Encyclopaedia of Jaina Studies Vol 01 Jaina Art and Architecture

Author(s): Sagarmal Jain, Others
Publisher: Parshwanath Vidyapith

Page 438

CHAPTER XXIII
SAMAVASARANA
The Samavasaraṇa literarlly means assemblage or congregation, is a celestial assembly hall constructed by the gods, wherein Jinas deliver their first sermon for all sentient beings, immediately after attaining omniscience (kevala-jñana): Samavasara-nam surakṛtam tirthakṛtam dharmadesanasthanam (Stuticaturvimsatikā, 94). In the Samavasarana gods, men, animals assemble, giving an idea of immensity of the universe in relation to oneself which is the spirit of Jainism. Through the concept of Samavasarana a moral and ethical appeal at improving oneself by eradicating one's raga and dveşa (attachment and aversion) have been imparted. The Samavasarana, primarily described as constructed for the first discourse of each of the 24 Jinas, is sometimes understood to have been prepared for some other sermons also or even for a powerful god who pays his visit to the Jina. The Padmacarita (2.102 ff) mentions that a Samavasarana was erected when Mahāvīra visited Vipulgiri at Rajgrih.
According to the Śvetämbaras, the Samavasarana is a work of Vyantara gods under the orders of Indra of Saudharma heaven, while the Digambaras say that Indra himself was the architect and erected Samavasarana with the help of his attendant gods. According to Jaina mythology, it was a circular structure with three walls, four gates, adorned with flags and umbrellas above; however, the examples in square shapes are also available which seem to be a later conception. The detailed narration of Samavasarana in literature and its visual examples are found at least from 9th-10th century A.D., although its conception could go even earlier.
The Jaina Puranas of both the sects give a detailed description of Samavasarana. the elaborate examples of which are available in the Mahapurana (Adipurāṇa) of Jinasena (c. 9th century A.D.) in the Digambara tradition and the Triṣastiśalakāpuruṣacaritra of
Hemacandra (12th century A.D.) in the Śvetambara tradition. According to these texts, there are several regions of Samavasaraṇa like dhulisala, caityapräsädabhūmi, khațikä-bhūmi, valli-bhūmi, bhavanabhumi etc., some being flanked by natyaśālās. In the centre of these regions, the place of Śrimandapa or Lakṣmisvaramandapa, the heart of Samavasaraṇa, divided into seven compartments for audience like Gandharvas, Kalpavasins, Āryikās (nuns). Bhavanavāsins, kings, chieftains and animals exhist. The figure of Jina, facing each side, is an essential part of the Samavasarana. With the above description it appears that Samavasarana has the symbolic representation of the universe and the suggestion of the impact of discourse of the vitaragi Jinas by way of the presence of all the creatures including those who have inborn enmity. The Samavasaraṇa representing one of the auspicious events of the lives of the Jinas, i.e. kevalakalyaṇaka (attainment of omniscience) which testifies the event in its rendering, shows three fortification walls with a figure of the Jina seated in dhyanamudra in the centre (Pl. 291).
The Trisastisalakapuruşacaritra describes Samavasarana as under. On the instruction of Indra the Vyantara gods made Samavasaraṇa, Väyukumāra cleaned the ground, Meghakumāras sprinkled the fragrant water and Vyantara gods showered flowers on it. The Vyantara gods covered the earth with gold and jewels; on four directions they made the toranas of jewels, rubies and gold with the figures of Salabhañjikās on the top. The arches of the torana were adorned with flags, umbrellas above the aṣṭamangalas (eight auspicious symbols) on top and below the balipattas (offering slabs). The Vimanavāsī gods made the uppermost parts with jewels; in the middle part the Jyotişka gods made a rampart of gold with jewels; the third fortification wall, constructed by Bhavanavāsī gods, was made of silver