A study of jain sacred place sammed shikharji

A stu d y o f Ja i n s a c re d p l a c e - S a m m e d S h i k h a r j i Religious significance to its physical form

Presented by - Maitry Shah Guided by - Rajiv Kadam Submitted to - School of Architecture Centre for Environmental Planning and Technology

This study is dedicated to our late grand father Bhikhubhai, whose memory and those memorable days with him always remain with us.

Content Introduction Aim Objective Methodology Scope and Limitations

Chapter 1 1.1

Introduction to Jainism and Jain Cosmology

1.2

Concept of Deity in Jainism

1.3

Sacred spaces and physical form

1.4

Origin

of

Pilgrimage

and

complex

landscape.

1.5

The

24

Tirthankaras:

Description

of

Important Jain tirtha

Chapter 2 2.1

About Sammed Shikharji, Jharkhand

2.2

Notion of the sacred site selection and

layout organization 2.3

Comprehensive analytical criteria

2.4

Organization of built form on natural

setting (Architectural Assumptions of geometric organization) 2.5

4.

Tuk description and Drawings

A study of Jain Sacred place- Sammed Shikharji

2.6

First pause at Gautam Prabhu tuk

2.7

20th tuk, Jalmandir

2.8

31st tuk, Shree Parshwanath Prabhu tuk

Inference Glossary List of Illustrations Bibliography Acknowledgement

5.

6.

A study of Jain Sacred place- Sammed Shikharji

Introduction, Aim, Objective, Methodology, Scope and limitations

Introduction: A ‘tirtha’ (sacred place for pilgrimage) in India involves strong religious aspects. The realities of the natural place have been recognized by the religious; and from them have emerged myths, which have governed the ritual use of places. Hence, the place becomes sacred.

In the context of the ‘ritual use’ of ‘sacred place’ it becomes important to understand how the geometrical formalism (built form) deals with the nature of land.

Hence, the architecture (of a temple) at certain place involves, understanding of built form, nature of land and its attitudes, which relates the built form to the land.

Jain temples have most distinct and artistic expression from other temples and particular geometrical system and form. It focuses more on the cultural and spiritual beliefs and life of the Jain community. These structures and meanings have given rise to mythologies (cosmologies and cosmogonies) which have formed the basis of dwelling.(1) To understand the basic organization and architectural principles of a temple architecture one does not need to study all the temples of India. Because these temples have similar ideology. The variations are only due to the geographical location, faith in religion of people of the particular place, social and economic patterns and the materials and construction techniques available.

1.Norberg Schulz,C.,Genius Locii, P23.

7.

Introduction, Aim, Objective, Methodology, Scope and limitations

This thesis deals with the ‘place making’ seen in Jain tirtha on mountains. As per the Jain philosophy, Concept of Temples on mountains came from the “mountain of immortality”, the ability to live forever, quality of deserving to be remembered. Quality of place making is seen in Hinduism and other Indian traditions as well, but here Jainism has been taken as an example.

Temples are different kind of public place where the activities taking place inside the temples are very specific, then the activities that takes place outside the temples. The purpose of this thesis is to study the different activities takes place outside temple complex. It is an attempt to understand the ‘places’ on the basis of their principles, through selected examples of Jain tirtha. This will help to understand the order of the built form configuration and contiguous activities.

Aim: Aim of the study is to understand religious significance of temple’s physical form to the particular site.

Objectives: - Studying the idea of Pilgrimage site planning.

- Studying Pilgrimage route pattern - Meaning of temples allocation on site.

- Studying the visual order of built form and sequence of the temples - Space organization on hill with the religious belief.

8.

A study of Jain Sacred place- Sammed Shikharji

Introduction, Aim, Objective, Methodology, Scope and limitations

Methodology: - Interviewing Jain monks to know the belief of Jain temples on hill.

- Activity mapping: 1. Studying movement pattern throughout the route 2. Access pattern 3. Parikrama outside the temple 4. Religious activities (prayers/ Bhavna) 5. Personal (pujari room/ changing rooms/ offices) 6. Social activities (defined/ emerged common gathering place) - Land use pattern - Open, semi open and Covered

Scope and limitations: This study is geographically limited to temples on mountains.

The analysis of temples is largely limited to its ‘form’ and not spaces inside the temple. The spaces inside the temple, is equivalent to any other Jain temple interior.

There is an attempt to hide the inside spaces, as the exterior conditions are more important for the study. Hence the form of temple is more focused on, while the interior spaces has been analyzed only when it forms an important part of analysis.

Only few books written by Jain munis(monks) are available.

Drawings of the Temples are measure drawn. Considering the contoured site the dimentions may differ at some point.

9.

Ch . 1 1.1 Introduction to Jainism and Jain Cosmology 1.2 Concept of Deity in Jainism 1.3 Sacred spaces and physical form 1.4 Origin of Pilgrimage and complex landscape.

1.5 The 24 Tirthankaras: Description of Important Jain tirtha 1.5.1 Shatrunjayagiri 1.5.2 Girnar 1.5.3 Dilwara Temple

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A study of Jain Sacred place- Sammed Shikharji

Ch: 1.1

1.1 Introduction to Jainism and Jain cosmology: Jainism over the world has always been very much generous to all kind of lives. Jainism does not adopt belief in god, but it does divide the universe into two categories of ‘Jiva’ (life) and ‘Ajiva’ (no life). ‘Should not kill and should not cause to kill’; this is the basic motto of Jain philosophy. The Jain religion originated more than twenty-five hundred years ago in India. It developed the path of purification, designed to liberate one from chains of Karma, allowing one to enter into a state of eternal liberation.

Jainism emphasizes nonviolence or ahimsa, as the only true path that leads to liberation. Jain tirtha have been evolved over the period of time with their strong Jain mythology. The earliest Buddhist texts discuss Jainism in some detail, suggesting that it was a well- established tradition even before the time of Buddha.

As Jainism is one of the three major religions: Hinduism, Buddhism and Jainism.

Jainism was not found by Lord Mahavir(the 24th Tirthankara), Neither is it and offshoot of Vedic or Buddhist religions. Jainism existed prior to Lord Mahavir and the name of the religion came into being only after him. Formerly it was known by different names in different eras: Shraman, Arhant, Nigranthas.1

It is not without a reason when a temple or a group of temples is built

1. Muni Sumeramal, “Tirthankar Chaitra” (Gujarati), Anekanta Bharti Prakashan, Ahmedabad, 1996, pg 1. Refer the book for further arguments regarding this.

Refer, Collette Coillat and Ravi Kumar, Jain Cosmology.

11.

Ch: 1.1

In JAIn COSMOgrAphy Are three wOrldS:2

there

The

place,

middle

world

is

the

from which the soul is capable of gaining

release.

Specifically,

it

represents adhai- dvipa, the two and a half continents inhabited by Man. At a later period, the triple world was represented form of cosmic man.

It suggests the relationship between the microcosm and macrocosm; and man, and cosmos.

Fig.1(a)

2. Published Thesis by, Vinod Makhesana- Geometric formalism and Nature of the land- The study of Shatrunjayagiri Jain Tirtha, Illustration no.14,15,16 For Illustration and Jain Cosmology Refer, Collette Coillat and Ravi Kumar, Jain Cosmology. pg. 118,142

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A study of Jain Sacred place- Sammed Shikharji

Ch: 1.2

Fig.2(a) Center facing assembly

Fig.2(b) Assembly in square form

at a particular place. The existence of a temple at a place is probably indicates that the place might be a religious site, or it was a political center. Almost all the religious have positioned great emphasis on the sacredness of certain localities. For Christians Jerusalem has been the holiest place, for Islam Mecca and Medinah is one, similarly Jains honor certain places to be sacred, and constructed temples in honor of Tirthankaras. These places in Jain religion called tirtha or tirthaksetra.

Tirthaksetra are the places where Tirthankaras were born, practiced great austerities, achieved omniscience, renounced the world and initiated a religious life, attained and achieved liberation, and places famous for their beautiful temples or wonderful idols.

The holy places according to Digambaras are Swetambara where the Jinas achieved liberation.

1.2 Concept of deity in Jainism:1 The concept behind the temple in Jainism is perhaps nowhere indicated, but it can be seen as a result of iconimage worship which appears to have been prevalent among the Jains since begining.2

Fig.2(c)

In Vedic times gods were like temporal monarchs. People worshiped god in order to please them and for gaining some favors in returns, in the form of material, Assembly in rectangular secular, myopic. form

Concept of temple

The word used for a deity in

1. D.D. Malavia, “The Jaina Concept of a Deity”, in “Aspects of Jaina Art and Architecture”, (edited by) U.P. Shah and M.A. Dhaki,1975, pg-1,5.

2. A.Ghosh, Jain Art and Architecture, pg- 163

13.

Ch: 1.1

the wOrld Of Men: (MAnuShyA - lOkA) The middle world (Madhya-loka) is the only one of the three worlds where it is possible for men to be born. Even there, rebirth and death are

restricted

small

area.

to

a

relatively

Surrounded

by

the

‘Black-water ocean’ (Kālodadhi), and the inner half of the third continent, called ‘Lotus-island’ (Puskara-dvīpa), which lies on the inner side of the circular mountain barrier called ‘Beyond humankind’ (Mānusottara) to signify that it serves as a limit to the normal human domain.1 Fig.1(b)

JAMbudvIpA (the ISlAnd rOSe Apple tree) Jambudvipa

is

the

inner

Of most

continent of ‘Manushya- loka’. It depicts long chain of mountains running from east to west divided it

into

seven

countries;

great

rivers flow from the peaks to the ‘Lavansumudra’; to the east and west

of

Mt.

dominates

‘

Meru,

whose

Uttarkaru’

peaks

in

the

north and ‘Devakuru’ in the south.

At the very south is the land of Bharat (later called India). There is

the

clear

depiction

of

the

geometry of Bharat.

Fig.1(c)

Jain Cosmology

1. Published Thesis by, Vinod Makhesana- Geometric formalism and Nature of the land- The study of Shatrunjayagiri Jain Tirtha, Illustration no.14,15,16 For Illustration and Jain Cosmology Refer, Collette Coillat and Ravi Kumar, Jain Cosmology. pg. 118,142

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earlier Jainism is Arhanta, indicating many such personages. The deities accepted as supreme by the Jains are ‘Perfect Man’ and not only the heavenly Gods. In Jainism, fear gives way to adoration due to the concept of perfect, blemish less soul attributed to the perfect man. Even God bow down to a man who is constantly engaged in non-violence, self-control and austerities. To place man above God was a bold step by Jainism. The Jains believe that only born as a man can one find enlightenment and liberation.

“The theistic requirements of Jainism were of course somewhat different from those of the Hindu religious and although the Jain Temple’s rituals were in a physical sense parallel to those of the Hindu sects. The inner attitude towards image worship, rituals and the ultimate conception of Deity for Jain religion were very difficult.

Mt. Meru Mt. Meru occupies the middle of the cosmograph. The imposing mass of Mt. Meru forms an axis around which the different parts of the world is arranged. On its central disk are the lands, seas and continents with their profusion of mountains, trees, lotus flowers and flowing system.

At its foot are the four religious of the plains from where eight hills rise up occupied by the guardians of the cardinal points.

Fig.1(d)

Jain Cosmology

3. M. A. Dhaky and U.P. Shah, Aspects of Jain Art and Architecture, pg-132

15.

Ch: 1.3

1.3 Sacred spaces and physical form: Pilgrimage in Jainism began as a ceremony of commemoration. The earliest places of pilgrimage were associated with events in the lives of the Jinas, those extraordinary individuals who attained perfect knowledge, taught the Jain doctrine, and achieved liberation from the cycle of rebirths. Instructed the religion belief, and achieved liberation from the cycle of rebirths.

To understand the physical built form to a sacred space it is must to know how both, nature of landscape and built form of Temples are linked. Place making is something which characterizes a group, to make it easier to use and individuals going through don’t pass up a major opportunity to encounter the one of a kind feeling of this place. Some of the time place making depends on the sort of building. For this situation the building is as of now there and as per the users gathering, they began to build up the area.

In religious spots like Jain tirtha, where individuals all in all or deliberately shape their approach to make the voyage more agreeable and extraordinary.

Analyzing of place making in religious spots is vital to see how it is unique in relation to different places as far as user gatherings and sorts of activities.

This shows how the spots were planned to utilize and how users are involving it with their accommodation.Placemaking does not only relies on community inputs, but

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Ch: 1.4

focuses more on the outcome of built area surroundings.

1.4 Origin of pilgrimage complex landscape.

and

The Tirthas of India give promote cases of self-increasing association amongst people and the landscape. Pestron (1992) alludes to the “spiritual magnetism� that draws people into a pilgrimage center, but it is important to note that such attraction is not towards a simple point in space and time. The goal is not constant in every pilgrimage, it changes in every pilgrimage.

The journey of the any pilgrimage could be endless, where participants are attracted towards different attractors on the way, not only the holy places. Different attractors change the value of the place and surroundings.

Great wonders of all the complex pilgrimage places were created by free individuals walking in a concert over a land, every last one of them looking for importance and in quest for a perfect.

Many of the pilgrimages are the result of interaction between humans and the heaven because (main aim of any pilgrimage is to connect the soul to the universe), between the microcosm and macrocosm. And they have been maintained by the same.

Understanding origin of Pilgrimage place, looking at Shikharji hill one can easily figure out that it is not an organized temple complex as it is in Shatrunjaygiri, Girnar, Abu. They definitely share some common characteristics of nature

Reference book: Pilgrimage - Sacred landscape and self organized complexity.

17.

Ch: 1

Fig.3(a) Girnar mountain : Tirthakshetra dedicated to 22nd Tirthankara Bhaghwan Neminath

Mount girnar: Mt. Girnar is in Junagadh to the South of the Kathiawar peninsula of Gujarat, is also one of the ‘Tirthas’ of Jains. The Temple complex is situated on the top of a great cliff some 600 ft below the actual summit but still nearly 6000 ft above the sea level.

There are various spots on mountain associated with religious values.

The Temple complex which is almost linear in the organization follows the nature of the cliff. The architecture of these temples are not as expressive as the Temples of Abu.

Refer, Makhesana, Vinod, Geometric formalism and nature of the land, study of Shatranjayagiri Jain tirtha, 1992, SA, CEPT, Ahmedabad. pg, 30.

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Ch: 1.5

of land, and kind of temple- built form as they share holds the same values.

1.5 the description tirtha:

24 of

tirthankaras: Important Jain

Each of the twenty-four Tirthankara appear at different time periods, who practice soberness and attained Nirvana.

The group of 24 Tirthankaras from Rishabhdev to Mahavir are said to be of present era. Rishabhdev was the first Tirthankara. Parshwanath the 23rd Tirthankara attained nirvana 250 years before Mahavir (c. 777 BC)(2). While Mahavir the 24th and last Tirthankara attaind salvation in 526 BC. All the Jain temples are dedicated to one or another of 24 Tirthankara. Amnog them Rishbhdev, Shantinath, Neminath, Parashnath, Mahavira are the most popular, as many number of temples are dedicated to them. The pictures of all the Tirthankara are indistinguishable, in this way the icon is perceived by the chinha(symbol) puts underneath the picture.

According to the Jain text, 1st Tirthankara Shree Adinath Prabhu (Rishabhdev) attained salvation from Kailash Parvat, 12th Tirthankara Bhagwan Vasupujya from Champapuri, 22nd Tirthankara Bhagwan Neminath attained from Girnar Parvat, and last 24th Bhagwan Mahavir from Pavapuri, and the remaining twenty Tirthankaras attained salvation from Samed Shikharji.

(2.) S. Radhakrishnan, Indian Philosophy, Volume 1, Oxford University press, Delhi, 1966, pg. 287 Refer, M.A.Dhaky and U.P. Shah, Aspects of Jain Art and Architecture.

19.

Ch: 1

Fig.4 (a) Dilwara Temples: Non of the Tirthankara attained their salvation yet, it is one

of the most visited Tithakshetra in west India.

Fig.4 (b)

Refer, Makhesana, Vinod, Geometric formalism and nature of the land, study of Shatranjayagiri Jain tirtha, 1992, SA, CEPT, Ahmedabad.

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A study of Jain Sacred place- Sammed Shikharji

Ch: 1

Fig.5 (a) The sacred hill of Shetrunjaya, near Palitana, Gujarat: Non of the Tirthanka-

ra attained their salvation yet, it is one of the most visited Siddhakshetra in west India.

Fig.5 (b)

Satrunjayagiri Jain tirtha: The town of Palitana is in Bhavnagar district of Gujarat on the Southern bank of the Khari stream- a tributary of Shatrunji river. It lies on the latitude 21-30’N and longitude 71-50�

E. It is sacred to first Tirthankara Shree Rishabhnath (Adinath). It is 603 mt. above the sea level.

The geometry in the overall organization is determined by the order of land, which then orders the ritual movements on this land and signifies the most sacred point. The placement of temples enhances the line of the hill rather than dominating it. The order of nature (I.e. land, sun movement) has been accommodated in placing the built form. This shows how man made order enhances the nature’s order or vice- versa.

Refer, Makhesana, Vinod, Geometric formalism and nature of the land, study of Shatranjayagiri Jain tirtha, 1992, SA, CEPT, Ahmedabad. pg,54.

21.

Ch . 2 2.1 About Sammed Shikharji, Jharkhand

2.2 notion of the sacred site selection and layout organization

2.3 Comprehensive analytical criteria

2.4 Organization of built form on natural setting (Architectural Assumptions of geometric organization)

2.5 tuk description and drawings

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A study of Jain Sacred place- Sammed Shikharji

Ch . 2.1 About Sammed Jharkhand

Shikharji,

2.1.1 Location 2.1.2 History 2.1.3 Climate 2.1.4 Vision of surrounding 2.1.5 Evolution of hill

23.

Fig 6 (a, b)

Plate 1 24.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.1

About Sammed Shikharji, Jharkhand: Bihar is a Remote and rural state. And also it’s the place for birth of Jainism , indeed it’s very name is derived from the Sanskrit word ‘Vihara’.

Cleave out of the neighboring Bihar in year 2000 to meet the autonomy demands of Adivasi(Trible) population, Jharkhand is a land of immense natural and anthropological wealth. Many of the Jain munis used to travel to this place for meditation and achieved salvation. Jharkhand is Commonly known for its Jain pilgrimage place called Samed Shikharji. It is a sacred place for Jain. It is said to be one of the highest peak, compare to other pilgrimage places of Jain.

2.1.1 location: Shikharji is a mountain peak in the Parasnath Range. Shikharji hills is located far from the city life in an isolated place, with small town called Madhuban developing nearby. It is located towards the South- East end of the Giridih district, in the state of Jharkhand. It lies on latitude 23’N and longitude 86-13’E.

About Madhuban town: Madhuban is a small town near Parasnath hill. Madhuban village has developed in last 10-12 years with the help of Jain Digambar and Swetambar trusts.

This town occupies 3000-3500 people. Various Communities living here

25.

Fig 7

Plate 2 26.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.1

are not all from the Jain religion, but are those who have adapted the Jain religion.

All the doli (palki) individuals have a place with Adivasi station, outside Jain dharmshala.

Barely any brief divided houses are based on the mountain range and they have a place with Adivasi (Trible) individuals (Built by them). There’s no specific neighborhood business all things considered. Individuals live there claims their little retail shops, sustenance shops, etc. Only possible way to reach here is via public transport from Parasnath Station.

2.1.2 history: Samed Shikhar and Shatrunjay are the most prominent among all the Jain pilgrimages of India. Shatrunjay pilgrimage is on a hill-top in western India and Sammed Shikhar is in eastern India.

When just one auspicious event of one Tirthankar, can convert a place into a pilgrimage, it will be quite impossible for human to assess the holiness and power of that pilgrimage where as many as twenty Tirthankars have lit up the inextinguishable light of ‘nirvana’.

Although the first light of ‘nirvana’ was lit-up in Ashtapad (in the Himalayas), today that pilgrimage is invisible to us. Under such a circumstance, Sammed Shikhar is that pilgrimage which we can hail as the ‘Shikhar’ (Summit) of the first light of ‘nirvana’. Sammed Shikhar is the topmost light of ‘nirvana’. Though this

27.

Fig 8 (Route from Parasnath station to Madhuban town)

Plate 2.1 28.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.1

is one of the most important pilgrimage site for Jains, number of people coming here are less compared to number of people at Shatrunjayagiri, because it is placed far where there are less Jain Devotees with lack of transportation facilities.

2.1.3 Climate: This state has three distinct seasons. Winter season stretch is from November to February. The sky is generally clear or overcast in the late evening and early morning during winters. May is considered as the hottest month of the year.

Preferable period of climbing the hill for pilgrims are winters and summer. Number of people at this holy place increases during Paryushana. (Paryushana considered the holy festivals in Jains comes once every year. It is the 8 days of festival for Swetambara and 10 days for Digambara. Date for this festival is Bhadra Shukla Chaturthi as par the Hindu calendar.)

2.1.4 vision of surroundings: From the top peak of the hill one can have the vision of the whole pilgrim place, all the temples, shrines and the endless vistas of surrounding landscape.

From the first tuk at 9.00 km to the West one can see the Parasnath tuk(31st tuk) and to the south down the hill a little vision of Jal mandir tuk (20th tuk). At the peak, to the west the prospect extend till the vision of District highway.

29.

Ch: 2.1

Fig.9 (a) View of surroundings from Jalmandir

Fig.9 (b) View of Parasnath hill from

Madhuban town

Fig.9 (a)

View of surrounding from Chandra Prabhu Tuk

Plate 3

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Ch: 2.1

2.1.5 evolution of hill: The site of the greatest tirtha lies in this landscape of the Shikharji hills. The top of the hill consists of 3 ridges, running East- West direction. The western ridge is higher than the eastern ridge. The whole trail occupies multiple number of small shrines and temples. The existence of the hill is since centuries.

The existing few Deities and temples on the hill had planned in the same time period. Each Of them make its own strong statement with their geometric location following the Religious values.

In the constant process of geometric formalism of Deities one can not see a conscious attempt to order the ritual use of this sacred land, which reflected in the built configuration of the hill.

The significance of any sacred place lies in its most sacred spot; well here there are multiple sacred importent spots, but two of most worshiped spots are Jalmandir tuk (lowest point among all deities) and Parasnath tuk (highest point among all deities).

There existed the ‘transcendental order’ in the architectural formalism of this hill. At each spot, the geometry of the temple is placed following the cardinal direction rules of any temple, as there were no existence of any other built form or link to take reference from.

Before the deities were built there were only the ‘charan replicas’ of

31.

Ch: 2.1

Fig.9 (d)

View of Shikharas of Temples from hill starting.

Fig.9 (e)

Temple town Madhuban

Plate 4

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the particular Tirthankara at the spot and the geometry of the deities was linked by an unpaved road (raw way). Over the period of time with the change of need, activities added accordingly. Till the time it is under development, to accomodate more number of temples in Madhuban town.

Fig.9 (f)

Madhuban town

33.

Fig.10 (a)

Madhuban Town layout showing built up area

Plate 5 34.

A study of Jain Sacred place- Sammed Shikharji

- Madhuban town developed over the period of time to respond to the holy mountain of Shikharji.

- It is considered as a temple town with many number of temples and some of them still under construction.

Fig.10 (b)

Madhuban Town layout showing built up area and temple location in town 35.

Ch . 2.2 Comprehensive criteria

analytical

2.2.1 Reasons for selection of the site 2.2.2 Idea of center in a sacred place 2.2.3 Social context 2.2.4 Nature of land 2.2.5 Response to the site 2.2.6 Play of scale 2.2.7 Movement and Axis 2.2.8 Material, structure & construction limitations

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Ch: 2.2

2.2.1 reasons for selection of the site Understanding the creation of sacred center involves strong religious aspects. These ‘sacred center’ gradually became essential to several communities as it gave their belief a fully satisfying expressive form and the sacred buildings.

Thus, architecture becomes the symbol system which allowed human being to experience a meaningful environment, where they might be on earth or not to a particular geographic location.(3)

2.2.2 Idea of center in a sacred place(1): “The sense of Center to the Indian Tradition was meta- physical; the notion of the primordial center of creation- the place of Brahman; the source of all energyBindu; or of the potent void- Shunya. This notion of center as emanation- beginning- origin is distinct and clear in Fig.11 (a)

the manifestations of Indian built forms as conceptual center, Ideational center, and as manifested center, but not necessarily as geometric or physical center” (2)

Fig.11 (b)

Idea of a center

Idea of center represents the position of idol placed and only attain after a hard journey. To achieving center, means concentration, an initiation, making the illusory existence real. Principle center links up with the other centers of temples. This configuration expresses the organization of the sacred place.

In Shikharji hill, Principle temple is geographically located on the west side of the ridge and not in center. Multiple deities located on the first pause are creating center, with allowing yatri to choose the direction in four directions.

1. Original concept by Christopher Alexander, in “The Nature of Order and the Art of Building”, unpublished book.

2. Varkey, K., “The Essence of the Indian Tradition- An Interpretation”, paper.

3. Ch-3, Circulation and Circumambulation, Surinder M. Bhardwaj, Book : Pilgrimage- Sacred landscape and organized complexity, Introduction, pg37.

Ch: 2.2

2.2.3 Social context: This attempts to understand the context of the Parashnath hill. It is important to know how the surrounding of this hill has evolved and evolving continuously till the time. As Spiro Kostoff says that for any architecture it is important to show the setting of it in its time to understand it completely.

Parasnath is an isolated hill which has its surrounding developed over the period of time to respond the holy mountain. The only context around the mountain is the Madhuban town, which is called as a temple town, as it is occupied with large number of temples. These Temples have been planned and developed in last few 15 years.

2.2.4 nature of land: Dealing with landforms and relation of the built form to them, help us to understand the significant work of man, in creation of the meaningful place.

Now, ‘why the selection of particular site?’ Very basic is the relationship of built form and site is to recognize physical characteristic, intangible qualities and meaning of a particular site (associated values). Shikharji shares certain topographical characteristics with another Jain Thirthkshetras, such as Girnar, Shatrunjayagiri. Tirthankaras have made these places their homes and landscape around them plays no small role to establish them as some sacred places.

What these places have common in them are the values they share as a holy place. as Girnar, Shatrunjayagiri.

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Fig.12 (a)

Fig.12 (b)

Fig.12 (c)

nature of land

Fig. 12 (a) Tirtha on flat land Fig. 12 (b) Tirtha on mountains Fig. 12 (c) Tirtha on river bank

Plate 6 39.

Ch: 2.2

reality of land: (a) physical characteristic: Built form of any site can be understood by identifying the physical characters of the land. The nature of contours, type of land gives different possibilities to the built form and the placement. A sloping site is obstructed inclined plane. Prominent 3rd dimension gives more significance to the site. Most of the land formulation occurred with the water flow of the hill. (b) Intangible qualities: This mountain’s own special feature is that it always remains fragrant with trees of a large Sandal forest situated over it. Several rare herbal medicines are found on this mountain. The melodious sound of the cool water-falls flowing on this mountain gladdens our heart. (c) Meaning of a particular site (associated values): In the history of any sacred place religious thought plays an important role. The myth, rituals and other symbolism includes with the land and land becomes sacred. In India places like river, mountains and forests are considered as sacred. As many Jain munis travelled here to achieve salvation, Samed Shikharji, the place itself became holy before the temples were built. Temples on mountain is seen as a link between earth(Human) and heaven(God).

40.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.2

Pilgrimage like Samed Shikharji has its own myths behind the location of each shrine and temples. It is said that they are placed exactly at the location where each Tirthankara attained their salvation.

2.2.5 response to the site: Parashnath hill has fragmented temples built into a natural land. Three top most parts of the hill creating a ridge, accommodate all the deities and temples.

This part tries to analyze the influenced design (built form) aspect of individual temple, their geometrical location, axial location.

2.2.6 play of scale This is one of the most significant criteria to understand proportion of built form to its surrounding. All the parts of temples and temple complex is related to the immediate context. User’s response to architecture is favorable or unfavorable depending upon how well our need for beauty has been met by the shape and scale of the built form. An analysis of geometrical proportion of the temple to the site is attempted.

The cosmic mountain that the pilgrim circumambulates maybe both the axis of the universe and the spire of a temple.

A change in scale of the temple does not change the significance or the efficiency of the user movement.

(6)

6.) Ch-2, Play of scale, pg- 35, Book: Pilgrimage- Sacred landscape and organized complexity.

41.

Ch: 2.2

In the case of Shikharji, pilgrims does not circumambulates around the mountain. The direction of pilgrims climbing direction is towards South, where the deities are smaller in scale compare to the Parashnath tuk and Jalmandir tuk, but the efficiency and importance of the pilgrims’ movement does not change. Other tuks holds the same significance as the main temples.

2.2.7 Movement and Axis: In the Jain pilgrimage tradition Tirtha- yatra and Parikrama are major movements. Tirtha- yatra refers to undertaking pilgrimage to sacred places, whereas Parikrama refers to circling the sacred object. In geographic literature pilgrimage circulation has been used to describe pilgrimage flows.(3)

Fig.13 (a)

w

Circumambulatory movement.

w

N

S E

Fig.14 (a)

E

Fig.14 (b)

Fig.14 (c)

The approach towards the Sactum and the ciramambulation around it in a clock wise direction.

Fig.14

Axial movement

diagram of movement at deity/ temple

3. Varkey, K., “The Essence of the Indian Tradition- An Interpretation�, paper.

42.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.2

2.2.8 Material, structure construction limitations:

and

This is one of the most neglected aspect of the temple analysis, hence it has been discussed here briefly. Selection of materials plays significant role in different type of land condition. It also restricts the construction techniques and scale of built form. It is observed that material used for the temple construction on the hill, are coming from the different parts of India, hence the cost of the individual temple is high.

This place also has limitations of funding for construction. Factors affecting behind less built temples on this holy mountain is the lack of material availabilities and low economy of the town. The only income is funded by the multiple Jain trusts across the world.

2.2.9 role of Architect and Artisns: One can not state who planned the Temples on Parasnath hill or who were the sculptors working on it. The only inscription belonging to the period when the temples were built, just mentions the names of the person funded for it. The only reference to any ‘sutradhara’(primary individual, organizer, can be taken as the architect) is made in engraving at every Deity.

43.

44.

A study of Jain Sacred place- Sammed Shikharji

Ch . 2.3 2.3 notion of the sacred site selection and layout organization 2.3.1

Notion

of

Organization

and

Similarity 2.4 Organization of built form on natural setting (Architectural Assumptions of geometric organization) 2.4.1 Space linked organization 2.4.2 Centralized organization 2.4.3 Linear organization 2.4.4 Axial- symmetrical organization 2.4.5 Path configuration

45.

Ch: 2.3

2.3 notion of the sacred site selection and layout organization: The selected site is a remote place, far from any city, in the midst of hill. It reflects the concept of the remote god. God is believed to have isolated himself from the worldly affairs. This concept is also seen in another religion as well(4).

The second religious factor in this site selection is the sacred values associated with it due to myths and legends.

Shikharji is considered as a Tirthkshetra, where twenty out of twenty-four Tirthankara attained nirvana.

Organization of Jain tirtha raise the interaction between people and their landscape. The best wonders of all these pilgrimage routes are created by free individuals walking over the land, each looking for importance and quest for a perfect. Nature’s request is one of the determinism however isn’t a closed order; There is an interference and external forces of an alternate request may change the impact of rate of law.

2.3.1 notion Similarity:

of

Organization

and

Pilgrimage places often follows the system of self- organization Selforganizing system complexity(5). develops when people spontaneously interact with each other at certain place and emerge a pattern of movement in space and time that is self-organized and in various scale.

4. Ref. A Study of the Jain Temple of Adinath at Tarangana: Multiplicity of meaning in a Temple form, Vatsal Shah, Ch-3, 3.3.1, Notion of the sacred seen in the site selection plan layout and organization.

5. Book- Pilgrimage- sacred landscape and self- organized complexity.

Chapter-2. Complexity and self-organization in pilgrimage system, Article by John Mckim Melville. Pg.34,.

46.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.3

Pilgrimage places more often focus on a “Spiritual magnetism”(9).

Organization of any particular Pilgrimage places includes the movement of an individual participant and their interaction with the nature of landscape. Movement does not only happen around the attracted places, sometimes it’s the nature which is attracted and activities start taking place. Though it follows self- organizing system, pilgrimage circulation is not fully random, as it attracted towards a single goal, with multiple other related activities in the route. Study of other pilgrimage places are undertaken by many.

Most Of them have studied the place making of a temple complexes. Taking example of Shatrunjaygiri, the built form has multiple focus with main goal of whole summit in center. All the other activities takes place around it and the movement has emerged accordingly.

At site of Shikharji it is observed that the deities are located in fragmented manner and not following any order of organization. Thus, can be considered as the self- organizing system, which is characterized by the phenomenon of self-similarity. Similarity can be expressed by its pattern of built form, construction techniques but does not follow any fundamental scale or size.

Geometric order exists in individual Tuk and temples only. In the whole configuration of mountain, there are multiple axis formulated by the built forms of temples, depending upon their geometrical location.

9. “Spiritual magnetism” is quality of attractive centers such as power, awe, mystery and magnetism are meaningful only in relation to the persons who perceive them as such and who have the sentiment and that motivates to undertake the journey to such places. (Book –Pilgrimage- Sacred landscape and self- organized complexity. Pg. 49 Chapter 3.)

47.

Ch: 2.4

2.4 Organization of built form on natural setting: Any place is a collection of many different elements coming together making a space. Two spaces that are separated by distance can be linked or related to each other by an intermediate space. But it depends on the nature/ character of an individual space.

2.4.1 Space linked organization: The intermediate space can differ in form, size and shape. The intermediate space, if large enough can become dominant element in relation to other built space. The intermediate space, in some cases act as a linkage between two built forms.

Fig.15 (a)

Space linked organization

Fig.15 (b)

Centralized organization

2.4.2 Centralized organization: This organization is largely seen in temple architecture, where other secondary spaces are oriented towards temple. The secondary spaces may differ from one another in terms of size, shape, form, orientation to fulfill their individual requirements of function.

The pattern of circulation/ movement in centralized organization may differ as per the secondary spaces and terminate into the central space.

2.4.3 linear organization: Linear organization consists series of spaces. These spaces can either be connected directly to one another or

Refer, D.K. Ching, Form, Space and Order for chapter 2.4

48.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.4

linked through linear space.

a

separate

and

distinct

Linear organization usually consists of repetitive built form which are similar in size, shape, form, and function. The length of it may vary with its functional use. Spaces that are symbolic or important can be anywhere in the organization. Because of its distinct length characteristic, it gives direction and particular movement. To limit the growth the space can be terminated with a dominant built form or topography of site.

Fig.15 (c)

linear organization

2.4.4 Axial- symmetrical organization: A basic dealing with part of various structures in history, one sees a continuous attempt to highlight this center point. It is a symbolic interpretation of cardinal and cosmic connotation. Notion of the axis is defined by its edge conditions and by its starting and end point. (could be point where it terminates). Such intermediate spaces could be seen as a centric organization, linear organization, radial organization, modular spaces.

2.4.5 Path configuration: Paths can likewise, be considered as a system associating different spaces.

System setup associates focal point of the considerable number of spaces. Path may identify with the spaces it is associated with, which can be; go by spaces, go through spaces, end in a space. Path association is normally encased, incompletely secured or completely open; contingent on their capacity. Within a large open space movement of the path can be random.

49.

50.

A study of Jain Sacred place- Sammed Shikharji

Ch . 2.5 tuk description and drawings 2.5.1 Religious significance of center and its reflection in the location of the Parasnath hill (Myth) 2.5.2 Overall tuk description 2.5.3 The route 2.5.4 Longitude and Latitude of Deities

51.

52.

A study of Jain Sacred place- Sammed Shikharji

Fig.16

location of temples on hill

Plate 7

53.

Ch: 2.5

Diagrametic layout of Shikharji - There are 10 tonks between Shree Gautam swami tonk and Shree Chandra prabhu tonk.

- 6 tonks between Jalmandir and Shree Chandra prabhu tonk.

- 11 tonks between Jalmandir Shree Parasnath prabhu tonk.

Fig.17

54.

diagrametic layout of route with inbetween distances

A study of Jain Sacred place- Sammed Shikharji

and

Ch: 2.5

tuk description and drawings 2.5.1 Religious significance of center and its reflection in the location of the parasnath hill (Myth): Having such huge mountain, it was difficult to decide the exact locations of each Deities. All the Deities are constructed exactly on the location of individual tirthankara achieved their salvation. It is said that, on the third fasting night the devotee of Parshwanath Prabhu came to Bhakt Devi Shree Padmavati.

He gave them a sign in the dream to climb the hill very next day, said- Salvation of each Tirthankara has been achieved on the hills which will be seen with saffron.

You will see a variety of saffron on each mountain. According to that number, the order of Tirthankara God is determined.

2.5.2 Overall tuk description: This summit is besides the Madhuban town. The hill has 6 miles of straight climbing. Further 6 miles of walking covers all the temples and shrines.

6 miles of climbing down the hill, which makes the total of 18 miles (27 km) of a round summit. Area of the hill is approximately 55 sq.km. (30km perimeter).

Entire hill consists of various elements of built form. Other than built form, it has large numbers of vegetation.

Some of those herbs are used as medicines till today. The entire hill area comes under forest department. Forest department have allowed 15% of built up on entire

55.

Fig.16 (a)

Important pause points on hill

A study Jain Sacred placeShikharji (b) ofMovement 56. Fig.16 on Sammed the hill

Plate 8

Ch: 2.5

mountain. 15% built up includes all the temples, other built forms i.e. post office, bhata ghruh.

The hill is divided into two different summits.

One occupies the western hill summit called Shri Parashnath Prabhu tuk and the other summit covers all the other 30 tuks including Shri Parasnath Prabhu tuk.

2.5.3 the route: There existed, the ‘transcendental order’ in the architectural setting of the holy mountain. In the rituals, pilgrims start their journey from the Taleti (Bhomiyaji temple) in Madhuban village. Having many other Jain temples this place has become a temple town, sloping down towards Shikharji hill. With straight walk, larger steps and higher inclination of slopes the route has been developed. The route bifurcates in two ways after climbing 3 km. Route towards West direction leads directly to Shree Parashnath tuk. Another route towards South direction leads to Shree Gautam swami tuk and other tuks.

Entire 27km long trail is fully open. After walking 4 kms starting at 2.30 am, Adivasi people have developed few food stalls till 6 km. for people to rest. Ritual in Jainsm allows people to eat after sunrise and not allowed after sunset. Therefore, the food stalls start after 4 km, so people climbing up the hill cross 4 km till the sun rise.

57.

Plate 9 the goal of the Journey Fig.18

58.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.5

It is not allowed for the Dolis to enter the temple periphery but there is no specific place dedicated for the Doli people to rest till the time Yatri complete their worship. Only few particular resting places for doli people are provided near 1st tuk, Jal mandir (20th tuk) and Shree Parasnath Prabhu tuk (31st tuk).

Few semi covered spaces are provided at several intervals for the resting purpose. Semi covered spaces would include Shades 8m long, temporary food stalls on the way till some point. Many other built structures are on the route, i.e. Bhata gruh, Post office (dak bunglow), Shital nala (small water fall), Chopra kund. Bhata gruh is a resting place for pilgrims traveling the entire route till 24km. Pilgrims are provided food here as well. Shital nala, also used as a touristic place.

After worshiping at each tuk, yatri takes the route down towards Madhuban town from Parashnath Tuk. Kalikund is a small temple complex built with 24 deities for individual Tirthankaras at 2kms from Madhuban town climbing towards First tuk.

59.

Ch: 2.5

Fig.19 (a)

Fig.19 (b)

near bhata gruh

temporary houses on hill

Plate 10

60.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.5

Fig.19 (c)

Fig.19 (d)

Fig.19 (e)

Fig.19 (f)

Fig.19 (h)

bunch of doliwallas providing their services to devotees Fig.19 (g)

Plate 11

61.

Ch: 2.5

Fig.19 (i)

variations in temporary sitting spaces and food stalls_1

Fig.19 (j)

variations in temporary sitting spaces and food stalls_2

Plate 12

62.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.5

vision of path

Fig.19 (k)

Fig.19 (m)

Fig.19 (k)

Clouds covering the hills

Covered path with shade and trees.

Plate 13

63.

Fig.20

layout showing the highest and lowest point of temples on the hill

Plate 14 64.

A study of Jain Sacred place- Sammed Shikharji

Ch: 2.5

Tuk 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31

Name Shri Gautam Swami Shri Kunthunath Prabhu Shashvat Jin Shri Rishbhanan Prabhu Shashvat Jin Chandranan Prabhu Shri Naminath Prabhu Shri Arnath Prabhu Shri Mallinath Prabhu Shri Shreyansnath Prabhu Shri Suvidhinath Prabhu Shri Padam Prabhu Shri Munisurvat Prabhu Shri Chandra Prabhu Shri Adinath Prabhu Shri Anantnath Prabhu Shri Sheetalnath Prabhu Shri Sambhavnath Prabhu Shri Vasupujya Prabhu Shri Abnandan Prabhu Shri Shubh Swami Jal Mandir Shri Darmnath Prabhu Shashvat Jin Shri Vardhman Prabhu Shashvat Jin Shri Varishen Prabhu Shri Sumatinath Prabhu Shri Shantinath Prabhu Shri Mahavir Swami Shri Suparshavnath Prabhu Shri Vimalnath Prabhu Shri Ajitnath Prabhu Shri Neminath Prabhu Shri Parasvnath Prabhu(inside)

Latitude 23⁰57'43.266N 23⁰57'43.342N 23⁰57'44.526N 23⁰57'42.87N 23⁰57'44.782N 23⁰57'43.824N 23⁰57'43.371N 23⁰57'43.417N 23⁰57'42.37N 23⁰57'41.221N 23⁰57'40.523N 23⁰57'51.99N 23⁰57'40.267N 23⁰57'38.946N 23⁰57'38.633N 23⁰57'36.588N 23⁰57'31.256N 23⁰57'29.279N 23⁰57'35.439N 23⁰57'35.727N 23⁰57'43.205N 23⁰57'43.281N 23⁰57'42.269N 23⁰57'42.791N 23⁰57'42.089N 23⁰57'41.801N 23⁰57'39.457N 23⁰57'40.109N 23⁰57'46.719N 23⁰57'48.508N 23⁰57'52.224N

Longitude 86⁰8'10.513E 86⁰8'10.794E 86⁰8'12.04E 86⁰8'12.767E 86⁰8'13.573E 86⁰8'16.011E 86⁰8'17.227E 86⁰8'18.174E 86⁰8'21.065E 86⁰8'23.333E 86⁰8'24.676E 86⁰8'47.763E 86⁰8'33.039E 86⁰8'25.461E 86⁰8'25.479E 86⁰8'23.967E 86⁰8'21.634E 86⁰8'22.3E 86⁰8'19.254E 86⁰8'17.663E 86⁰8'9.289E 86⁰8'8.548E 86⁰8'8.706E 86⁰8'8.256E 86⁰8'6.513E 86⁰8'4.865E 86⁰8'2.233E 86⁰8'1.722E 86⁰8'45.568E 86⁰8'45.136E 86⁰8'42.476E

Elevation 4313 4314 4312 4321 4318 4353 4357 4358 4445 4394 4350 4209 4335 4467 4451 4321 4169 4244 4076 4066 4346 4341 4336 4358 4390 4388 4474 4468 4392 4389 4537

table showing longitude- latitude and elevation height( from sea level)

Refer. FROM SHIKHARJI TO SIDDHACHALAM, Article by Jaipat Singh Jain, Credits for data collection: Pardeep Sharma, Megha Jain, Rashmi Jain and Vishnu Joshi. Analysis: Vivek Jain

65.

66.

A study of Jain Sacred place- Sammed Shikharji

67.

68.

A study of Jain Sacred place- Sammed Shikharji

69.

Fig. 21

View of the first tuk

70.

A study of Jain Sacred place- Sammed Shikharji

First Pause Shree gautam prabhu tuk

71.

Plate 15 72.

A study of Jain Sacred place- Sammed Shikharji

First pause - Shree Gautam Prabhu tuk

Ch: 2.6

2.6 tuk one (Shree gautam prabhu tuk): The first tuk is of gandhara gautam sawmi. It stands magestically in the center of all the tuks. It is at the intersection where all four trails meet. One trail leads towards south direction which meets to Jal Mandir (tuk 20). It is located at 23N(Latitude)86E(Longitude) at 4313ft height from the sea level. This tuk is considered as the first pause of the entire summit, with a small temporary health care cabin, and a converted resting place.

Trail towards eastern direction includes Tuk 1st to Tuk 18th. Trail towards southern direction from first tuk leads to Jal Mandir (tuk 19th - tuk 20th) Trail towards western direction includes tuk 21st to tuk 30th. This leads to the highest tuk of shree Parashnath prabhu.

Each shrine is considered as an individual tuk , which has charan replica of dedicated Tirthankara.

2.6.1 responce to the site: After climbing to 9km distance, this is comparatively less undulated site, with multiple deities located in 2 km of radius. As this is the first pause it comes as the center of the whole summit. A few steps away from tuk 1.

73.

Plate 16 74.

A study of Jain Sacred place- Sammed Shikharji

First pause - Shree Gautam Prabhu tuk

Ch: 2.6

2.6.2 Organization at first tuk: This Jain Tirtha has various number of Deities not grouped together, but fragmented. There are no canonical principles related to this organization of the built form in Tirtha. Pure geometric forms are limited to its scope of nature.

It then changed the awareness of selforganizing system. In which the geometry is not completely excluded but modified according to the scope given by nature.

In this organization one can see how man’s work enhances the nature’s work and viceversa.

2.6.3 Movement and Axis: Movement here on this summit is self-emerged as per the participant convenience. Devotee first goes on the east side towards Chandra Prabhu tuk, with other 14 tuks on the way.

Entrances of the Deities opens up in the radius of North- East direction. Except for Temple 21 and 22 in this layout have their openings in SouthEast direction, but the approach of the temples is towards North direction. Lack of equipment unavailability of compass and dealing with such nature of land, openings are not in exact East direction.

2.6.4 Idea of Center: Idea of center is represented where the principle idol is placed.

Referring the Layout of First tuk, one cannot figure out the center of all the

75.

Plate 17 76.

A study of Jain Sacred place- Sammed Shikharji

First pause - Shree Gautam Prabhu tuk

Ch: 2.6

deities as they are in fragmented manner.

As all the Deities hold equal importance, there’s no identified center. Though this hill is dedicated mainly to 23rd Tirthankara Shree Parshwanath Prabhu, Deity of it located on the extreme west side to the other Deities.

With holding multiple centers this Tirtha gives a different perspective to Idea of center, where devotees equally focus on all the other tuks as well. Here the actual center is parasnath tuk which is at the west most ridge.

77.

Ch: 2.6

Fig. 21 (a)

First pause - Shree Gautam Prabhu tuk

view of tuks

Plate 18

78.

A study of Jain Sacred place- Sammed Shikharji

First pause - Shree Gautam Prabhu tuk

Fig. 21 (b)

Ch: 2.6

type of sitting place

Fig. 21 (c)

Plate 19

79.

W

layout 1.

Entering at North facing East side.

Tuk no. 2

direction,

Deity N

S

UP

Fig. 22 (a) E

W

layout 2.

Entering from East direction, Deity facing East side.

This Deity accomodateds a little Mandapa in front.

Tuk no.

N

S

UP

Fig. 22 (b)

E

W

layout 3.

Entering at East direction, Deity facing East side.

Tuk no. 1, 3, 4, 15, 16, 18, 23- 28.

N

S

UP

Fig. 22 (c)

layout multiplicity in deities

Plate 20 80.

A study of Jain Sacred place- Sammed Shikharji

E

W

layout 4.

Entering at East direction, Deity facing South side.

Tuk no. 5, 6, 7, 8, 10, 11, 13, 14, 21

N

S

Fig. 22 (d)

UP

E

W

layout 4.

Entering at East direction, Deity facing West side.

Tuk no. 12, 17, 19,

N

S

UP

Fig. 22 (e)

E

W

layout 4.

Entering at East direction, Deity facing North side.

Tuk no. 29, 30

N

S

UP

Fig. 22 (f) E

layout multiplicity in deities

Plate 21 81.

Plate 22 82.

A study of Jain Sacred place- Sammed Shikharji

- In the Temple architecture the use of the square as a basic unit and the triangle as the principle governing the layout was chiefly a matter of religious significance.

Directions along which radiation of energy from garbha griha is expressed in form of temple

Fig. 23 (a)

Shikhara: Element on the top of Garbh griha, showing the superiority of the Deity.

dactum: It could be considered as a garbh griha, where the charan replica is placed.

Fig. 23 (b)

plinth: An important element which allow devotees to Circumambulate.

At this place all the deities are raised at some height to differentiate the particular domain.

various elements of deity

Plate 23 83.

Fig. 24

84.

A study of Jain Sacred place- Sammed Shikharji

20th,Jalmandir tuk principle idol- Shamlaji parshwanath prabhu

85.

20th , Jalmandir tuk

Ch: 2.7

Fig. 24 (a)

Jal mandir (year 2007)

Fig. 24 (b)

Jal mandir (present year)

Plate 24

86.

A study of Jain Sacred place- Sammed Shikharji

20th , Jalmandir tuk

Ch: 2.7

2.7 About Jalmandir: Jalmandir sits majestically in the lap of Shree Parasnath hill, towards the south direction of the hill. It is located on the latitude 23⁰57’35.727N and Longitude 86⁰8’17.663E. This is the only tuk having and Idol of god and not only charan replica.

Geometric order and form- space organization exists in this tuk. This tuk has multiple axis making asymmetrical organization. In this tuk the Axial and symmetrical organization accommodate various other features. Other built form provides activities such as, Pujari room, Hall for idols of 24 Tirthankara, food place, resting area, changing rooms, washrooms. Topographical state of the site helps making flying terraces. Sloping character of the land overemphasizes the development of user to encounter the nature.

Multiple axis in the design of Jalmandir opens up in a substantial social space. This geometrical design depicts the space linked organization. Where various activities are associated one basic social affair space.

The overall temple is raised by 1.5mt plinth with kund at four sides.

A large dome covers the Mandapa, Shikhara covers the part where principle idol is placed. Various levels making terraces enhances the character of temple.

87.

Plate 25 88.

A study of Jain Sacred place- Sammed Shikharji

20th , Jalmandir tuk

Fig. 24 (c)

view from tuk 19

Fig. 24 (d)

front view from the entrance

Ch: 2.7

Plate 26 89.

Ch: 2.7

Plate 27 90.

A study of Jain Sacred place- Sammed Shikharji

20th , Jalmandir tuk

20th , Jalmandir tuk

Ch: 2.7

2.7.1 response to the site: This temple complex is located in such in way where one side it has valley giving view of endless lanscape, and one side hill with prominent boundry seperating open space of the temple complex and the greenary. This temple being one major attraction of yatris, because of the way it has built, with water body around it.

The water body is filled in all the season, most of the time with rain water. Multiple levels in the central space creates sitting for the devotees.

The hills are seen as a backdrop of the temple when one enter from tuk 19 of Shree Shubh Swami.

2.7.2 Movement and axis: There are two ways one can enter to this temple complex, one from tuk 19 and one way down from tuk one.

Principle entrance of the temple faces East. Participant enters form the first tuk from North- West direction climbing down towards South- East direction. Plate 28, shows how individual moves in the space. A symmetrical geometry allows a building to respond to the exceptional site condition and program.

91.

Ch: 2.7

Plate 28 92.

A study of Jain Sacred place- Sammed Shikharji

20th , Jalmandir tuk

20th , Jalmandir tuk

Ch: 2.7

Fig. 24 (d)

entrance, down the hill towards Jalmandir

Plate 26.1 93.

Ch: 2.7

Plate 29 94.

A study of Jain Sacred place- Sammed Shikharji

20th , Jalmandir tuk

20th , Jalmandir tuk

Ch: 2.7

Plate 30 95.

20th , Jalmandir tuk

Ch: 2.7

2.7.3 Idea of center: This temple is sacred for Shree Shamlaji Parasnath Prabhu. Idea of center represented where the principle idol is placed.

At Jalmandir the Temple is set toward the end, after the various non-religious activities close. One would acknowledge the center of Jalmadir as they enter from tuk one down the hill.

2.7.4 built material: The wall around the water body, the plinth of the Temple as well as the other built structure except for temple are made out of brick and concrete.

front elevation

N

W

E

S

layout of Jalmandir

Plate 31 96.

A study of Jain Sacred place- Sammed Shikharji

20th , Jalmandir tuk

Ch: 2.7

2.7.5 Organization: This geometrical organization of multiple activities in the temple complex creates more then two asymmetrical axis, serving different hierarchy in the built form.

- It creates a space linked organization, where the most sacred space (Temple complex) and other secular activites are linked through a common space.

- While the entire temple complex is made symmetrical, central courtyard is confronting and resolving the asymmetry of the site context.

N

- Organization of the whole Temple complex is choosen to support the geographycal situation of the sloping land.

W

E

- Nature of land has allowed the terrace like situations at many space, where all the terraces are facing the Temple.

S

Circumambulatory and aixs of opening of Temple complex

Plate 32 97.

20th , Jalmandir tuk

Ch: 2.7

Fig. 24 (e)

under construction food area and rooms for dharamshala.

Fig. 24 (e)

from level 2 looking towards entrance

Plate 33 98.

A study of Jain Sacred place- Sammed Shikharji

20th , Jalmandir tuk

Ch: 2.7

Fig. 24 (g)

entrance to the tuk

Fig. 24 (i)

Open space, act as a transition space between religious activities and the public activities

Fig. 24 (h)

under construction room facilities

Plate 34 99.

Fig. 25

31st tuk Shree parshwanath prabhu tuk

101.

Ch: 2.8

Plate 35 102.

A study of Jain Sacred place- Sammed Shikharji

31st , Shree Parshwanath Prabhu tuk

31st , Shree Parshwanath Prabhu tuk

Ch: 2.8

2.8 About parshwanath prabhu tuk: Subsequent to worshiping at Jalmandir (twentieth tuk), yatri return to the first tuk (as that is the best way to reach to the principle tuk of Shree Parshwanath Prabhu). Another route is directly from where the bifurcation of the trail. People who often visit this place would prefer to take this route as this is the main goal of the devotee. There comes other 10 tuks in transit while moving up to the most elevated point. (refer. Fig 10 for name of the tuks) Parshwanath Temple sits majestically at the highest point of this heavenly mountain, towards the extreme West course of the entire summit. This is the main tuk situated at a height of 4537ft from sea level.

This temple follows one straight axis leading to the Temple, with the provision of very narrow pradakshina path. This temple of course follows the basic geometry of any Jain Temple with a large dome covering mandapa and shikhara covering the garbh griha where the charan replica of Shree Parshwanath Prabhu is placed. There places Bhomiyaji temple under the plinth of this tuk.

As this is the last stop of the entire summit, devotees have a tendency to invest more time worshiping and getting a charge out of the perspective of nature. On the way to the top there are multiple number of food stalls and sitting arrangements are provided. Figure

103.

Ch: 2.8

Plate 36 104.

A study of Jain Sacred place- Sammed Shikharji

31st , Shree Parshwanath Prabhu tuk

31st , Shree Parshwanath Prabhu tuk

Ch: 2.8

no. shows the arrangement of food stalls and Doliwaala resting places as they don’t have any specific zone for them, often, they occupy the steps. Other built form provides Purjari room and office room.

Axis and Movement: One can sense the continuous attempt to highlight the center point.

This built form of temple follows only one axis leading towards the temple. Climbing up straight 90 steps up, devotee reaches the top most peak. The entrance of the temple opens up in S-E direction.

response to the site: This organization follows the path configuration where it is associated with different activities. Temple is built in such a way that one will have an endless view of nature and Madhuban town on NorthEast direction, South- West would have the view of the state highway passing. During the time of monsoon or winter the entire temple covered up with clouds and one will not be able to see the entire trail of the hill.

105.

Ch: 2.8

Fig. 25 (a�)

31st , Shree Parshwanath Prabhu tuk

temple under construction

Plate 37 106.

A study of Jain Sacred place- Sammed Shikharji

31st , Shree Parshwanath Prabhu tuk

Fig. 25 (a)

Ch: 2.8

Fig. 25 (b)

Fig. 25 (c)

types of spaces on the way to Shree parshwanath prabhu tuk.

Plate 38 107.

Fig. 25 (d)

Fig. 25 (e)

Fig. 25 (f) Fig. 25 (d)

Route going down from Parshwanth Prabhu tuk

Fig. 25 (e)

Pujari room on the right hand

Fig. 25 (f)

Temporary office structure and medical room

Plate 39 108.

A study of Jain Sacred place- Sammed Shikharji

Fig. 25 (g)

Arial view of route to parasnath temple

Fig. 25 (h)

view of g.t highway from the hill top.

Plate 40 109.

Multiple axis creating a network of organization of built form on the hill.

Blue axis holds all the Deities and Temples along the line.

Analysis of axial organization

Plate 41 110.

A study of Jain Sacred place- Sammed Shikharji

This diagram represent ‘the ultimate goal’ of whole Tirthayatra.

Considering the idea of center, this Tirtha kshetra gives a different meaning to it.

Plate 42 111.

Inference: The present study is an attempt to understand the concept behind layout of the Deities in the holy land. The glory of Shikharji lies in its location of individual deity.

Apart from the religious values associated with the ‘Tirtha’, there are emotions of the individual for the place, where one finds the serenity. Other than the temple organization, the movement governed by the organic thoughts is a different aspect in the organization of spaces. All those activities have developed with the religious thoughts in background. There is no particular canonical reference for the organization of the overall layout.

Provision of multiplicity is to give the temple a multitude of meanings, such that it can define its importance and enjoyed by people with various inclination of mind. They have chosen the site for tirthas on mountain, which is in fact, delightful. Various meaning of the reality based on the conditions with which perceiver sees and adapt the Tirtha and its location.

The richness and the density of meaning in the temple form makes it more enjoyable to view and visit this place than others.

“A master looks for the quality of line, a teacher looks for the variety in subject, women look for rich ornamentation, while laymen look for richness in color.”(1) In similar way, in the architecture, the ornamentation, the significance of space, the scale and proportions, the complexity, the achievement, all these

1. Vishnudharmottara Purana, Adhyaya 41, Dr. Priyabala Shah, Baroda, 1961

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A study of Jain Sacred place- Sammed Shikharji

different aspects fascinate the person who looks for them.

In any case, aside from physical attributes and different characteristics, the place is epitomized with the myth and religious conviction, in this case considered as a sacred center.

There is no singularly prominent idea or concept which over rules the rest or is emphasized the most. The temple is like a collage of ideas and concepts. One can find multiplicity in temple-built form.

Multiplicity is not verities of ideas where all the ideas are in opposition of each other, rather they strive towards a unity.

The order of the architectural setting can be considered as a ‘transcendental order’ which goes beyond geometry. There is a conscious attempt made to organize the Deities in the manner where they follow the cardinal direction. Tuk becomes the major repetitive in overall organization.

response to the site: The Tirtha is set in a scenic natural landscape, isolated from any major city. Overall nature of the tirtha is open and surrounding activities are done in harmony of the individual temple. Certain universal notion of the center can be defined. Here the main goal is to reach at the top most peak of Parasnath Temple, considered as the center is located at the extreme west direction. It is so

113.

high that sometimes it is covered with the clouds. Climate doesn’t affect the built form at this place, as the built form is comparatively less to the green forest area. At the first pause the site is comparatively less undulated to the rest.

All the activities takes place along the route and Deities are located geometrically parallel to long axis of E-W.

built form and materiality: There is no such interesting articulation one will observe, where any two tuks are linked. The most interesting in whole summit is ‘Jalmandir’ tuk, where multiple activities are taking place. The axial path has been developed on a sloping land. There is a slight shift in this axial path from the E-W cardinal axis.

Selection of materials limits the span of spaces and size of openings.

Various available on-site materials have become the integral part to facilitate the site with various elements, such as sitting, food stalls. Materials mostly used for these elements are bamboo, wood and thatch. All the other materials such as, brick, concerete and marble for the temple construction is brought from different part of India. Elephants were the only transportation mode to carry all materials to till the top.

relation between man and nature:

on

114.

the

The overall configuration mountain create a different

A study of Jain Sacred place- Sammed Shikharji

skyline. The green plays and integral role in the organization of the built forms. One can experience the nature while traversing through trees and built forms. While visiting this place one can experience, the connection to the nature walking into the woods. This is how the man made built form help enhancing the order of nature or viceversa.

115.

Glossary Dharma

:

Religion,

Garbha griha :

:

Sactum

Jain

:

Followers of lord Mahavira

Jinalaya

:

A shelter for Jina or a place of worship for Jains

Karma

:

Deeds

Kshetra

:

Place, area

Kund

:

Water body

Moksha

:

Liberation

Nirvana

:

Death of Mortal, realisation

Pradakshina

:

Circumabulation

Samvasaran

:

Assemble ; A Jain pedestal (from where Tirthankara gives surmone)

Shikhar Sutradhara

: :

Mountain peak Primary individual, Organizer

Siddhakshetra

:

Tirthankara’s liberation place

Tirtha

:

Sacred place for pilgrimage

Tirthankara

:

A liberated soul helping the world through sheer compassion

Tuk

:

A group of temple in one enclouser (or portion of

Tirthakshetra

:

a hill or a pause in poem in Gujarati) Birth place of Tirthankara

Vastu

:

Science of architecture

Vastu sashtra

:

Text on architecture

116.

A study of Jain Sacred place- Sammed Shikharji

Bibliography: Dr. Hira Lal Jain, Dr. D.C. Jain. JAINA TRADITION IN INDIAN THOUGHT. Delhi: Sharda Publishing House, 2002.

Nagar, Shantilal. Glory of Jaina Tirthankara. Delhi: Eastern book Linkers, n.d.

Classification of Jainism and Buddhism.

Dhaky, M.A. The temples in Kumbhariya. n.d.

Chapple, Christopher Key. Jainism and Ecology.

The Hindu temple: Dravidian Style.

M.A.Dhaki. The Chronology of the solanki temples of Gujarat. n.d.

Shah, Viraj. Jaina Rock cut caves in western India. n.d.

Chandra, Pramod (editor), Studies in Indian Temple Architecture, American Institute of Indian Studies, Varanasi, 1975.

Bhatt, Dr. Panubhai (editor), Proportion in Hindu Temples of Gujarat, Monograph three, School of Architecture, CEPT, Ahmedabad.

Lannoy, Richard, Speaking tree: A study of Indian culture and society, Publishers, Madras,Singapore etc Oxford Uni. Press 1974 .

Collette Caillat and Ravi Kumar, The Jain Cosmology, Publishers, Basel- Paris- New York, 1965 Hardy, Adam, Patterns of Thought and Form in Hindu Temple Architecture, Architecture + Design, Sept- Oct, 1986, pg-28-39.

Ching, Francis D. K., Architecture: Form, Space and Order, New York, 1970.

Alexander, Christopher, Nature of Order and Art of building.

Brown, Percy, Indian Architecture, (Buddhist, Hindu & Jain), London 1970.

Harihar Singh, Jain Temples of Western India, Varanasi, 1982.

Henri Stierlin, Encyclopedia of World Architecture, London, 1977.

John McKim Malville, Baidyanath Saraswati (editor), Pilgrimage: Sacred Landscapes and Self- Organized Complexity.

117.

Jain, Hira Lal, Jain traditions in Indian thoughts.

Thesis: Makhesana, Vinod, Geometric formalism and nature of the land, study of Shatranjayagiri Jain tirtha, 1992, SA, CEPT, Ahmedabad.

Shah, Vatsal, A study of Jain Temple of Ajitnath at Taranga, Multiplicity of Meaning in a Temple form, 1999, SA, CEPT, Ahmedabad.

Nagar, Kshama, Proportioning System in Jain Architecture, SA, CEPT, Ahmedabad.

Patel, Susan, Study of Activity Spaces in Jain Architecture, SA,CEPT, Ahmedabad.

Parikh, Urvi, Jain a Temple Architecture in Western- India, SA, CEPT, Ahmedabad.

Patel, Ankita, Study of Jain Temple complex at MT. Girnar, SA, CEPT, Ahmedabad.

Mehta, Nisarg, Expression of Jainism in architecture of Jain dharmashalas of Kutch, SA, CEPT, Ahmedabad.

Gupta, Anjum, Typology of Scared centers, SA, CEPT, Ahmedabad.

Devanshu, Geometric discipline in Architecture, SA, CEPT, Ahmedabad.

Links: <http://mrfarshtey.net/classes/Jainism_Buddhism.pdf>. <http://hill-temples.blogspot.in/2014/05/parasnath-hills-shikharji.html>.

Jain Books. <https://www.jainworld.com/jainbooks/antiquity/digasvet.htm >. http://www.siddhachalam.org/about/shikharji-at-siddhachalam/tonks-slideshow-insuggested-trail-order/

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A study of Jain Sacred place- Sammed Shikharji

Acknowledgement: It has been an adventurous journey and I would like to take this opportunity to thank various persons and trusts helped me in this study.

Iâ&#x20AC;&#x2122;m immensely thankful to, My guide, Prof. Rajiv Kadam for his moral support, encouragement and faithful discussion at each stage of my work.

Prof. Suraya Kakani, Dr. Jigna Desai, Dr. Gauri Bharat, Prof. Sankalpa, for their critics in each review of the study.

Mr. Arvindkumar C. Gandhi, sharing his experience of 8 contineous years at Sammed Shikharji.

Ar. Vatsal Shah, for sparing his time and explaining his thesis and discussing my thesis work.

Meet Panchal for helping me with drawings. (My constant motivation) My batchmate Ayushi Mody for her discussion when needed.

My batchmates of 2012, for the great 6 years at CEPT, and some close friends, Maulik, Unnati, Pratik, Ajay, Apurva, Poonam, Dinkey, Sarthak, Ankit for motivating me to complete thesis and all years of moral support. (p.s. you guys have handled all my ups and downs in past few years) Ofcourse, my family, whose constant check on the progress of this thesis. Special thanks to My father Mr. Rakesh Shah for his help in taking measurements of temples and travelling with me all the way till Jharkhand. My mother Priti Shah for being calm through out all these years. I also thank my uncle Rohit Shah, who always remain helpful in my study. My sister (Dhwani) and Jijaji (Jatin) for believing in me.

All the library staff at CEPT University for being co-operative all the years.

119.

Source of illustrations: From books: Collette Coillat and Ravi Kumar, Jain Cosmology

:

Fig.1 (a, b, c ,d)

D.K. Ching, Form, Space and Order for chapter 2.4

:

Fig. 15 (a, b, c)

:

Fig.9 (a) - Plate. 3

Web sites: https://media-cdn.tripadvisor.com/media/photo-s /0f/35/f5/70/photo7jpg.jpg

https://static1.squarespace.com/static/55e9e2b5e4b08cb15c5b7d 11/t/5968fa5dbf629a14d6592f8b/1500052070243/

:

Fig. 9 (c) - Plate. 3

http://industrialtour.com/wp-content/themes/directorypress/ thumbs//Giridih.jpg

:

Fig. 9 (d) - Plate. 4

:

Fig. 9 (e) - Plate. 4

-in-india-on-mirchi-travels.png

:

Fig. 25 (aâ&#x20AC;?) - Plate 37

Google earth (Back ground image)

:

Fig 10 (a, b) - Plate 5

Digitalized from google earth

:

Fig. 7 - Plate 2

http://s3.india.com/wp-content/uploads/2015/ 12/1245.jpg http://www.mirchitravels.com/images/sammed-shikhar-ji

Fig. 8 - Plate. 2.1, Fig. 10 (a,b) - Plate 5, Fig. 16 Plate 7, Fig. 16(a, b, c) - Plate 8, Fig. 18 - Plate 9

All the Temple layouts are measure drawn.

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A study of Jain Sacred place- Sammed Shikharji