Emergence of Spiritual Tourism: Exploring Contemporary Trends in Religious Practice Among Jains in Jaipur

Jaipur, famously known as the “Pink City,” is the capital of Rajasthan, India, and holds a prominent place in the Golden Triangle tourist circuit. In light of the burgeoning gemstone industry, anthropologist Lawrence Babb aptly refers to Jaipur as the “Emerald City.” (Babb L. A., 2013; Babb L. A., 1996) Interestingly, local inhabitants affectionately call Jaipur Jainpuri (the land of Jains) and Dharampuri (the land of religions). This paper draws upon fieldwork conducted with the Jain community in Jaipur in 2018. It seeks to unravel the significance of Jaipur as a religious destination despite not being classified as a traditional Jain pilgrimage site. Through revisiting locations explored by Babb, the paper endeavors to shed light on the transformation of Jaipur from a pink city to an emerald city, or rather, its evolution into an increasingly revered spiritual destination.

In 2017, Jaipur’s population was estimated at 3.6 million, distributed unevenly between its two distinct parts: Old and New Jaipur. While Hindus constitute the majority (78%) of Jaipur's population, a notable number of Jains (2.4%) exist. Despite this relatively modest percentage, Jaipur holds special significance for the Jain community because no other Indian city exceeds one percent of Jain representation in its total population. In a study of the Jains in Jaipur, James Laidlaw notes that Digambars outnumber the Shvetambars. Accordingly, there are approximately 250,000 Digambar Jains in Jaipur. Jaipur further leads every other city in the number of Jain religious buildings, with more than two hundred Digambar Jain mandir (temples), sixty-five chaityalayas (home shrines), and fourteen nassiyan (residential temple complexes). Digambar temples in Jaipur further elevate the city’s importance by housing archives containing around thirty thousand manuscripts.

Two central themes are explored in this paper. Firstly, it delves into the religious component of Jains within Jaipur city. The large number of temples and shrines is augmented by the grand visits of Jain monks and nuns during cāturmāsa, the four-month rain retreat. Previous ethnographic studies conducted on Jains in Jaipur from 1980 to 2000 have briefly examined the symbiotic relationship between monks and nuns during this period. Building upon this research, the paper aims to illustrate the evolving scale of cāturmāsa, which serves as a significant catalyst in drawing a considerable number of Jains from nearby towns.

Secondly, there's the concept of touring Jaipur with the intention of gaining religious merits through darśana. While elders are inclined towards darśana, children are attracted to the idea of exploring Jaipur. Respondents from various parts of India frequently echoed the popular slogan: “Jagat mein ākar kyā kiyā, kabhī na dekhā Jaipuriā.” (What have you achieved in the world if you’ve never seen Jaipur). This widespread fame of Jaipur is often encountered in elementary school textbooks, where it appears as a quiz question about the Pink City. I argue that the attraction of Jaipur as a tourist destination and the religious significance associated with the Digambara temples render the city an ideal location for spiritual tourism.

Jaipur has been a popular site for scholarly research across diverse fields. Josephine Reynell, for instance, delves into the intriguing paradox between the ascetic renunciation ethos of Jain doctrine and the emphasis on opulence and wealth in its practice (Reynell, 1984). Her work particularly scrutinizes the Jains residing in the historic quarters of Jaipur, actively engaged in the jewelry trade. Similarly, Lawrence Babb employs a multifaceted approach to examine the Jains in Jaipur. Initially, he explores the ascetic involvement in Jain ritual culture and their interactions with the broader community. Subsequently, his anthropological investigations delve into the intricate trade and economic networks among Jains. His concluding analysis characterizes Jaipur as an “Emerald City,” highlighting the substantial presence of merchant-class Jains in the gemstone industry. In a similar vein, James Laidlaw dissects the interplay between religion and economy within Jaipur’s Jain community. However, these studies predominantly concentrate on the Shvetambara sect, elucidating the correlation between economic activities and religious practices. Conversely, John Cort's research delves into the realms of bhakti and the ritual culture of Digambara Jains in Jaipur. Yet, while these studies offer invaluable insights into doctrinal aspects and their manifestation in ritual practices, they often overlook the distinctive characteristics of Jaipur as a popular spiritual destination for Jains in India and outside.

In this paper, I examine two temples. First, Shri Digambar Jain Atishya Kshetra Mandir, Sanghiji, which stands as an ancient Jain temple in Sanganer, Jaipur, is made from red stone. The underground has an ancient small temple that is guarded by local deities known as yakśas. This sacred sanctuary has seven underground floors that are kept closed to visitors due to longstanding religious beliefs. Tradition holds that only a balyati Digambara monk possesses the privilege to enter this realm and bring out the idols for a predetermined period, decided in advance. The exhibit of these sacred idols multiplies the sacredness of the temple. During this time, the temple draws a large number of devout Jains from Jaipur and beyond. To accommodate the needs of pilgrims flocking from across India, there is a guest house in the temple complex with modern facilities, including a restaurant offering exclusively pure Jain food.

Next, I explore another Digambar Jain temple, which was established in 2011 in Shyamnagar, a suburb of Jaipur. This newly erected temple has garnered attention due to its modern architecture crafted from intricately carved stone. It also permits women to perform abhiśeka (ritual anointment) to the jinā images—a progressive stance uncommon in traditional Jain temples. This inclusive approach has attracted numerous liberal Jains from neighboring areas to participate in the rituals conducted at this temple, further enhancing the prominence of Jaipur's religious customs.

This paper aims to bridge this scholarly gap by offering a thorough analysis of current trends in Jain religious tourism within the framework of Jaipur. It will explore how religious practices have evolved in response to shifting socio-economic landscapes and technological progress. Additionally, it will delve into the dynamics driving the construction of new temples, reflecting the ongoing transformations within the tradition itself.