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Jan Thought and Culture
ghiness, disfusing yellow light, resting with even feet on level ground (samolu padel samain pathaviyam) standing respectful, and introducing herself as Fortune and Luck (Sırı ca lakkhi ca), the daughter of Dhataraitha
Thus the goddess Sri was known from very ancient times; being the goddess of luck she must have been very popular in the folk religions Therefore, she could be treated as deity of the folk religion by the artists of the Buddlust railings and caves And Jauns adopted her in the same sense
As far as the Nagendra Bhavana is concerned it is clearly described as “palace of the king of snakes' Undoubtedlv, it is also a symbol of royalty, and may be identified with the samavasarana136 of the Jains “Samavasarana literally means as semblage and refers to the Preaching Hall of a Jina, constructed by gods where gods, men and animals assemble and take their apportioned seats to hear the sermon, which a Tirthankara delivers immediately after enlightenment The belief is common to both the secis, the Svetambaras describe it as the work of Vyanlara gods at the bidding of Indra, while Digambaras say that Indra himself was the architect 137
From the above discussion it is clear that Jains borrowed most of the symbols from the old stock of symbols, traditionally popular among the folk cults These symbols signity the presence or support of natural and divine elements on festive occasions and ceremonies This belief in the auspiciousness of certain forms or objects, and belief in their invisible help in fulfilment of the work, gave rise to many myths relating to divinisation, omens and augury The belief in augury (Sakuna) 138 is based on the suposed auspiciousness of certain objects or a glimps of them is considered to be an indication of the ensuing successful fulfilment of the mission in hand Therefore, explanation of the significance of such symbols or omens became a science The ancient Pali and Sanskrit literalure mention a number of good and bad omens In Mahabharata we are told that before
136 Cf DR Bhandarkar, Jain iconography', Indian Anticary Vol XL (1911), pp, 125 130, 153 161 as quoted by UP Shah, Studies in Jan Art, P 851f 137 For details of Samavasarana, sce UP Shah, Ibid, pp 85ff 138 See ERE, Vol It, under 'Divination' Angury proper 'Sakuna' is very old branch of divination, it developed with course of time
