Jain Caves at Ellora

Situated in Maharashtra, the rock-cut caves of Ellora are a result of many dynastical patronages spanning from the late 6th century CE to the 10th century CE and continuing from the 13th century CE to the 14th century CE. It is a cluster of caves belonging to Hindu, Buddhist, and Jain sects.

Located at the northern end of Ellora are the five Jain caves, numbered by scholars from cave 30 to cave 34. These caves were excavated between the 9th and early 10th century CE. They represent the last major phase of religious and artistic activity at Ellora. All these caves feature highly stylized and detailed carvings.

Amongst the three major religions that prospered in ancient India, Jainism was one of them. It received patronage and support from both the rulers of north India and south India. Buddhism and Jainism developed and spread across India in a contemporary period. It emphasized that achieving true happiness does not lie in material prosperity or performing rituals but in non-violence, charity, frugality, and good social conduct. The Jaina sects proclaimed these beliefs to be the teachings of the twenty-four Jain Tirthankaras. These teachings were first preserved through oral tradition and later recorded in their sacred books, known as Siddhanta or Agama, written in an eastern dialect of Prakrit, known as Ardh-Magadhi. Like Buddhism, Jainism also received patronage from royal kings like Chandragupta Maurya, who accepted the role of a Jaina monk and spent his last years in Karnataka. Even king Kharvela of Kalinga (modern Odisha) professed Jainism and became its illustrious patron. He commissioned works on several Jain images, and his queen even dedicated a rock-cut cave to the Jaina monks. Mathura became an important center of Jaina art and culture during the Kushana period. The findings of numerous images, inscriptions, and monuments at Mathura in north India and Sravana Belgola in south India identify them as the chief centers of Jaina activities. Many royal dynasties of the south, such as the Gangas, Kadambas, the Chalukyas, and the Rastrakutas, also patronized Jainism.

The Jains claim that Jainism has existed since the Vedic period, revealed by their twenty-four Tirthankaras: Rishabhanatha, Ajitanatha, Sambhavanatha, Abhinandanatha, Sumatinatha, Padmaprabha, Suparsvanatha, Chandraprabha, Pushpadanta or Suvidhinatha, Sitalanatha, Shreyamsunatha, Vasupujya, Vimalanatha, Anantanatha, Dharmanatha, Santinatha, Kunthunatha, Aranatha, Mallinatha, Manisuvrata, Naminatha, Neminatha, Parsvanatha, and Mahavira. Even the Jain religious text Kalpasutra highlights the life stories of all 24 Tirthankaras. The text was written by Bhadrabahu, who probably composed it 150 years after the nirvana of the last Tirthankara, Mahavir. The Kalpasutra is read and illustrated by the monks during the period of the Paryusana festival, an event of significance for Jains, usually celebrated in August or September.

These twenty-four Tirthankaras occupied a central position in the Jain tradition. They represented the higher ideal of asceticism, and hence they looked like ascetics, draped or naked, in the two postures - paryankasana and kayotsarga. According to the Jaina traditions, Tirthankaras preached Dharma after conquering the samsara, the cycle of death and rebirth, on their own. They also created a path for others to follow. The Tirthankaras achieved Kevala Jnana (omniscience) only after understanding the true nature of the self or soul.

Jainism is also known for popularizing the worship of Yakshi in medieval India, parallel to the Sakti worship in Hinduism. People started worshipping the figures of Yaksha and Yakshi carved into the Jaina caves. However, the Yakshi cult gained wide popularity in south India, while they were placed second to the worship of Tirthankaras in north India. In Jainism, both Yaksha and Yakshi figures are revered beings. Their role is to serve the Tirthankaras, also called Jinas, as their guardian angels, and thus they frequently appear in images. All twenty-four Tirthankaras are associated with one male and one female, Yaksha and Yakshi.

There is a legend that the Jaina tradition consisted of two groups, the Shramanas, and the Shravakas. The Shramanas took the path of monkhood, while the Shravakas became the followers of the monks. Along with the Tirthankaras, the Shravakas also worshipped local gods and goddesses, often associated with mountains, trees, rocks, rivers, etc. These local gods and goddesses took the form of Yaksha and Yakshi, worshipped along with the Tirthankaras.