Vastu-shastra (Vol. I: Hindu Science of Architecture; Vol. II: Hindu Canons of Iconography and Painting) v2.c75.s2.7

v2.c75.s2.7

Antiquity of Image-worship among the Jains—the question is no more controversial, antiquity of Jainism may be still a problem but its image-worship is not a problem. Worship as a historical examination is preposterous; it should always be examined from the broad cultural standpoint. Worship in some form or other was the life-companion of man; it may be aniconic or iconic. In the rise of Jainism, the rise of worship must have been first aniconic—vide the early archeological evidence of stupas (*i: e.* 7th. Century B.C. stupas built in honour of Supāraśvanātha) and the Ayāgapaṭas etc. etc. There are so many evidences for the iconic traditions among the Jains—vide inscriptions (Hathigumpha) proving the antiquity of the image-worship and a good many illustrations of the images themselves—cf. Khandagiri and Udaigiri caves, fully illustrating this evidence and they are all a testimony to do away with this question. Kauṭilya mentions Jain deities Jayanta, Vaijayanta, Aparājita etc. in his monumental work. Antagada Daso and other Jain scriptural texts which are not later than Mahāvīra’s time, also corroborate the antiquity of image-worship and dedication of shrines and temples. Let us, therefore, say a few words on the mode of Jain image-worship by which it is characterized to see if there are certain innovations or modifications from that of Hindu image-worship.