Jain Rup Mandan

SR No.: 001961
Original Sutra Author: N/A
Author: Umakant P Shah
Publisher: Abhinav Publications
Publication Year: 1987
Total Pages: 466
Language: English
Classification: Book_English & Art
File Size: 27 MB

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Jaina-Rupa-Mandana colour and at the north gate two Bhavanadhipatis black like clouds. At four gates of the second wall, in the same order, stood the goddesses Jaya, Vijaya, Ajita and Aparăjită, each with one hand in the abhaya-mudra and the other three hands carrying the noose, the goad and the hammer. On the last rampart, at each gate, stood a Tumburu as door-keeper, carrying a skull-crowned club (khatvanga), wearing a garland of skulls, and adorned with matted hair. 133
In the midst of the Samavasarana, a Caitya-tree was raised by the Vyantaras, beneath it a platform (pitha) of jewels, on the latter a dias (chandaka) of gems. In the centre of it, to the east was placed a jewelled lion-throne with foot-stool. Above the throne shone the white triple-umbrella, on both sides Yakşas held two white fly-whisks. At the gate of the Samavasaraņa, they placed, on a golden lotus, the Dharma-cakra of remarkable lustre.
Gods use nine lotuses for the master to step on while reaching the congregation. Entering the Samavasarana by the east-gate, the Jina makes pradakşiņā (circumambulation) of the Caitya-tree and bowing to the congregation (tirtha) takes his seat on the lion-throne. Vyantara-gods make three life-size images of the Lord and place them in the other three directions so that everyone in the assembly finds himself facing the Lord. 134 Behind the Jina appears a halo (bhandala), a urum is sounded in the skies (devadundubhi), and a jewelled banner blazes in front of the Lord.
In the first rampart is the place for monks and nuns. Gods, men and women, and animals have their own places in different ramparts.
In the interesting account given by Jinasena in the Adipurāņa,135 Samavasaraņa is circular in plan, surrounded by a dhūli-sāla (mud-wall) of dust particles of various gems producing effect of rainbow colours. A little inside the dhūli-såla, in the midst of roads were tall Manastambhas on platforms reached by flights of steps, and situated in the midst of a Jagati, surrounded by three walls and four gopuras. At their bases were golden images of the Jinendra worshipped with waters of the Ksira-sägara. Music and dancing continued before these Jina images. The pillars, erected by Indra, also called Indra-dhvajas had triple umbrellas on tops. Near the pillars were step-wells in four directions and by their sides small kundas for washing one's feet.
A little away from these vāpis was a moat filled with water, full of lotuses and encircling the Samavasarana area.
Near each gateway, of the first rampart, were nine-nidhis (treasures). On each side of the highways starting from these gateways were two nāfya-śālās. Further inside were incense-burner jars, still further, on the byways by the side of highroads, were four forest groves with square or triangular vāpis for heavenly damsels to bathe. At some places were lotus ponds, at others kridámandapas, artificial billocks, mansions (harmya), prekșa-grhas, citra-śālās (picture-galleries), eka-śālās, dvi-śālas (single-roomed or doubleroomed houses), or big palaces (maha-prasada). In the Aśoka-vana was a big Asoka-tree on a three-tiered platform, and adorned with flags, bells etc. At its root were four images of the Jinendra worshipped by gods and human beings. Similarly the other three forests had the Caitya-trees called Saptaparana, the Campaka, and the Amra-tree.
At the ends of these forests were Vana-vedikās with tall gateways with flagstaffs in front.
In the description of the second rampart, and its area, the forests are of the Kalpa-vȚkşas and in the list of buildings etc. we find additional mention of Candraśālās and Kütāgāras. In the centre of each of the highways were nine lofty stūpas adorned on all sides with images of the Siddhas and the Arhats.
In the centre of third rampart area, three pithas stood, one above the other. On the third, Kubera erected a square Gandhakuti on which was placed the lion-throne on which sat the Lord, with triple umbrellas overhead, halo (bhāmandala) behind, nearby and attended upon by Yaksas waving fly-whisks. In the sky rose the sound of the celestial drums beaten by gods.
Descriptions in traditions of both the sects agree in broad outline, viz., a central pavilion (Gandhakuți) for the Jina, placed on a big platform, and surrounded by three fortifications, each with four archways in four different directions. Originally the conception of the samavasaraña seems to be circular in plan and the square plan seems to be a later one. But it shows that the samavasarana has for its prototype the big stūpa (the harmika of stupa may be compared with the gandhakufi or devacchandaka for the