Art Jain Art

Art Jain



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.


Jain Art

King Mahameghavahana--Kharavela of Kalinga and his Jaina Council held at Udayagiri in the 13th year of his reign (2nd Century B.C.).

Art


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 (figs. 60 to 74). 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.

History Jain History

History

Jain religion recognises the fundamental natural phenomenon of Symbiosis or mutual dependence, which forms the basis of the modern day science of ecology.
Life is viewed as a gift of togetherness, accommodation, and assistance in a universe teeming with interdependent constituents.
Jain whether monks, nuns or householders, therefore, affirm prayerfully and sincerely, that their heart is filled with forgiveness for all living beings and that they have sought and received the forgiveness of all beings, that they crave the friendship of all beings, that all beings give them their friendship and that there is not the slightest feeling of allienation or enmity in their heart, for any one or anything. They also pray that forgiveness and friendliness may reign throughout the world and that all living beings may cherish each other.




What is Jainism?
Jainism is nature in the purest and truest form. Jainism is as old as nature, which has neither beginning nor any end. The mission of Jainism is the mission of nature, which is to work for the welfare of one and all, to rise from the pitfall of ignorance and inaction to the spiritual climax of infinite bliss and perfect knowledge. i.e. absolute freedom.

Jainism is a religion based on cosmic principles, eternal principles on which this colossal machinery runs without any mistake or even a single momentary halt. The principles of modern science are true and temporary in particular context of space and time only, but the principles of Jainism are true for all time, for all space, for everybody and everything. Jainism throws light on the colossal structure of universe, its shape, size, origin, purpose and mechanism. It deals in perfect details with six reals out of which the universe is made. Everything that happens in the universe is according to the fixed pattern of eternal laws, which are unshakable and infallible.

Jainism does not belong to any particular sect or fixed dogmas. Jainism does not say that some particular class will be given freedom and the others will remain in bondage, it is a perfect form of democracy. It emphasises equality of opportunities to achieve perfect freedom and spiritual perfection, be it a highborn or any backward class member, even the lowest form of life. Each one has the potentiality of reaching the highest state. It believes that every soul has immense power, which can be released like the nuclear energy.

Jainism believes there are two kinds of energies, one is the energy of mechanism and the other is the energy of intelligence. In technical terms they are called matter and life. (Jada and Chetana). Energies of gravitation, magnetism and electricity are believed to be three scientific forces, which sustain the universe. But the subtle forces of silence and solitude of surrender and prayer, of love and sympathy, of dedication and determination these subtle forces etc., are manifestation of the energies of intelligence. It is a rule in nature that subtle forces of Yoga- (The activities of mind, speech and body are more powerful than the gross forces of material science).




Concept of God in Jainism

Jainism believes in God but not as a creator, a theory which neither denies the existence of the soul nor starts with the presupposition of a creator but makes each individual the laster of his own destiny, holds out immorality for every living being, visible or invisible and insists upon very highest rectitude of life up to final perfection, as a necessary means to permanent happiness now and hereafter. The Jain "Spiritual Leaders" lived in flesh on earth as ordinary men, when purged of all the infatuating elements like anger, hatred or other passions and attain this state, of pure soul , leading to final beatitude in life, everlasting omniscience. Only thereafter the religion is propounded by the "Omniscient Teachers" (Jain Arhats). At the end of their life -span, leaving the body, the soul attains the final pure natural state of existence (Pure Effulgence Divine) in everlasting spiritual bliss. The "Moksha" that is "Siddhatwa" (Godhood) has the beginning but no end. All the souls attaining "Siddhatwa" are equal in all respects and they have their own individuality.

No Commandments

There are no Commandments, Omniscient Spiritual Teachers (Arhats) show right path traveled by them, and right conduct practised by them in their journey to salvation. Their guidance, advice and teaching are considered and accepted as Commands. The spiritual leaders and preceptors never issue commandments. Commands are sacrosanct and violation results in untold sin (woe).




Jain Monk

Right faith and Right knowledge usually go together, one should have faith in the one who is a spiritual climax of positive dynamism who is "Arhat" - Right Faith means, therefore the Faith in the Omniscient Teacher - "Arhat". Right conduct prescribed by Jainism is very difficult to observe. But if you have "Right Faith" right behaviour will come in the natural course. A Jain monk has no home of his own. He moves from village to village on barefoot. He does not shave but removes his hair by plucking. He keeps no extra clothes. He does not keep money. He meditates and prays in silence and solitude. He does not take bath, for there is life in water, (the water itself is a living entity). He does not want to hurt anyone, he does not cook, because there is life in fire. Solicits his requirements by visiting several house-holders but accepts equivalent to only a few morsels per family just as honey-bee gathers honey. He does not use vehicles in order to protect the life in particles of dust on the road. His every tissue and texture of life is beaming with reverence for life and this is the essence of Jainism.

From where does he get such enormous strength to observe "Right Conduct" prescribed by Jainism? The answer is rule of aspiration and strength. Higher the aspiration, higher is the flow of strength. "Right Faith" is the aspiration, which is the highest in case of Jain monks, and Right Conduct is born out of aspiration and it is also the highest. Therefore Jainism puts all its stress on "Right Faith". "Right knowledge" is a bridge between "Right Faith" and "Right Conduct". There are fundamental divisions of spiritual life, which Jainism introduces us.

Jain Festivals

Paryushana or Daslaskshana Parva
This festival is celebrated by both Svetambara as wel1 as Digambara Jains 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 Jains, 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 Jains are special1y zealous during Paryusana to prevent any animal life being taken. Often jain foundations pay money to close down slaughter houses to save animal life during the festival days.

Diwali
Along with Hindus the Jains also celebrate the festival of Divali. For the Jains, Divali 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 Jains 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 Jayanti
This festival, connected with the great auspicious event of the birth of Lord Mahavira is celebrated with great pomp and enthusiasm by all Jains. Processions are taken out, meetings are held and the message of Mahavira is explained to all.

Akshyatritiya
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 jain 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 start 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.

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 Jains, 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.

Jaintemple.net

Jainism is nature in the purest and truest form. Jainism is as old as nature, which has neither beginning nor any end. The mission of Jainism is the mission of nature, which is to work for the welfare of one and all, to rise from the pitfall of ignorance and inaction to the spiritual climax of infinite bliss and perfect knowledge. i.e. absolute freedom.

The earliest works of art connected with the Jain 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.

Owing to its religious, cultural and regional variations, jains have a number of festivals with an specialty of its own. Most of the festivals are particular events connected with the seasonal changes and garnished with some popular legend. Some festivals welcome the seasons of the year, the harvest, the rains.