CENTRE FOR Jainism: Not just a , a way of living

KHUSHBOO SAVLA

1  Acknowledgements ……………………... 2

 Hypothesis. ………………………………. 3

 Introduction ………..………………………4

 Jainism……………... …………………..…7

 Life of Monks …………………………...... 9

 Teachings…………………….……………17

 Case Studies .………………………… …20

 Samavasaran ……………………………29

 Program list ………………………………..31

 Conceptual Ideas ……………………...... 34

Plans………………………………………...42

Bibliography……………………………...…46

2 I would like to thank all those people who have helped me in this long but enriching journey and supported me in every way possible.

First and foremost, a big thank you to my guide Mrs. Vandana Ranjit singh, for patiently and lovingly guiding me at every step and watching over me whenever needed. Ma’m, without you this journey would have probably been incomplete.

Secondly, I would like to thank the entire faculty of KRVIA including the librarian, peon and staff for their continuous help and support. It has been a wonderful learning experience.

Thirdly, I would like to thank my best friend Biraj Gandhi for her tremendous efforts in writing this book for me (besides a lot of other things !) and Badal Thakkar and Harsh for helping me bring my project to what It is today. Thank u guys for your constant flow of advice, love and encouragement.

And Last but not the least, I would like to thank my parents who have stood by me, no matter what, and ALWAYS motivated and supported me UNCONDITIONALLY in every chapter of my life.

3 HYPOTHESIS

MY CHILDHOOD

As soon as the word childhood comes, the first image flashing in front of my eyes is of my homeland Kutch. Having spent most of my holidays in Kutch in the calm, slow, non polluted, serene environment away from the fast life of Mumbai, I share a very different bonding with that place. The thought itself of going back and spending time in the orchards, practicing religious activites is so rejuventating. I spent most of my day gaining religious knowledge from our Jain Monks on teachings by our Teerthanakara Mahavir Swami. His teachings were largely based on how to live a simple life by not attaching oneself with materialistic pleasures, possessiveness, non killing etc. Our monks would share their knowledge with us in the form of discourses and push each one of us into putting those ideas into our daily life in a way that did not much alter our routine in the busy metro life and were easy to follow.

MY CONCERN With the increase work load and focus on education in my last few years, trips to Kutch almost ceased which made me feel very distant. Just before beginning my journey through the last year of architecture I managed to get some time for a quick trip to Kutch to refresh myself. I went back into my usual routine of spending time in the Upashraya ( place where monks reside) having discussions with them and learning about Jainism. The landscape and environment of Kutch had changed drastically post the earthquake in 2001. Kutch has become a commercial hub where numerous industries have started coming up due to the Adani and Mundra Port. I saw an increase in heavy vehicular traffic, pollution, reduction in miles of unchanged terrain, a lot of outsiders encroaching the place. I heard cases of looting, killing, trees being cut to pave way for factories etc which devastated me completely. I was completely taken aback to see and feel the change in the scenarion of Kutch. I shared my greivances with our monks and I was even more hurt to hear from them of how these changes had been affecting them. They told me incidences of accidents, people looting them and killing them not knowing they were just monks who do not own anything materialistic, from the time when they travelled along the highways from one village to another by foot (walking is the only means of travelling they are allowed., they do not use any vehicles.) I was completely heart broken to hear of how this rapid life of metro cities has now started affecting a place like Kutch and most importantly our monks.

CONCLUSION

This was the time I was ascertain of what my thesis would be all about. I knew I wanted to design to safe guard our monks staying in Kutch. I aimed to design a separate pedestrian route for them away from the highway providing pause points for them to rest thus breaking their long journeys and also spaces where their followers walking with them along this pedestrian route could interact with them. This route would be a “Route” of learning for the people which would inturn help them discover their “Roots”. 4  I  N  T  R  O  D  U  C  T  I  O  N

Architecture is an integrated outcome of the living patterns of a particular place and its people. It is distinct from literature, religion, paintings and other forms of art since the physical form of a building is inseparable from its locale and people. It should be satisfactory not only in terms of mere physical requirements but also, the deep layered social needs. It should encompass the and ideologies of the inhabitants and be culturally sensitive.

Kutch could be personified as a tortoise. It traverses both land and ocean, is seemingly ageless and well protected on its back. It ventures out cautiously and withdraws quickly at the first indication of hostility. Slow of movement , but remarkable of persistence. 5 Kutch district is the westernmost part of the Gujarat state and the second largest district in bordering Pakistan. It is a massive thick set peninsula between the great deserts of Thar & Sindh and the Arabian Sea and has an area of 45,000 square kms.,

Kutch literally means something which intermittently becomes wet and dry; a large part of this district is known as Rann of Kutch which is shallow wetland which submerges in water during the rainy season and becomes dry during other seasons. The Rann is famous for its marshy salt flats which become snow white after the shallow water dries up each season before the monsoon rains.

Kutch is predominantly an arid desert and bears resemblances to other such deserts in the world.

6 FACT FILE:

•Geographical Location: 22.44º to 24.41ºNorth (Latitude) 78.89º to 71.45º East (Longitude)

•Temperature: 4º Centigrade (Minimum) 45º Centigrade (Maximum)

•Area: 45,652 sq.km.

•Talukas: 10

•District Headquarter: Bhuj

•Average Rainfall: 587 mm

•Climatic condition: Extreme-summers too hot, winters too cold.

•Seismic Zone: Zone V

•Population : 2.1 million (As per Census 2011)

•Literacy Rate: 71.58%

•Sex Ratio: 907 Female:s per 1000 Males

•Population Density: 46 persons per sq.km.

•Languages: Kutchi, Gujarati, and English

7 JAINISM

• Jainism traditionally known as Jaina , is one of the oldest of the world finding its roots in ancient India.

• Tradition says that this belief has been preached by a succession of twenty- four propagators of faith known as .

• Jainism emphasises spiritual independence and equality between all forms of life.

• Practitioners of this religion believe that non-violence and self-control is the means by which they can obtain liberation from the cycle of .

Bhagwan Mahavir has asked every one to live one's life following these five core principles.

1) Ahimsa or Non-violence (No killing or hurting any life by thought, speech or action).

2) or Truthfulness (Speak the truth that is pleasant (Madhur) and beneficial (Hitkari) to others).

3) Asteya or Non-stealing (Do not take/use things that do not belong to you)

4) Brahmacharya or Celibacy (Win over worldly and sensual pleasures)

5) Aparigraha or Non-possessiveness (Possess only what you need. Differentiate needs from wants). Bhagwan Mahavir

Jain Monks/Nuns (Sadhu/Sadhvi) follow these at a much higher level or degree. They are known as Mahavrat for them. For people like us, we should follow at slightly lower level (but much higher than the prevailing standards). They are known as Anuvrat for us. Irrespective of which faith (or religion) one follows or which God one believes in, these things should help any one to lead a happy, peaceful and spiritual life.

8 FIVE GREAT VOWS (MAHÄ VRATA)

At the time of initiation, Sädhus and Sädhvis take five major vows and live strictly in accordance with those vows. The five great vows are:

1) Ahinsä Mahävrata - Vow of absolute Non-violence. means Sädhu and Sädhvis will never cause harm or violence to any living being including even the tiniest creatures.

2) Satya Mahävrata - Vow of absolute Truthfulness means they will not lie. They will speak only harmless truth otherwise they will be in silence.

3) Asteya or Achaurya Mahävrata - Vow of absolute Non-stealing means without the permission of the owner they will not take anything from anywhere.

4) Brahmacharya Mahävrata - Vow of absolute Celibacy means they have to observe celibacy with an absolute adherence to it. The Sädhu or Sädhvis should not even touch a member of the opposite sex regardless of their age.

5) Aparigraha Mahävrata - Vow of absolute Non-attachment means they do not possess anything and do not have any attachment for things they keep for their daily needs.

9 THE LIFE OF JAIN MONKS: THE ACHĀRS/ETHICS

When a person renounces worldly life and all worldly attachments and is initiated into monkhood or nunhood, the man is called Sädhu, Shraman or Muni and the woman is called Sädhvi, Shramani, or Äryä. Their renunciation is total, which means they are completely detached from social and worldly activities and they do not take any part in those activities anymore. Instead, they spend their time in spiritually uplifting their and guiding householders such as us on how to uplift ourselves (our souls). The daily life style of Jain Monks:

1.) The daily life of the 2.) The monk rises from his simple 3) He greets his teacher sadhu or sadhvi is ordered bed hours before dawn. He says the respectfully. and regulated. Panca Namaskara, the fivefold formula of obeisance to the superior beings.

4.) A period of meditation 5.) He checks his clothing 6.) By this time the sun will follows, after which he recites carefully and removes any have risen and he can spend the rituals of penance or small creatures which might a couple of hours in studying confession () for get harmed (and he will do the scriptures (for a monk any violence or misdeeds he this at least twice a day). does not use artificial light). may have committed. 10 9) On returning from the trip to 7) The teachers will give 8) Then he will go to seek food the monk will present sermons for both monks the to worship and laity. the food before his teacher and will the Tirthankara. share it with other monks who, from sickness or other cause, cannot themselves seek food, before he takes any food himself.

10) Detailed rules regulate the 11) There will be a 12) The day ends with a way in which monks and nuns second trip to seek food further visit to the may seek their food: they should in the late afternoon so temple, a further ritual go each day to different houses that the meal may be of contrition, and the and will accept only food which is eaten before nightfall. monk goes to bed after willingly given and not specially vowing to prepared for them and, of those who have harmed course, which is. him and seeking forgiveness from all.

•The life of a sadhu or sadhvi (nuns follow the same routine) is hard but they learn to overcome hardships and face them resolutely and with detachment 11 1) Gochari (Alm): Jain sadhus/sadhvis do not cook their food, do not get it prepared for them, or do not accept any food which was prepared for them. They go to different householders that are Jains or vegetarians and receive a little food from each house. This practice is called Gochari. Just as cows graze the top part of grass moving from place to place, taking a little at one place and a little at another, in the same way Jain Monks and Nuns do not take all the food from one house. They collect it from various houses. The reason Jain Sadhus/sadhvis accept a little food and not all the food from one house is because this way the householders do not have to cook again. The cooking process involves much violence in the form of fire, vegetable chopping, water consumption, etc., and sadhus or sadhvis do not want to be the part of any violence due to their needs. They do not receive food standing outside the house; but they go inside the house where food is cooked or kept. This way they can understand the situation that their accepting food would not make the householders to cook again. They accept food which is within the limit of their vows. 2) Loch(Hair): The Jain Sadhus and Sadhvis after receiving the Diksha (initiation) do not cut their hair or shave their heads; nor do they get these things done by a barber. But twice a year or at least once a year at the time of Paryushan, they pluck off their hairs or they get the hairs plucked by others. This is called Keshlochan or Loch. This way they are not dependent on others to carry out their needs. It is also considered as one kind of austerity where one bares the pain of plucking of the hairs calmly. 12 3) Clothing: They always wear un­ stitched or minimally stitched white clothes. Some Jain sadhus do not wear the clothes. A loin cloth which reaches up to the shins is called a Cholapattak. Another cloth to cover the upper part of the body is called Pangarani (Uttariya Vastra). A cloth that passes over the left shoulder and covers the body up to a little above the ankle is called a Kimli. Kimli is a woolen shawl. They also carry a woolen bed sheet and a woolen mat to sit on. Those who wear clothes have a muhapati a square or rectangular piece of cloth of a prescribed measurement either in their hand or tied on their face covering the mouth. They also have Ogho or Rajoharan (a broom of woolen threads) to clean insects around their sitting place or while they are walking. Sadhus who do not wear any clothes have morpichhi and kamandal in their hands. These are the articles by which they can be distinguished. This practice may vary among different sects of Jains but essential principle remains the same to limit needs. They bestow their blessings on all, uttering the words Dharm Labh (may you attain spiritual prosperity). They bless everyone alike irrespective of their caste, creed. sex, age, wealth, poverty, high, or low social status. Some put Vakshep (scented sandal dust) on the heads of people. Monks and nuns show the path of wholesome life and of a righteous and disciplined life to every one through the media of discussions, discourses, seminars and camps to attain spiritual prosperity.

The entire life of sadhus/sadhvis is directed towards the welfare of their souls. All the activities of their life have only one aim, namely, self- purification for self- realization. For the attainment of this objective, besides following laid down guidelines they perform the pratikraman daily, and perform other austerities. 13 4) Vihar: They always walk with bare feet. When they travel from one place to another, whatever may be the distance they always go walking. They do not use any vehicle like bullock cart, car, boat, ship or plane for traveling. Whether it is cold weather or scorching sun; whether the road is stony or thorny; whether it is the burning sand of a desert or a burning road, they do not wear any foot-wear at any time. They move about on bare foot all their life.

The reason for not wearing shoes is while walking, they can avoid crushing the bugs or insects on the ground. While going places, they preach the religion (Dharma), and provide proper spiritual guidance to people.

They do not stay more than a few days in any one place except during the rainy season which is about four months in duration. The sadhus and sadhvis generally do not go out at night. The place where they stay is called Upashray or Paushadh Shala. They may stay in places other than the Upashrayas if those places are suitable to the practice of their disciplined life and if they do not disturb or impede the code of conduct. The reason they do not stay anywhere permanently or for a longer period in one place is to avoid developing attachment for material things and the people around them.

14 MONKS VIHAR ROUTES

1)

There are four particular districts within kutch that the monks use as their areas for travel. They are mandvi, mundra, bhuj and gandhidham. Travel is only by foot and is restricted to these areas strictly. They barely ever travel by any ther routes, besides the above, to reach their destination. 2)

This is the specified route from mundra to bhuj for the monks. There is mostly no other alternative route to reach their destination. 3)

15 This is the specified route from mundra to gandhidham for the monks. 4)

This is the specified route from mandvi to mundra for the monks.

5)

There are two alternative routes for the monks to travel from mundra to wadala.

6)

These are the specific routes which the mokns use as their 16 areas for travel from one district to another, by foot. 7)

These routes are the areas of problem and discomfort. All these routes being on the main highway, become a reason of displeasure for the monks since the highways are very busy due to bhuj, mandvi, mundra and gandhidham being main industrial zones. There are several cases of accidents, robbery, violence etc thus making it unsafe and bothersome for the monks, especially when they travel in the night.

INFERENCE

Bhuj to kera is the longest distance 20km and being on the main bhuj to mundra highway, i chose that to take up as the site. The idea is to design a seperate pedestrian road off the highway, for the comfort of monks, breaking the length and making it a shorter, more comfortable journey for them.

17 Jains believe that the universe and everything in it is eternal. Nothing that exists now was ever created, nor will it be destroyed. The universe consists of three realms: the heavens, the earthly realm and the . There are seven levels of heaven in Jain cosmology. The top level, "the Realm of the Jinas" is reserved for liberated souls. The next level down is the realm of the gods.

The earthly realm, or jambudnoa ("Continent of the Rose-Apple Tree") is divided into seven regions by six mountain ranges. Deliverance and religious merit is possible in three of these regions: India in the south, airavat in the north, and mahavideha in the middle.

The eight hells become progressively colder as they go down.

Depiction of Shila as per Jain cosmology, which is abode of infinite .

Life's Purpose For Jains, the purpose of life is to attain moksa, or release, from the cycle of rebirth. There are five levels on the path of human development: 1.Sadhus (monks) and sadhvis (nuns) 2.Upadhyayas (teachers of the Jain scriptures) 3. (spiritual leaders) 4.Siddhas (liberated souls) 5.Arihantas (liberated souls who have attained ; both Ordinary and Tirthankar)

Structure of Universe as per the Jain Scriptures. ` 18 CONCEPT OF

Karma in Jainism conveys a totally different meaning than commonly understood in the Hindu and western civilization. It does not simply mean "deed", "work", nor mystical force (adrsta), but a complex of very fine matter, imperceptible to the senses, which interacts with the in intensity and quantity proportional to the thoughts, speech and physical actions carried out with attachments and aversions, causing further bondages. The effects of is therefore a system of natural laws rather than moral laws.

Karmas are grouped as Destructive , that obstruct the true nature of the soul and Non-Destructive Karmas that only affect the body in which the soul resides. As long as there are Destructive Karmas, the soul is caged in a body and will have to experience pain and suffering in many different forms.

19 TRI-RATNA OF JAINISM

If one follows 3 A's of Jainism, it will help any one to lead a spiritual and peaceful life. The 3 A's are 1) Ahimsa, 2) Aparigraha 3) Anekant.

1) Ahimsa means no killing through Thought, Speech and Action. Before one does physical act of violence, one goes through it in one's mind and speech. It takes more courage and willingness of self- sacrifice to pursue the path of Non-violence. Also, it is easier said than done. If one extends the doctrine of Ahimsa to all life, i.e. Humans, Animals, Birds, Insects, Trees, Plants, etc.

2) aparigraha means not possessing and accumulating things that are unnecessary and/or excessive. One must make a distinction between a need and a want before acquiring anything.

3) Anekant means listening to and respecting the opposite or a different point of view and accommodating it wherever feasible and appropriate. It recognizes the fact that people (in the same family, community or country or world) have more than one opinion or point of view over the same issue or problem. It also acknowledges that each of these opinions may have an element of truth and one should at least respect and recognize it, if one cannot agree with that wholeheartedly. It keeps you away from the absolutist mode of thinking of 'My Way or Wrong Way' and is the most effective tool for Conflict Avoidance as well as Resolution. One can find the solution of many of the to-day's problems in the doctrine of Anekantwad proposed by Bhagwan Mahavir.

20 CASE STUDY: PALITANA

Palitana:is located 50 km southwest of Bhavnagar city, Gujarat and is a major pilgrimage centre for Jains. Every devout Jain aspires to climb to the top of the mountain at least once in his lifetime, because of its sanctity. The journey is arduous. The walk up the stone stairway hewn into the mountain face takes about an hour and a half.

21 CASE STUDY:

Shikarji: also known as the Hill, located in Giridh District in , India is a major Jain pilgrimage destination and considered one of the most sacred places for Jains in the world. According to Jainism, 20 out of 24 attained Nirvana here. Starting from the base of the hills and over the peaks, the trek to Shikarji and back is approximately 27 km. The route is paved with concrete slabs all the way up and the slope is quite steep at places.

22 CASE STUDY:TYPICAL KUTCH HOUSE

SOUTH

WEST

EAST

NORTH East and west side have no window openings so as to protect from heat since kutch has a very harsh climate. PLAN

Window openings are small so as to reduce heat. However, the openings facing the courtyard are bigger in size.

ELEVATION

23 24 CASE STUDY:THANAK / UPASHRAY East and west directions are The south western always the direction is open to shorter sides. allow cool wind. SOUTH

EAST WEST

NORTH Flooring is made up of a material called Limpan which is a mix of clay, cow dung and sand. it provides heat in the winters and coolness in the summers.

25 PLAN Circulation areas is provided all around the spaces so as to protect them from heat and is normally marble flooring.. SOUTH

EAST WEST

NORTH Discourse room is usually white painted and has more height for increased light and ventilation. PLAN

ELEVATION Plinth is higher than other houses for allowing more light and ventilation as the usage of electricity is not permitted.

26 Case Study: Hollow Interlocking Compressed Stabilized Earth Blocks ( HI CSEB), Auroville.

1. HI CSEB are a mix of soil, sand, stabilizer and water. 2. They are called as E Blocks: Ecofriendly, Economical,Earth Blocks. 3. Walls made wit h these blocks, offer more resistance to shear and buildings would be stronger. Thus they would resist earthquakes better. 4. Exposed HI CSEB walls regulate indoor humidity, helping one achieve thermal comfort throughtout the year.

27 Case Study: Martinent School, Barcelona

Teracotta Tiles

28 Case Study: Auroville, Pondicherry

Filler Slab: the air gap inbetween the tiles make it a good heat insulator. Eg, terracotta pots.

29 SAMAVASARAN

Samavasaran (assembly Hall) is a place from where Tirthankars preach religious sermons to the people.

The Samavasaran is a three- layered circular structure with a sacred Ashok tree at its center. It is created for a Tirthankar’s sermon soon after he attains Keval-jnän .

The Samavasaran is either circular or square. There are three enclosures. The lowest one is made of silver, the middle one is made of gold, and the uppermost is made of precious stones like diamonds. The lower most enclosure serves as a parking ground for the conveyances of heavenly beings and human beings, the middle one is meant for animals, and the third and the uppermost for heavenly beings and human beings.

The sermon is delivered to hundreds of animals and a vast throng of heavenly gods, ascetics and lay people.

During the sermon a Tirthankar always presided facing East but the Devas (heavenly gods) created three replicas of him facing other three directions, so that the assembly of heavenly beings, humans and animals could see and listen to a Tirthankar’s sermon in harmony. Tradition has it that once an Arihanta (Jina) attains Keval-jnän he gives sermons several times a day in the local language of the people, which was Ardha-Mägadhi Präkrit.

30 KAR (LIBERATED SOUL) : GIVING DISCOURSES

AUSTERITY, COMPARED TO "\!\!7nl..-.P 'L HARSHNESS OF LIFE, TELLS US 31 PROGRAM LIST

Tri-ratna of Jainism: 1. Gynan(Right Knowledge) : Library 2. Darshan(Right Faith): Upasharaya 3. Charitra (Right Conduct): Dormitory 32 NO PROGRAMS

1) Upashraya

a Personal space for monks

b Discourse Area

2) Amphitheatre

3) Multipurpose Hall

4) Administration manager - toilets

6) Courtyards

7) Shaded Walkways

8) Sunken Courtyards

9) Walking Tracks

10) Meditation Niches

11) Dormitory for men and women 33

12) Service entry NO PROGRAMS

12) Community Dining

13) Community Kitchen

14) Outdoor cafe

15) Deck

16) Cultural Walk

17) Temporary Exhibition Spaces

18) Book store + storage

19) Toilets

20) Reception

9) Lobby

10) Library + storage

11) Media room 34

12) Parking CONCEPT IDEAS

Jain Cosmology: Time is Cyclic Anekaantvad: Multiplicity of Viewpoints

Samyavakta: Calmness Theory of Karma: struggle for liberation 35 CONCEPT IDEAS

Austerity/ Harshness

Non-possessiveness

36 CONCEPTUAL LAYOUT

37 CONCEPTUALCIRCULATION LAYOUT

CONCEPTUALZONING LAYOUT

38 ELEVATION IDEAS PROCESS MODELS

40 VIEWS

41 VIEWS

_1 I I I

~ -. I Bibliography

•Jainworld.com •Data from Bhuj office •Gujarat maps •Google earth •Government of Gujarat district profile •Kutch Development Reports, GIDB •Wikipedia

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