An Encyclopaedia of Indian Archaeology v1.c19.s12.t3: 14.12.3 Jaina
An Encyclopaedia of Indian Archaeology v1.c19.s12.t3
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14.12.3 Jaina
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Jaina literature abounds in references to *stūpas*, but the extant remains date only from the Kushan period. Sporadic diggings show that the Jaina establishment at Kankali-tila, MATHURA, grew up around a *stūpa* which formed the supreme object of veneration. No single monument has, however, been identified as yet. From the representations on *āyāga-paṭas* it appears that the Jaina *stūpas* were not much different from the Buddhist *stūpas* 1, 2 and 3 of Sanchi. They were without embellishments, the urge for decoration having found expression on the railings and gateways. Epigraphical evidence also points to the existence of a temple and *vihāras* for the residence of monks in the 2nd century B.C., but it is not possible to reconstruct these structures.
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An artificial cave at Pabhosa, Dt Allahabad, high up on the face of a hill, has a stone bed with pillow. On the basis of inscriptions it has been thought that the cave was meant for Jaina *arhats* and was excavated possibly in the 2nd century B.C. Dating from the 1st century B.C. to the 1st century A.D. are the caves of UDAYAGIRI and KHANDAGIRI in Orissa. The interior of these caves is austerely plain and they are planned as dormitories as is proved by the sloping rise of the floor at the rear end, extending from one side-wall to the other, to serve the purpose of a running pillow. In a few instances the façades and the brackets are decorated with carvings and sculptures. Designed primarily as *vihāras* for Jaina recluses, not one of the caves was meant as a shrine. Excavation at the top of UDAYAGIRI hill has, however, yielded a large apsidal structure which no doubt provided the place of worship. In the absence of definite evidence it is difficult to determine the object enshrined in the structure. At a later date some of these *vihāras* were converted into shrines by minor alterations and with the addition of reliefs of *tīrthaṅkaras*.
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Even though Bihar was the earliest stronghold of Jainism and there are references to several monastic establishments, yet the only monument identified so far is the Sonbhandar caves at RAJGIR dating to the 3rd-4th centuries A.D., though an earlier origin has been suggested. These caves are oblong chambers for the residence of monks. Dating from about the same time is a group of 20 monastic rock-cut cells at Junagadh near Girnar known as caves of Bawa-Pyara's Math. Arranged in three lines, these caves have a very early form of *caitya*-window ornament.
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Scattered all over the Tamil country, at several spots in the E. Ghats, particularly in the region around Madurai, is a series of natural caverns made habitable by the cutting of beds and drip-ledges. These austere cells were meant as residences for Jaina recluses. As in Orissa, the nature of several of these caves was altered in about the 7th to the 9th century by carving sculptures and reliefs.
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The paucity of architectural and sculptural representations of the Gupta age shows that after the Kushan period, Jainism suffered a great setback. Of the few Jaina centres mention may be made of those at Sira Pahari, Deogarh, Udaigiri and Vidisha.
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In the early medieval period Jainism seems to have staged a comeback as is evidenced by the large number of monuments all over the country. The establishments are however no longer the plain and austere cells of the early period: instead the temples now assume sprawling dimensions richly decorated and embellished with sculptural representations. As already mentioned, several *vihāras* of earlier times are converted into shrines and are carved with sculptures and reliefs.
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In the 7th century Hiuen Tsang found Jainism flourishing in Bihar and Bengal. RAJGIR with its ancient Jaina temple on the Vaibhāra hill was an important centre and at Puṇḍravardhana in n. Bengal the Digambaras were numerous. Several ancient Jaina shrines have been located in the Dts Dhanbad and Purulia. Jainism seems to have penetrated into Assam as well, though feebly, as is evidenced by the caves at Surajpahar, Dt Goalpara.
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In Orissa archaeological remains are abundant to show the popularity of the Jaina faith. Significant among the sites are Podasingdi, Dt Keonjhar, and Charampa, Dt Balasore. Kundalpur, Pithaora, Badoh, Gyaraspur and Deogarh were the important Jaina centres in c. India, while AKOTA, Valabhī, Vasantgarh, Osia, Gopagiri, Jalor, Sachor, etc., were well known in w. India. At Ellora Jaina shrines formed the culmination of monolithic temples while at Aihole, Jaina temples form the landmark of the Chalukyan style of architecture. Colossal Jaina establishments sprang up in w. India under the Chalukya rulers at such places as Mt Abu, Girnar, Satrunjaya, etc.
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As elsewhere, s. India also witnessed an active build-up of Jaina institutions in the early medieval period. The Jainas were widespread and almost every village had a considerable Jaina population as is attested by the ruins and other extant remains. Tirupparuttikkunram, Chettipatti, Sravanabelgola, Tirumalai and Talakkavu were the important Jaina centres, to name only a few.
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In spite of the profusion of Jaina monuments, there is definite evidence to show that certain Jaina establishments suffered at the hands of the Śaivites and Vaiṣṇavites. The Sonbhandar caves at RAJGIR were requisitioned by the votaries of Viṣṇu in the 8th century and the Jaina monastery at Paharpur was converted into a Buddhist *vihāra* by Dharmapāla. So far as monastic (as distinct from temple) architecture is concerned, Jainism, unlike Buddhism, does not seem to have developed any well-defined pattern.
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Ghosh, A., ed., 1974-5, *Jaina. Art & Architecture.*, New Delhi.—H.P. RAY