Jain icons and arts incorporate symbols such as the swastika, "Om", and the "Ashtamangala". In Jainism, "Om" is a condensed reference to the initials "A-A-A-U-M" of the five parameshthis: ""Arihant", "Ashiri", "Acharya", "Upajjhaya", "Muni"", or the five lines of the "Ṇamōkāra" Mantra. The "Ashtamangala" is a set of eight auspicious symbols: in the Digambara tradition, these are Chatra, "Dhvaja", "Kalasha", Fly-whisk, Mirror, Chair, Hand fan and Vessel. In the Śvētāmbar tradition, they are Swastika, "Srivatsa", "Nandavarta", "Vardhmanaka" (food vessel), "Bhadrasana" (seat), "Kalasha" (pot), "Darpan" (mirror) and pair of fish. The hand with a wheel on the palm symbolizes "ahimsā". The wheel represents the "dharmachakra", which stands for the resolve to halt the "saṃsāra" (wandering) through the relentless pursuit of "ahimsā".
Symbols
Jainism
Jainism | Symbols
"Swastika", "Om" and "Ashtamangala". Swastika, "Om", and "Ashtamangala" Swastika, Om, and the Ashtamangala. "Swastika", "Om" and "Ashtamangala".
which of the following is not among the practices of jainism
user
Violence, attachment, sensual pleasures, lie and possessiveness are some of them.
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and which are the practices?
user
Jains take five main vows: “ahiṃsā”, “satya”, “asteya”, “brahmacharya” and “aparigraha".
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when did jainism begin?
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Historians date it to 8th or 7th century BCE.
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who is the leader?
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Rishabhanatha
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what are the beliefs?
user
It is transtheistic and forecasts that the universe evolves without violating the law of substance dualism, auto executed through the middle ground between the principles of parallelism and interactionism.
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do jains fast?
user
They fast particularly during festivals and it is  practiced according to one's ability.
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what food do they eat?
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The practice of non-violence towards all living beings has led to them to follow vegetarian diet.
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and what are they not allowed to eat?
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Eggs, root vegetables such as potatoes, onions, and garlic are some of the food avoided.
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which symbols are used by them?
user
"Swastika", "Om" and "Ashtamangala".
assistant
which symbols are used by them?
user
Jain icons and arts incorporate symbols such as the swastika, "Om", and the "Ashtamangala". In Jainism, "Om" is a condensed reference to the initials "A-A-A-U-M" of the five parameshthis: ""Arihant", "Ashiri", "Acharya", "Upajjhaya", "Muni"", or the five lines of the "Ṇamōkāra" Mantra. The "Ashtamangala" is a set of eight auspicious symbols: in the Digambara tradition, these are Chatra, "Dhvaja", "Kalasha", Fly-whisk, Mirror, Chair, Hand fan and Vessel. In the Śvētāmbar tradition, they are Swastika, "Srivatsa", "Nandavarta", "Vardhmanaka" (food vessel), "Bhadrasana" (seat), "Kalasha" (pot), "Darpan" (mirror) and pair of fish. The hand with a wheel on the palm symbolizes "ahimsā". The wheel represents the "dharmachakra", which stands for the resolve to halt the "saṃsāra" (wandering) through the relentless pursuit of "ahimsā".
Jainism | Symbols
The Ashtamangala are a set of eight auspicious symbols. There is some variation among different traditions concerning the eight symbols. In the Digambara tradition, the eight symbols are: In the Śvētāmbara tradition, the eight symbols are:
Jain symbols | Ashtamangala
In Jainism, the Ashtamangala are a set of eight auspicious symbols. There is some variation among different traditions concerning the eight symbols. In the Digambara tradition, the eight symbols are: In the Śvētāmbara tradition, the eight symbols are:
Ashtamangala | Jain symbols
It also represents the four columns of the Jain Sangha: sadhus, sadhvis, sravakas and shravikas - monks, nuns and female and male laymen.
Jain symbols | Swastika
It is important that an emblem or symbol is used consistently in the same format to preserve its value and the meaning. There are many variations of the symbol in use currently. However, they do not show all the fundamental concepts embedded in the current emblem. For example, JAINA in North America uses a modified version of the standard Jain symbol. It replaces the swastika with Om because the swastika is associated with Nazi Germany there.
Jain symbols | Usage
Dharmachakra, Shrivatsa, Kalasha, Ashoka Tree and Nandavart.
Jain symbols | Other symbols
Every creature in this world can become free from the cycle of life and death. This gives the message that it is necessary to have the Ratnatraya in order to attain moksha. In the top portion, the "swastika" symbol is present.
Jain symbols | Fundamental concepts
The hand with a wheel on the palm symbolizes "ahimsā" in Jainism with "ahiṃsā" written in the middle. The wheel represents the "dharmachakra" (Wheel of the Dharma), which stands for the resolve to halt the "saṃsāra" (wandering) through the relentless pursuit of "ahimsā" (compassion). In Jainism, "Om" is considered a condensed form of reference to the "Pañca-Parameṣṭhi", by their initials "A+A+A+U+M" (""). According to the "Dravyasamgraha" by Acharya Nemicandra, "AAAUM" (or just "Om") is a one syllable short form of the initials of the five parameshthis: ""Arihant", "Ashiri", "Acharya", "Upajjhaya", "Muni"". The "Om" symbol is also used in ancient Jain scriptures to represent the five lines of the "Ṇamōkāra" Mantra.
Jain art | Symbols
The Federation of Jain Associations in North America uses a modified version of the standard Jain symbol, the Jain Emblem. It replaces the swastika with an om because the former is not considered a pious symbol in the western world.
Jainism in the United States | Jain symbols
The Jain swastika and the symbol of "Ahiṃsā" are included, with the Jain mantra "Parasparopagraho Jīvānām" from sūtra 5.21 of Umaswati's "Tattvarthasūtra", meaning "souls render service to one another".
Jainism | Symbols
In Jainism, Om is considered a condensed form of reference to the Pañca-Parameṣṭhi, by their initials "A+A+A+U+M" ("). The Dravyasamgraha quotes a Prakrit line: "AAAUM" (or just "Om") is one syllable short form of the initials of the five parameshthis: "Arihant, Asharira, Acharya, Upajjhaya, Muni". The Om symbol is also used in ancient Jain scriptures to represent the five lines of the Navakar mantra, which is the most important part of the daily prayer in the Jain religion. The Navakar mantra honors the "panch parmeshtis".
Jain symbols | Om
The four arms of the swastika symbolize the four states of existence as per Jainism: It represents the perpetual nature of the universe in the material world, where a creature is destined to one of those states based on their karma. In contrast to this circle of rebirth and delusion is the concept of a straight path, constituted by correct faith, understanding and conduct, and visually symbolized by the three dots above the running cross "swastika", which leads the individual out of the transient imperfect world to a permanent perfect state of enlightenment and perfection. This perfect state of liberation is symbolized by the crescent and dot at the top of the "svastika".
Jain symbols | Swastika
The Jain emblem is composed of many fundamental concepts and symbols. The outline of the image represents the universe as described in Jain Agamas. It consists of three "Loks" (realms). The upper portion indicates heaven, the middle portion indicates the material world and the lower portion indicates hell. The semi-circular topmost portion symbolizes siddhashila, which is a zone beyond the three realms. All of the siddhas or liberated bodiless souls reside on this forever, liberated from the cycle of life and death. The three dots on the top under the semi-circle symbolize the Ratnatraya – right belief, right knowledge, and right conduct.
Jain symbols | Fundamental concepts
The three dots above the swastika represent the "Ratnatraya" (three jewels) of Jainism: These are part of the Jainist paradigm by which "jīva" (living souls) seek to rid themselves of "karma" and the cycle of rebirth, "saṃsāra", which it develops.
Jain flag | Three Dots
Jain symbols are symbols based on the Jain philosophy.
Jain symbols | Introduction
In 1974, on the 2500th anniversary of the nirvana of Mahāvīra, the Jain community chose one image as an emblem to be the main identifying symbol for Jainism. The overall shape depicts the three "loka" (realms of rebirth) of Jain cosmology i.e., heaven, human world and hell. The semi-circular topmost portion symbolizes "Siddhashila", which is a zone beyond the three realms. The Jain swastika is present in the top portion, and the symbol of "Ahiṃsā" in the lower portion. At the bottom of the emblem is the Jain mantra, "Parasparopagraho Jīvānām". According to Vilas Sangave, the mantra means "all life is bound together by mutual support and interdependence".
Jain art | Symbols
The five colours of the Jain flag represent the "Pañca-Parameṣṭhi" and the five vows. The swastika's four arms symbolise the four realms in which rebirth occurs according to Jainism: humans, heavenly beings, hellish beings and non-humans. The three dots on the top represent the three jewels mentioned in ancient texts: correct faith, correct understanding and correct conduct, believed to lead to spiritual perfection. In 1974, on the 2500th anniversary of the nirvana of Mahāvīra, the Jain community chose a single combined image for Jainism. It depicts the three "lokas", heaven, the human world and hell. The semi-circular topmost portion symbolizes "Siddhashila", a zone beyond the three realms.
Jainism | Symbols
In 1974, on the auspicious 2500th anniversary of the nirvana of the last Jain "Tirthankara", Mahavira, the Jain community at large collectively chose one image as an emblem to be the main identifying symbol for Jainism. Since then, this emblem is used in almost all of Jain magazines, on wedding cards, on Jain festival cards and in magazines with links to events related to Jain society.
Jain symbols | Jain emblem
The Nandavarta or Nandyavarta is one of the eight auspicious symbols of Jainism for the Svetambara sect. It is an ashtamangala which is used for worship, and could be made with rice grains. It is also the symbol of 18th Tirthankar Aranatha according to Śvētāmbara and 7th tirthankar Suparshvanatha according to digambar. The symbol has 4 arms with compulsorily 9 corners/ turns each.
Nandavarta | Introduction
The Federation of Jain Associations in North America uses a modified version of the standard Jain symbol, the Jain Prateek Chihna. It replaces the swastika with an Jain Aum because of the negative connotations associated with the swastika in the western world.
JAINA | JAINA Symbol
The hand with a wheel on the palm symbolizes Ahimsa in Jainism. The word in the middle is "ahiṃsā" (non-injury). The wheel represents the dharmachakra, which stands for the resolve to halt the saṃsāra through the relentless pursuit of "Ahimsa".
Jain symbols | Symbol of Ahimsa
The swastika is an important Jain symbol. Its four arms symbolise the four realms of existence in which rebirth occurs according to Jainism: humans, heavenly beings, hellish beings and non-humans (plants and animals). This is conceptually similar to the six realms of rebirth represented by "bhavachakra" in Buddhism. It is usually shown with three dots on the top, which represent the three jewels mentioned in ancient texts such as "Tattvartha sūtra" and "Uttaradhyayana sūtra": correct faith, correct understanding and correct conduct. These jewels are the means believed in Jainism to lead one to the state of spiritual perfection, a state that is symbolically represented by a crescent and one dot on top representing the liberated soul.
Jain art | Symbols
In Jainism, it is a symbol of the seventh tīrthaṅkara, Suparśvanātha. In the Śvētāmbara tradition, it is also one of the aṣṭamaṅgala or eight auspicious symbols. All Jain temples and holy books must contain the swastika and ceremonies typically begin and end with creating a swastika mark several times with rice around the altar. Jains use rice to make a swastika in front of statues and then put an offering on it, usually a ripe or dried fruit, a sweet ( ), or a coin or currency note. The four arms of the swastika symbolize the four places where a soul could be reborn in the cycle of birth and death – svarga "heaven", naraka "hell", manushya "humanity" or "tiryancha" "as flora or fauna" – before the soul attains moksha "salvation" as a siddha, having ended the cycle of birth and death and become omniscient.
Swastika | Jainism
The five colours of the Jain flag represent the "Pañca-Parameṣṭhi" and the five vows, small as well as great:
Jain symbols | Jain flag
Each of the twenty-four "tirthankara" is associated with distinctive emblems, which are listed in such texts as "Tiloyapannati", "Kahavaali" and "Pravacanasaarodhara".
Jainism | Art and architecture
In Jainism, om is considered a condensed form of reference to the Pañca-Parameṣṭhi, by their initials "A+A+A+U+M" (""). The Dravyasamgraha quotes a Prakrit line:
Om | Jainism
According to Anne Vallely, this mantra is from sūtra 5.21 of Umaswati's "Tattvarthasūtra", and it means "souls render service to one another".
Jain art | Symbols
In Indian and Hindu tradition, the Ashtamangala may be used during certain occasions including: pujas, weddings (of Hindus), and coronations. The ashtamangala finds wide mention in the texts associated with Hinduism, Buddhism, and Jainism. They have been depicted in decorative motifs and cultural artifacts.
Ashtamangala | Hindu symbols
Some scholars posit that the Indus Valley Civilisation symbols may be related to later Jain statues, and the bull icon may have a connection to Rishabhanatha. According to Dundas, outside of the Jain tradition, historians date the Mahavira as about contemporaneous with the Buddha in the 5th-century BCE, and accordingly the historical Parshvanatha, based on the c. 250-year gap, is placed in 8th or 7th century BCE.
Śramaṇa | Jainism
The tall Statue of Ahiṃsā (depicting Rishabhanatha) was erected in the Nashik district in 2015. Idols are often made in "Ashtadhatu" (literally "eight metals"), namely Akota Bronze, brass, gold, silver, stone monoliths, rock cut, and precious stones.
Jainism | Statues and sculptures
The Ashtamangala is a sacred suite of "Eight Auspicious Signs" endemic to a number of religions such as Hinduism, Jainism, and Buddhism. The symbols or "symbolic attributes" () are yidam and teaching tools. Not only do these attributes (or energetic signatures) point to qualities of enlightened mindstream, but they are the investiture that ornaments these enlightened "qualities" (Sanskrit: "guṇa"; ). Many cultural enumerations and variations of the Ashtamangala are extant.
Ashtamangala | Introduction
The swastika in the centre of the flag represents the four states of existence of soul. The four stages may be: It represents that the soul can embody any of these forms, owing to karma, which may escalate it to higher-level forms such as heavenly beings, or degrade it to lower-level forms such as lesser animals or hell beings. The purpose of soul is to liberate itself from these four stages and be arihants or Siddha eventually.
Jain flag | Swastika
It is present in front of the temple. It is 31 feet high made in Albetta marble from Makrana in Rajasthan. It is the symbol of Humbleness in Jain philosophy. It kills the Ahankaar of the devotees as soon as they see the Manastambha they become humble.
Shantinath Jain Teerth | Manastambha
"" is a symbol connoting general auspiciousness. It may represent purity of soul, truth, and stability or, alternatively, Surya, the sun. Its rotation in four directions has been used to represent many ideas, but primarily describes the four directions, the four Vedas and their harmonious whole. Its use in Hinduism dates back to ancient times.
Hindu iconography | Swastika
Besides its use as a religious symbol in Hinduism, Buddhism and Jainism, which can be traced back to pre-modern traditions, the swastika is also used by adherents of a large number of new religious movements which were established in the modern period.
Swastika | New religious movements
The flag of Jainism has five colours: red, yellow, white, green and black. These five colours represent the "Pañca-Parameṣṭhi" (five supreme beings). It also represents the five main vows, which are small as well as great.
Jain flag | Introduction
In Jain iconography, Shrivatsa often marks the chest of the Tirthankara image. It is one of the Ashtamangala (eight auspicious symbols) found in Jainism. The canonical texts such as Hemchandra's "Trīṣaṣṭiśalākāpuruṣacaritra" and "Mahapurana" mentions it as one of the Ashtamangalas. Acharya Dinakara explains in his medieval work that the highest knowledge emerged from the heart of Tirthankaras in the form of Shrivatsa so they are marked as such. In North Indian Jain sculptures of the early centuries, it is marked in the centre of the chest.
Shrivatsa | In Jainism
Jain sculptures usually depict one of the twenty-four "tīrthaṅkaras"; Parshvanatha, Rishabhanatha and Mahāvīra are among the more popular, often seated in lotus position or "kayotsarga", along with "Arihant", Bahubali, and protector deities like Ambika. Quadruple images are also popular. "Tirthankar" idols look similar, differentiated by their individual symbol, except for Parshvanatha whose head is crowned by a snake. Digambara images are naked without any beautification, whereas Śvētāmbara depictions are clothed and ornamented. A monolithic, statue of Bahubali, "Gommateshvara", built in 981 CE by the Ganga minister and commander Chavundaraya, is situated on a hilltop in Shravanabelagola in Karnataka. This statue was voted first in the SMS poll Seven Wonders of India conducted by "The Times of India".
Jainism | Statues and sculptures
Further, Jain artworks that have been found from the same period in north India show quite different forms and symbols. It may belong to Ajivikas or another ancient Indian naked ascetic tradition, but ruling out that it may indeed reflect Jainism arts in 2nd-century BCE is also not possible. Ancient naked terracotta statues discovered in the 1970s near Ayodhya are similar to the Lohanipur Torso, but terracotta arts are also missing in Jaina tradition and the Ayodhya terracotta statues too lack Jain iconography.
History of Jainism | Ajivika
According to Stuckrad, when creating the official emblem of the Theosophical Society, some elements were copied, including the swastika, "from the personal seal of Madame Blavatsky." "In India the swastika continues to be the most widely used auspicious symbol of Hindus, Jainas, and Buddhists." The emblem is crowned with the Hindu sacred word "Om" written in Sanskrit. In Hinduism, "Om", representing the unity of atman and Brahman, is being identified with the "entire universe and with its modifications," including temporal, that is, past, present, and future. Below is written a motto of the Theosophical Society "There is no religion higher than truth." There are several variants of the English translation of the Theosophical motto, which was written in Sanskrit as "Satyāt nāsti paro dharmah." The only correct translation does not exist, because the original contains the word "dharmah" which, according to a Russian Indologist , is not translated unequivocally into European languages, due to its "fundamental ambiguity."
Hinduism and Theosophy | Theosophical emblem
The Emblem of Bihar contains two swastikas.
Swastika | Indian subcontinent
In 1683, they stamped linga symbol in the main "basati" of Jains in Halebid. Jains were forced to perform Shiva rites.
History of Jainism | Lingayatism
The curve above the three dots denotes Siddhashila, a place in the highest realms of Universe, composed of pure energy. It is above hell, earth, or heaven. It is the place where souls that have attained salvation, for instance, Arihants and Siddhas reside eternally with supreme bliss. Respect for Jain Flag is respect for Pañca-Parameṣṭhi (Supreme Five). According to Jainism, respect for "Pañca-Parameṣṭhi" abiding the "Ratnatraya" (Three Jewels) destroys the sorrow of the four states of existence and finally guides one to the sweet home of infinite bliss (Siddhashila).
Jain flag | Siddhashila
Different traditions order the eight symbols differently. Here is the sequential order of the Eight Auspicious Symbols of Nepali Buddhism: The sequential order for Chinese Buddhism was defined in the Qing dynasty as:
Ashtamangala | Sequences of symbols
According to Asko Parpola, the Jain deity Naigamesa, who is also referred to as Hari-Naigamesin, is depicted in early Jain texts as riding the peacock and as the leader of the divine army, both symbols of Kartikeya.
Kartikeya | Jainism
The ears are extremely elongated, suggesting the heavy earrings the figures wore in their early lives before they took the path to enlightenment, when most were wealthy if not royal.
Jain art | Iconography of tirthankaras
Although Hinduism has many anthropomorphic murtis (images) of gods, aniconism is also represented with such abstract symbols of God as the Salagrama
Shaligram | Use
There is no Jain textual authority to the iconography of Ghantakarna described in "kalpa" texts or modern paintings. Until Buddhisagar Suri established anthropomorphic image of Ghantakarna at Mahudi Jain Temple, Ghantakarna was worshiped only in anthropomorphic yantras and in an abstract forms. In paintings, he is depicted as a two, four, six or eight armed with the bow and the arrow. He is also depicted with the shield, the sword, the mace, the shield, the vajra, the bow and arrow, the rosary, and the banner. The anthropomorphic image shows a standing man holding the bow and the arrow aimed towards left, having a crown on his head and the bell-shaped earrings.
Ghantakarna Mahavir | Iconography
In addition, he cites the 12th century CE text "Aparajitaprccha", which recommends that the Jain icons should be depicted on the "jamgha" (middle wall) of a temple along with Shaivite and Vaishnavite icons.
Samadhishvara Temple, Chittorgarh | Jain imagery
He is always shown using symbols like the "Dharmachakra", the "Bodhi tree", empty throne, footprints, etc.
National Museum, New Delhi | Maurya, Shunga and Satvahana Arts Gallery
The Jain idols are males depicted in both sitting and standing postures. The "tīrthaṅkaras" are represented either Padmasana (seated in yoga posture) or standing in the "Kayotsarga" posture. "Parshvanatha" statues are usually depicted with a snake crown on head, Bahubali statues are usually depicted covered with creepers. However, there are a few differences in Digambara and Svetambara depiction of idols. Digambara images are naked without any beautification whereas Svetambara ones are clothed and decorated with temporary ornaments.
Jain sculpture | Iconography
He was not certain about the exact age of the ancient caves. One fragmentary inscription was found in Bava Pyara cave that affirms its affiliation to Jainism, because one term in that inscription is exclusively used by Jains. The inscription was read as "केवलज्ञान संप्राप्तानां जीतजरामरणानां ". The term "kevalgyan" was used exclusively by Jains. Scholar H. D. Sankalia attributes these caves to Jainism because of some auspicious symbols typical of Jainism that are depicted above the door's frame. Sankalia recorded about eleven auspicious symbols, "Nandhyavarta", "Swastika", "Darpan", "Bhadrasana", "Meen Yugal" and "Purna Ghata". Such symbols were also found on Ayagpattas from Kankali Teela Mathura.
Bava Pyara Caves | Caves
Suparshva's emblem of swastika is carved (or stamped) beneath his legs as an icon identifier.
Suparshvanatha | Iconography
The symbol is generally considered a representation of a Buddhist Chaitya or a Meru. It has also been argued that it was the imperial symbol of the Mauryas. The symbol however, appears in many post-Mauryan contexts as seen with the coins of Taxila and the Shungas.
Arched-hill symbol | Introduction
The Jivantasvami images represent Lord Mahavira (and in some cases other Tirthankaras) as a prince, with a crown and ornaments. The Jina is represented as standing in the kayotsarga pose.
Jain sculpture | Jivantasvami
The Jain tradition has been pieced together from multiple sources and confirms many of the Buddhist accounts but also differs in many ways. Queen Padmavati, the wife of Ajatashatru while sitting on her balcony saw Halla and Vihalla kumaras with their wives sitting on an elephant and one of the wives was wearing the 18 fold divine necklace. She went to her husband Ajatashatru who requested both brothers to give the elephant and the necklace to him, which both brothers denied saying that these gifts were given by their father. Ajatashatru sent the request thrice but got the same reply all three times.
Magadha-Vajji war | Jain tradition
By Shredding of the karmic particles, the soul acquires perfect knowledge. With such a knowledge, the knowledge and soul becomes one. Such a knowledge is Kevala Jnana.
Jain epistemology | Omniscience
Mahavira is usually depicted in a sitting (or standing) meditative pose, with a lion symbol beneath him; each "tīrthankara" has a distinct emblem, which allows worshippers to distinguish similar idols. Jivantasvami represents Munisuvrata as a princely state. The Jina is represented as standing in the kayotsarga pose wearing crown and ornaments.
Munisuvrata | Iconography
The modern State Emblem of India is a depiction of the Lion Capital of Ashoka (Sanchi), which includes the dharmachakra. An integral part of the emblem is the motto inscribed in Devanagari script: "Satyameva Jayate" (). This is a quote from the "Mundaka Upanishad", the concluding part of the Vedas.
Dharmachakra | Jain, Hindu and modern Indian usages
Tirthanakar images do not have distinctive facial features, clothing or (mostly) hair-styles, and are differentiated on the basis of the symbol or emblem ("Lanchhana") belonging to each tirthanakar except Parshvanatha. Statues of Parshvanath have a snake crown on the head. The first Tirthankara Rishabha can be identified by the locks of hair falling on his shoulders. Sometimes Suparshvanath is shown with a small snake-hood. The symbols are marked in the centre or in the corner of the pedestal of the statue. The sects of Jainism Digambara and Svetambara have different depictions of idols. Digambara images are naked without any ornamentation, whereas Svetambara ones may be clothed and in worship may be decorated with temporary ornaments.
Jain art | Iconography of tirthankaras
The Jivantasvami images represent Lord Mahavira (and in some cases other Tirthankaras) as a prince, with a crown and ornaments. The Jina is represented as standing in the kayotsarga pose. Jivantasvami images have been used only in the Shvetambara Jain tradition, they are unknown in the Digambara tradition.
Jivantasvami | Introduction
The emblem of Bihar depicts the Bodhi Tree with Prayer beads, flanked by two swastikas.The 'Bodhi Tree' or the 'Peepal Tree', is symbol of knowledge, it is considered very sacred in Indian culture, and is worshipped also. The praying beads or "Mala" signifies spiritualism, it is also used in meditation and prayers. The base of the tree is a rectangular brick. The Swastika resembles auspiciousness in Indian religions, it is very sacred symbol for Bihari people.
Emblem of Bihar | Design
These five colours represent the "Pañca-Parameṣṭhi" and the five vows, small as well as great: It is also believed that the complexion of all the 24 Tirthankaras was of one of these 5 colours. For instance, Chandraprabha and Pushpadanta were white, Munisuvrata and Neminatha were blue or dark colour, Padmaprabha and Vasupujya were red, Mallinatha and Pārśva were green, while the remaining were golden or yellowish.
Jain flag | Colours
Yet another description suggests that the objects in his ten hands are gifts from other deities and symbolize his powers to perform the tasks of all deities and his supremacy over the pantheon. He sometimes holds a citron fruit with numerous seeds, a symbol of the power of creation and a representation the god Shiva. The sugarcane bow is associated with Kamadeva, the god of love; while the rice paddy functions as an arrow bestowed by the Earth goddess Prithvi; both symbols of fertility. The chakra is a common weapon of Vishnu, while the gada represents his boar avatar, Varaha.
Mahaganapati | Iconography
The formula is "Om", etc.
Trailokyavijaya | Iconographic representation
Both are often symbolically equated, although they are sonically distinct
Hindu iconography | Om (pronounced Aum)
These are carved ornately in black stone and highly polished. The three Tirthankaras are Ajitanatha, Neminath and Shreyanasanatha. The central figure is adorned with the symbol of a wheel holding two deers in the left hand, and a globe on the right hand. The base of this image has a "winged figure" carving. Carved images also embellish the exterior faces of the temple.
Arang Jain temples | Bhand Dewal temple
Hinduism has a developed system of symbolism and iconography to represent the sacred in art, architecture, literature and worship. These symbols gain their meaning from the scriptures or cultural traditions. The syllable "Om" (which represents the "Brahman" and Atman) has grown to represent Hinduism itself, while other markings such as the Swastika sign represent auspiciousness, and "Tilaka" (literally, seed) on forehead – considered to be the location of spiritual third eye, marks ceremonious welcome, blessing or one's participation in a ritual or rite of passage. Elaborate "Tilaka" with lines may also identify a devotee of a particular denomination. Flowers, birds, animals, instruments, symmetric mandala drawings, objects, idols are all part of symbolic iconography in Hinduism.
Hinduism | Symbolism
It adds (abridged): In the fifth chapter of Vāstusūtra Upaniṣad, Pippalada asserts, "from tattva-rupa (essence of a form, underlying principle) come the "pratirupani" (images)". In the sixth chapter, Pippalada repeats his message that the artist portrays the particular and universal concepts, with the statement "the work of the "Sthapaka" is a creation similar to that of the Prajapati" (that which created the universe). Non-theistic Jaina scholars such as Jnansundar, states John Cort, have argued the significance of murti along the same lines, asserting that "no matter what the field – scientific, commercial, religious – there can be no knowledge without an icon", images are part of how human beings learn and focus their thoughts, icons are necessary and inseparable from spiritual endeavours in Jainism.
Murti | Significance
The "Chamunda Tila" pillar capital, also found in Mathura, may be another example of the Vrishni cult in the area of Mathura, this time using the Vrishni "lanchana" symbols around a central figure. This pilar capital uses five symbols on both sides: a lion, a palm leaf, a makara, an adorned woman, and Yaksha in central position, with a probable top symbol missing. The "Tāladdhvaja" (palm leaf column) is known to symbolize Samkarsana, the "Garuḍadhvaja" (garuda column) symbolizes Vāsudeva, the "Makaradhvaja" (makara crocodile column) symbolizes Pradyumna, and the "Ṛṣyadhvaja" (white antilope column) corresponds to Aniruddha. The lion at the base of the pillar capital is related to the Satvatas tribe of the Vrishnis, as well as to Narasimha and Samkarsana.
Vrishni heroes | Chamunda Tila Vrishni symbols (1st century CE)
Jainism has contributed significantly to Indian art and architecture. Jain arts depict life legends of "tirthankara" or other important people, particularly with them in a seated or standing meditative posture. "Yakshas" and "yakshinis", attendant spirits who guard the "tirthankara", are usually shown with them. The earliest known Jain image is in the Patna museum. It is dated approximately to the 3rd century BCE. Bronze images of Pārśva can be seen in the Prince of Wales Museum, Mumbai, and in the Patna museum; these are dated to the 2nd century BCE. "Ayagapata" is a type of votive tablet used in Jainism for donation and worship in the early centuries.
Jainism | Art and architecture
These tablets are decorated with objects and designs central to Jain worship such as the "stupa", "dharmacakra" and "triratna". They present simultaneous trends or image and symbol worship. Numerous such stone tablets were discovered during excavations at ancient Jain sites like Kankali Tila near Mathura in Uttar Pradesh, India. The practice of donating these tablets is documented from 1st century BCE to 3rd century CE. "Samavasarana", a preaching hall of "tirthankaras" with various beings concentrically placed, is an important theme of Jain art. The Jain tower in Chittor, Rajasthan, is a good example of Jain architecture. Decorated manuscripts are preserved in Jain libraries, containing diagrams from Jain cosmology.
Jainism | Art and architecture
The swastika is an important Hindu symbol. The swastika symbol is commonly used before entrances or on doorways of homes or temples, to mark the starting page of financial statements, and mandalas constructed for rituals such as weddings or welcoming a newborn. The swastika has a particular association with Diwali, being drawn in rangoli (coloured sand) or formed with deepak lights on the floor outside Hindu houses and on wall hangings and other decorations. In the diverse traditions within Hinduism, both the clockwise and counterclockwise swastika are found, with different meanings. The clockwise or right hand icon is called "swastika", while the counterclockwise or left hand icon is called "sauvastika".
Swastika | Hinduism
In the Jñānapada tradition, the central deity is yellow Mañjuvajra, a form of Maṇjuśrī, with nineteen deities in the mandala. Mañjuvajra has three faces—the right one is white and red one on the left—and six arms. The three faces may represent the three main channels of the subtle body, the three stages of purification of the mind or the illusory body, light, and their union. Mañjuvajra holds in his hands a sword and a book, and two of his other hand a bow and arrow represent skillful means (upāya).
Guhyasamāja Tantra | Iconography
Of the major Indian religions, Jainism has had the strongest ascetic tradition. Ascetic life may include nakedness, symbolizing non-possession even of clothes, fasting, body mortification, and penance, to burn away past karma and stop producing new karma, both of which are believed essential for reaching "siddha" and "moksha" ("liberation from rebirths" and "salvation"). Jain texts like "Tattvartha Sūtra" and "Uttaradhyayana Sūtra" discuss austerities in detail. Six outer and six inner practices are oft-repeated in later Jain texts. Outer austerities include complete fasting, eating limited amounts, eating restricted items, abstaining from tasty foods, mortifying the flesh, and guarding the flesh (avoiding anything that is a source of temptation).
Jainism | Asceticism and monasticism
This is best understood by the term – "vandetadgunalabhdhaye" i.e. we pray to the attributes of such gods to acquire such attributes”.
Jainism and non-creationism | Siddhas
In Bhutan, India, Nepal and Sri Lanka, the swastika is common. Temples, businesses and other organisations, such as the Buddhist libraries, Ahmedabad Stock Exchange and the Nepal Chamber of Commerce, use the swastika in reliefs or logos. Swastikas are ubiquitous in Indian and Nepalese communities, located on shops, buildings, transport vehicles, and clothing. The swastika remains prominent in Hindu ceremonies such as weddings. The left facing "sauwastika" symbol is found in tantric rituals. Musaeus College in Colombo, Sri Lanka, a Buddhist girls' school, has a left facing swastika in their school logo. In India, "Swastik" and "Swastika", with their spelling variants, are first names for males and females respectively, for instance with Swastika Mukherjee.
Swastika | Indian subcontinent
Su asti in Sanskrit means it is well. As a motif in Indian art, it dates back to the Indus Valley Civilization. It is symbol of good fortune. It is also known as "muchri" or "golok dhanda." With the passage of time, the design is more curvilinear than the four armed swastika of the Mohenjodaro seal. The symbolic design has significant influence in Hinduism, Buddhism, and Jainism.
Nakshi kantha | Swastika motif
Surrounding Shiva, a circle of flames represents the universe, whose fire is held in Shiva's left rear palm. His left front arm crosses his chest, the hand pointing in "elephant trunk" position ("gaja hasta") to his upraised left foot, which signifies liberation. His right foot tramples the dwarf "Apasmara", who represents ignorance.
Chola art and architecture | Style
His image can take many forms, including unshaped rocks, however in the most common representation, he is shown with a multi-tusked elephant Airavata.
Manibhadra | Jainism
Once Queen Padmavati, wife of Ajatashatru, was sitting in her balcony in the evening. She saw Halla and Vihalla kumaras with their wives sitting on "Sechanaka" elephant and one of the wives wearing the 18 fold divine necklace. Then she heard one of the maidservants making from the garden below "It's Halla and Vihalla kumaras and not the king who enjoy the real pleasures of the kingdom" and she thought "what's the use of the kingdom if I do not have both the jewels in my possession?" So, she shared this thought with Ajatashatru the same night and became excessively insistent in her demand.
Ajatashatru | The Jaina Tradition
R. Nath disputes this theory, pointing out that the inscription clearly states that Kumarapala worshipped Shiva and Parvati during his visit to the temple. Moreover, according to the "Moha-Parajaya-Nataka" composed by Kumarapala's minister Yashahpala, the king converted to Jainism only at a later date, in 1159 CE. Nath explains that the Jain imagery does not have any religious connotation: it is one of the several scenes depicting life of the general public of Chittor, which included the Jains. He points out that other motifs at the temple depict women in erotic postures, battles, and hunting: these are not inline with the non-violence and celibacy themes of the Jain monasticism.
Samadhishvara Temple, Chittorgarh | Jain imagery
2) Ajiva is represented by the house. 3) Punya is represented by enjoyment resulting from the nice cool breeze. 4) Pap is represented by discomfort resulting from the storm. 5) Asrava is represented by the influx of dust. 6) Bandh is represented by the accumulation of dust in the house. 7) Samvara is represented by the closing of the doors and windows to stop the accumulation of dust. 8) Nirjara is represented by the cleaning up of already collected dust from the house. 9) Moksha is represented by the cleaned house, which is similar to the shedding off all karmic particles from the soul.
Jain terms and concepts | Nine substance
Swastikas, Om-syllables and Sanskrit and Hindi sentences in "devanagari" script are painted on the walls and the ceilings. Some of these texts have a ritual character, such as the Gayatri Mantra, a holy formula derived from the Rig Veda (3,62,10), while other sentences are ethical exhortations derived, for example, from the Manusmrti (Mānava Dharmashāstra). The swastika stands for salvation and the Om-syllable refers to the absolute God, whereas a recitation of Vedic verses is considered to be very powerful. The architect wished to erect a 'tropical temple', in which the qualities of the buildings in Suriname with their large eaves and verandas and their white painted checkered windows can be recognized.
Arya Dewaker | Symbolism of the temple
This form of reverence is not a central tenet of the faith.
Cult image | Jainism
"Devapuja" means worship of tirthankaras. It is usually done in front of images of any liberated soul (Siddha) such as Tirthankara, or Arihant. In Jainism, the Tirthankaras represent the true goal of all human beings. Their qualities are worshipped by the Jains. Sthanakavasi oppose idol worship. They believe in meditation and silent prayers. Jain idols are seen as a personification of ideal state which one should attain. During medieval period, worship of some Yaksha and Yakshini, heavenly beings who are not liberated souls, started. They are believed to help a person by removing obstacles in life.
Jain rituals | Worship
Jain Ramayana is based on the stories of Rama, Lakshmana and Ravana who are the eighth Baladeva, "Narayana", "Pratinarayana" and respectively. Similarly "Harivamsa Purana" is based on the stories of Balarama, Krishna and Jarasandha, who are the ninth and the last set of "Balabhadra", "Narayana", and "Pratinarayana". However, the main battle is not the Mahabharata, but the fight between Krishna and Jarasandha who is killed by Krishna. According to Jain texts, "Narayana" are generally of dark complexion and wear yellow garments. There are seven weapons and symbols of "Narayana", namely: conch, discus (sudarshana chakra), club, bow, sword, jewel (kaustubha mani) and a garland of flowers (vanamala).
Salakapurusa | Triad of Baladeva, Vasudeva and Prativasudeva
The "vahanas" are both the symbol and the emblem of the deity that they carry. In Hindu iconography, positive aspects of the vehicle are often emblematic of the deity that it carries such as "Nandi", the bull, vehicle of Shiva, represents strength and virility. "Parvani" the peacock, vehicle of Kartikeya, represents splendor and majesty. The "Hamsa", vehicle of Saraswati, represents wisdom, grace and beauty. However, the vehicle animal can also symbolizes the evil forces over which the deity dominates. Mounted on Parvani, Kartikeya reins in the peacock's vanity. Seated on the "Mushika", Ganesh crushes useless thoughts, which multiply like rats in the dark.
Carved wood vahanas in National Museum | Symbolism
Above the deity is the main dome decorated in heavy Zari, which is essentially Muslim style. By the side of the Sanctum Sanctorum is the Shayan Ghar (resting-place) for deities the furniture, which have been especially designed and made in Gujarat. To create the apt ethos, different symbols like Kamadhenu (wish-fulfilling celestial cow), Airavat (celestial elephant) related to Hindu Mythology have liberally used on the doors and glass panes.
Sri Ramakrishna Math, Lucknow | The Garbha Mandir (Sanctum Santorum)
Unicode contains a number of characters that represent various cultural, political, and religious symbols. Most, but not all, of these symbols are in the Miscellaneous Symbols block. The majority of them are treated as graphic symbols that are not characters. Exceptions to this include characters in certain writing systems that are also in use as political or religious symbols, such as 卐 (U+5350), the swastika encoded as a Chinese character (although it is also encoded as a religious symbol at U+0FD5); or ॐ (U+0950), the Om symbol which is, strictly speaking, a Devanagari ligature. A special case is ﷲ (U+FDF2), which is a special ligature of Arabic script used only for writing of the word "Allah".
Religious and political symbols in Unicode | Introduction
In rituals, the "nyagrodha" ("Ficus indica" or India fig or banyan tree) "danda", or staff, is assigned to the kshatriya class, along with a mantra, intended to impart physical vitality or 'ojas'.
Kshatriya | Symbols
The Jain bronzes includes Adinatha, Māllīnātha, Chandraprabha, Mahavira, parents of Jina, Sarasvati and Buddha. The image of Neminatha seated in Padmasan posture above yakshi Ambika holding her son on left slap flanking with yaksha Gomedha as her consort sitting in lalitasana with 6 tirthankars in Kayotsarga posture engraved in the pedestal. The other well known idol is a large idol of Jain "shrutidevi" Sarasvati.
Hansi hoard | Major images
Terapanthi Digambaras limit their ritual worship to Tirthankaras. The worship ritual is called "devapuja", and is found in all Jain sub-traditions. Typically, the Jain layperson enters the temple inner sanctum in simple clothing and bare feet with a plate filled with offerings, bows down, says the namaskar, completes his or her litany and prayers, sometimes is assisted by the temple priest, leaves the offerings and then departs.
Jainism | Rituals and worship
The swastika continues to be used as a symbol of good luck and prosperity in Hindu and Buddhist countries such as Nepal, India, Mongolia, China and Japan. It is also commonly used in Hindu marriage ceremonies. The word "swastika" comes from , meaning 'conducive to well being'. In Hinduism, the right-facing symbol (卐) is called , symbolizing ('sun'), prosperity and good luck, while the left-facing symbol (卍) is called , symbolizing night or tantric aspects of Kali. In Jainism, a swastika is the symbol for Suparshvanatha – the seventh of 24 Tirthankaras (spiritual teachers and saviours), while in Buddhism it symbolizes the auspicious footprints of the Buddha.
Swastika | Introduction
The special feature of these temples is its ceiling, which is circular in eleven richly carved concentric rings. The central ceiling of the temple is adorned with magnificent carving and it culminates into ornamented central pendant. The pendant of the domes tapers down forming a drop or point, like a lotus flower. This is an astonishing piece of work. It symbolizes the divine grace coming down to fulfill human aspirations. The figure of sixteen goddesses of knowledge, (विध्या देवी) are carved on the ceiling.
Delwara | Grandeur of Jain temples
Notions that sauwastikas are considered "evil" or inauspicious versions of the auspicious swastika in Indian religions have even less substance, since even Burnouf counts the svastika and the sauvastika equally among the "sixty-five auspicious signs". D'Alviella (1894) voices doubts about the distinction: Although the more common form is the right-facing swastika, the symbol is used in both orientations for the sake of balance in Hinduism. Both variations are found in Buddhism as well.
Sauwastika | Claims of a distinction in Indian religions
A tirthankara or Jina is represented either seated in lotus position ("Padmasana") or standing in the meditation Khadgasana ("Kayotsarga") posture. This latter, which is similar to the military standing at attention is a difficult posture to hold for a long period, and has the attraction to Jains that it reduces to the minimum the amount of the body in contact with the earth, and so posing a risk to the sentient creatures living in or on it. If seated, they are usually depicted seated with their legs crossed in front, the toes of one foot resting close upon the knee of the other, and the right hand lying over the left in the lap.
Jain art | Iconography of tirthankaras
The ancient Buddhist, Hindu and Jaina texts discuss the nature of existence, whether there is or is not a creator deity such as in the Nasadiya Sukta of the "Rigveda", they describe meditation, they recommend the pursuit of simple monastic life and self-knowledge, they debate the nature of absolute reality as Brahman or Śūnyatā, yet the ancient Indian texts mention no use of images. Indologists such as the Max Muller, Jan Gonda, Pandurang Vaman Kane, Ramchandra Narayan Dandekar, Horace Hayman Wilson, Stephanie Jamison and other scholars state that "there is no evidence for icons or images representing god(s)" in the ancient religions of India.
Idolatry | Indian religions
The Kalasha is included in the Ashtamangala lists of both the Svetambara and Digambara sects of Jainism. Two eyes are depicted around the Kalasha, symbolising right faith and right knowledge. It is used for religious and social ceremonies. It is used in temples when certain images are being worshipped. When one enters a new home it is customary to carry the kalasha on the head reciting mantras. This ceremony is performed to welcome grace and happiness into the new home. They first appear in stone in the Kushan Empire period (65-224 AD). It is a symbol of auspiciousness.
Kalasha | In Jainism
These dreams are symbolised and found in artistic media like paintings in manuscripts and on its covers, books, ornamentation in stone carvings, invitation scrolls and temple furnitures.
Auspicious dreams in Jainism | Other