Background
Jinas are always represented in a very stylised way. In some cases, however, the colour of their body is an identifying mark – green for Pārśva, blue for Nemi, for instance.
Apart from this the Jinas have no obvious identifying marks with the exception of the 23rd Jina, Pārśvanātha or Lord Pārśva.
Each Jina has an emblem that is frequently included in pictures and on idols so he can be identified.
A Jina is always shown in meditation, either standing or sitting, like here. Among the Śvetāmbaras, the Jina is thought of as a spiritual king and is often depicted with ornaments and pictured seated on a throne.
The Kalpa-sūtra is the most frequently illustrated Jain text of the Śvetāmbara sect. It is read and recited by monks in the festival of Paryuṣaṇ, which takes place in August to September each year. The first part of the Kalpa-sūtra deals with the lives of the Jinas, especially Mahāvīra, Pārśva, Nemi and Ṛṣabha, in almost identical stories of their births, lives as princes, renunciation, enlightenment and emancipation.
Glossary
Description
Bedecked in jewellery, a very large figure wearing a kind of tilaka on his forehead sits in the lotus position under an arch. Either side of him are smaller figures raising their hands. Along the borders of the picture are numerous smaller figures.
This is the standard representation of a Jina in the heaven where he is reborn before his final incarnation on earth. In that final life on earth, he reaches omniscience and becomes a Jina.
Here the Jina is the 24th, Mahāvīra, whose life is first narrated in the Kalpa-sūtra. He is shown sitting in meditation posture on a throne inside a pavilion. He is flanked by attendants with hands upraised in a gesture of respect.
The smallest figures are musicians and dancers. The long protruding eye is a typical feature of western Indian painting. Its origin is unclear.
Note the wealth of ornamentation in the background.
Other visual element
As with many Kalpa-sūtra manuscripts, there is a clear intention to make the manuscript a valuable and remarkable object in itself. This aim is signalled by:
- the shape and style of the script, which is close to calligraphy
- the profusion of gold in the paintings
- the gold in the paintings instead of ordinary colours
- the decorated borders with floral arabesques in blue
- the blue arabesques above and below the text
- the three circles filled with red ink and surrounded by blue floral motifs.
The three red circles along the central horizontal plane are symbolic reminders of the way in which manuscripts were bound at one time. Strings through three holes in the paper were used to thread together the loose folios so the reader could turn them over easily. The circles are in the places where the holes would once have been.
Script
The elaborate script used for the main text is the Jaina Devanāgarī script. It is used for writing numerous Indian languages, here for Prakrit.
There are a few notable features of this script:
- it is an old type in the way the sounds e and o are notated when used with a consonant, known as pṛṣṭhamātrā script
- the red vertical lines within the text divide the long sentences into smaller parts, but are not necessarily punctuation marks.
In this particular folio there are occasional rings above the writing. These notate the nasalised vowels and are used instead of simple dots. There are examples above the first line.
- Source:
The British Library Board
- Shelfmark:
Or. 13700
- Author:
unknown
- Date of creation:
1445
- Folio number:
1 verso
- Total number of folios:
62
- Place of creation:
Rājanagara (modern Ahmedabad), Gujarat
- Language:
Ardhamāgadhī Prākrit in Devanāgarī script
- Medium:
opaque watercolour with gold
- Size:
26 x 11 cms
- Copyright:
CC0 1.0 (Creative Commons Public Domain)
- Image Copyright:
- +
- aAbhavya
- aAbhinandana
- aAbhiṣeka
- aĀcāra
- aĀcārāṅga-sūtra
- aĀcārya
- aAchalbhrata
- aAḍhāī-dvīpa
- aAdharma
- aAdho-loka
- aAdhyayana
- aAdvaita Vedānta
- aĀgama
- aAghātīya
- aAghātīya-karman
- aAgnibhuti
- aAgra
- aĀhāra
- aAhiṃsā
- aAhimsa Day
- aAjita
- aAjīva
- aAkampit
- aĀkāśa
- aAkbar the Great
- aAkṣaya-tṛtīyā
- aAlauddin Khalji
- aAlbert Einstein
- aAllah
- aAlms
- aĀlocanā
- aAloka-ākāśa
- aAmāri
- aAmbikā or Kūṣmāṇḍinī
- aAnagāra
- aAnanta
- aAnarthadaṇḍa
- aAnaśana
- aAnekānta-vāda
- aAṅga
- aAniconism
- aAnojjā
- aAntarāla
- aAntarāya-karma
- aAṇu
- aAṇu-vrata
- aAnukampā
- aAnuprekṣā
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- aApabhraṃśa
- aAparigraha
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- aĀrambhaja
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- aArdhamāgadhī Prākrit
- aArhaṃ
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- aArśana-āvaraṇīya-karma
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- aĀryikā Jñānamati
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- kKarmon
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- kKṛṣṇa
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- kKṣullaka
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- lLabdhi
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- lLaukāntika
- lLavaṇa-samudra
- lLeśyā
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- lLinguistics
- lLoka
- lLoka-ākāśa
- lLoka-puruṣa
- lLoka-vāda
- lLotus
- lLotus lake
- mMadhya-loka
- mMahā-videha
- mMahā-vrata
- mMahābhārata
- mMahāmastakābhiṣeka
- mMāhārāṣṭra
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- mManaḥ-paryāya-jñāna
- mMaṇḍala
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- nNandivardhana
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- nNasalisation
- nNātha
- nNavrātrī
- nNaya-vāda
- nNemi
- nNidāna
- nniggaṃthāṇa vā 2
- nniggaṃtho vā 2
- nNigoda
- nNihnava
- nNikṣepa
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- nNirjarā
- nNirvāṇa
- nNiryukti
- nNiṣidhi
- nNitya
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- nNo-kaṣāya
- nNudity
- nNun
- oOcean of milk
- oOmniscience
- oOrdination
- ppa°
- pPadmaprabha
- pPadmāsana
- pPadmāvatī
- pPādukā
- pPalanquin
- pPalette
- pPañca-muṣṭi
- pPāṇḍava
- pPaṇḍit
- pPandit Dalsukh D. Malvania
- pPandit Sukhlalji
- pPāṇipātra
- pPāpa
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- yYojana
Description
Bedecked in jewellery, a very large figure wearing a kind of tilaka on his forehead sits in the lotus position under an arch. Either side of him are smaller figures raising their hands. Along the borders of the picture are numerous smaller figures.
This is the standard representation of a Jina in the heaven where he is reborn before his final incarnation on earth. In that final life on earth, he reaches omniscience and becomes a Jina.
Here the Jina is the 24th, Mahāvīra, whose life is first narrated in the Kalpa-sūtra. He is shown sitting in meditation posture on a throne inside a pavilion. He is flanked by attendants with hands upraised in a gesture of respect.
The smallest figures are musicians and dancers. The long protruding eye is a typical feature of western Indian painting. Its origin is unclear.
Note the wealth of ornamentation in the background.
Other visual element
As with many Kalpa-sūtra manuscripts, there is a clear intention to make the manuscript a valuable and remarkable object in itself. This aim is signalled by:
- the shape and style of the script, which is close to calligraphy
- the profusion of gold in the paintings
- the gold in the paintings instead of ordinary colours
- the decorated borders with floral arabesques in blue
- the blue arabesques above and below the text
- the three circles filled with red ink and surrounded by blue floral motifs.
The three red circles along the central horizontal plane are symbolic reminders of the way in which manuscripts were bound at one time. Strings through three holes in the paper were used to thread together the loose folios so the reader could turn them over easily. The circles are in the places where the holes would once have been.
Script
The elaborate script used for the main text is the Jaina Devanāgarī script. It is used for writing numerous Indian languages, here for Prakrit.
There are a few notable features of this script:
- it is an old type in the way the sounds e and o are notated when used with a consonant, known as pṛṣṭhamātrā script
- the red vertical lines within the text divide the long sentences into smaller parts, but are not necessarily punctuation marks.
In this particular folio there are occasional rings above the writing. These notate the nasalised vowels and are used instead of simple dots. There are examples above the first line.