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68. The chowrie: This symbol illustrates a chowrie which is moved before and beside the king or the icon in a temple, palace, a general
procession or a procession of chariots to show devotion and honour. This is one of the eight divine accompaniments. Demi-gods move the chowries before and beside Tirthankaras when they are on a religious walk or while giving precept. These chowries are made from the hair of chamari cows of the Himalayan region.
In religious rites it is honoured because it has a worthy use.
69. The flag
of Indra:
aryaThavani:
72. Pedestals: (Stool)
divine accompaniments are the three divine umbrellas over the head of Bhagawan. In many Jain temples such three divine umbrellas made of silver are hung over the head of the icons of the Tirthankaras. In many ancient sculptores of stone or metals with arabesque these divine umbrellas are carved inside. In sequence the topmost umbrella is the smallest and under it the other umbrella is a little bigger and the biggest umbrella is the lowest one. Thus the biggest umbrella is nearest over the head of Tirthankara Prabhu. On this umbrella a slightly smaller is placed one and the third one is on it. The umbrellas are to be arranged in this sequence. This is the only sequence 10 the reverse sequence is particularly seen in the temples of the non-Jains. There the smallest umbrella is over the head of the icon. Over it the bigger one and still over it the biggest one is kept but we are not concerned about the same.
70. A Thavani The book-stand called a Thavani is kept on a hexagonal low stand. A religious book is kept on the book-stand. In with a book: this book-stand Sthapanacharyaji, of Aksha is also kept (For details read the explanation for symbol number 71). Bhagawan Mahavir divided Jain community into four sections covering all the Jains. These section are of (1) the Sthapanach- male ascetics. (2) the female ascetics (3) the male householders and (4) the female householders.
71. A
If any person in any of these four sections wants to perform any religious rites, he has to keep Sthapanacharya of Aksha as witness as shown in the symbol. All religious rites, Mantra, recitation, meditation etc. are to be practised in its presence. A Thavani is a peculiar wooden stand with four legs. On it a small bundle called the presiding deitySthapanacharyaji is kept. In this bundle there are skeletons of lifeless beings with two senses, of various sizes and types. They are as heavy as stones. Such beings belong to the Aksha species. They are five,being symbolic of the five supreme beings. They are collectively known as Sthapanacharya though at present there is a custom to identify the book-stand with the presiding deity, but the two are different items.
There is a branch of science which explains the merits and demerits of the Aksha kept as presiding deity. In the text of this science the advantages and damage due to a particular colour of them are given. This is kept in view while selecting them. Then after sanctifying them with water and recitation and writing of Mantras they are installed as symbols of the five supreme beings. Then covering them with a mouth strip 'muhapatti' they are kept in a bundle opened and hung on the stand. This symbol presides over all religious rites. The bundle is opened twice in the morning and in the evening followed by some religious recitations while wearing the mouth-strip by the male ascetics as well as female ascetics. On the new year day a ceremonial bathing for it is followed by its formal reinstallation. These shells are called Aksha in scriptural terminology. If the conches with right turns are found they benefit the possessor greatly, but they are very rare. 'Thavani' is the Prakrit form of the Sanskrit word 'Sthapana". The Prakrit form 'Thavana' is used by the Jains and so this is called Thavani. In short form it is also called 'Acharyaji! The symbol given here shows that in the medievalage there was a custom of keeping a large book-stand. The religious book is kept in the frame of the book-stand. A book-mark with tuft is also seen. This custom of keeping a 'Thavani' is restricted only to the Jain icon-worshipper sect (Swetambar Murtipujak). This stand is mostly made from wood such as sandal wood or ivory but at present mostly such stands are made from plastic. These three stools are arranged in sequence as shown in the illustration. They are symbolic of the three ramparts of Samavasaran. These stools are used for installing the icon of Bhagawan during Snatra-worship and other religious rites such as Shanti-Snatra etc. They are also used for installing Sthapanacharyaji before the speaker near the pulpit at the time of the religious discourse delivered by the Jain ascetic in his residential quarters. This custom is prevalent in Swetambar Murtipujak sect all over India.
73. Discourse Mudra:
216 ducation International
The flag of Indra-Indra Dhwaja is also known by other names. This flag is invariably present in any auspicious procession of initiation of Tirthankaras or any individual. In case of Tirthankaras, demi-gods create this flag and move it by their divine power. It is very high, broad and very large. Thousands of banners struck on it flutter and indicate the victory of Jainism. In the four directions of the Samavasaran flags reaching the ends of the directions. flutter. The flag commands great signficance and respect in nations and religions.
At Present the car for Indra-Dhwaja is invariably kept in front of a Jain procession but here only a small symbol is presented to give some idea about Indra Dhwaja.
Mudra is particular shape or form created by the arrangement of the fingers and hands. Mudra means a particular shape or bending of hands or fingers to form different shapes. When Mantras etc. are received while assuming particular forms with hands and legs energy is awakened and it has been known that also the gods are attracted. This
Note: 10. Some famous preceptors, ascetics and householders have not taken into consideration the true sequence and so whenever these umbrellas are placed in true sequence they suggest to the trustees to reverse the sequence of the umbrellas but this is not at all fair. In illustration published by some ascetics a wrong sequence of the umbrellas is seen. I have got many illustrations of ancient icons with. three umbrellas. On this evidence it may be asserted that the sequence shown in this symbol is correct and all should hang the umbrellas in this sequence only. In some large arabesques these three umbrellas are carved straight in the stone and they are clearly visible. Again. in small arabesques wherein it is not possible to show the three umbrellas, only one umbrella is shown but even then two lines are invariably carved on it, to suggest two other divine umbrellas.
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