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SYMBOL WORSHIP IN JAINISM
Caitya-trees, with worshippers near their roots. Another pața of this dvipa, installed by one Dhåndhala in V. S. 1287 (1230 A.D.) is preserved in a cell in the main shrine on Mt. Girnär, but the number of shrines on the plaque exceeds the usual figure of 52. The first pata does not seem to be a correct representation of the position of the Sasvata-Caityalayas according to their geographical positions in the dvipa. Both the plaques are not representation of the Nandiśvaradvipa as such, but are rather patas of the Sasvata-Caityalayas only on the dvipa, and omit representations of lakes, palaces, etc., on the island.
The Nandisvara-dvipa has been held very sacred by both the sects who install stone and metal sculptures or plaques of it in Jaina shrines. The subject presents scope of showing varieties for the artist and paintings of the same were not unknown.
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Ramachandran has published a metal sculpture of the N-dvipa, pyramidal in shape, rising in six tiers with a finial top. Thirteen Jinas are shown as sitting in padmasana on each side. He has also published a bigger stone sculpture of the N-dvipa, shaped like a vimana, superimposed on a square base, the sides of which revea: Jinas (Siddhas) seated in meditation. The Vimana has on each side a niche surmounted by an arch with a figure of a Jina sitting in it. A finial surmounts the whole, giving it a dignified appearance of a Jina-bhavana. Fig. 63 illustrated here represents a modern bronze of N-dvipa in worship in a Digambara shrine in Kolhapur. Since the N-dvipa, with its 52 Sasvata-Jinälayas, has been a favourite resort of gods for festivals and worship, it has naturally become a favourite symbol of worship of the Eternal images, by the pious śrävakas and śrāvikās. The figure 52 became so popular that a group of smaller cells, 52 in number, were often erected round a main shrine. One of the penances practised by the pious Jainas is known as Nandiśvara-(pankti) vrata in the Digambara tradition. A similar N-tapa practised by the Svetämbaras along with pūjā of the Nandiśvara-pata is referred to by the Pravacana-saroddhāra."
1 Such relief-plaques can be classed as Citra-Pafas, see Shah U. P., Varddhamana-Vidya-Pața, Journal of Indian Society of Oriental Art, Vol. IX. (1941), p. 48.
Tiruparuttikunram and its Temples, p. 181, pl. XXI, Fig. 3.
3 Ramacandran, Ibid., pl. XXXI, Fig. 4., p. 181.
Vasudevahindi, pp. 87, 153, 171, 236. According to Digambara traditions, the gods celebrate them in the last week of the months of Kārttika, Fålguna, and Aşaḍha every year, see, Brhat-Jaina-Sabdārṇava, II, p. 512.
Brhat-Jaina-Šabdārṇava, Vol. II. p. 512.
Pravacana-saroddhāra, gāthā 1552 and commentary.
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