Comparison Between Stupa and Jain Temples Part II

DR UDAY DOKRAS PH D Stockholm
Comparison Between Buddhist Stupa and Jain Temple

ARCHITECTURE, Concept & Design PART II
There is no doubt but that the stupa (Pali: thupa; Sinalese; dagoba) is the most distinctive and suggestive
symbol to have emerged from the Buddhist tradition.1 Wherever the disciples of the Enlightened One have
gone, they have built stupas as the very signature of their presence.
The Stupa Buddhism in Symbolic Form Jay G. Williams

https://hamiltoncs.org/jaywilliams/wp-content/uploads/2017/05/Stupa2010.pdf
The stupa According to the text, king Ashoka of India was the first king to embrace
Buddhism and he divided the ashed of Buddha among the 84000 stupas(exaggerated)
constructed under his reign. However, I wonder where did the ashes of Buddha come
from, like how they were preserved before the existence of those stupas? Also, after the
division of ashes was already done for these stupas during Ashoka's reign,how can
ashes be transported to those newly-built stupas?
Stupa 3 at Sanchi, 1st century (India)
Can a mound of dirt represent the Buddha, the path to Enlightenment, a mountain
and the universe all at the same time? It can if it is a stupa. The stupa (“stupa” is
Sanskrit for heap) is an important form of Buddhist architecture, though it predates
Buddhism. It is generally considered to be a sepulchral monument—a place of burial
or a receptacle for religious objects. At its simplest, a stupa is a dirt burial mound
faced with stone. In Buddhism, the earliest stupas contained portions of the Buddha’s
ashes, and as a result, the stupa began to be associated with the body of the Buddha.
Adding the Buddha’s ashes to the mound of dirt activated it with the energy of the
Buddha himself.
Early stupas
Before Buddhism, great teachers were buried in mounds. Some were cremated, but
sometimes they were buried in a seated, meditative position. The mound of earth
covered them up. Thus, the domed shape of the stupa came to represent a person
seated in meditation much as the Buddha was when he achieved Enlightenment and
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knowledge of the Four Noble Truths. The base of the stupa represents his crossed legs
as he sat in a meditative pose (called padmasana or the lotus position). The middle
portion is the Buddha’s body and the top of the mound, where a pole rises from the
apex surrounded by a small fence, represents his head. Before images of the human
Buddha were created, reliefs often depicted practitioners demonstrating devotion to a
stupa.
The ashes of the Buddha were buried in stupas built at locations associated with
important events in the Buddha’s life including Lumbini (where he was born), Bodh
Gaya (where he achieved Enlightenment), Deer Park at Sarnath (where he preached
his first sermon sharing the Four Noble Truths (also called the dharma or the law),
and Kushingara (where he died). The choice of these sites and others were based on
both real and legendary events.
“Calm and glad"
According to legend, King Ashoka, who was the first king to embrace Buddhism (he
ruled over most of the Indian subcontinent from c. 269 - 232 B.C.E.), created 84,000
stupas and divided the Buddha’s ashes among them all. While this is an exaggeration
(and the stupas were built by Ashoka some 250 years after the Buddha’s death), it is
clear that Ashoka was responsible for building many stupas all over northern India
and the other territories under the Mauryan Dynasty in areas now known as Nepal,
Pakistan, Bangladesh, and Afghanistan.
One of Ashoka's goals was to provide new converts with the tools to help with their
new faith. In this, Ashoka was following the directions of the Buddha who, prior to his
death (parinirvana), directed that stupas should be erected in places other than those
associated with key moments of his life so that “the hearts of many shall be made
calm and glad.” Ashoka also built stupas in regions where the people might have
difficulty reaching the stupas that contained the Buddha’s ashes.
Karmic benefits
The practice of building stupas spread with the Buddhist doctrine to Nepal and Tibet,
Bhutan, Thailand, Burma, China and even the United States where large Buddhist
communities are centered. While stupas have changed in form over the years, their
function remains essentially unchanged. Stupas remind the Buddhist practitioner of
the Buddha and his teachings almost 2,500 years after his death.
For Buddhists, building stupas also has karmic benefits. Karma, a key component in
both Hinduism and Buddhism, is the energy generated by a person’s actions and the
ethical consequences of those actions. Karma affects a person’s next existence or re-
birth. For example, in the Avadana Sutra ten merits of building a stupa are outlined.
One states that if a practitioner builds a stupa he or she will not be reborn in a remote
location and will not suffer from extreme poverty. As a result, a vast number of stupas
dot the countryside in Tibet (where they are called chorten) and in Burma (chedi).
The journey to enlightenment

Buddhists visit stupas to perform rituals that help them to achieve one of the most
important goals of Buddhism: to understand the Buddha’s teachings, known as the
Four Noble Truths (also known as the dharma and the law) so when they die they
cease to be caught up in samsara, the endless cycle of birth and death.
The Four Noble Truths:

1. life is suffering (suffering=rebirth)
2. the cause of suffering is desire
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3. the cause of desire must be overcome
4. when desire is overcome, there is no more suffering (suffering=rebirth)
Once individuals come to fully understand The Four Noble Truths, they are able to
achieve Enlightenment, or the complete knowledge of the dharma. In fact, Buddha
means “the Enlightened One” and it is the knowledge that the Buddha gained on his
way to achieving Enlightenment that Buddhist practitioners seek on their own journey
toward Enlightenment.
The circle or wheel

One of the early sutras (a collection of sayings attributed to the Buddha forming a
religious text) records that the Buddha gave specific directions regarding the
appropriate method of honoring his remains (the Maha-parinibbāna sutra): his ashes
were to be buried in a stupa at the crossing of the mythical four great roads (the four
directions of space), the unmoving hub of the wheel, the place of Enlightenment.
If one thinks of the stupa as a circle or wheel, the unmoving center symbolizes
Enlightenment. Likewise, the practitioner achieves stillness and peace when the
Buddhist dharma is fully understood. Many stupas are placed on a square base, and
the four sides represent the four directions, north, south, east and west. Each side
often has a gate in the center, which allows the practitioner to enter from any side.
The gates are called torana. Each gate also represents the four great life events of the
Buddha: East (Buddha’s birth), South (Enlightenment), West (First Sermon where he
preached his teachings or dharma), and North (Nirvana). The gates are turned at right
angles to the axis mundi to indicate movement in the manner of the arms of a
svastika, a directional symbol that, in Sanskrit, means “to be good” (“su” means good
or auspicious and “asti” means to be). The torana are directional gates guiding the
practitioner in the correct direction on the correct path to Enlightenment, the
understanding of the Four Noble Truths.
A microcosm of the universe

At the top of stupa is a yasti, or spire, which symbolizes the axis mundi (a line through
the earth’s center around which the universe is thought to revolve). The yasti is
surrounded by a harmika, a gate or fence, and is topped by chattras (umbrella-like
objects symbolizing royalty and protection).
The stupa makes visible something that is so large as to be unimaginable. The axis
symbolizes the center of the cosmos partitioning the world into six directions: north,
south, east, west, the nadir and the zenith. This central axis, the axis mundi, is
echoed in the same axis that bisects the human body. In this manner, the human
body also functions as a microcosm of the universe. The spinal column is the axis that
bisects Mt. Meru (the sacred mountain at the center of the Buddhist world) and
around which the world pivots. The aim of the practitioner is to climb the mountain of
one’s own mind, ascending stage by stage through the planes of increasing levels of
Enlightenment.
Circumambulation
The practitioner does not enter the stupa, it is a solid object. Instead, the practitioner
circumambulates (walks around) it as a meditational practice focusing on the
Buddha’s teachings. This movement suggests the endless cycle of rebirth (samsara)
and the spokes of the Eightfold Path (eight guidelines that assist the practitioner) that
leads to knowledge of the Four Noble Truths and into the center of the unmoving hub
of the wheel, Enlightenment. This walking meditation at a stupa enables the
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practitioner to visualize Enlightenment as the movement from the perimeter of the
stupa to the unmoving hub at the center marked by the yasti.
The practitioner can walk to circumambulate the stupa or move around it through a
series of prostrations (a movement that brings the practitioner’s body down low to the
ground in a position of submission). An energetic and circular movement around the
stupa raises the body’s temperature. Practitioners do this to mimic the heat of the fire
that cremated the Buddha's body, a process that burned away the bonds of self-hood
and attachment to the mundane or ordinary world. Attachments to the earthly realm
are considered obstacles in the path toward Enlightenment. Circumambulation is not
veneration for the relics themselves—a distinction sometime lost on novice
practitioners. The Buddha did not want to be revered as a god, but wanted his ashes
in the stupas to serve as a reminder of the Four Noble Truths.
Votive Offerings
Votive Stupa, Bodhgaya, 8th century, stone, 78 x 44 x 35 cm (Ashmolean Museum, Oxford)
Small stupas can function as votive offerings (objects that serve as the focal point
for acts of devotion). In order to gain merit, to improve one’s karma, individuals could
sponsor the casting of a votive stupa. Indian and Tibetan stupas typically have
inscriptions that state that the stupa was made “so that all beings may attain
Enlightenment.” Votive stupas can be consecrated and used in home altars or utilized
in monastic shrines. Since they are small, they can be easily transported; votive
stupas, along with small statues of the Buddha and other Buddhist deities, were
carried across Nepal, over the Himalayas and into Tibet, helping to spread Buddhist
doctrine. Votive stupas are often carved from stone or caste in bronze. The bronze
stupas can also serve as a reliquary and ashes of important teachers can be encased
inside.
This stupa clearly shows the link between the form of the stupa and the body of the
Buddha. The Buddha is represented at his moment of Enlightenment, when he
received the knowledge of the Four Noble Truths (the dharma or law). He is making the
earth touching gesture (bhumisparsamudra) and is seated in padmasan, the lotus
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position. He is seated in a gateway signifying a sacred space that recalls the gates on
each side of monumental stupas.
Essay by Dr. Karen Shelby
Atheistic: Buddhism is widely regarded as an atheistic religion. This religion is based

on the values and teachings of Gautama Buddha. As compared to Islam, Judaism or
Christianity, Buddhism does not have a God who created this world. There is a
problem with undertanding the Four Noble Rules, "suffering = rebirth". How could
these be equal? Is there any missing logical relationship between these? Suffering is
not equal to rebirth, but leads to it, continuing in a cycle until desire, therefore
suffering, is abstained from.
Parts of the Boudhanath Stupa named and Labeled
What are 6 different parts of a stupa?
The “great stupa” in Boudhanath, Nepal is one of the most important stupas in
the world
One of the guide book exlusions that always irked me was the lack of simple
information telling me what each part of this great stupa was called. It’s one of the
reasons I wrote my own guide to Boudhanath. It’s a simple question that needs
answering.Everyone know’s “the eyes”. Those colorful eyes are at best – an easy guess.
But what do all the other parts mean?
Different parts of Boudhanath stupa
named
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1. Pinnacle – Symbol of Mt. Sumeru (The King of Mountains)
2. Umbrella – Protector of three jewels, Buddha, Dharma and Sangha
3. Lotus – Symbol of compassion and purity
4. Thirteen Steps – The thirteen states of Bodhisattvas’s ground for the complete
enlightenment
5. Two Eyes – Symbol of method and wisdom
6. Nose Symbol – Symbol of Nirvana
7. Harmika – Symbol of eight noble path
8. Prayer Flags (not really a part, but worth including as they are always there!)
9. Dome – Symbol of Universe or Vase of great treasure Mandala – Mansion of Buddha
10.108 niches on the stupa containing Buddha statues
11.Mandala – Mansion of Buddha
So there are the main parts. But what about the stupa as a whole?
What is a stupa?
A stupa, or Chaitya in Nepal, is said to represent Buddha’s holy mind. Each step
thusly showing the way to enlightenment. Throughout history there have been
different types of stupa and different ways of constructing them. In this case the
Boudhanath stupa has several legends leading to it’s creation.
Legends surrounding Boudhanath Stupa
1. The first surrounds a widow named Ma Jhyazima who asked the king for land to build
a shrine to Buddha using her earnings as a poultry farmer. He agreed to let her have
enough land that a buffalo’s skin could cover. The woman cut a buffalo’s hide into
strips and made a large circumference. The king kept his word even though he was
outsmarted and the stupa was built.
2. A second legend refers to another Newari story. This one is derived from the Newari
word for dew which matches the name given to it then: “The Dewdrop Stupa”. The
story mentions that when the stupa was being built, a drought struck. The workmen
laid out white cotton cloth to collect the morning dew so they could drink.
3. Finally there are legends based on stupas containing holy relics or burial remains.
One of these states that a finger of the Buddha is buried under the stupa.
You may also be curious to learn how Boudhanath was named.
How are stupas created?
Again each stupa seems to be a little different. Tradition dictates that it starts with
a square base called the Lion’s Seat. Each of the four sides refer to the four qualities
needed to attain enlightenment: Love, Compassion, Joy and Equanimity.
The main central area is then filled with sacred artifacts and relics. This may also
contain a piece from Buddha himself. In Boudhanath’s case this is said to be from his
little finger.
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Why build a stupa?
There are many reasons people build a stupa. From creating a place people can gather
to give respect to Buddha a central area people can practice their faith.
Many others create stupa’s to either be born again at a higher level eg from peasant to
royalty. Others still believe it will give them clairvoyance to understanding Buddhism.
Perhaps one of the more popular reasons is to remove all signs of negative karma from
ones life by building a stupa.
Mounds for the relics of the Buddha (5th century)
The Piprahwa stupa is one of the earliest surviving stupas.
Religious buildings in the form of the Buddhist stupa, a dome shaped monument,
started to be used in India as commemorative monuments associated with storing
sacred relics of the Buddha. After the parinirvana of the Buddha, his remains were
cremated and the ashes divided and buried under eight mounds with two further
mounds encasing the urn and the embers. The relics of the Buddha were spread
between eight stupas,
in Rajagriha, Vaishali, Kapilavastu, Allakappa, Ramagrama, Pava, Kushinagar,
and Vethapida. The Piprahwa stupa also seems to have been one of the first to be
built.
Guard rails —consisting of posts, crossbars, and a coping— became a feature of safety
surrounding a stupa. The Buddha had left instructions about how to pay homage to
the stupas: "And whoever lays wreaths or puts sweet perfumes and colours there with
a devout heart, will reap benefits for a long time".[11] This practice would lead to the
decoration of the stupas with stone sculptures of flower garlands in the Classical
period.
Expansion under Ashoka (250 BCE
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An early stupa, 6 meters (20 ft) in diameter, with fallen umbrella on side at Chakpat,
near Chakdara; probably Maurya, 3rd century BCE
According to Buddhist tradition, Emperor Ashoka (rule: 273—232 BCE) recovered the relics of
the Buddha from the earlier stupas (except from the Ramagrama stupa), and erected 84,000
stupas to distribute the relics across India. In effect, many stupas are thought to date originally
from the time of Ashoka, such as Sanchi or Kesariya, where he also erected pillars with his
inscriptions, and possibly Bharhut, Amaravati or Dharmarajika in Gandhara. Ashoka also
established the Pillars of Ashoka throughout his realm, generally next to Buddhist stupas.
The first known appearance of the word "Stupa" is from an inscribed dedication by Ashoka on
the Nigali Sagar pillar (spelled in Pali in the Brahmi script as �� "Thube" ).
Decorated stupas (from 125 BCE)
Stupas were soon to be richly decorated with sculptural reliefs, following the first attempts
at Sanchi Stupa No.2 (125 BCE). Full-fledged sculptural decorations and scenes of the life of
the Buddha would soon follow at Bharhut (115 BCE), Bodh Gaya (60 BCE), Mathura (125-60
BCE), again at Sanchi for the elevation of the toranas (1st century BCE/CE) and
then Amaravati (1st-2nd century CE).[14] The decorative embellishment of stupas also had a
considerable development in the northwest in the area of Gandhara, with decorated stupas
such as the Butkara Stupa ("monumentalized" with Hellenistic decorative elements from the
2nd century BCE)[15] or the Loriyan Tangai stupas (2nd century CE).
Sanchi Stupa No.2, the earliest known stupa with important displays of decorative reliefs,
circa 125 BCE// East Gateway and Railings of Bharhut Stupa. Sculptured railings: 115
BCE, toranas: 75 BCE.
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The Great Stupa at Sanchi. Decorated toranas built from the 1st c. BCE to the 1st c. CE.
Amaravati stupa, 1st-2nd century CE

Development in Gandhara (3rd century BCE-5th century CE
ButkaraStupa// Ahin Posh stupa was dedicated in the 2nd century CE under the Kushans,
and contained coins of Kaniska I.
The stupa underwent major evolutions in the area of Gandhara. Since Buddhism spread
to Central Asia, China and ultimately Korea and Japan through Gandhara, the stylistic
evolution of the Gandharan stupa was very influential in the later development of the stupa
(and related artistic or architectural forms) in these areas. The Gandhara stupa followed several
steps, generally moving towards more and more elevation and addition of decorative element,
leading eventually to the development of the pagoda tower.The main stupa type are, in
chronological order:
1. The Dharmarajika Stupa with a near-Indian design of a semi-hemispheric stupa almost

directly on the ground surface, probably dated to the 3rd century BCE. Similar stupas
are the Butkara stupa, the Manikyala stupa or the Chakpat stupa.
2. The Saidu Sharif Stupa, pillared and quincunxial, with a flight of stairs to a dome
elevated on a square platform. Many Gandhara minutiures represent this spectacular
type (1st century CE).[
3. The Loriyan Tangai Stupa, with an elongated shape and many narrative reliefs, in many
way the Classical Gandharan stupa (2nd century CE).
4. The near-pyramidal Jaulian stupa (2nd century CE)
5. The cruciform type, as in the Bhamala Stupa, with flights of stairs in the four cardinal
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directions (4th century CE).
6. The towering design of the second Kanishka stupa (4-5th century CE)
A model resembling the Saidu Sharif Stupa, with square base and four columns (1st
century CE)/// Loriyan Tangai decorated stupa, in the Greco-Buddhist
art of Gandhara (2nd century CE).
A tower-shaped stupa, thought to be the design of the second (rebuilt) Kanishka

stupa, Jaulian monastery/// Stupa-shaped reliquary, Kushan period, about 2nd century
CE/// Chilas petroglyphs, Buddhist stupa, circa 300-350 CE based on paleography
Origin of the pyramidal temple
Pyramidal temples
The Mahabodhi Temple in 150-200 CE. / The Mahabodhi Temple: a stepped pyramid with
round stupa on top
It is thought that the temple in the shape of a truncated pyramid may have derived from the
design of the stepped stupas which developed in Gandhara. The Mahabodhi Temple in Bodh
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Gaya is one such example, formed of a succession of steps with niches containing Buddha
images, alternating with Greco-Roman pillars. The structure is crowned by the shape of an
hemispherical stupa topped by finials, forming a logical elongation of the stepped Gandharan
stupas such as those seen in Jaulian.
Although the current structure of the Mahabdhodi Temple dates to the Gupta period (5th
century CE), the "Plaque of Mahabhodi Temple", discovered in Kumrahar and dated to 150-200
CE based on its dated Kharoshthi inscriptions and combined finds of Huvishka coins, suggests
that the pyramidal structure already existed in the 2nd century CE. This is confirmed by
archaeological excavations in Bodh Gaya.
This truncated pyramid design also marked the evolution from the aniconic stupa dedicated to
the cult of relics, to the iconic temple with multiple images of the Buddha and
Bodhisattvas.[27] This design was very influential in the development of later Hindu temples.
Expansion in Asia
The Chinese Songyue Pagoda (523 CE) is thought to derive from the Gandharan tower-
stupa model
/// Row of stupas on roadside east of Leh, Ladakh
Stupa architecture was adopted in Southeast and East Asia, where it became prominent as
a Buddhist monument used for enshrining sacred relicsThe Indian gateway arches, the torana,
reached East Asia with the spread of Buddhism. Some scholars hold that torii derives from the
torana gates at the Buddhist historic site of Sanchi (3rd century BCE – 11th century CE).
In Tibet, the stupa became the chörten, and the pagoda in East Asia. The pagoda has varied
forms that also include bell-shaped and pyramidal styles. In the Western context, there is no
clear distinction between a stupa and a pagoda. In general, however, "stupa" is the term used
for a Buddhist structure in India or Southeast Asia while "pagoda" refers to a building in East
Asia which can be entered and which may be used for secular purposes. However, use of the
term varies by region. For example, stupas in Burma tend to be referred to as "pagodas."
Stupas were built in Sri Lanka soon after Devanampiya Tissa of Anuradhapura converted to
Buddhism. The first stupa to be built was the Thuparamaya. Later, many more were built over
the years, some like the Jetavanaramaya in Anuradhapura, being one of the tallest ancient
structures in the world.
Development of the Pagoda
The Asian words for pagoda (tā in Chinese, t'ap in Korean, tháp in Vietnamese, tō in Japanese)
are all thought to derive from the Pali word for stupa, thupa, the Sanskrit pronunciation
being stupa.[34] In particular the type of the tower-like stupa, the last stage of Gandharan stupa
development, visible in the second Kanishka stupa (4th century), is thought to be the precussor
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of the tower stupas in Turkestan and the Chinese pagodas such as Songyue Pagoda (523 CE).
Notable stupas
Borobudur bell-shaped stupas
The earliest archaeological evidence for the presence of Buddhist stupas dates to the late 4th
century BCE. In India, Sanchi, Sarnath, Amaravati and Bharhut are among the oldest known
stupas. The tallest is the Jetavanaramaya Stupa located in the ancient city
of Anuradhapura, Sri Lanka with a height of 120 m (400 ft).[35] The Swat Valley hosts a well-
preserved stupa at Shingardar near Ghalegay; another stupa is located near Barikot and
Dharmarajika-Taxila in Pakistan. In Sri Lanka, the ancient city of Anuradhapura includes
some of the tallest, most ancient and best preserved stupas in the world, such
as Ruwanwelisaya.
The most elaborate stupa is the 8th century Borobudur monument in Java, Indonesia. The
upper rounded terrace with rows of bell-shaped stupas contained Buddha images
symbolizing Arūpajhāna, the sphere of formlessness. The main stupa itself is empty,
symbolizing complete perfection of enlightenment. The main stupa is the crown part of the
monument, while the base is a pyramidal structure elaborated with galleries adorned with bas
relief scenes derived from Buddhist texts and depicting the life of Gautama Buddha.
Borobudur's unique and significant architecture has been acknowledged by UNESCO as the
largest Buddhist monument in the world. It is also the world's largest Buddhist temple. as well
as one of the greatest Buddhist monuments in the world.
Types of stupas
Boudhanath Stupa, Kathmandu, Nepal
Built for a variety of reasons, Buddhist stupas are classified based on form and function into
five types:
 Relic stupa, in which the relics or remains of the Buddha, his disciples, and lay saints are
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interred.
 Object stupa, in which the items interred are objects belonged to the Buddha or his
disciples, such as a begging bowl or robe, or important Buddhist scriptures.
 Commemorative stupa, built to commemorate events in the lives of Buddha or his
disciples.
 Symbolic stupa, to symbolise aspects of Buddhist theology; for example, Borobudur is
considered to be the symbol of "the Three Worlds (dhatu) and the spiritual stages (bhumi) in
a Mahayana bodhisattva's character."
 Votive stupa, constructed to commemorate visits or to gain spiritual benefits, usually at
the site of prominent stupas which are regularly visited.
View of the Wat Phra Kaew complex from the northeast, temple complex of the Emerald
Buddha with stupas
"The shape of the stupa represents the Buddha, crowned and sitting in meditation posture on a
lion throne. His crown is the top of the spire; his head is the square at the spire's base; his
body is the vase shape; his legs are the four steps of the lower terrace; and the base is his
throne."[44]
Five purified elements
Although not described in any Tibetan text on stupa symbolism, the stupa may represent the
five purified elements:
 The square base represents earth

 The hemispherical dome/vase represents water
 The conical spire represents fire
 The upper lotus parasol and the crescent moon represent air
 The sun and the dissolving point represent wisdom
To build a stupa, Dharma transmission and ceremonies known to a Buddhist teacher are
necessary. The type of stupa to be constructed in a certain area is decided together with the
teacher assisting in the construction. Sometimes the type is chosen directly connected with
events that have taken place in the area.
The sharing of the relics of the Buddha. Greco-Buddhist art of Gandhara, 2-3rd century
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CE. ZenYouMitsu Temple Museum, Tokyo.// Buddha relics from Kanishka's

stupa in Peshawar, Pakistan. These surviving relics are now housed in Mandalay, Myanmar.
Treasury
All stupas contain a treasury filled with various objects. Small clay votive offerings
called tsatsas in Tibetan fill most of the treasury. Creation of various types of tsatsas is a
ceremony itself. Mantras written on paper are rolled into thin rolls and put into small clay
stupas.[46] One layer of tsatsas is placed in the treasury, and the empty space between them is
filled with dry sand. On the thus created new surface, another layer of tsatsas is made, and so
on until the entire space of the treasury is full.
The number of tsatsas required to completely fill the treasury depends on its size and the size
of the tsatsa. For example, the Kalachakra stupa in southern Spain contains approximately
14,000 tsatsas
Jewellery and other "precious" objects are also placed in the treasury. It is not necessary that
they be expensive, since it is the symbolic value that is important, not the market price. It is
believed that the more objects placed into the stupa, the stronger the energy of the stupa.
Tree of Life
An important element in every stupa is the "Tree of Life". This is a wooden pole covered with
gems and thousands of mantras; it is placed in the central channel of the stupa. It is positioned
during a ceremony or initiation, where the participants hold colorful ribbons connected to the
Tree of Life. Together, the participants make their most positive and powerful wishes, which are
stored in the Tree of Life. In this way the stupa is charged, and starts to function.
Benefits
Building a stupa is considered extremely beneficial, leaving very positive karmic imprints in the
mind. Future benefits from this action result in fortunate rebirths. Fortunate worldly benefits
will be the result, such as being born into a rich family, having a beautiful body, a nice voice,
being attractive, bringing joy to others, and having a long and happy life in which one's wishes
are quickly fulfilled. On the absolute level, one will also be able quickly to reach enlightenment,
the goal of Buddhism.
Destroying a stupa, on the other hand, is considered an extremely negative deed, similar to
killing. Such an action is said to create massive negative karmic imprints, leading to serious
future problems. It is said this action leaves the mind in a state of paranoia after death has
occurred, leading to totally unfortunate rebirths
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The Eight Great Stupas
Row of chortens at roadside near Leh, Ladakh
Stupas in Tibet and Bhutan are usually called chorten in English, reflecting the term in
the Tibetan language. There are eight different kinds of stupas in Tibetan Buddhism, each
referring to major events in the Buddha's life.[
Lotus Blossom Stupa
Also known as "Stupa of Heaped Lotuses" or "Birth of the Sugata Stupa," this stupa refers to
the birth of Gautama Buddha. "At birth Buddha took seven steps in each of the four
directions"[45] (East, South, West and North). In each direction lotuses sprang up, symbolizing
the brahmavihāras: love, compassion, joy and equanimity. The base of this stupa is circular
and has four steps, and it is decorated with lotus-petal designs. Occasionally, seven heaped
lotus steps are constructed. These refer to the seven first steps of the Buddha.[45]
Enlightenment Stupa
Enlightenment Stupa at Ogoy Island, Russia
Also known as the "Stupa of the Conquest of Mara", this stupa symbolizes the 35-year-
old Buddha's attainment of enlightenment under the bodhi tree in Bodh Gaya, where he
conquered worldly temptations and attacks, manifesting in the form of Mara.[45]
Stupa of Many Doors
This stupa is also known as the "Stupa of Many Gates". After reaching enlightenment, the
Buddha taught his first students in a deer park near Sarnath. The series of doors on each side
of the steps represents the first teachings: the Four Noble Truths, the Six Pāramitās, the Noble
Eightfold Path and the Twelve Nidānas
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Stupa of Descent from the God Realm
At 42 years of age, Buddha spent a summer retreat in the Tuṣita Heaven where his mother had
taken rebirth. In order to repay her kindness he taught the dharma to her rebirth. Local
inhabitants built a stupa in Sankassa in order to commemorate this event. This type of stupa is
characterized by having a central projection at each side containing a triple ladder or steps.[45]
Stupa of Great Miracles
Also known as the "Stupa of Conquest of the Tirthikas", this stupa refers to various miracles
performed by the Buddha when he was 50 years old. Legend claims that he
overpowered maras and heretics by engaging them in intellectual arguments and also by
performing miracles. This stupa was raised by the Lichavi kingdom to commemorate the event.
Stupa of Reconciliation
This stupa commemorates the Buddha's resolution of a dispute among the sangha. A stupa in
this design was built in the kingdom of Magadha, where the reconciliation occurred. It has four
octagonal steps with equal sides.
Stupa of Complete Victory
This stupa commemorates Buddha's successful prolonging of his life by three months. It has
only three steps, which are circular and unadorned
Stupa of Nirvana
This stupa refers to the death of the Buddha when he was 80 years old. It symbolizes his
complete absorption into the highest state of mind. It is bell-shaped and usually
unornamented.
Kalachakra stupa
A ninth kind of stupa exists, the Kalachakra stupa. Its symbolism is not connected to events in
the Buddha's life, but instead to the symbolism of the Kalachakra Tantra, created to protect
against negative energies.
View of the Great Dagon Pagoda in 1825, from a print after Lieutenant Joseph Moore of Her Majesty's 89th Regiment, published
16
in a portfolio of 18 views in 1825–1826 lithography
The Shwedagon in Yangon, Myanmar is one of the largest and most holy stupas.
17
In Buddhist architecture, the spire that rises from the apex of the dome of
a stupa. The yasti symbolizes the axis of the universe. It is enclosed by a harmika and
adorned with chatras. There is a reference to the yasti around which the universe
revolves, i just wonder is this just on one special stupa or does every stupa have that,
and if every one has it is that then only a symbolic axis as it would be strange to have
hundreds of axis around which the universe revolves. So i just wonder if one of them
is considered by Buddhists to be the actual axis or if they all are purely symbolic.
Every stupa has the yasti. To the best of my understanding, they are symbolic because
the universe only has one axis.
A Jain stupa, Mathura, 1st century CE. A Jain stupa was excavated at Mathura in
the 19th century. Pic to RIGHT
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Jain Architecture in India

6th century B.C. in India marked a significant phase of history with the beginning of
new religious and social movements in the form the shraman tradition which included
new Buddhism and Jainism etc. Emergence of Buddhism and Jainism contributed
significantly in the development of early architectural style in India. Under this new
architectural style, stupas and viharas were constructed on a large scale. A Jain
temple or Derasar is the place of worship for Jains, the followers of Jainism.[1] Jain
architecture is essentially restricted to temples and monasteries, and Jain buildings
generally reflect the prevailing style of the place and time they were built.
Jain temple architecture is generally close to Hindu temple architecture, and in
ancient times Buddhist architecture. Normally the same builders and carvers worked
for all religions, and regional and period styles are generally similar. For over 1,000
years the basic layout of a Hindu or most Jain temples has consisted of a
small garbhagriha or sanctuary for the main murti or cult images, over which the high
superstructure rises, then one or more larger mandapa halls.
Māru-Gurjara architecture or the "Solanki style" is, a particular temple style
from Gujarat and Rajasthan (both regions with a strong Jain presence) that originated
in both Hindu and Jain temples around 1000, but became enduringly popular with
Jain patrons. It has remained in use, in somewhat modified form, to the present day,
indeed also becoming popular again for some Hindu temples in the last century. The
style is seen in the groups of pilgrimage temples at Dilwara on Mount
Abu, Taranga, Girnar and Paltana.
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The art and architecture of the Jains have the main objective to maintain, preserve
and glorify the culture extensively. Jain architecture especially their temple
architecture is one of a kind in India. The great Jain temples and sculptured
monuments of Karnataka, Maharashtra and Rajasthan are world-renowned. Jain
temples at Ranakpur and Mount Abu in Rajasthan are among the most spectacular
Jain temples. Excellent rock cut architecture can also be found in the caves of
Mathura, Bundelkhand, Madhya Pradesh and Orissa. A number of rock-cut caves
have been discovered in Udaigiri and Khandagiri, twin hills in Puri District of Orissa
and in Ellora in Maharashtra.
Rock-cut cave temples

Early examples of rock-cut architecture in India include the Buddhist and Jain cave
temples (Chaityas), monasteries (Viharas). In the early years, Jain temples were built
adjoining the Buddhist sites following the Buddhist rock-cut style. Early cave sites,
found in western India were used by Jain monks as places of worship and residence.
Ellora, dating from the fifth century CE onwards to the eleventh century CE, is one
such cave site located in Aurangabad District of Maharashtra. It is a unique historical
site as it has monastries associated with the three religions (Buddhism, Brahmanism
and Jainism).
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The remnants of the rock-cut cave architecture are also found in Odisha. The earliest
examples are the Udaigiri-Khandagiri caves in the vicinity of Bhubaneswar. These
caves have inscriptions of Kharavela kings. According to the inscriptions, the caves
were meant for Jain monks.
Features of Jain temples

Jain architecture developed largely as an offshoot of Hindu and Buddhist styles. It
cannot be accredited with a style of its own. Compared to the number of Hindu
temples in India, Jain temples are few and spaced out. The regional styles of Jain
temple architectural are easily distinguishable in different parts of the country.
Early Jain temple architecture was mostly rock cut and bricks were hardly used. In
later years, however, brick temples were constructed in a large scale. At the same
time, they also deviated from Hindu and Buddhist sites to build on their own.
The majority of Jain temples in India consist of three core building elements:
 Image chamber Garbhagriha

 Hall Mandapa
 Porch
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A fourth element, referred to as Antarala, can also be seen lying between the image
chamber and its hall. Antarala, a small vestibule is a space where worshippers can
stand and gaze at the icon or follow rituals conducted within the shrine.
Some of the prominent features of Jain temples are listed below:-
 As opposed to solitary Hindu temples, Jain temple architecture are mostly

found in the form of temple-cities . These temple-cities are large temple
compounds, which contain large numbers of individual or interconnected
temples and shrines.
 Most of Jain pilgrimage sites were built on hilltops which include Palitana
temple in Gujarat, Sonagiri temple in M.P. etc.
 The chambers of these temples have pointy domes and wherever there is dome,
the pillars are omitted to create an octagonal space within.
 Jain temples are noted for the use of rich materials like marble and
ornamentation.
 Domes or shikharas on the top are usually smaller than the ones found in
Hindu temples. These multiple dome points, reaching toward the sky give a
very distinct appearance to Jain temple cities.
 Jain temples have numerous pillars having a well designed structure, forming a
square.
 The squares thus formed create chambers or chapels which contains the image
of a deity.
 These pillars and roofs of the temple are richly carved and well decorated.
 Unlike Buddhist Viharas, the Jain viharas do not have the assembly or prayer
hall surrounded by cells. The cells of Jain viharas are small and plain,
designed to observe rigorous asceticism by Jain monks. The doorways are also
small and one has to bend or crawl to enter a cell.
 Jain temples were mostly built on platforms or terraces, commonly referred to
as Jagati or Vedi . Even rock-cut cave temples have platforms. This was done
to elevate the temple above the surrounding surface and create a distinct
sacred area.
 Jain temples are enclosed by free-standing high compound walls, called
as Prakara.
 Structurally speaking, a Jain temple is constructed on a square plan with
openings in four cardinal directions, each of which could lead to the image of a
Tirthanakara. The Chamukh temple of Lord Adinath is a characteristic
example of the four-door temple.
Jain temples
Like their Hindu counterparts, Jains were also prolific temple builders. Their sacred
shrines and pilgrimage places can be found across different parts of India.
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Some of the most architecturally important Jain sites can be found in Ellora and
Aihole in the Deccan. The famous statue of Gomateshwara at Shravanabelagola in
Karnataka is example of rich heritage of Jain architecture in this region. In central
India, Deogarh, Khajuraho, Chanderi and Gwalior have some marvelous examples of
Jain architecture. In the west, Gujarat and Rajasthan have been strongholds of
Jainism since early times. Akota, on the outskirts of Baroda in Gujarat is famous for
Jain bronze images.
Derasar is a word used for a Jain temple in Gujarat and southern

Rajasthan. Basadi is a Jain shrine or temple in Karnataka The word is generally used
in South India. Its historical use in North India is preserved in the names of
the Vimala Vasahi and Luna Vasahi temples of Mount Abu. The Sanskrit word
is vasati, it implies an institution including residences of scholars attached to the
shrine.
Temples may be divided into Shikar-bandhi Jain temples, public dedicated temple
buildings, normally with a high superstructure, typically a north
Indian shikhara tower above the shrine) and the Ghar Jain temple, a private Jain
house shrine. A Jain temple which is known as a pilgrimage centre is often termed
a Tirtha.
The main image of a Jain temple is known as a mula nayak. A Manastambha (column
of honor) is a pillar that is often constructed in front of Jain temples. It has four
'Moortis' i.e. stone figures of the main god of that temple. One facing each direction:
North, East, South and West.
Jain temples are built with various architectural designs . The earliest survivals of
Jain architecture are part of the Indian rock-cut architecture tradition, initially shared
with Buddhism, and by the end of the classical period with Hinduism. Very often
numbers of rock-cut Jain temples and monasteries share a site with those of the other
religions, as at Udayagiri, Bava Pyara, Ellora, Aihole, Badami, and Kalugumalai.
The Ellora Caves are a late site, which contains temples of all three religions, as the
earlier Buddhist ones give way to later Hindu excavations.
There is considerable similarity between the styles of the different religions, but often
the Jains placed large figures of one or more of the 24 tirthankaras in the open air
rather than inside the shrine. These statues later began to be very large, normally
standing nude figures in the kayotsarga meditation position (which is similar to
standing at attention). Examples include the Gopachal rock cut Jain monuments and
the Siddhachal Caves, with groups of statues, and a number of single figures
including the 12th-century Gommateshwara statue, and the modern Statue of
Vasupujya and, largest of all at 108 feet (32.9 meters) tall, the Statue of Ahimsa.
In recent times, the use of murti images has become controversial within Jainism, and
some smaller sects reject them entirely, while others are selective in terms of which
figures they allow images of. In sects which largely disapprove of images, the religious
buildings are far more simple.
Following the regional styles in Hindu temples, Jain temples in North India generally
use the north Indian nagara style, while those in South India use the dravida style,
although the north Indian Māru-Gurjara style or Solanki style has made some inroads
in the south over the last century or so. For example, the Mel Sithamur Jain
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Math in Tamil Nadu has a large gopuram tower, similar to those of local Hindu
temples.
Collapsed stupa reveals there is nothing inside// Temple interior, Dilwara
Characteristics of the original Māru-Gurjara style are "the external walls of the
temples have been structured by increasing numbers of projections and recesses,
accommodating sharply carved statues in niches. These are normally positioned in
superimposed registers, above the lower bands of mouldings. The latter display
continuous lines of horse riders, elephants, and kīrttimukhas. Hardly any segment of
the surface is left unadorned." The main shikhara tower usually has
many urushringa subsidiary spirelets on it, and two smaller side-entrances with
porches are common in larger temples.
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Later, with Dilwara in the lead, surrounding the main temple with a curtain
of devakulikā shrines, each with a small spire became a distinctive feature of the Jain
temples of West India, still employed in some modern temples. These are fairly plain
on the outer walls, and often raised on a very high platform, so that the outside of
larger temples can resemble a fortress with high walls. However the entrance(s), often
up high, wide steps, are not designed for actual defence, even though medieval Muslim
armies and others destroyed many Jain temples in the past, often permanently.
Inside the temple, the Māru-Gurjara style features extremely lavish carving, especially
on columns, large and intricately carved rosettes on the ceilings of mandapas, and a
characteristic form of "flying arch" between columns, which has no structural role,
and is purely decorative. Most early temples in the style are in various local shades of
pink, buff or brown sandstone, but the Dilwara temples are in a very pure white
marble which lightens the style and has become considered very desirable.
While, before British India, large Buddhist or Hindu temples (and indeed Muslim
mosques) have very often been built with funds from a ruler, this was infrequently the
case with Jain temples. Instead they were typically funded by wealthy Jain individuals
or families. For this reason, and often the smaller numbers of Jains in the population,
Jain temples tend to be at the small or middle end of the range of sizes, but at
pilgrimage sites they may cluster in large groups - there are altogether several
hundred at Palitana, tightly packed within several high-walled compounds called
"tuks" or "tonks".Temple charitable trusts, such as the very large Anandji Kalyanji
Trust, founded in the 17th century and now maintaining 1,200 temples, play a very
important role in funding temple building and maintenance.
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Most Popular Jain Temples in India
Travel the length and width of India and wherever Jains live, there you will find a
community Jin temple or Derasar because, for Jains, starting the day with worship is
the ideal way. Even if it is small, the Derasar will have characteristic carved pillars
and arches. This is a tradition followed since centuries and India is home to some of
the most breathtaking Jain temples. Take a look at 15 of these selected Jain temples
you must visit.
1- Dilwara Jain Temples, Mount Abu
About 2 km from Mount Abu, the famous Dilwara Jain Temples are known for their
exquisite marble carving and the “Chattris” are a tribute not only to the sculptor but
also to the architects and engineers of that age. Built between the 11th and 14th
centuries, with Vimal Shah, Minister of the Solanki ruler being primarily response for
its construction, the complex houses temples to Shri Adinath, Shri Parshvanath, Shri
Rishabh Dev and Shri Neminath. The last one is credited t Maharana Kumbha of
Mewar.
2- Palitana Jain Temples
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If Dilwara is striking, Palitana is even more so. Located on top of the Shetrunjaya Hills
in Saurashtra region of Gujarat, this complex is home to 900 small and large temples,
each one with its own unique and exquisite carvings. Devotees must climb over 3500
steps to a height of 3.5 kms to reach the complex. Many do so before the sun rises to
have a view of the glory of the sun as its pink and gold rays bathe the marble and
sandstone edifices. One unique feature of Palitana is that devotees must leave by
evening since no one is permitted to sleep inside the complex. It is the abode of Gods.
3- Gommateshwara Temple
Shravanabelagola is about 51 km from Hassan in Karnataka and the temple is located

at a height of 3350 feet with the idol of Gommata towering high into the skyline. The
image of Lord Bahubali as he is also known, towers to a height of 57 feet. Once in 12
years crowds of devotees throng the temple for the Mahamastakabhisheka when the
giant statue is anointed with milk and sandalwood. Succeeding rulers added more
temples to the complex, one of which has marvelous paintings depicting Jain
mythology, ceremonies, celebrations and rituals.
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4- Ranakpur Temple, Udaipur
Not far from Udaipur is the sleepy town of Ranakpur, home to the Ranakpur Jain
Temple. Said to have been built in the 14th and 15th century, it holds a record for
having 1444 carved marble pillars so intricate and exquisite as to keep visitors
enthralled for hours. Ranakpur is one of the major pilgrimage spots for Jains. The
temple was built by Seth Dharna Shah along with contribution from Rana Kumbha.
The complex houses temples dedicated to Amba Mata, Suradev, Parshwanath and
Lord Adinath who presides in the Chaumukha temple.
5- Khajuraho Jain Temples
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Located in the town of Khajuraho in MP, the Khajuraho Jain temples make up the
Eastern group and are 34 in number of which the temples dedicated to Adinath,
Shantinath and Parsvnath are exceedingly striking. It is said that the wishes of
devotees are fulfilled when they pray in these temples. Along with the main deities
there are smaller but exquisitely carved statues of the Tirthankaras. The carvings of
the divine nymphs are exquisite and of great beauty.
6- Sheth Hutheesing Jain Temple, Ahmedabad
Constructed in exquisitely carved white marble sometime around 1848 AD by Sheth

Hutheesing, it is primarily dedicated to Shri Dharmanath. However, the temple
complex houses finely carved statues of 52 Tirthankaras. A more recently built 78 feet
high Mahavir Stambh modeled after the one in Chittor also graces the courtyard.
7- Parsvanath Jain Mandir, Tamil Nadu
Modeled after the Dilwara Temples, Rajasthan, the Parshvanatha Jain Mandir here
has 3 Gopurams and pillars. The main deity is Lord Parshvanatha, the 23rd
Tirthankaras with his idol made of green quartz. IT is one of the few temples to house
glasswork.
8- Nasiyan Digambar Jain Temple, Ajmer
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Unlike other Jain temples that feature marble as the main stone or sandstone, the
Nasiyan Digambar Jain Temple in Ajmer is made of rd stone and draws inspiration
from the temple of Ranakpur and Dilwara. The temple was built during 1864 to 1895
AD and it is dedicated to Rishabhdev. The temple has wooden figures from Jain
mythology and a museum in the complex. More astonishing is the Swarna Nagari Hall
on the first floor that has replicas of Jain temples around the country, each one with
gold leaf covering.
9- Bawangaja Temple, Madhya Pradesh
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The Bawangaja temple in Madhya Pradesh lays claim to having the tallest statue of
Lord Adinath, the first Tirthankara. The temple dates back to the 12th century and
the 84 feet high statue is believed to have been cut from one single rock from the
mountainside.
10- Shikharji Jain Temple, Jharkhand
Held in high reverence by Jain devotees, the Shikharji temple in the Parasnath Hills in
Jharkhand is located at a height of 429 feet. It is believed the 20 Tirthankaras and
saints achieved salvation here. The temple is unique for having about 30 marble
structures and a Jal Mandir. Pilgrims pay their respects to Lord Parasnath and go for
a walk to the Parasnath Hill.
11- Tijara Jain Temple, Alwar
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The Tijara Jain Temple is dedicated to Shri Chandra Prabhu, the 8th Tirthankara. The
temple has beautiful walls with lovely glass work and paintings based on Jain
mythology. Jains flock in millions to the Tijara Temple because it is believed to the
place of salvation.
12- Sonagiri Temples, Madhya Pradesh
The Sonagiri Temples in Madhya Pradesh resemble those of Palitana in Gujarat insofar
as they are located on the Sonagiri Hills and surrounding areas. There are about 103
temples dotting the landscape with the main temple dedicated to Lord
Chandraprabhu.
13- Ellora
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Though not currently considered as temple spot, Ellora has five Jain caves at the
North end, housing beautifully carved idols dating back to the 9th and 10th centuries.
The 24 Jaina are depicted here along with yakshas and yakshis as well as devotees.
Jains flock here and the focus of interest is the Samavasarana hall where
Tirthankaras are shown preaching to devotees. Also of interest is the Indra Sabha Jain
temple. There are quite a few other attractions at Ellora such as the Chota Kailasha
cave that features Indra in a dancing pose and represents a fusion of Hindu and Jain
spirituality. One of the most impressive caves is that of Jagannatha Sabha with 12
large pillars and idols of Lord Parsvanath, Mahavir and the last two Tirthankaras.
14- Samet Shikhar, Bihar
For Jains Samet Shikhar in Bihar is a place of special religious significance because a
pilgrimage to this place destroys sins and 20 Tirthankaras attained salvation here.
Located on a hill of the same name at a height of 4450 feet, the temple complex is
surrounded by greenery. The complex itself has temples dedicated to Lord
Parshwanath represented by a 92 cm high black idol along with shrines for the 20
Tirthankaras. At the foot of the hill is a temple dedicated to Bhomiyaji where pilgrims
pay their respects before proceeding up the hill. Samet Shikhar also has a Jain
museum with a unique collection of stamps on Jainism as well as other artifacts.
14- Sri Digambar Jain Lal Mandir, Delhi
33
While the Red Fort is undoubtedly the star attraction in Chandni Chowk, the ancient
Sri Digambar Jain Lal Mandir is of special interest to Jains. Built sometime around
1656 of red sandstone the first floor is a large hall and the temple has shrines to Lord
Mahavir, Lord Adinath and Lord Parasnath.
There are hundreds of Jain temples dotting the landscape of India, a testimony to the
spiritual aspect of the Jain community down the ages. Funded by prominent
businessmen, the temples promote pilgrimages and it is common for larger temples to
offer accommodation as well as food to devotees.
The Jetavanarama stupa or Jetavanaramaya is a stupa, or Buddhist reliquary

monument, located in the ruins of Jetavana monastery in the UNESCO world heritage city
of Anuradhapura, Sri Lanka. At 122 metres (400 ft), and was the world's tallest
stupa;[3] and the third tallest structure in the world when it was built by King Mahasena of
Anuradhapura (273–301). He initiated the construction of the stupa following the
destruction of the Mahaviharaya of Anuradhapura. His son Maghavanna I completed the
construction of the stupa, and was renovated by Parakramabahu I of Polonnaruwa. A part
of a sash or belt tied by the Buddha is believed to be the relic that is enshrined here.
The structure is significant in the island's history as it represents the tensions within
the Theravada and Mahayana sects of Buddhism; it is also significant in recorded history
as one of the tallest structures in the ancient world; and the tallest non-pyramidal
building; the height of the stupa was 122 metres (400 ft). making it the tallest stupa in the
ancient world. With the destruction and abandonment of Anuradhapura kingdom in the
11th century, the stupa with others was covered by jungle. King Parakramabahu in 12th
century tried to renovate this stupa and it was rebuilt to the current height, a reduction
from the original height. Today it stands at 71 metres (233 ft).
The compound covers approximately 5.6 hectares and is estimated to have housed 10,000
Buddhist monks. One side of the stupa is 176 m (576 ft) long, and the flights of stairs at
each of the four sides of it are 9 m (28 ft) wide. The doorpost to the shrine, which is
situated in the courtyard, is 8 m (27 ft) high. The stupa has a 8.5 m (28 ft)
deep foundation, and sits on bedrock.
The structure is no longer the tallest, but it is still the largest, with a base-area of
233,000 m2 (2,508,000 sq ft. Approximately 93.3 million baked bricks were used in its
construction; the engineering ingenuity behind the construction of the structure is a
significant development in the history of the island.
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Lightning Rod atop a Stupa
A stupa is a dome or bell shaped structure used as monuments, traditionally used to

store religious sacred relics of the Buddha. They were first used in India and quickly
spread across Asia becoming more elaborately decorated with time. Stupas are
enclosed and without entrances, as to protect the sacred relics contained within. They
have also been used as burial mounds and monuments to deceased royalty and men of
religious importance.
Buddhist Temple
A temple is a place of worship. Similar to a church for Christians or a mosque for

Muslims, a temple is where Buddhists come to mediate. It is usually a collection of
buildings, stupas, pagodas and wats. The architectural style varies greatly throughout
Asia, but they are always built to face the East or South for better luck and designed to
inspire inner and outer peace.
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Hindu Temple and jain temples are very similar with the above parts
36
JAIN TEMPLE AT NAGPUR
ORIGINAL PHOTOS BY AUTHOR DR UDAY DOKRAS
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Marble Flooring of new extension
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stairs to reach flag
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shikhars
Shri 1008 ShantiNath digambar Jain Atishay Kshetra, Ramtek,

Nagpur, Maharashtra (Atishay Kshetra)
The simplest to build is a Shiva Hemadpanti temple.The temples structure is infact

congruent with the form of the Shivalingam. Fits like a glove. Since then temples are
made utilizing red sand stone and the mainstays of sanctuary are made out of white
marble
Various types of Jain temples are started constructing throughout Maharashtra. After
14th century, Bhuyar temples started constructing to protect the temples from
unstable political and social condition. So, that in case of emergency, the basement
used to be use as hiding place of shrines. Later this type of temple planning became
commonand basement became the integral part of temple planning. Another type of
temple is Chaumukh temple, where the shrine is located on all four sides and
entrance to the temple is also provided from all sides.
In Shikhar temple type, shikhar of the temple is provided above Garbhagriha.

Temples constructed without shikhar are called Chaityalay temples. Temples also.
The temple was constructed 450 years ago with use of Maratha elements but it also
shows influence of Mughal architecture. The temple has basement, ground and first
floor. Manastambha is later addition located at the entrance of the temple. The temple
also shows glass work as well as carving in main hall. The temple is constructed out
of brick and stone. It is planned on the concept of number of vedis in one hall
showing six vedis in main hall, with number of big and small shrines kept on it, one
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vedi is in basement and one small is located on first floor above vedi number two,
total eight vedis. Vedi one, two and three has three different shikhar.
Shri 1008 ShantiNath digambar Jain Atishay Kshetra, Ramtek, Nagpur,

Maharashtra (Atishay Kshetra)
Lord Shantinath temple is in Ramtek and it is sacred to the sixteenth Tirthankara of

Jainism. Devotees from all around the country come and visit the temple where the
idol of Lord Shantinath is installed. It is believed that the desires of all the devotees get
fulfilled after visiting this temple. People believe that Shree Ramachandra visited the
Shantinath Digambar Jain Temple, Ramtek, once.
There are fifteen other shrines and temples along with the main temple. Kalidasa in
his lyrical poem Meghaduta or the cloud messenger has mentioned the temple a
couple of times.
History
The legend of this temple and the story is 4000 years old. The story behind this temple
is interesting and exciting. Appasaheb Bhonsle, a ruler from Nagpur came to Rumtek
with Vardhman Savaji, his minister to construct a Ram mandir.
One fine day, the minister reached the spot very late. When he was asked the reason
he said that he is a Jain and he can not take food until he worships the Jain idol. He
went thirty kilometres to offer his prayers daily which is the reason why he was late.
Hearing this the king ordered to find an idol of Shantinath Bhagwan. Soon the idol
was found under a tree and a temple was made there. This is how Shantinath
Digambar Jain Temple, Ramtek originated and devotees from all around the country
53
come and offer prayers here.
54
55
No of Temples: 09, Pahaad/Mountain: No, Historical Importance: An idol

of Lord Shantinathji is Tempting one. It belongs to Chaturtha Kala and is
carved beautiful 13 feet 5 inch tall in yellow stone. It is in standing
posture. Hearsay that Shri Ramchandra visited this place. The beautiful
forest of Ramtek are mentioned by the great poet Kalidas in his famous
scripture Meghadoot. Annual Fair: Kartik Sudi 13 to 15 Ratha Yatra is
organized on this occasion.
56
A Choubisi and a Panch Balyat Temple are beautifully constructed
57
Shri Parshwaprabhu Digamber Jain temple, Itwari, Nagpur: Maharashtra has total
36 Tirtha Kshetras and number of temples smaller and bigger sizes, located in almost
each and every city, town. So,different Jain temple construction majorly started
between 11th to 14th centuries in Maharashtra. Temples at Anjaneri, Phaltan were
also constructed during this period. (Kabade, 2015) These used to be constructed in
stone in Nagar style, Hemadpanthi style and used to carve by depicting 24 Tirthankars
and attendants called Yaksha-Yakshini. (Shah). In later period use of brick also
started.
Hemadri Pandit, (1259-1274 CE) who conceived of Hemadpanti architecture of

buildings and temples which did not use lime. was born in a Deshastha Rigvedi
Brahmin (DRB) family that had its origin in the Hemadri village in the Dakshin
Kannada District of Karnataka. His father, Kāmadeo, had brought him up
in Maharashtra. In Hemadri's biography written by Keshav Appa Padhye, the author
has mentioned that Hemadri was a Deshastha Rigvedi of Ashvalayana sutra and
Vatsagotri (belonging to the Vatsa Gotra) Panchapravari brāhmaṇa. Padhye has
mentioned the reference for this information to be the book authored by Hemadri
himself, चतुर्वर्गचिंतामणि, or chaturvarga-chintāmaṇ. Hemadri was a diplomat, an
administrator, an architect, a poet, and a theologian and scholar. During his prime
ministership, the Yadav kingdom reached its zenith; soon after his tenure, the Turkic
emperor at Delhi, Alāuddin Khalji, and his successors ended the Yadav rule in
southwestern India.
Most striking feature of the construction was the use of locally available black stone
and lime. Inside, the temples are profusely decorated. These black stone pillars are
such that they appear to have been turned on a lathe. Similarly ceiling carvings are
carved out of single stones.. The form has a sort of eternal simplicity. [1]
58
The simplest representative of this style would be the common temple you’ll see on the
top of a hill, provided there is one, in the vicinity of any Hindu settlement. The fact
that every village surrounded by hills, whatever the altitude, boasts of such a temple is
a tribute to human shraddha or dedication, and human endeavour. Imagine how they
would have carried uphill the huge stones and other construction material…like
industrious little ants carrying grains of sugar..
In Hemandmari architecture,first one erects a simple structure with a dome on pillars

Then, Shiva’s faithful Nandi has to be accommodated outside the sanctorum, which
dictates the creation of an elongated verandah. Thereafter, simply by extending
the verandah on either side of Nandi, the required space for devotees to sit, pray,
chant, or be offered protection from the elements is created. Extensions are permitted
to any extent, and often they end up as pavilions. In the sanctum sanctorum, the idol
is so easy to make- it’s found in nature- that’s obviously why jyotirlinga temples
abound.
The only construction material required is plenty of rough stone slabs for the ceilings,
and maybe a few hundred feet of stone pillars for the columns and for functioning as
the criss-crossing horizontal supports for the slabs. For a few hundred years now, the
function of the horizontal columns has been taken over by iron girders.
Variants of the Hemadpanti happen when different types of extensions are created, or
the kalash made more elaborate, sculptures thrown-in….depending upon the budget
of the village trust…with simplicity, the possibilities are endless.
59
TEMPLE AT CHENGALPATTU, T'NADU: SIMPLEST FORM: NO DOME EVEN
BIT MORE ELABORATE: BHIMASHANKAR, M'RASHTRA
60
PONNERI SREE AGATHEESWARA, CHENNAI
KALARAM TEMPLE, NASIK: DUAL GARBHAGRIHA
COPYBOOK HEMADPANTI: MAHADEV OF YEOTMAL
The process of building a temple atop a hill would commence with the discovery by the
local populace, of a sadhu or Mahatma on one of the hills. Devotees would start
frequenting the Mahatma and the need would eventually arise for a temple in order to
keep the weather at bay...
61
Shri Wardhaman Nagar Swetambar Jain Sangh

Sambhawnath Jain Mandir
62
3 arches of 3 darwaza 4 mukhi mandir. Main door or Mukhya darwaza ( 1 of 3)
63
Mukhya dwar 1 of 10
64
65
Chowki
Chowki Rangmandap is inside
66
Pradakshana
67
Pradakshana
68
Garbagriha . Below pic one can see Smaller mandirs around main mandirs.
69
Tigda or 3 gadh. Birthday of Bhagwan is celebrated there. Snatra puja ABOVE
70
bell is rung on leaving temple to signify happiness to have seen the God.
(BELOW PIC)Apsaras entice othergods who may be jelous of the temple deity
71
72
73
74
75
Vimana
76
kala
Mangal kalash on
77
top
78
79
Musicians on murals as deco elements
80
3 mangalmurti
81
3 disciples and 2
sasandevi 1 sasandev. Gautamswami
82
83
Ceiling above picture
84
labdhisuri
The Garbagriha as seen from the rangmandap portion
Trigada for doing snatrapuja
85
Nakodaji
86
Gandhar
Bhandar to gift money
87
88
Chowki & Torana//3

chowki above
89
The 2 doors of the 4 sided temple
90
91
92
Chandarva painting
Dary
93
94

Comparison Between Stupa and Jain Temples Part II

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Comparison Between Stupa and Jain Temples Part II

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DR UDAY DOKRAS PH D Stockholm

Comparison Between Buddhist Stupa and Jain Temple

The Stupa Buddhism in Symbolic Form Jay G. Williams

Stupa 3 at Sanchi, 1st century (India)

The journey to enlightenment

The Four Noble Truths:

The circle or wheel

A microcosm of the universe

Votive Stupa, Bodhgaya, 8th century, stone, 78 x 44 x 35 cm (Ashmolean Museum, Oxford)

Atheistic: Buddhism is widely regarded as an atheistic religion. This religion is based

Parts of the Boudhanath Stupa named and Labeled

What are 6 different parts of a stupa?

Different parts of Boudhanath stupa

Legends surrounding Boudhanath Stupa

You may also be curious to learn how Boudhanath was named.

How are stupas created?

Mounds for the relics of the Buddha (5th century)

The Piprahwa stupa is one of the earliest surviving stupas.

Expansion under Ashoka (250 BCE

Amaravati stupa, 1st-2nd century CE

1. The Dharmarajika Stupa with a near-Indian design of a semi-hemispheric stupa almost

A tower-shaped stupa, thought to be the design of the second (rebuilt) Kanishka

Borobudur bell-shaped stupas

Boudhanath Stupa, Kathmandu, Nepal

 The square base represents earth

CE. ZenYouMitsu Temple Museum, Tokyo.// Buddha relics from Kanishka's

The Eight Great Stupas

Row of chortens at roadside near Leh, Ladakh

Enlightenment Stupa at Ogoy Island, Russia

Jain Architecture in India

Rock-cut cave temples

Features of Jain temples

 Image chamber Garbhagriha

Some of the prominent features of Jain temples are listed below:-

 As opposed to solitary Hindu temples, Jain temple architecture are mostly

Derasar is a word used for a Jain temple in Gujarat and southern

Collapsed stupa reveals there is nothing inside// Temple interior, Dilwara

1- Dilwara Jain Temples, Mount Abu

2- Palitana Jain Temples

Shravanabelagola is about 51 km from Hassan in Karnataka and the temple is located

5- Khajuraho Jain Temples

6- Sheth Hutheesing Jain Temple, Ahmedabad

Constructed in exquisitely carved white marble sometime around 1848 AD by Sheth

7- Parsvanath Jain Mandir, Tamil Nadu

8- Nasiyan Digambar Jain Temple, Ajmer

9- Bawangaja Temple, Madhya Pradesh

10- Shikharji Jain Temple, Jharkhand

11- Tijara Jain Temple, Alwar

12- Sonagiri Temples, Madhya Pradesh

14- Samet Shikhar, Bihar

14- Sri Digambar Jain Lal Mandir, Delhi

The Jetavanarama stupa or Jetavanaramaya is a stupa, or Buddhist reliquary

Lightning Rod atop a Stupa

A stupa is a dome or bell shaped structure used as monuments, traditionally used to

A temple is a place of worship. Similar to a church for Christians or a mosque for

Marble Flooring of new extension

stairs to reach flag

Shri 1008 ShantiNath digambar Jain Atishay Kshetra, Ramtek,

The simplest to build is a Shiva Hemadpanti temple.The temples structure is infact

In Shikhar temple type, shikhar of the temple is provided above Garbhagriha.

Shri 1008 ShantiNath digambar Jain Atishay Kshetra, Ramtek, Nagpur,

Lord Shantinath temple is in Ramtek and it is sacred to the sixteenth Tirthankara of

No of Temples: 09, Pahaad/Mountain: No, Historical Importance: An idol

Hemadri Pandit, (1259-1274 CE) who conceived of Hemadpanti architecture of