A "tirtha" (a sacred place of pilgrimage) in India carries strong religious aspects. The realities of the natural place have been recognized by the religious; and from them the myths emerged, which regulated the ritual use of the places. The place then becomes sacred. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay In the context of the “ritual use” of the “sacred place,” how geometric formalism (built form) addresses the nature of the land becomes important. Thus, architecture (of a temple) in a particular place involves understanding the built form, the nature of the terrain and the attitudes, which relate the built form to the terrain. Jain temples have a more distinct and artistic expression than other temples and a particular geometric system and shape. It focuses more on the cultural and spiritual beliefs and life of the Jain community. To understand the basic organization and architectural principles of temple architecture it is not necessary to study all the temples of India. Because these temples have similar ideology. The variations are due only to the geographical position, the faith in religion of the local people, the social and economic models, the materials and construction techniques available. This thesis deals with the "place-making" seen in the Jain tirtha on the mountains. According to Jain philosophy, the concept of mountain temples derives from the "mountain of immortality", the ability to live forever, a quality of deserving to be remembered. The quality of place-making is also found in Hinduism and other Indian traditions, but here Jainism has been taken as an example. Temples are a different type of public place where the activities that take place inside the temples are very specific, compared to the activities that take place outside the temples. The aim of this thesis is to study the different activities that take place outside the temple complex. It is an attempt to understand 'places' on the basis of their principles, through selected examples of Jain Tirtha. This will help to understand the order of the created module setup and continuing tasks. The aim of the thesis is to study and understand the factors that influence the creation of different types of places in the Jain tirtha taking the example of Sammed Shikharji. Objective: To study the factors influencing the construction of a complex temple and fragmented temples (at Sammed Shikharji). Analytical criteria will need to be formulated that can address the nature of the temple in complex geographical terrain conditions, using simple parameters (e.g. how the individual temple is positioned on the terrain). What is the idea of ​​center and how is it different in the temple complex and fragmented temple? How is the route pattern different in terms of activities in both Tirthas? Study of visual order of built form and sequence of temples Access to single temple Placement in both tirthas (comparison of tirtha complex and fragmented temples on the mountain) Methodology: The methodology involves various stages. First of all, the documentation of the overall structure of the hills. An attempt will be made to locate Sammed Shikharji in his historical period. Interview Jain monks to know the belief of Jain temples on the hill. Activity mapping: study of the movement pattern during the route; Parikrama access model outside the temple; religious activities (prayers/ Bhavna); staff (pujari room/changing rooms/offices); Social activities (defined/emerged common meeting place). Land Use Pattern - Open, Semi-Open and Covered Scope and Limitations: This study is geographicallylimited to mountain temples. Analysis of temples is largely limited to its "form" and not the spaces within the temple. The spaces inside the temple are equivalent to any other Jain temple interior. An attempt is made to hide the internal spaces, since external conditions are more important for the study. Hence the shape of the temple is more focused, while the internal spaces were analyzed only when they constitute an important part of the analysis. While many books on temple architecture are available, much less written material is available on Samed Shikharji; only a few books written by Jain munis (monks) are available. The discovery was left entirely to the student through studies and drawings of the site. The drawings present in the books/theses will be taken as a basis. Introduction to Jainism and Jain Cosmology: Jainism in the world has always been very generous towards all kinds of life. Jainism does not adopt belief in God, but divides the universe into two categories of "Jiva" (life) and "Ajiva" (no life). “It should not kill and it should not cause killing”; this is the fundamental motto of Jain philosophy. The Jain religion originated more than two thousand five hundred years ago in India. He developed the path of purification, designed to free you from the chains of Karma, allowing you to enter a state of eternal liberation. Jainism emphasizes nonviolence, or ahimsa, as the only true path to liberation. Jain Tirtha has evolved over time with their strong Jain mythology. Early Buddhist texts discuss Jainism in detail, suggesting that it was a well-established tradition even before the time of the Buddha. It is not without reason that a temple or group of temples is built in a certain place. The existence of a temple in a place probably indicates that the place could be a religious site or a political center. Almost all religious people have placed great emphasis on the sacredness of certain locations. For Christians, Jerusalem was the holiest place, for Islam Mecca and Medinah are one, similarly, Jains honor some places as holy temples and build in honor of Tirthankaras. These places in a Jain religion called tirtha or tirthaksetra. Tirthaksetra are the places where Tirthankaras were born, practiced great austerities, attained omniscience, renounced the world and started a religious life, attained and attained liberation, and places famous for their beautiful temples or wonderful idols. The holy places according to Digambara are Swetambara where the Jinas achieved liberation. What is Placemaking? As stated by Jane Jacob, Placemaking inspires people to collectively reimagine and reinvent public spaces as the heart of every community. By strengthening the connection between people and the places they share, placemaking refers to a collaborative process through which we can shape our public space in order to maximize shared value. Individual places have the ability to offer something to everyone, only because and only when everyone creates them. Mark A. Wyckoff, FACE MSU Land Policy Institute has provided several definitions of placemaking. Standard placemaking is the process of creating quality places where people want to live, work, play and learn. Strategic placemaking is aimed at achieving a particular goal in addition to creating quality places. Creative placemaking focuses on shaping the physical and social character of a neighborhood, town, city, or region around artistic and cultural activities. Tactical placemaking is closely related to short-term, lighter, faster, cheaper actions. As Casey writes, a place is not a simple plot of land, an expanse of landnaked, a sedentary collection of stones, but it is something we must continually discover or invent new forms of understanding. Placemaking is community-driven, visionary, context-specific, transformative, flexible, collaborative. Placemaking is something that defines a community, to make it more user-friendly and people passing through do not miss the opportunity to experience the unique sense of this place. Sometimes place creation depends on the type of building. In this case the building is already there and according to the user group they have started to develop the neighborhood. In religious places like Jain temples, where people collectively or intentionally shape their way to make travel more comfortable and unique. Studying placemaking in religious places is important to understand how this differs from other places in terms of user groups and types of activities. Placemaking is not only based on community input, but focuses more on the outcomes of the surrounding built areas. There are some factors that influence Placemaking: Sociability Customs and Activities Access and Connections Comfort and Neighborhood Description of the important Jain tirtha According to the Jain Tirthankara text Bhagwan Adinath (Rishabhdev) achieved salvation from Kailash Parvat, 12th Tirthankara Bhagwan Vasupujya from Champapuri, 22nd Tirthankara Bhagwan Neminath obtained from Girnar Parvat, and last 24th Bhagwan Mahavir from Pavapuri and the remaining twenty Tirthankaras obtained salvation from Samed Shikharji. 2.4 About Samed Shikharji, Jharkhand: Remote and rural, Bhihar is the birthplace of Jainism, in fact its very name is derived from the Sanskrit word 'Vihara'. Separated from neighboring Bihar in 2000 to satisfy the requests for autonomy of the Adivasi population (tribe), Jharkhand is a land of immense natural and anthropological wealth. Many of the Jain munis went to this place for meditation and achieved salvation. Jharkhand is commonly known for its Jain pilgrimage site called Samed Shikharji. It is a sacred place for Jains. It is said to be one of the highest peaks, compared to other Jain pilgrimage places. 2.4.1 Location: Parasnath is a mountain peak in the Parasnath range. It is located towards the south-eastern end of Giridih district in the state of Jharkhand. It is located at latitude 23'N and longitude 86-13'E. Shikharji is almost a secluded hill. It rises gently from the plain to nearly 4,490 feet (1,370 m) above sea level. 2.4.2 History: Samed Shikhar and Shatrunjay are the most important among all the Jain pilgrimages of India. Shatrunjay pilgrimage takes place on a hilltop in western India and Sammet Shikhar is located in eastern India. When a single auspicious event of a Tirthankar can convert a place into a pilgrimage, it will be quite impossible for a human being to evaluate the sanctity and power of that pilgrimage in which as many as twenty Tirthankars have illuminated the unquenchable light of 'nirvana'. Although the first light of “nirvana” was lit in Ashtapad (in the Himalayas), that pilgrimage is invisible to us today. In such circumstance, Samed Shikhar is that pilgrimage which we can hail as the 'Shikhar' (Summit) of the first light of 'nirvana'. Sammet Shikhar is the highest light of "nirvana". Climate: This state has three distinct seasons. The winter season runs from November to February. The sky is generally clear or overcast in the late evening and early morning. May is considered the hottest month of the year. The preferable time to climb the hill is winter and summer. The view of the surrounding environment: From the highest peak of the hill you can have the view of the entire pilgrimage site of all the temples, shrines and the endless views of the surrounding landscape. From the first tonk 9.00 km east you can see the Parasnath tonk (31st tonk) and atsouth down the hill a small view of the Jal mandir tonk (20th tonk). Nature of the territory: dealing with the morphologies and the relationship of the built form with them, helps us to understand the significant work of man, in the creation of the significant place. The first question arises spontaneously: "why the choice of a particular site?" Very basic is the relationship between the built form and the site, which consists of recognizing the physical characteristics, intangible qualities and meaning of a particular site (associated values). The Reality of the Land: Physical Characteristic: The built form of any site can be understood by identifying the physical characteristics of the land. The nature of the contours and the type of terrain give different possibilities to the built form and location. A sloping site is an obstructed inclined plane. The prominent third dimension gives more meaning to the site. Most of the land formation occurred with the flow of water from the hill. Intangible qualities: The peculiarity of this mountain is that it always remains remembered by the fragrant trees of a large sandalwood forest located above it. Several rare medicinal herbs are found on this mountain. The melodious sound of cool waterfalls flowing down this mountain gladdens our heart. Significance of a particular site (associated values): In the history of any sacred place religious thought plays an important role. Myth, rituals, and other symbolism include the land, and the land becomes sacred. In India places like rivers, mountains and forests are considered sacred. Since many Jain munis traveled here to achieve salvation, Samed Shikharji, the place itself became sacred before the temples were built. The temples on the mountain are seen as a link between the earth (Human) and the sky (God). A pilgrimage like Samed Shikharji has its own myths behind the location of each shrine and temple. They are said to be placed exactly at the place where every Tirthankara achieved salvation. Hill evolution: The site of the largest tirtha is found in this landscape of Shikharji hills. The top of the hill consists of 3 ridges, running from east to west. The western ridge is higher than the eastern ridge. The entire route is covered with numerous small shrines and temples. Description and drawings of the tonk: General description of the tonk: This summit is right next to Madhuban village. The hill has 6 miles of straight climbing. Further 6 miles of walking covers all the temples and shrines. 6 miles of descent from the hill, for a total of 18 miles (27 km) around the summit. The area of ​​the hill is approximately 55 sq km. (perimeter 30 km). The entire hill is made up of various elements of built form. Except for the built form, it has a large amount of vegetation. The entire hilly area is subject to forest protection. The forest department has allowed 15% construction on an entire mountain. The built 15% includes all temples, other built forms, for example, post office, bhata ghruh. The hill can be divided into two different summits. One occupies the summit of the western hill called Shri Prabhu Parashnath tonk and the other summit comprises all the 31 tonks of Tirthankara. Tonk one (Shree Gautam Prabhu tonk): The first tonk is from Gandhara Gautam saw. It stands majestically at the center of all tonks. It's at the crossroads where all four trails meet. A path leads south and meets Jal Mandir (tonk 20). It is located at 23N (latitude) - 86E (longitude) at an elevation of 4313 feet from sea level. The trail east includes Tonk 1st to Tonk 18th. The path towards the south from the first tonk leads to Jal Mandir (tonk 19 - tonk 20). The path towards the western direction includes tonk 21-tonk 30. This leads to the highest Tonk of shree Parashnath prabhu. Everything is fine).