CENTRE FOR JAINISM Jainism: Not just a religion, 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 Shah 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 philosophies 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 India 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, Hindi and English 7 JAINISM • Jainism traditionally known as Jaina dharma, is one of the oldest religions 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 tirthankara. • 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 reincarnations. 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) Satya 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 souls and guiding householders such as us on how to uplift ourselves (our souls).