DOCSLIB.ORG

Jaina Sculptures in Orissa State Museum

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Orissa Review * May - 2005 Jaina Sculptures in Orissa State Museum Jayanti Rath Jainism, the ancient Indian religion has got a rich years. It sounds strange, but it is true that these and vast connectivity with Orissa. It has exerted rock-cut cave art portrays of the figures about tremendous influence over this land for centuries twenty Tirthankaras. It is quite a rare together as has been reflected in art, literature and phenomenon in the history of Jaina Art. Apart various concepts, ethical codes, rituals and from this site, a large number of Jaina images have philosophy. Even Lord Jagannath, the supreme been identified in different parts of Orissa, i.e. Puri, deity is conceived as a Jina by some ardent Keonjhar, Bhadrak, Balangir, Nawpara and admirers of Jaina Tradition. Koraput districts. etc. Jainism was surely very much established The Tirthankaras occupy the most exalted in Kalinga (the ancient Orissa) by the age of the position in Jaina worship. Tirthankara image has Nandas or 4th century B.C.1 According to the become the rucluse point for visualising the Hathigumpha Inscription of Kharavela, (dated to invocatory forms. The Orissa State Museum 2nd half of 1st century B.C.)2 he brought back displays fourteen Tirthankara images. They include from Magadha to Kalinga the image of Kalinga six Risabhanath images, two Mahavira images, Jina, which had been taken away by a Nanda two Parsvanath images, and the image of king.3 Ajitanath, Santinath, Chandranath and Kharavela was a devout Jaina and a patron Padmaprabha (each numbering one). of Jainism.4 The above reference to the Risabhanath representation of Kalinga Jina which must have The most notable image of Risabhanath is been an object of worship, may also indicate the the one that has been discovered from Podasingdi popularity of Jainism in Kalinga. of Keonjhar district. Here the Adi-Jina i.e. the Architecturally viewed, the sculptures first Tirthankara is seen to be in meditation pose depicted in the caves of Khandagiri and Udayagiri (Yogasana). The image is carved out of a solid Hills, constructed by Emperor Kharavela mainly piece of chlorite stone and measures 2'.6" x 1'.11" for the Jaina Arhats (saints) are certainly the in size. On the pedestal are two lotus flowers on superb Jaina monuments that Orissa still either side of a standing bull worshipped by possesses with pride. The artistic endeavour did devotees with folded hands. The image has an not end with Kharavela. It continued upto 12th - oval halo (Prabhamandala) with two flying 13th century A.D. with a gap of few hundred gandharvas on either side with garlands in their 66 Orissa Review * May - 2005 hands. The unique feature of this image is that it beautiful contour with a very lucid and smiling has an inscription engraved on the right side of it. face. Written in Kutila script of 8th century A.D, it Another image of Risabhanath has been consists of 15 letters which read Risabha collected from Khajuriapara village of Puri district. Bhattaraka. With the passage of time these letters The distinguishing feature of this image is its profuse have become invisible. The stone on which the sculptural ornamentation around the head instead figure is composed provides an impression of of the traditional halo. The image stands in transparent upper garments. Hairs of the kayotsarga posture, alongwith his cognizance bull Tirthankaras are generally fashioned into the rolls and other marks and eight planets. The date of of Jata. But in this case they are designed in curled this image has been assigned to 10th century A.D. knots. The composition of curled hair with long ears and half-closed eyes presents a beautiful The image of Adi Jina brought from meditative facial expression. Charampa of the present Bhadrak district draws spontaneous attention of the visitors. It is depicted Another image of Risabhanath has been as standing in kayotsarga pose on a lotus collected from the same place. Here the Adi-Jina pedestal flanked by Bharata and Bahubali, the stands in kayatsarga posture on a double petalled two chauri - bearers. The mark of cognizance, lotus pedestal supported by spirited lions. the bull is found below the pedestal. On the two Representation of chauri-bearers, bull, kevala vertical sides of the image eight planets have been tree, trilinear umbrella, flying apsaras are carved carved in sitting posture with their conventional in the usual place. So far the period of the image attributes in hands. This fine image measures about is concerned, it is preumed to be made in 9th 5'2" x 2'3". century A.D. Besides this image, three beautiful Jaina In the image acquired from Keonjhar, images have been brought to Orissa State Risabhanath has seated on a double petalled lotus Museum for display from this place. They include pedestal in yogasana posture. His pedestal the images of Ajitanath, Santinath and Mahavir. contains bull, the conventional emblem and devotees in Anjalimudra amidst heap of Ajitanath offerings. Among other attributes one can safely Ajitanath, the second Tirthankara of Jaina recognize the chauri-bearers, trilinear umbrella, Pantheon has been carved in the Yogasana or kevala tree, plain eliptical holo, divya-vadya, Padmasana posture. He sits on a lotus pedestal. flying apsaras with garlands. The hairs of the It measures 3'8" x 2'7" in size. Sitting image of Tirthankara are arranged in Jata of which few Ajitanath is rarely found in other parts of country. strands fall on the shoulders. The image represents Ajitanath is usually found in Khadgasana or the Bhanja Art of the 10th-11th century A.D. Kayotsarga pose. An image of Risabhanath, standing in The origin of his symbolism and his name kayatsarga pose has been recovered from can be traced to the Jaina texts. The Jina's mother Brahmesvarapatna, near by Bhubaneswar. saw an elephant in several dreams. An elephant Alongwith all other characteristic features it in India is always connected with kingly power. contains eight planets. It has been assigned to 11th After his birth all his father's enemies were century A.D. Superbly built this image has got a conquered (Jita), hence his name 'the invincible 67 Orissa Review * May - 2005 one'. The Svetambara author Hemachandra Two remarkable images of Parsvanath, one interprets his name as not conquered by of the greatest Tirthankaras of Jainism have been excrement of the bowels. The Digambara displayed in Orissa State Museum. In authoritative book explains the word 'Ajita' as chronological order he happens to be the twenty- not conquered by sin or by all heretics.7 Thus, all third Tirthankara. the facts and ideas primarily connected with the life and teachings of this Jina converge to one point One of them, has been brought from the - 'invincibility' 'conquest'.8 village Vaidakhia of Keonjhar district. It is a unique image surrounded by four other Santinath Tirthankaras. each having two attendants in their The Santinath image of this group is also either sides. All the images including the central carved on a lotus pedestal displaying Yogamudra. one have been carved in Kayotsarga pose, while The pedestal is supported by lions. His emblem, the central stele has the snake canopy over its the deer is carved below the pedestal along with head - the other four images have only kevala a number of kneeling devotees and heap of tree over them. The upper two images stands on offerings. Born in Hastinapura, Santinath, the lotus pedestal. The two images on either side of sixteenth Tirthankara occupies a very high place the main image stand on the same level. The central in the Jaina history of pontiffs. He not only revived image is bigger than the four other standing images. Jainism which was in tottering condition, but also This image shows the keen sense of proportion consolidated the faith so that it never disappeared of the artist. The attendants and dancing apsaras again. Another extra-ordinary fact about him is of the four other Tirthankaras have been carved that he was the first Tirthankara to become a in miniature forms. The sculptor has also kept Chakravarti or the Emperor of the whole of balance while carving the body of the India.9 The last Tirthankara image of this group is of Mahavira. He stands in Kayotsarga pose Tirthankaras, the size of the bodies of the other on a lotus throne supported by spirited lions. Tirthankaras being less than half of the main image. Under the pedestal, figures of devotees All these sculptures are provided with singing with musical instruments in their hands, kevala tree, chauri-bearers, elliptical halo, flying some Jaina monks and the lotus flower, the lion apsaras holding garlands, trilinear umbrella, lion have been flawlessly depicted. throne and heavenly music. From iconographic and artistic consideration these images can be According to Dr. R.P. Mohapatra, the safely placed in the 8th-9th centuries.10 A peculiar famous archaeologist, this image belongs to the feature of these four Jaina images brought from 11th century. 12 Charampa is that a number of out marks are found The find spot of the other Parsvanath image on their body. These cut marks are certainly is Sisupalgarh. From the artistic point of view it deviation from the other school of Jaina art, if these has been essigned to 9th century A.D. Besides are purposefully done by the artist.11 The images the snake canopy, the entire image has been remind the believer of the faith of the condition through which a Tirthankara passed to attain attached with snake's body, which is a remarkable salvation and that affords him a strong incentive feature of this image.
Recommended publications
  • Chapter One an Introduction to Jainism and Theravada

    Chapter One an Introduction to Jainism and Theravada

    CHAPTER ONE AN INTRODUCTION TO JAINISM AND THERAVADA BUDDfflSM CHAPTER-I An Introduction to Jainism and Theravada Buddhism 1. 0. History of Jainism "Jainism is a system of faith and worship. It is preached by the Jinas. Jina means a victorious person".' Niganthavada which is mentioned in Buddhist literature is believed to be "Jainism". In those days jinas perhaps claimed themselves that they were niganthas. Therefore Buddhist literature probably uses the term 'nigantha' for Jinas. According to the definition of "Kilesarahita mayanti evamvaditaya laddhanamavasena nigantho" here nigantha (S. nkgrantha) means those who claimed that they are free from all bonds.^ Jainism is one of the oldest religions of the world. It is an independent and most ancient religion of India. It is not correct to say that Jainism was founded by Lord Mahavlra. Even Lord Parsva cannot be regarded as the founder of this great religion. It is equally incorrect to maintain that Jainism is nothing more than a revolt against the Vedic religion. The truth is that Jainism is quite an independent religion. It has its own peculiarities. It is flourishing on this land from times immemorial. Among Brahmanic and i^ramanic trends, Jainism, like Buddhism, represents ^ramanic culture. In Buddhist literatures, we can find so many 'GJ, 1 ^ DNA-l, P. 104 informations about Jainism. The Nigantha Nataputta is none else but Lord Mahavlra.^ 1.1. Rsabhadeva According to tradition, Jainism owes its origin to Rsabha, the first among the twenty-four Tirthankaras. The rest of the Trrthahkaras are said to have revived and revealed this ancient faith from time to time.
  • 1-15 a SHORT HISTORY of JAINA LAW1 Peter Flügel the Nine

    1-15 a SHORT HISTORY of JAINA LAW1 Peter Flügel the Nine

    International Journal of Jaina Studies (Online) Vol. 3, No. 4 (2007) 1-15 A SHORT HISTORY OF JAINA LAW1 Peter Flügel The nineteenth century English neologism ‘Jaina law’ is a product of colonial legal intervention in India from 1772 onwards. 'Jaina law' suggests uniformity where in reality there is a plurality of scriptures, ethical and legal codes, and customs of sect, caste, family and region. The contested semantics of the term reflect alternative attempts by the agents of the modern Indian legal system and by Jain reformers to restate traditional Jain concepts. Four interpretations of the modern term 'Jaina law' can be distinguished: (i) 'Jaina law' in the widest sense signifies the doctrine and practice of jaina dharma, or Jaina ‘religion’. (ii) In a more specific sense it points to the totality of conventions (vyavahāra) and law codes (vyavasthā) in Jaina monastic and lay traditions.2 Sanskrit vyavasthā and its Arabic and Urdu equivalent qānūn both designate a specific code of law or legal opinion/decision, whereas Sanskrit dharma can mean religion, morality, custom and law. (iii) The modern Indian legal system is primarily concerned with the 'personal law' of the Jaina laity. In Anglo-Indian case law, the term 'Jaina law' was used both as a designation for 'Jain scriptures' (śāstra) on personal law, and for the unwritten 'customary laws' of the Jains, that is the social norms of Jain castes (jāti) and clans (gotra). (iv) In 1955/6 Jaina personal law was submerged under the statutory 'Hindu Code', and is now only indirectly recognised by the legal system in the form of residual Jain 'customs' to be proved in court.
  • The Rattas Patronage to Jainism

    The Rattas Patronage to Jainism

    Aayushi International Interdisciplinary Research Journal (AIIRJ) UGC Approved Sr.No.64259 Vol - V Issue-I JANUARY 2018 ISSN 2349-638x Impact Factor 4.574 The Rattas Patronage to Jainism Dr.S.G. Chalawadi Asst. Professor, Dept of A I History and Epigraphy Karnatak University, Dharwad The Rattas were the significant ruling dynasty, who claimed descent from the Rastrakutas. The earliest record is dated 980 A.D. It comes from the place called sogal. It is believed that sogal was their early capital, from where they shifted first to Soundatti and later on to Belgaum. Their reign continued till 1238 A.D.1 When they were thrown out of power by the seunas of Devagiri. The Rattas served under the Chalukyas of Kalyan and tried to become independent. When the Kalachuries displaced 'the Chalukyas generally the Rattas claimed authority over a large administrative division known as Kohundi or kondi 3000. This included major parts of Soundatti, Gokak, Hukkeri, Raibag, Chikkodi, Bailhongal and Mudhol, Jamakhandi talukas which fall in Belgaum and Bijapur districts. The line of descent of Rattas rulers, commences with Nanna and ends with Lakshmideva - II. In between there were eleven rulers, namely Karthavirya-I, Nanna - I, Erga, Anka, Nanna-II, Karthavirya II, Sena-II, Karthavirya-III, Lakshmideva-I, Karthavirya-IV and Mallikarjuna- II. The Rattas in the course of their rule patronaged both saivism and Jainism. By erecting temples and Basadis and giving much grants to them. One of the earliest references to Jaina patronage under the Rattas is noticed in Soundatti inscription. We are told that Karthavirya-I gave land (grants) to the Basadis constructed by Pritvirama his successors Kannakaira also gave grants to Jinalya at Soundatti.
  • Future 24 Tirthankara Naam-Gotra Bandh Analysis

    Future 24 Tirthankara Naam-Gotra Bandh Analysis

    Future 24 Tirthankara (next chouvisi) Naam-gotra Bandh Analysis By Darshan Bavisi For further information, discussion, suggestions, corrections please contact Darshan Bavisi (Mumbai) at (E) [email protected] (M) +91-982-363-3776 Image sources (in order from left to right): http://www.jainheritagecentres.com, http://en.wikipedia.org/wiki/Tirthankara, http://108vs.org Page 1 of 9 Contents Introduction ................................................................................................................................................................. 3 Understanding time calculation................................................................................................................................... 3 Innumerable lives yet to live ........................................................................................................................................ 3 Currently where? ......................................................................................................................................................... 4 How is it analyzed? ...................................................................................................................................................... 4 Analysis of 24 Tirthankaras’ bandh of Tirthankara naam-gotra .................................................................................. 5 Conclusion ...................................................................................................................................................................
  • Life of Mahavira As Described in the Jai N a Gran Thas Is Imbu Ed with Myths Which

    Life of Mahavira As Described in the Jai N a Gran Thas Is Imbu Ed with Myths Which

    T o be h a d of 1 T HE MA A ( ) N GER , T HE mu Gu ms J , A llahaba d . Lives of greatmen all remin d u s We can m our v s su m ake li e bli e , A nd n v hi n u s , departi g , lea e be d n n m Footpri ts o the sands of ti e . NGF LL W LO E O . mm zm fitm m m ! W ‘ i fi ’ mz m n C NT E O NT S. P re face Introd uction ntrod uctor remar s and th i I y k , e h storicity of M ahavira Sources of information mt o o ica stories , y h l g l — — Family relations birth — — C hild hood e d ucation marriage and posterity — — Re nou ncing the world Distribution of wealth Sanyas — — ce re mony Ke sh alochana Re solution Seve re pen ance for twe lve years His trave ls an d pre achings for thirty ye ars Attai n me nt of Nirvan a His disciples and early followers — H is ch aracte r teachings Approximate d ate of His Nirvana Appendix A PREF CE . r HE primary con dition for th e formation of a ” Nation is Pride in a common Past . Dr . Arn old h as rightly asked How can th e presen t fru th e u u h v ms h yield it , or f t re a e pro i e , except t eir ” roots be fixed in th e past ? Smiles lays mu ch ’ s ss on h s n wh n h e s s in his h a tre t i poi t , e ay C racter, “ a ns l n v u ls v s n h an d N tio , ike i di id a , deri e tre gt su pport from the feelin g th at they belon g to an u s u s h h th e h s of h ill trio race , t at t ey are eir t eir n ss an d u h u s of h great e , o g t to be perpet ator t eir is of mm n u s im an h n glory .
  • THE AJIVIKAS a Short History of Their Religion Ami Philosophy

    THE AJIVIKAS a Short History of Their Religion Ami Philosophy

    THE AJIVIKAS A Short History of their Religion ami Philosophy PART I HISTORICAL SUMMARY Introductio n The History of the Ajivikas can broadly he divided into three periods in conformity with the three main ntasres of development through which their doctrines had passed. The general facts about these periods are summed up below with a view to indicate the precise nature of the problems that confront us in the study of each. The periods and problems are as follows: — 1. PRE-MAKKIIAM PERIOD. Problems.- -The rise of a religious order of wander- ins? mendicants called the Ajlvika from a Vanaprastha or Vaikhanasa order of the hermits, hostile alike in attitude towards the religion of the Brahmans and the Vaikhanasas, bearing yet some indelible marks of the parent asrama ; a higher synthesis in the new Bhiksu order of the three or four ilsrama* of the Brahmans. 2. MAKKHAM PERIOD. Problems.— Elevation of Ajlvika religion into a philosophy of life at the hands of Makkhali 2 THE AJIVIKAS Gosala; his indebtedness to his predecessors, relations with the contemporary Sophists, and originality of conception. 3. POST-MAKKHALI PERIOD. Problems—The further development of Ajivika religion, the process of Aryan colonisation in India, the spread of Aryan culture, the final extinction of the sect resulting from gradual transformation or absorption of the Ajivika into the Digambara Jaina, the Shivaitc and others; other causes of the decline of the faith; the influence of Ajivika religion and philosophy on Jainism, Buddhism and Hinduism; determination of the general character of a history of Indian religion. 1. PKE-MAKKHALI PERIOD.
  • Kayotsarga - a Marvellous Way to E Levate Oneself

    Kayotsarga - a Marvellous Way to E Levate Oneself

    Int ernat i onal Journal of Eng li sh L ang uag e , Li t erat ur e i n Humanities ( IJELLH) 189 Kayotsarga - A Marvellous Way to E levate Oneself Smt. Chayya Sheth Research Scholar Jain University Bengaluru , Karnataka , India Dr . Rajani Jairam Professor in Sanskrit [email protected] Abstract: Human being exists in two forms. The Bhoota Kaya is that which makes him physically present and the Yash Kaya is that which gives him fame and recognition even after his physical form ceases to exist. Every human being enjoys material pleasure and when he progresses in age he realizes that a time has come when he has to abandon his material form and seek for spirituality and nurture his inner thoughts. Each school of philosophy has its own way of making a human being understand the way to reduce attachment and inculcate detachment. With the progress in age a human being needs to progress in his thoughts. This is the stage when he elevates himself to a different level and starts thinking with a deeper sense of meaning attached to it. Jainism has advocated Kayotsarga Marga or abandoning the physical body to attain liberation after the completion of duty as a human being. The paper makes an attempt to analyse briefing this practice as a means to attain liberation. Sources and references would be drawn from edited and unedited books, journals, research papers pertaining to the topic. Key Words :- Jainism, Kayotsarg, Liberation, Mental, Physical and Emotional. Introduction: Kayotsarga comprises of two words ‘Kaaya’ i.e body and ‘utsarga’ which is to abandon.
  • Lord Mahavira Publisher's Note

    Lord Mahavira Publisher's Note

    LORD MAHAVIRA [A study in Historical Perspective] BY BOOL CHAND, M.A. Ph.D (Lond.) P. V. Research Institute Series: 39 Editor: Dr. Sagarmal Jain With an introduction by Prof. Sagarmal Jain P.V. RESEARCH INSTITUTE Varanasi-5 Published by P.V. Research Institute I.T.I. Road Varanasi-5 Phone:66762 2nd Edition 1987 Price Rs.40-00 Printed by Vivek Printers Post Box No.4, B.H.U. Varanasi-5 PUBLISHER’S NOTE 1 Create PDF with PDF4U. If you wish to remove this line, please click here to purchase the full version The book ‘Lord Mahavira’, by Dr. Bool Chand was first published in 1948 by Jaina Cultural Research Society which has been merged into P.V. Research Institute. The book was not only an authentic piece of work done in a historical perspective but also a popular one, hence it became unavailable for sale soon. Since long it was so much in demand that we decided in favor of brining its second Edition. Except some minor changes here and there, the book remains the same. Yet a precise but valuable introduction, depicting the relevance of the teachings of Lord Mahavira in modern world has been added by Dr. Sagarmal Jain, the Director, P.V. Research Institute. As Dr. Jain has pointed out therein, the basic problems of present society i.e. mental tensions, violence and the conflicts of ideologies and faith, can be solved through three basic tenets of non-attachment, non-violence and non-absolutism propounded by Lord Mahavira and peace and harmony can certainly be established in the world.
  • Right to Religious Die in India's Jain Concept Sallekhana

    Right to Religious Die in India's Jain Concept Sallekhana

    Vol-5 Issue-3 2019 IJARIIE-ISSN(O)-2395-4396 Right to religious Die in India’s Jain concept sallekhana Dr. Kumari Bharti Jamshedpur Women’s College, Jamshedpur,India Department of Philosophy Abstract The article examines salekhana. The Jain religious ritual of fasting to death from the Indian legal and ethical perspectives. The concept of sallekhana is an important contribution of the Jains to biosocial ethics Jainism is the world’s most ancient religious and jain monks lead a life of extreme austerity and renunciation. Santhara also known as sallekhana is a controversial practice in which a jain gives up food and water with intention of preparing for death. Sallekhana is facing death by an ascetic or a layman voluntarily when he is nearing his end and when normal life is not possible due to old age incurable disease etc. In 2015, Rajasthan High court banned the practice calling it suicide on 24 August 2015, members of the Jain community held a peaceful natiouid protest against the ban on santhara. Protest were held in various state like Rajasthan Gujrat, Madhya Pradesh, Maharasthra, Delhi etc. Silent marches were carried out in various cities. On 31 August 2015 Supreme Court of India stayed the decision of Rajasthan High Court and lifted the ban on sallekhana. The object of the present. Paper is to give a brief outline of the Jaina concept of sallekhana and evaluate it in the light of contemporary discussion. Some has criticized this vow. Externally critics might identity it with suicide or euthanasia. But one must not be misguided by external procedure of its observance.
  • Listing of Jain Books – 1

    Listing of Jain Books – 1

    Listing of Jain Books – 1 Name Author Publisher Place/Year/# of Pages Ahimsa-The Science of Peace Surendra Bothara Prakrit Bharati Academy Jaipur 1937 132 Anekantvada Haristya Bhattacharya Sri Jaina Atmanand Sabha Bhavnagar 1953 208 Anekantvada-Central Philosophy of B. K. Motilal L. D. Indology Ahmedabad 1981 Jainism 72 Aspects of Jain Art and Architecture U. P. Shah and M. A. Dhaky Mahavir Nirvan Samiti, Gujarat Ahmedabad 1975 480 Aspects of Jaina monasticism Nathmal Tatia and Muni Today & Tomorrow Publi. New Delhi 1981 Mahendra Kumar 134 Atmasiddhi Shastra Shrimad Rajchandra Rajchandra Gyan Pracharak Ahmedabad 1978 Sabha 104 Bhagwan Mahavir and His Relevance Narendra Bhanawat Akhil Bharatvarshiya Sa. Jain Bikaner 221 In Modern Times Bright Once In Jainism J. L. Jaini Mahesh Chandra Jain Allahabad 1926 15 Canonical Litrature of Jainas H. R. Kapadia H. R. Kapadia Surat 1941 272 Comparative Study of (the) Jaina Y. J. Padmarajah Jain Sahitya Vikas Mandal Bombay 1963 Theories of Reality and Knowledge 423 Comparative Study of Jainism and Sital Prasad Sri Satguru Publi. Delhi 1982 Buddhism 304 Comprehensive History of Jainism Asim Kumar Chatterjee Firma KLM (P) Limited Calcutta 1978 400 Contribution of Jain Writers To Indian Buddha Malji Munshi Jain Swetambar Terapanthi Culcutta 1964 Languages Sabha, 28 Contribution of Jainism To Indian R. C. Dwivedi (Ed.) Motilal Banarasidas Delhi 1975 Culture 306 Cosmology : Old and New C. R. Jain The Trustees of The J.L.Jaini's Indore 1982 Estate 255 Dasaveyaliyasutta Ernst Leumann and Tr: The Manager of Sheth Anandji Ahmedabad 1932 Schubring Kalyanji 130 Dictionary of Jaina Biography Umrao Singh Tank Central Jaina Publishing Arrah 1917 House 132 Doctrine of Jainas Walter Schubring and Motilal Banarasidas Delhi 1978 Tr.Wohgang Beurlen 336 The Doctriness of Jainism Vallabhsuri Smarak Nidhi Bombay 1961 80 Doctrine of Karman In Jain Philosophy Helmuth Glasenapp.
  • Jain Values, Worship and the Tirthankara Image

    Jain Values, Worship and the Tirthankara Image

    JAIN VALUES, WORSHIP AND THE TIRTHANKARA IMAGE B.A., University of Washington, 1974 A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in THE DEPARTMENT OF ANTHROPOLOGY AND SOCIOLOGY We accept this thesis as conforming to the required standard / THE UNIVERSITY OF BRITISH COLUMBIA May, 1980 (c)Roy L. Leavitt In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. I further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the Head of my Department or by his representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Anthropology & Sociology The University of British Columbia 2075 Wesbrook Place Vancouver, Canada V6T 1W5 Date 14 October 1980 The main purpose of the thesis is to examine Jain worship and the role of the Jains1 Tirthankara images in worship. The thesis argues that the worshipper emulates the Tirthankara image which embodies Jain values and that these values define and, in part, dictate proper behavior. In becoming like the image, the worshipper's actions ex• press the common concerns of the Jains and follow a pattern that is prized because it is believed to be especially Jain. The basic orientation or line of thought is that culture is a system of symbols. These symbols are implicit agreements among the community's members, agreements which entail values and which permit the Jains to meaningfully interpret their experiences and guide their actions.
  • The Jaina Cult of Relic Stūpas

    The Jaina Cult of Relic Stūpas

    The Jaina Cult of Relic Stūpas Peter Flügel1 (SOAS) Abstract This article gives an overview of recent findings on the thriving cult of bone relic stūpas in contemporary Jaina culture. Although Jaina doctrine rejects the worship of material objects, fieldwork in India on the hitherto unstudied current Jaina mortuary rituals furnished clear evidence for the ubiquity of bone relic stūpas and relic venera- tion across the Jaina sectarian spectrum. The article discusses a representative case and assesses the significance of the overall findings for the history of religions. It also offers a new theoretical explanation of the power of relics. Keywords Jaina relic stūpas, mortuary rituals, Vallabha Samudāya, cultural unconscious, theory of generalized symbolic media, relics as social forms 1) I am indebted to Ācārya Vijaya Virendra Sūri, Muni Rajendra Vijaya, Sādhvī Suvratā Śrī, Rāj Kumār Jain, Tejpāl Jain, Vinod N. Dalal, Kīrti Prasād Jain, N. P. Jain, S. Sheth, M. P. Sheth and other members and supporters of the Vallabha Samudāya for their generous help during field research in India, and to Janet Leigh Foster for enhancing the quality of the photos of images selected from the photo albums of the Vallabha Smāraka which were taken with permission. Without the support of Ācārya Mahāprajña, Ācārya Śivmuni, Pravartaka Umeśmuni, Salāhakāra Dineś Muni, Upap- ravartaka Gautama Muni, Sādhvī Ārcanā, Mūḍabidarī Bhatṭ ārakạ Cārukīrti, Sohanlāl Sañcetī, and other Jains in India, my research on Jaina relic stūpas would not have been possible. I would like to thank all of them. I also wish to express my gratitude to Bansidhar Bhatt, Willem B.