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SYMBOL WORSHIP IN JAINISM
III
able to us. Such facts confirm our inference that most of the texts as available today follow the edition of the Mathura council, of c. 300-313 A, D., under Arya Skandila (i. e. they are post-Kuşāņa or late Kșatrapa in age) and that the extant Niryuktis should naturally post-date this council.
Aştamangalas are represented in miniature paintings 2 of manuscripts, or in paintings on canvass of different pațas, and in scroll paintings of the Vijñaptipatras. 8 They are often represented as decorative motifs, either separately or in groups, on different parts of a temple, especially on architraves or doorlintels. Small platters of these aştamangalas are also dedicated in Jaina temples and often worshipped along with other objects (fig. 60, from a Jaina shrine in Baroda ).
The aștamangalas are often worshipped in Jaina rites. The Ācāra-Dinakara • fortunately explains the significance of these symbols, which however, may or may not represent the original conceptions. The Kalasa or the fullvase, for example, according to this text, is worshipped as a symbol for the Jina as he is verily like a kalasa in his family. The mirror is for seeing one's true self; the bhadrāsana is worshipped as it is sanctified by the feet of the Blessed Lord, the Vardhamānaka is suggestive of increase of wealth, fame, merit etc., due to the grace of the Lord. It is said that the highest knowledge has manifested itself from the heart of the Jina, in the form of the Srivatsamark on his chest. Svastika, according to this text, signifies svasti, that is, Sánti or peace. Nandyāvarta (diagram) with its nine points stands for the nine nidhis ( treasures ). The pair of fish is the symbol of Cupid's banners come to worship the Jina after the defeat of the god of Love.
The Digambara sect gives the following set of aştamangalas :(1) Bhrngāra (a type of vessel), (2) Kalasa--the full-vase, (3) Darpana--the mirror, ( 4 ) Cāmara—the fly-whisk, (5) Dhvaja--the banner, (6) Vyajana-the fan, (7) Chatra-ihe Umbrella and (8) Supratistha--a seat. 5
1 It is interesting to note that, on a red sand-stone umbrella (c. and cent. A. D.), from Mathura, the following eight auspicious symbols are carved :(1) Nandipada ( same as what is called tri-ratna above), (2) Matsya-yugma, (3) Svastika, ( 4 ) Puspa-dāma, (5) Pūrņa-ghata, (6) Ratna-pātra, ( 7 ) Srivatsa, (8) Sankha-nidhi..... "A new Stone Umbrella from Mathura ", by Dr. V. S. Agrawala, J. U. P. H. S., Vol. XX (1947), pp. 65-67. For the Jaina evidence & description of these umbrellas, from Praśņavyākaraņa sūtra, see, A Further Note On Stone Umtrellas from Mathurā,” Shah U. P., J.U.P.H. S., Vol XXIV.
3 Jaina Citrakalpadruma, figs. 82, 59. Moticandra, Jaina Miniature Paintings in W. India.
3 For illustration, see, Johnson, transl. of Trişasti. I. (GOS.), pl. IV. 4 Acāra-Dinakara, pp. 197-198. 5 Tiloyapannatti, 4.738, Vol. I. p. 236.
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