after having stayed at one place for the rainy period. On this day the monks are taken out of the town in a procession and a few people even accompany the monks to the next town or village. The community starts eating green vegetables which is not done during the rainy season. On this day many people start on a pilgrimage to Palitana. In many temples a stone panel or cloth painting of Palitana is displayed and those who cannot undertake the pilgrimage to Palitana go and worship the panel in a temple.

DEEPAVALI/DIWALI
Along with Hindus the Jainas also celebrate the festival of Deepavali/Diwali. For the Jainas, Diwali is an important festival, because on this day Mahavira is supposed to have attained nirvana. In many temples of Digambara sect sweet balls are offered. Divali is also important for Jainas as it marks le beginning of their new year. All business accounts of the previous year are settled and new acount books are started. On this day businessmen go to shops and buy new account books and worship them along with the image of Lakshmi as well as currency notes, jewellery, etc. at a special ceremony.

MAHAVIRA JAYANTHI
This festival, connected with the great auspicious event of the birth of Lord Mahavira is celebrated with great pomp and enthusiasm by all Jainas. Processions are taken out, meetings are held and the message of Mahavira is explained to all.

SIDDHACHAKRA OR NAVADEVATA PUJA
Siddhacakra or Navadevata diagram (the circle of the Siddha, the omniscient one) consists of a stylised lotus with eight petals. In the centre Id in four petals of the lotus are depictions of the five highest Beings of the Jainas, namely Arhat, the enlightened one, Siddha, the liberated one, Acharya, the head monk, Upadhyaya, the teacher monk, and Sadhu, the monk. In the four petals the Svetambaras inscribe the principles: right knowledge. right faith, right conduct and right penance;
whereas Digambaras depict dhar- cakra, jina image, jina temple and scriptures. Apart from worshipping this diagram in the temple or in a smaller way in the house, there is elaborate worship of the same in which many people take part and the ritual lasts for nine days. In this worship, the diagram is made on the floor from grains of various colours suitable for the great Beings. Part of the worship is a narration of the story of King Sripala who is believed to have gained miraculous benefits due to the worship of this yantra. Generally, the diagram is worshipped on fulfilment of a certain vow or for avoiding ill luck and furthering prosperity. Such a puja is generally announced by the family after the events of birth, marriage, death .

Jaina Art

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Jaina Art

The earliest works of art connected with the Jaina faith are the group of cave monasteries at Udayagiri and Khandagiri in Orissa. At Udayagiri an inscription of King Kharavela, a follower of Jainism belonging to 150 B.C., has been discovered. Outside some of these caves there are richly carved relief's stylistically resembling the carving of Bharhut and Sanchi. Along with general scenes with warriors, charioteers, men and women, animals and vegetation, there are other recognizable motifs of the enclosed tree or elephants illustrating a goddess which are more obviously connected with Jainism and Buddhism. These monasteries were excavated "by King Kharavela for the use of Jaina monks. Tirthankara image in human form was not worshipped in this early period. A hoard of Jaina antiquities found at Kankali mound, Mathura, dating from 150 B.C. to the end of the first millennium of this era provides an interesting study of evolution of Jaina iconography. A few stone tablets of homage belonging to the 1st century B.C. indicate that Jainas worship Tirthankaras through such symbols as stupa, caitya-trees, dharmacakra etc. In addition, such symbols as srivatsa, swastika, lotus bud, a pair of fish and full vase which later on crystallized in the sets of eight auspicious marks of both the sects. Along with the various symbols the earliest anthropomorphic image of the Tirthankara also appeared on these tablets. The tablet of the wife of Sivaghosaka, assigned to the 1st century A.D., shows a figure of Parshwanatha, the 23rd Jina, being worshipped by two naked monks flanking him.
These early Jinas were depicted seated in padmasana with open palms, placed one over the other, resting on the lap, eyes concentrated in. Meditation and the hair on the head either shaven or shown as curled locks. Most of the basic features of the standard jina image through the centuries remain the same as in the period of its origin. The jina images of the Kushana period are, as a rule, naked and are found both in padmasana or in kayotsarga, standing posture. These images though bulky are devoid of any symbol of cognition or attendant yaksha or yakshi. In most cases there is an halo behind the head . Such features as the long Jocks of hair, hanging over the shoulders in the case of Rsabhanatha image and seven-hooded snake-crown in that of Parsvanatha, got crystallized in this early period of Jaina art. Except two tirthankaras the rest of the 22 are depicted without any difference in their appearance.
In the Gupta period the Jaina cult image was evolved three-dimensionally. The figures became more sophisticated and light in modeling. Other features of the images of this period include an elaborately carved halo, often approached by two flying figures of worshippers or garland-bearers, a pedestal with two lions on the sides and a wheel in the centre, two attendant chauri-bearers, often standing on 1otus pedestals. Some of the representative examples of this type are preserved in the Mathura and the Lucknow museums. In the post-Gupta period the Jaina pantheon, as depicted in art, was enlarged. Each Tirthankara had a pair of his attendant yaksha or yakshi. The symbol of cognition became a regular feature. Triple umbrella over the head and figures of nine planets started to appear on the pedestal. Hundreds of images of this period have come to light from Deogarh, Chanderi, etc., in central India. Belonging to the early post-Gupta period are the remarkable examples of Jaina eave temples at Badami and E1lora. Here in the: most elaborately fashioned cave temples there are relief sculptures of Jinas. In Indra Sabha at Ellora there are the popular relief's of Parshwanatha's rescue by the serpent king and the queen and of Gommata's austerities. Meditating Parsvanatha was attacked by a demon and was rescued by a serpent king and his consort who later became his yaksha and yakshi. Gommata or Bahubali, the son of Vrishabhanatha, renounced the world after a conflict with his brother Bharata and practised such severe austerities that creepers grew around him and snakes resided in the groves nearby. In the period between 10th and 13th centuries there is a multiple activity of temple construction). The temples of Swetambara faith are mainly in western India. The marble shrines at De1vada, Mt. Abu, and Kumbharia in north Gujarat are magnificent monuments of fine and intricate workmanship. At Mt. Abu the 16 Mahavidyadevis, the goddesses of magic, appear in full iconographic detail and so also the yakhas-yakshis and the guardian of directions. Of the same period and mode but somewhat lesser known examples are the Mahavira temple, asian, and the Taranga hill temple, north Gujarat. In the same context may also be mentioned the later but exquisite shrine at Ranakpur, Rajasthan. At Palitana, Satrunjaya hill, there are temple-cities dating from medieval to modern period. At Surat. and Patan in the late medieval period, many small wooden shrines were constructed, marked by intricate carving which is also common to many secular buildings of Gujarat.
Monuments of the Digambara faith from the medieval period come mainly from central India. The most noteworthy examples are the Jaina temples at Khajuraho, the shrines of Deogarh (Uttar Pradesh), Chanderi Gyeraspur and Gwalior in Madhya Pradesh, and the exqui., site pillar of glory at Chittorgarh in Rajasthan. Also, in southern India the Jainas created important monuments of art. In the Chalukya period several shrines were constructed at Aihole and Pattadakal of which the Meguti hill temple at Aihole is the most remarkable for its plan, and for the sculpture of Mahavira's yakshi, Siddhaika, riding a lion. At Sittanavasal, there are remains of jaina paintings of the 9th century. In the 10th century the famous 21-m high colossus of Gommata was installed at Sravanabelagola in Karnataka. Characteristic creepers entwine the body of the majestic ascetic. On the opposite hill there are remains of monasteries, cult images, relief's with scenes of the life of monks, etc. All south Indian monuments belong to the Digambara sect. In a later period under the Hoysala rulers, many jaina shrines such as Lakkundi were built in local style in Karnataka.
In jaina temples, along with the main image many smaller ritual images of bronze are installed. The earliest bronze objects date from 1st century B.C. from Bihar. Of Gupta period there are bronzes from Chausar in Bihar and from western India the superb bronzes of the so called Akota hoard. Jaina bronzes of Chola style from Sittanavasal are remarkable for refinement of modelling. Of medival period there are in addition to hundreds of Jina images. Other bronze objects such as the yantras, the replicas of samavasarana (the devine preaching hall for Tirthankaras), figures of goddesses, models of mythical mount Meru, plaques depicting auspicious symbols, etc. Most of these objects are worshipped in temples at Surat, Patan, Ahmedabad, etc., in Gujrat, Jaisalmer, Osian, Jaipur in Rajasthan and many other shrines in Madhya Pradesh and Karnataka. The bronzes provide interesting material for the study of minute differences of iconography of the Swethambara temple and Digambara variations as well as northern and southern types.

LORD MAHAVIRA

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LORD MAHAVIRA AND HIS TEACHINGS

Lord Mahavir was the twenty fourth and last Tirthankara of the Jain religion of this era. According to Jain philosophy, all Tirthankaras were human beings but they attained a state of perfection or enlightenment through meditation and self-realization. The Jains thus consider these “perfect supreme beings” as God. The concept of God as a creator, protector, and destroyer of the universe does not exist in Jainism. Also the idea of God's reincarnation as a human being to destroy the demons is not accepted in Jainism.

Lord Mahavir was born on the thirteenth day of rising moon of Chaitra month, in 599 B.C. in the state of Bihar, India. This day falls in the month of April as per Gregorian calendar. His birthday is celebrated as Mahavir Jayanti each year.

Mahavir was a prince and was given the name Vardhaman by his parents. Being the son of a king, he had many worldly pleasures, comforts, and services at his command. But at the age of thirty, he left his family and royal household, gave up the worldly possessions, and become a monk in search of a solution to eliminate pain, sorrow, and sufferings.

Mahavir spent the next twelve and half years in deep silence and meditation with an to conquer his desires, feelings, and attachments. He carefully avoided harming or annoying other living beings including animals, birds, and plants. He also went without food for long periods. He was calm and peaceful when faced with unbearable hardships. These qualities earned him the name Mahavir, meaning very brave and courageous. During this period, his spiritual powers fully developed and at the end he was able to reach a stage of absolute realization of self. This realization is known as keval jnana or the perfect enlightenment.

Mahavir spent the next thirty years travelling on bare foot across India preaching people the eternal truth that he had realized. The ultimate objective of his teaching was how one can attain total freedom from the cycle of birth, life, pain, misery, and death, and achieve the permanent state of bliss. This is also known as liberation, nirvana, absolute freedom, or Moksha.

Mahavir explained that since eternity, every living being (soul) due to its ignorance is fettered by karma. These karmic atoms are continuously accumulated by our good or bad deeds. Under the influence of karma, the soul is habituated to seek pleasures in materialistic belongings and possessions. This is the deep-rooted cause of self-centered violent thoughts, deeds, anger, hatred, greed, and other such vices. These result in further accumulation of karmas.

Mahavir preached that right faith (samyak darshana), right knowledge (samyak jnana), and right conduct (samyak charitra) together were the real path to free the soul from the bondage of karma.

The Five Pillars of Jainism

Nonviolence (Ahimsa)

not to cause harm to any living beings

Truthfulness (Satya)

to speak the harmless truth only

Non stealing (Asteya)

not to take anything not properly given

Chastity (Brahmacharya)

not to indulge in sexual pleasures

Non possession/ Non attachment (Aparigraha)

complete detachment from people, places, and material things

Life of a believing and practicing Jain normally revolves around these five great vows.. These vows cannot be fully implemented without the acceptance of the philosophy of non absolutism (Anekantvad) and the theory of relativity (Syadvad). Monks and nuns are required to follow these vows strictly, while a common man follows these vows as far as his lifestyle permits him to.

Mahavir considered men and women to be on an equal footing as far as spiritual advancement was concerned. The path of renunciation and liberation attracted women as well. Many women followed Mahavir's path and renounced the world in search of ultimate truth and happiness.

Thus, the principles of Jainism, if properly understood in their right perspective and faithfully adhered to, will bring contentment and inner happiness and joy to one’s present life. This will elevate the soul, in future reincarnations, to a higher spiritual level, ultimately helping it to achieve Enlightenment, reach its final destination of Eternal Bliss, thereby ending all cycles of birth & death.

Mahavir attracted people from all walks of life - rich and poor, kings and commoners, men and women, princes and priests, touchable and untouchable. He organized his followers, into a four fold order, namely monk (Sadhu), nun (Sadhvi), layman (Shravak), and laywoman (Shravika).

This order is known as Jain Sangh.

Lord Mahavir's sermons were orally compiled into Agam Sutras by his immediate disciples. These Agam Sutras were orally passed on to the future generations. In course of time many of the Agam Sutras have been lost, destroyed, and some are even modified. About one thousand years later the Agam Sutras were recorded on Tadpatris (leafy paper that was used in those in earlier times to record manuscripts for future references). Swetambar Jains have accepted these Sutras as authentic versions of His teachings while Digambar Jains do not accept these as authentic.

At the age of 72 (527 B.C.), Lord Mahavir attained nirvana and his pure soul left his body and achieved complete liberation. He became a Siddha, a, a liberated soul, having achieved absolute consciousness, and living forever in a state of complete bliss. To commemorate this occasion, on the night of his nirvana, people celebrated the Festival of Lights (Dipavali). This is the last day of Hindu and Jain calendar year and is known as Dipavali Day.

It is important to however note that Jainism existed even before Mahavir, and his teachings were based on those of his predecessors. Thus, unlike Buddha, Mahavir was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well-established creed of his predecessor, Tirthankar Parshvanath. However, Mahavir did re-organize the philosophical tenets of Jainism to correspond to his times.

A few centuries after Mahavir's nirvana, the Jain religious order (Sangha) grew more and more complex. Due to ideological differences Jainism was divided into several sects. Later generations saw the introduction of ritual complexities, which almost placed the worship of Mahavir and other Tirthankars at par with that of other Hindu deities.

Significant points of Teachings of Lord Mahavir:

v Mahavir made religion simple and natural, free from elaborate ritual complexities. His teachings reflected the inner beauty and harmony of the soul.

v Mahavir taught the idea of supremacy of human life and stressed on the importance of a positive attitude in life.

v Mahavir's message of nonviolence (Ahimsa), truth (Satya), non stealing (Achaurya), celibacy (Brahma charya), and non possession (Aparigraha) based on, universal compassion.

v Mahavir said that, 'A living body is not merely an integration of limbs and flesh but it an abode of the soul which potentially has perfect perception (Anant darshana), perfect knowledge (Anant gyana), perfect power (Anant virya), and perfect bliss (Anant sukha). Mahavir's message reflects the freedom and spiritual joy that a living being (the soul) is capable of achieving.

v Mahavir emphasized that all living beings, irrespective of their size, shape, and form, how spiritually developed or undeveloped, are equal and we should love and respect them. This way he preached the gospel of universal love.

v Mahavir rejected the concept of God as a creator, a protector, and a destroyer of the universe. He also denounced the worship of gods and goddesses as a means of material gain and personal benefit.

Jain Festivals

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PARYUSHANA OR DAHSALAKSHANA PARVA

This festival is celebrated by both Svetambara as wel1 as Digambara Jainas for eight to ten days during the monsoon season. This is a festival of self-discipline through fasting and other ascetic practices. Men, women and children as well as monks and nuns undertake fasts with varying strictness. While some observe fast on all the eight days, many fast on alternate days but all fast on the last day. During Paryusana, there are regular sermons and ceremonies in the temples. In Digambara temples, chapters from Tattvartha Sulfa, the Bible of the Jainas, and in Svetambara temple those from Kalpasutra are read out to the audience. On the last day, members of the community greet each other and ask forgiveness for any pain that might have been caused knowingly or unknowingly by any of their actions during the past year. Those members of the community who undertake complete fast during the festival days are taken to the temple in a procession on the last day after which they break the fast. The Jainas are special1y zealous during Paryusana to prevent any animal life being taken. Often jaina foundations pay money to close down slaughter houses to save animal life during the festival days. During the festival days, the Svetambara Jainas drink boiled water at home and abstain from eating or drinking in a restaurant or in the houses of non-Jainas. After a bath and change of clothes people go to the temple. Those who do not fast come back home after worship for lunch and those who fast remain in the temple the whole day meditating or participating in the reading of scriptures or religious discourses. During Paryusana, the Svetambaras also take out a copy of Kalpasutra in procession. A young girl after worship in the temple carries the Kalpasutra in a large metal plate over her head in a procession. A man walks in front of the girl, sprinkling water from a pot on the street, symbolically cleaning the city. The scripture is brought to the house of a wealthy Jaina who makes a donation to a temple. There the holy book is installed on a high pedestal and worshipped the whole night to the accompaniment of devotional songs. The next day it is brought backto the temple in a procession. On the fifth day of the festival, a skylight is opened in the ceiling and silver replicas of the dream images seen by the mother of Mahavira are lowered on a string to the crowd gathered below. On the eighth day a copy of Barsasutra is presented to a monk or a nun who reads it out to the people with such rapidity that the whole text is finished in half an hour. The worshippers hold a page of the Surra in their ands for a few seconds and place it back, symbolizing the

AKSHAYATRITIYA
This festival is observed in April. On this day sugarcane juice is ritually offered to those who have observed various types of fasts through out the year. According to jaina literature, on this day Rsabhanatha, the first tirthankara, received in accordance with the religious ritual in the form of sugar-cane juice for the first time after his continuous fast of six months from the hands of the mythical Prince Sreyamskumar. The ladies who participate in the ritual are given garlands and are brought to the temple in a small hell procession. The relatives of the participants go to a nearby shop of sugarcane crusher, wash the press with boiled water and collect the juice in earthen pots. They bring the juice to the temple and offer to the participants 108 small cups full of juice. After observing this ritual the participants normally take a vow that for the rest of their lives they will not drink unboiled water.

KARTIK PURNIMA
By the full moon day of Kartik (around November), Karyik Purnima, the monks and nuns ,tart to wander further after having stayed at one place for the rainy period. On this day the monks are taken out of the town in a procession and a few people even accompany the monks to the next town or village. The community starts eating green vegetables which is not done during the rainy season. On this day many people start on a pilgrimage to Palitana. In many temples a stone panel or cloth painting of Palitana is displayed and those who cannot undertake the pilgrimage to Palitana go and worship the panel in a temple.

DEEPAVALI/DIWALI
Along with Hindus the Jainas also celebrate the festival of Deepavali/Diwali. For the Jainas, Diwali is an important festival, because on this day Mahavira is supposed to have attained nirvana. In many temples of Digambara sect sweet balls are offered. Divali is also important for Jainas as it marks le beginning of their new year. All business accounts of the previous year are settled and new acount books are started. On this day businessmen go to shops and buy new account books and worship them along with the image of Lakshmi as well as currency notes, jewellery, etc. at a special ceremony.

MAHAVIRA JAYANTHI
This festival, connected with the great auspicious event of the birth of Lord Mahavira is celebrated with great pomp and enthusiasm by all Jainas. Processions are taken out, meetings are held and the message of Mahavira is explained to all.

SIDDHACHAKRA OR NAVADEVATA PUJA
Siddhacakra or Navadevata diagram (the circle of the Siddha, the omniscient one) consists of a stylised lotus with eight petals. In the centre Id in four petals of the lotus are depictions of the five highest Beings of the Jainas, namely Arhat, the enlightened one, Siddha, the liberated one, Acharya, the head monk, Upadhyaya, the teacher monk, and Sadhu, the monk. In the four petals the Svetambaras inscribe the principles: right knowledge. right faith, right conduct and right penance; whereas Digambaras depict dhar- cakra, jina image, jina temple and scriptures. Apart from worshipping this diagram in the temple or in a smaller way in the house, there is elaborate worship of the same in which many people take part and the ritual lasts for nine days. In this worship, the diagram is made on the floor from grains of various colours suitable for the great Beings. Part of the worship is a narration of the story of King Sripala who is believed to have gained miraculous benefits due to the worship of this yantra. Generally, the diagram is worshipped on fulfilment of a certain vow or for avoiding ill luck and furthering prosperity. Such a puja is generally announced by the family after the events of birth, marriage, death etc.

Jain Temples

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Though the Jainas do not worship any transcendental God and are supposed to be atheistic, they have constructed magnificent temples and have evolved a complex set of rituals. Purifying the soul through meditation and asceticism, trying to put an end to all misery and attaining the highest liberation or nirvana is the aim of all human existence. This goal has been attained by the tirthankaras. To meditate on this Being and his qualities in order to advance on the path of purification of the soul and attainment of nirvana, Jainas visit temples where the images of such tirthankaras are installed. Jainas do not worship Gods to seek their grace for material prosperity. Their temples are administered by foundations consisting of members known for their patronizing religious activity. Some Jaina temples belong to the Swetambara sect and others to the Digambaras. Some are patronized by a certain Jaina caste or regional group but all temples are open for worship to all members of the community. Large Jaina foundations have established and run Dharmashalas, rest houses, schools, libraries, colleges, research institutions, publishing houses, students, hostels, veterinary hospitals, etc. Many temples own precious jewellery, silver chariots and other expensive objects used for worship and rituals.
At the entrance the visitors have to remove their shoes. Often temples have their own source of water needed for daily bath of the image as well as for the bath of participants. The cult image is installed in the inner chamber of the temple. This chamber is secluded from the outer hall by a surrounding wall and a door which can. be rocked. In the outer hall, in front of the inner chamber, normally another small shrine is set up in which a small ritual image is placed. In front of this installation there are tables over which offerings like rice-grains, fruits, etc., are placed. The structure of the inner chamber is separated from the surrounding walls by empty space which is used as a circumbulatory path. Some large temples even have two worship halls and shrines, one for daily worship by men and another for women. In many Swetambara temples, musical instruments are kept for ritual use. One corner is reserved for preparation of sandalwood paste used in daily ritual. All Jainas put a sandal paste mark on their forehead on their visit to the temple. Apart from the main cult image, each Jaina temple has several smaller shrines of other Jinas in the surrounding chambers. On the pillars, walls, ceilings, etc., are often paintings of gods, goddesses and places of pilgrimage. In a corner there is usually a small shrine of Kshetrapala, a guardian deity who is also very popular in village cults.
Early in the morning the priest begins to clean and prepare the images for their daily bath. The lay worshippers come to the temple after taking a bath and wearing fresh clothes. Most of the regular visitors do not eat anything before coming to the temple. Some orthodox worshippers, when they are not able to visit the temple due to illness or some other reason, observe a full or a partial fast as repentance.
After removing the offerings of the previous day and after dusting the images, the priest washes them and puts fresh flowers and applies sandalwood paste. In the outer hall the lay-worshippers start the ritual by giving a bath to the image which is a kind of reminiscence of the post-birth illustration of Mahavira by Indra. While giving the bath the worshippers also sing devotional songs, apply sandalwood paste dots, offer flowers and rice-grains. The water and other liquids by which the image is bathed are collected in a large vessel which is placed in a corner. All visitors dip their fingers in this water and apply it to their forehead and eyes. Those worshippers, who do not take part in the bathing ritual, worship the image with folded palm, greet by kneeling in front of the image and offer rice-grains, cloves, almonds, flowers or fruits. Often, the visitors make from rice-grains the diagrams of swastika, nandyavarta, the moon and the dot of the sacred syllables Om and Hrim. In some Swetambara temples, some worshippers hold a lamp in front of the image or worship the reflection of the image in the mirror.
In the afternoon the temple is closed but occasionally there are special sermons by a monk or a nun. In the evening the temple opens again. In Digambara temples, the evening ritual consists of a simple prayer sung in front of lamps. In Swetambara temples, the image is decked with heaps of flowers or jewels or thin silver sheets. At close, the Drati ceremony takes place in which many lamps are lit and moved in front of the image accompanied by devotional songs.
Idol Installation in a Jain Temple
Even today several new Jaina temples are being constructed. As seen earlier, the cult images are made for installation in new temples. An image, unless it undergoes the ceremony of installation through a series of rituals, is not qualified for worship in a Jaina temple. The ceremony lasts for three to five days of general worship of the five great Beings of Jainism, and rituals connected with auspicious beginning and fertility rite, and five days of ritual and theatrical depiction of five great events of the life of Tirthankara. This ceremony depicting the five events of conception, birth, renunciation, enlightenment and nirvana is called Pancha Kalyanak ( or Pancha Kalyana) Pratistha Mahotsava, the great celebration of installation through the five auspicious events. Usually the main image to be installed (mulanayaka or main deity) is taken out in a procession, if it is too large then a small bronze image (vidhinayaka) is used for that purpose.
At first Pooja is offered to the five great beings, namely Arhat, Siddha, Acharya, Upadhyaya and Sadhu and their qualities. These beings and their qualities are depicted in the form of a large diagram painted on the floor. On the first day the Tirthankara image is taken out in procession; on the second day the people who were going to play the roles of the father of the Jina and the Indras are appointed and worshipped. Afterwards, a patch on the ground is selected and cleaned. On this patch, boundaries are marked by lines drawn with red and white powder and inside a square border a swastika is drawn and worshipped. Later, the ritual participants dressed as Indras and Indranis come one after the other and dig out clay from the worshipped patch. This clay is filled in eight earthen pots which are placed in eight sections of a lotus-shaped diagram painted on the floor. Near each pot a silver replica of one of the eight auspicious marks is placed. In these pots five different kinds of grains are sown. The ritual is called Mrtikanayana (bringing of the clay), and Ankuraropana (sowing of the seeds). This ancient fertility ritual is interpreted by the pandit, the conductor of the ritual, as representing the increase in wealth and fertility on earth before the birth of the tirthankara.
After these preparatory rituals begin the actual ceremony of the five events. For the event of conception, a glass casket is installed on the stage. Inside the casket a yantra is placed by the man who acts as the father of the tirthankara. The woman acting as the mother touches the yantra with her fingers. Then the father gives a bath to the image and places it inside the glass casket and closes it . The glass casket now represents the womb of the mother of the tirthankara. The image inside represents the embryo and the whole event is representative of the tirthankara coming into the womb of his mother. The image of the tirthankara are wrapped in a white cloth to indicate that it was in the embryo stage.
On the second day the mother of tirthankara plays by a lady dressed as a queen, shown lying on a couch attended by girls dressed as heavenly maidens. She is shown, one after the other, the 16 dream images painted on a cardboard. These paintings indicated the 16 auspicious dreams of the tirthankara mother.
On the third day the event of the birth of the Tirthankara takes place. The ritual image is taken out of the glass casket and handed over to the couple who acts as Indra and lndrani. They place it on a decorated elephant and bring it in a procession to an artificial tower which represents the mythical mount Sumeru. The image is placed on top of the tower, post-birth bath is given to it by the people representing Indra and other Gods. Later, the image is brought back and placed inside a cradle surrounded by various toys.
On the fourth day the image is given princely clothes and is coronated on a royal chair in front of a painted theatrical curtain depicting the palace. After the ceremony of coronation, the image is placed inside a palanquin and is carried in procession outside the town Here it was placed under a large Asoka tree or a platform. Around the platform an enclosure of white cloth is put up. Inside the enclosure the princely clothes are removed and some cloves are fixed on the head with sandalwood paste. Later, these cloves are scraped by the pandit indicating that tirthankara had given up clothes and had plucked out his hair to renounce the world. After that the pandit inscribes the letters of the alphabet on various parts of the image, showing that tirthankara had entered the path of knowledge. All this is done in the seclusion of the enclosure. Finally the image is placed inside a bucket and covered with clothes and carried away secretly by a ritual assistant. The last act indicates that tirthankara had disappeared in the forest and had undertaken the path of wandering alone as a monk. The image is brought back to the temple where it was installed on a high stool under a tree. On one side of the image a small peacock-feather broom and, on the other, a water pot are placed. This represents the event of renunciation and monk hood of the tirthankara. Then the image, representing monk hood, is carried on the head by a devotee to the house of a layman who had invited the monk for a meal. The man stops in front of the house where stood a couple to invite the monk for a meal. They have pots filled with water and covered with coconuts. The image is worshipped by the host couple by uttering the words of invitation and by circumambulating the image three times. Then the image is brought inside the compound and is placed on a high seat. In front of the image are kept many silver plates filled with food. The worshippers fill up spoons of food and keep it in front of the image in the posture of feeding and empty the spoons in a plate in front of it. The image is then brought back to the temple. At night, again in seclusion, the pandit places the image inside an enclosure and in front of it lit a lamp and uttered many mantras. This secret ritual is meant to impart knowledge to ptepare for the event of enlightenment. On the morning of the next day, a jaina guru performed the most crucial ceremony of opening of the eyes. This indicated the opening of the eyes and enlightenment of Mahavira. The image was placed on top of tapering towered structure, samavasarana, the divine preaching hall created by the gods for the preaching of the tirthankara immediately after his enlightenment. This also represented the first sermon to theuniverse.
On the last day, the event of nirvana is commemorated. In the early morning the pandit cleans a patch of ground, draws a swastika on it and places a marble tile over it. On the tile, he constructs a miniature pyre from sandalwood pieces which he lites with a burning piece of camphor , This indicated that Tirthankara had attained the final liberation, nirvana, and that his material body was cremated. Now the image is placed inside a glass casket placed over a miniature mountain representing siddhashila under three umbrellas. The most important part of the ritual of idol installation as practiced today is the event of enlightenment represented by the act of touching the pin to the eyes to indicate the opening of the eyes.
The tirthankara image which has undergone the ritual of installation thus becomes qualified for worship in the temple. The ritual of opening of the eyes is also performed over the large main image in the temple.

Jainism

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Jainism

The Evidence Regarding the Ancient Origin of Jainism.
Jainism has been in existence from times immemorial and it is older than many religions of the world. This point is evident from the Vedas, the Upanishads, the Puranas, and the opinions expressed by Indian and foreign scholars. In his preface to "Jain Dharm Ane Teni Prachinata" (in Gujarati) Pandit Ambalal writes, "Buddhism emerged only two thousand five hundred years ago. Buddha expirenced the impact of the Jain doctrines. This is more than evident. Not only this; it is also evident that Bhagwan Buddha gave currency to his famous Middle-path only after being fed up with the apogee of the wisdom that had been expounded in Jain doctrines and theories; and that Middle-path became disseminated under the name of Buddhism. This is an indisputable historical truth".
The language and meaning of the Vedagranthas which constitute the Prime source of Hinduism, remain recondite and abstruse even to this day. Through the centuries several commentators have written commentaries on the Vedas in consonance with their respective philosophical outlooks, but some of the names that appear in the Vedas are suggestive of the names of the Jain Tirthankars. The same tradition is clearly discerni- ble even in the grantha, Shrimad Bhagavata. The author of Shrimad Bhagavata has tried to narrate clearly the story of Bhagwan Rishabhdev. He has been given a place in the twenty four Avataras (incarnations of God! of Hinduism. All these facts naturally point to the conclusion that the Jain Dharma as a rich tradition has been in existence from times immemorial. The twelve great "Ganadhars (Erudite disciples) of Bhagwan Mahavir and most of the great Acharyas that emerged later were brahmins who had attained an absolute mastery over the Vedic Shastras. Because those scholars found Diksha and became initiated into the "Charitradharma". This ought to strengthen anyone's faith in Jain Dharma.
The Jain Dharma has been in existence from times immemorial; and so, a collection of the opinions of the Western and the Oriental scholars has been given here. These opinions have been given not by ordinary scholars but by mighty scholars who made a comparative study of all the philosophies of the world and came to those conclusions.
Panyas Shri Sushilvijayji (at present, Acharyashri Sushil- sooriji) in his book "Jain Dharm Ane Teni Prachinata" says:
"There are many great religions in this world. The place of Jain Dharma among them is unique. It has been in existence from times immemorial".
Some Dharmas in this world bear the names of individuals or individual Gods and are famous by those names. The Buddha Dharma is named after the Buddha. The Shaivism is named after, Lord Shiva. The Vaishnavadharma is named after Lord Vishnu. In the same manner, many other Dharmas in this world are named after individual prophets or Gods; and are famous by those names. But the Jain Dharma is not named after any individual exponent or prophet. It is not named as Rishabh Dharma after Rishabhdev; or Parshwa Dharma after Parshwanath; or Mahavir Dharma after Mahavir. Actually, the expression Jain Dharma signifies certain lofty virtues. "Anyone who has attained an absolute victory over the inner enemies such as attachments and hatred is called a Jin". The Dharma that has been expounded by the Jins is called Jainism; and those who follow the Jin Dharma are called Jains.
Arhat darshan, Syadvad darshan, Anekant darshan. Vitrag darshan, Jain darshan, Jain Shasan, Jain Dharma are the other names of Jainism. The uniqueness and the excellence of the Jain dharma are well known throughout the world. Just as all things are absorbed by the ocean, the Jain dharma has absorbed all the other Dharmas and philosophies. If each of the others take one particular Naya as the basis of its philosophy, the Jain Dharma takes the seven Nayas as the basis of its philosophy; and so it comprehends all the Nayas. The great master of Nyaya (the science of logic) the Nyayacharya, Shrimad Yashovijayji says in his work, Adyatmasar "The Bauddha Dharma is based on the Rijusutra Naya (The Naya that treats the object as the modification of the transient present); the Vedantic philosophy is based on the Sangrahanaya (The Naya that seeks unity in diversity). The case of the Sankhya philosophy also is the same. The Naiyayik and the Vaisheshik philosophies are based on Naigam Naya (the Naya that seeks to synthesise the gene-rality and the particularity of an obiect) ".
The Mimamsa philosophy originates from the Shabhanaya. (This Naya seeks to determine the exact meaning of the word in its context). The Jain Dharma comprises all the Nayas. (Naya means a way of comprehending an object). It comprises such doctrines as the subtle and intricate philosophy of karma; the subtler interpretative exposition; and the beautiful conception of the Navtatva (the nine principles); the incomparable exposition of the four Anuyogas or inquiries; the delightful description of the four Nikshepas (dialectical processes of understanding the nature of things). The seven types of Naya; the speciality of the Syadvad and the Anekantvad, the excellent theory of Non-violence; the sublime nature of Tapas (spiritual austerity); the endeavours relating to Yoga and the undertaking and observance of ordinary vows and extraordinary vows. In this respect, the Jain Dharma is great. Not only this; thousands of scientists and philosophers spending crores of billions, causing violence to the six kinds of jivas could not realize their objective of discovering the truth even with the help of countless sophisticated machines and equipments.-Inspite of all this, a lot of research has gone on and the result is the acceptance of the soundness of the atomic theory of the Jain philosophy. It is for this reason that the greatest scientists-and philosophers have praised the Jain philosophy without any reservation. The Jain Dharma is complete and comprehensive in all respects. If there are ways by which the nations of the world that are heading towards disastrous wars, can be brought back to the path of peace and prosperity one is found in the Jain doctrine. Many western scholars and others have written books and published articles in newspapers and magazines expressing the view that the Jain Dharma is a branch or development of some other religion; but now scholars and thinkers are free from this false notion; yet the history text books used in schools and colleges continue to encourage that false notion; but it is defi- nitely not acceptable and has to be discarded. The truth has to be stated.
Evidence in support of the theory that Jain Dharma is an ancient religion:
The Jain Dharma existed even before the emergence of the Vedas and the Puranas which are said to be ancient. This point is proved by what is said in the following stanza.
Sanskrit verse from Shivpuran
Lord Rishabhdev Jineshwar the omniscient and the all- pervasive incarnated himself on the magnificent Kailas (Ashtapad Mountain).
Sanskrit verse from Brahmandpuran
Nabhiraja and Marudevi gave birth to a son named Rishabhdev, the greatest of Kshatriyas and the first ancestor of all Kshatriyas. Mahadev Rishabhdev was born to Nabhiraja and Marudevi, in the Ikshvaku dynasty; assumed the ten kinds of Dharma; and after attaining Kevaljnan (the supreme knowledge) disseminated it.
Sanskrit verse from Prabhaspuran
Lord Neminath abides on Raivatadri (Girnar) and Lord Adinath abides on Vimalachal (Shatrunjay- Siddhagiri). These mountains enable people to pursue the path of Moksha since the ashrams of great Rishis (sages) were located there.
Sanskrit verse from Skandpuran
Man will not have punarvajanma (he will be free from the cycle of birth and death ) if he touches Shatrunjay Tirth; if he bows to Girnar; and if he bathes in Gajapandkund. All meditate upon Maharishi(sage) Rishabhdev , who has an ideal form ; who inspires enthusiasm in men; who is a pure soul having attained kevaljnyan(supreme knowledge); who is spotless and formless.
Sanskrit Verse from Nagpuran
The fruit that can be attained by visiting the sixty eight holy places, can be attained by meditating on Lord Adinath. (Lord Adinath is the other name of Rishabhdev)
Sanskrit Verse from Nagpuran
The word Arhan begins with (a) and ends with (ha).
Above and below it has has the crescent moon shaped curves
with Nadbindhus(dots or drops of sound). Oh Goddess!
This word signifies the supreme truth. Those who realise this truth cut off the bondage of the sansar and attain moksha (salvation).
Sanskrit verse from Agnipuran
Rishabh was born to Marudevi. Bharat was born to Rishabh.
Bharat (India arose from Bharat and Sumati arose from Bharat).
Sanskrit verse from Rigveda
The Arihant is the foremost in carrying out the noble action of rendering benevolence to others and he is absolutely heroic. In the same manner, make sacrificial offerings to the worthy Gods.
Sanskrit verse from Manusmriti
Marudevi was the sixth founder of lineage and Nabhi was the seventh. Rishabh who possessed wide feet was born to Marudevi and Nabhi, the eighth fouder of lineage. He was a guide to heroic men. He was venerated by Gods and demons. He expounded and taught the three great ethics. He became the Jin in the biginning of the yuga (millenium).
Sanskrit verse from Yogvashisht
I am not Rama. I do not have any desire. I am not interested in my objects. Just as the Jin is firm in his serenity.

Jain Gods

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ainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. There is no need of some one to create or manage the affairs of the universe. Universe in run own its own accord by its own cosmic laws. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.

However Jainism does believe in God. When a living being destroys all his karmas, he possesses perfect knowledge, vision, power, and bliss. He becomes omniscient and omnipotent. This living being is a God of Jain religion. Hence Jains do not believe in one God. Gods in Jain religion are innumerable and the number is continuously increasing as more living beings attain liberation. Every living being has a potential to become God of the Jain religion.

A person who destroys all eight types of karmas is called Siddha. A person who destroys only four ghati karmas is called Arihanta (Tirthankara, Jina etc). Both Arihantas and Siddhas are classified as Gods in Jainism.

Arihanta
When a person destroys his ghati karmas, he attains keval-jnana. He has regained the original attributes of his soul which are perfect knowledge, vision, power, and bliss. He is omniscient of the past, present and future forms of all entities (living and nonliving beings) of the universe. He is still a human being. He preaches the religion and remains in the state of blissful condition for the rest of his life. He is known as an Arihant.

Arihantas have two categories:

Tirthankara
Ordinary-kevali

Tirthankara
Immediately after attaining keval-jnana, if a person establishes the four-fold religious order of monks, nuns, sravaks (male laypeople), sravikas (female laypeople) is known as Tirthankara.

He preaches the Jain philosophy, religion, ethics, etc. to his followers.

Twenty-four Tirthankaras are born during this descending part of the time cycle (Avasarpini Kaal) of this region (Bharat Kshetra) of the universe. No two Tirthankaras have lived at the same time in this region. Generally a Tirthankara is born when the religion is at its depression state. He revives the same philosophy and religion at that time. Sometimes he gives a different form to the religion depending upon the time, place, and human behavior.

For example, Lord Mahavir preached five great vows, while Lord Parshva preached four great vows. The vow of celibacy was included in the non-possession category during Parshav's time.

Tirthankaras are also known as Jina or Nirgrantha.

Jina means one who has conquered his inner passions like desire and hatred.

Nirgrantha means one who has gotten rid of all attachments

Ordinary-kevali
The only difference between Tirthankara and ordinary-kevali is that the latter does not establish the religious order. He remains in the state of perfect blissful condition for the rest of his life after attaining Keval-jnan.

In the religious scriptures the name Arihantas and Tirthankaras are interchangeably used because ordinary-kevalis do not play a significant role in the religious order.

Siddha
All Tirthankaras and ordinary-kevalis destroy their remaining Aghati karmas, and attain liberation at the end of their present life. Now they are known as Siddhas. They are totally free. They do not possess body. They are free from the birth and death cycle. They do not feel pleasure and pain, or joy and sorrow. They live in an ever lasting blissful condition at the top of Lokakas known as Moksha. All siddhas possess the same quality of soul, and their attributes are same. However, they still maintain their unique identity.

For Example, Lord Mahavir's soul as a siddha has a different form than the soul of Lord Bahubali.

Both Arihants (Tirthankaras and ordinary-kevalis) and Siddhas are considered Gods of Jain religion.

Que : In the Namokar Mantra we pray to the Arihants (Tirthankara) first and then to the Siddhas second. Even though the Siddhas are perfect souls and have destroyed both Ghati and Aghati Karmas, and Arihantas have destroyed only Ghati Karmas.

Ans.: It is because Arihants after attaining keval-jnana (after destroying ghati-karmas), preach the Jain philosophy and religion. They explain the path of liberation and attributes of Siddhas. Without the help of Arihantas we would not have known Siddhas. For this reason we pray Arihantas first and Siddhas second.

The Four-Fold order
Monks and Nuns: They practice self-control and have given up all desires and earthly possessions become the spiritual practicers and teachers.They follow strictly five maha-vrats.
Sravaks and Sravikas (Lay followers): They are not required to renounce the world, but are expected to discharge household duties by honest means and live a progressive pure life. They the follow twelve vows of lay people.