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Remains at Kanakali-tila in Mathura region show a ground plan in the shape of an eightspoked wheel over which a structure was built of brick. Somadeva (tenth century CE) refers to a 'mound created by heavenly beings' which existed in his day in Mathura (Ghosh A. 1975: p.53). In the Jambucarita, Rajanabha refers to more than 500 mounds in Mathura, during the time of Akbar. According to Jain mythology, mounds with jina images over them were constructed around the jina shrine. We find at many (Digambar) sites free standing pillars in front of Jain temples in southern India (where the temple complex is called a basadi), and some in northern India. The Mathura Jain pillar (c. 116 CE), the Kahau(m/n) Jain pillar with the images of five jinas carved on it (160 CE), the Deogarh pillar (862 CE), and the pillar of glory at Chittor (circa. thirteenth to fourteenth century CE), are the most important north Indian examples from ancient and medieval times. During the past century numerous such pillars have been constructed in different parts of India. The Jains generally refer to these pillars as 'vanity-subduing pillars', the prototypes of which they believe, in Mahavira's time, stood just within the main entrance to the holy assembly hall (samavasarana) of the jina, the temple itself representing the holy assembly. They are tall elegant structures, well proportioned and decorated with a small pavillion on the capitol, surmounted by a pinnacled dome (sikhara), and images (usually four) of the jina installed in the pavilion. They are quite different from the 'lamp pillars' (dipa stambhas) of Hindu temples, or the 'pillars of glory' (kirti stambhas) of the conquerors.
The Aayaagapata: Jain literature refers to stone slabs (silaapata), slabs of earth and stone (prithvi silaapata) and votive slabs, i.e. slabs for offerings (balipata). These slabs themselves have come to be regarded as sacred objects and are usually square or oblong, about 60 to 90cm in length, show symbols of the Jina or the human form of Jina, and sometimes inscriptions naming a donor. Votive slabs are found only in the Mathura region. The practice of installing and worshipping votive slabs seems to have been discontinued since the end of the Kushana period (Ghosh A. 1975: 64).
In many modern temples slabs for offerings, carved on the upper surface with eight auspicious symbols, are placed so that worshippers can make replicas of auspicious symbols with rice-grains. However, in every temple a simple offering table is placed in front of a shrine. On this, devotees arrange: 1. rice grains in the shape of the swastika to symbolise the cycle of transmigration
through four destinies, and nandhyavarta (a complex and elaborate swastika, an
auspicious symbol of ninefold prosperity) 2. a piece of sweet material to symbolise the attainment of a state in which food is not
needed 3. a piece of fruit symbolising the attainment of siddha-hood.
The sthaapanaa, also known as the thavani or sthaapanaacaarya, is a crossed book rest or stand made of two flat pieces of wood or four ornate small sticks of wood tied together with thread in the middle and splayed out above and below so as to look like an hour glass, on which any object of worship (usually a scripture) is placed by an ascetic. While preaching a sermon the ascetic keeps the sthaapanaa in front of him or her. In daily rituals such as penitential retreat, the ritual of equanimity or a sermon, laypersons also keep the sthaapanaacaarya in front of them. It is seen as a representation of the guru.
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