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When he got the cakra ratna, he returned to Řśabhakūt parvat and from the same kūkani diamond he wrote these lines -
ओसप्पिणीइमीसे ताइयाये समाइ पच्छिमे भाए अहमसि चक्कवट्टी भरहो इय णामधिज्जेणं । अहमंसि पउमराया अहयं भरहाहिवो णरवरिंदो णत्थि महं पडिसत्तू जियं मए भारहं वासं ।।
In this awasarpini kāla, 3rd aara and 1/3rd part of this kņētra - I Bharata, the cakravarty the first king, I am the king of the people, and none can defeat me. I have won this Bharata kshetra. Similarly here we can say that mandala symbolizes the circle of victor which helped the king Bharatha to come out of darkness. King Bharata choice of this mandala will now bring focus on different dimensions. For instance king Bharata represents both the social and spiritual aspects of the mandala philosophy. He takes resort from mandala both as a king to conquer a social and spiritual obstruction.
Story of Bāhubali and Bharata in which Bāhubali mentions taking Bharata's help in his realization. It was Bharata who reflects that Bāhubali was somehow disturbed during his penance because he thought he was in the land posses by Bharata. Any thought of possession is an obstruction in the spiritual life. Then he thought of going to Bāhubali to help him clearing his doubts. Mandala is also a cycle which refers to many dimensions. Cycle of life, for the training for the hermit, and the cosmic cycle also represent the cosmic world. Types of Mandala
Jaina philosophical text Jambūdwīprajñapti mentions that Gautama ganadhara asks the question about the mandala to Teerthankara Mahāvīra. He explains that mandala gives many meanings one of which is rudyārthavācaka. The mandala is divided into two parts bāhya and Abhyantara. There are two suns in Jambūdwīpa. The sun has 184 mandalas and it rotates in these mandalas. It takes 366 days and nights to cover the mandalas. It also tells us the direction
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