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Ashtamangala-The Eight Auspicious symbols
Belief in auspicious objects has existed in many cultures from ancient times. This belief is an integral part of the ethos in India and is encountered in all the religions: Hinduism, Jainism and Budhism.
The sanskirt term mangala denotes the auspicious character of an object. The definition of the word mangala is wide ranging: it can mean free of impurities, or sacred and holy, or the harbinger of good fortune, or capable of conferring comfort and happiness. In addition to these qualities, implicit in the term mangala, is that which can overcome all obstacles. In that capacity, the word indicates that it wards off all malevolent forces.
The word mangala, thus, has a dual meaning. It possesses the qualities of sacredness and purity as also the power of removing hindrances and thereby providing protection.
A number of objects have been considered auspicious in India. The generally accepted list of one hundred and eight includes symbols such as the svastika, purna-kalasha (full vase), darpana (mirror) and kanya (maiden). Many of these objects and symbols can be traced to fertility rites and are derived from cults connected with animistic worship. Some represent the sublimation of the qualities possessed by the form that the objects appear to approximate, as for example, the full vase which symbolises a pregnant woman, and by implication, a womb that can sustain life.
It is not surprising to find that the same sign, for example the svastika, has different meanings in different cultures. But, interestingly, within a culture, its symbolism often differs from one religious group to another, as each interprets it to suit its own requirements For instance, the svastika has been suggested as denoting the sun because as soon as the sun rises, the four directions become visible. Vaishnavite Hindus recognise in the svastika the wheel of Vishnu with two spokes and a rim, while the Jains equate it with the representation of the four classes of beings that a soul can be born into - celestial, human, plant or animal, and infernal. The sign of the svastika is also reverence. This meaning continues unchanged in postures of Indian dance. Actually, the symbol can be traced to the Indus Valley seals made more than 5000 years ago and is probably connected with snake worship. For any primitive cultures equate the symbol of embracing serpents (one lying on the other) with the creation of the cosmos.
Indian epics and stories often mention auspicious objects. The Mahabharata describes Arjuna paying obeisance to various auspicious objects including maidens before departing for the big battle. Other references state that kings and chieftains wore necklaces strung with pendants representing auspicious objects when
Jain Education International
by Dr. Saryu Dashi, Bombay, India
going on a hunting expedition or to fight a war. The necklace acted as a charm, and shielded the wearer from danger.
It became customary to use eight of the one hundred and eight auspicious objects during rituals. The set of eight auspicious objects, collectively called the ashtamangala are represented singly or in a group at various social and religious occasions. Though the list of eight objects is codified among all religious groups, variations o occur, as one is replaced by some other from the long list of universally recognised auspicious objects.
The concept of a set of eight auspicious objects has prevailed among the Jains from the early centuries of the Christian Era. Both the Shvetambara and Digambara sects recognise them, though each sect has its own version of the ashtamangala,
According to the Shvetambara sect of Jains the following objects constitute the _ashtamangala.
1. purna-kalasha (full vase)
2.
3.
4.
5.
6.
7.
8.
For the Digambara sect of Jains, the ashtamangala are as follows: 1. bhringara (vessel)
2.
3.
4.
darpana (mirror)
bhadrasana (throne)
vardhamanaka (powder flask)
shrivatsa (a rhomboid mark)
svastika (four armed cross)
nandyavarta (nine pointed diagram)
mina-yugala (pair of fish)
5.
6.
7.
8.
tala (fan)
purna-kalasha (full vase)
dhyaja (banner)
supratishtha (seat)
chhatra (parasol)
darpana (mirror)
chamara (fly whisk)
These eight auspicious symbols are worshipped during religious ceremonies. They are encountered everywhere - in painted or sculpted panels, on temple walls, as painting in illustrated manuscripts or on manuscripts covers (potlis), in carvings on objects in temples such as platters, donations boxes, and low stools (baroths) used for placing offerings to deities, as well as embroidered on patos (cover of the handle of a monk's broom). In Digambara Jain temples of southern India, individually fashioned metal images of the ashtamangala are placed in front of the Tirthankara in the sanctum-sanctorum of the temple. (continued on Page 16)
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