Lanchan

Here is a comprehensive summary of the Jain text "Lanchan" by Ramanlal C Shah, based on the provided pages:

The text "Lanchan" delves into the concept of lanchan (or lachhan) in Jainism, which essentially translates to a distinguishing mark, sign, or emblem. The author, Ramanlal C Shah, explains the etymology of the word, noting its Sanskrit origin and its variations in Prakrit and Apabhramsa. He highlights that while "lanchan" can refer to any sign, in the context of Tirthankaras (Jain spiritual leaders), it specifically denotes a unique and auspicious symbol associated with each Tirthankara.

The text begins by establishing that identifying individuals relies on distinguishing features, both positive and negative. It draws a parallel between these personal identifying marks and the special auspicious marks found on the bodies of fortunate individuals, particularly Tirthankaras. While ordinary identifying marks like height, eye color, or moles help differentiate people, Tirthankaras possess unique, auspicious external characteristics, with one specific mark being paramount for their identification.

Key concepts and information presented in the text include:

• Definition and Evolution of "Lanchan": The word "lanchan" originates from Sanskrit and means "mark" or "sign." It is also found in Prakrit and Apabhramsa as "lachhan." While it can be used for any mark, its primary significance in Jainism is as an identifying emblem of Tirthankaras. The author notes that the meaning of words can evolve, and while "lanchan" in common parlance can mean a "stain" or "blemish," for Tirthankaras it signifies the best or auspicious sign.
• Identifying Individuals: The text discusses how humans are identified through various characteristics, from physical attributes like height and eye color to unique marks like moles, scars, or even fingerprints and thumbprints, emphasizing the uniqueness of each individual's features.
• The Concept of Auspicious Marks (Lakshanas): Based on ancient Indian texts like Samudrikashastra, the text explains that human bodies are analyzed for various marks, categorized as excellent, medium, or inferior. Individuals possessing thirty-two excellent marks are called "Battisal Lakshana" (one with thirty-two marks) and are considered fortunate and auspicious.
• Tirthankaras and Their Auspicious Marks: The text elaborates on the concept of Tirthankaras possessing numerous auspicious marks. Baladevas are said to have 108, Chakravartis 1008, and Tirthankaras are believed to possess 1008 excellent marks. These marks are a result of their good karma.
• Types of Marks: Marks are broadly categorized into internal (inherent) and external (can be covered or removed). Tirthankaras' lanchan is an inherent, supreme mark that aligns with their spiritual essence and life's purpose.
• Origin and Placement of Tirthankara Lanchan: According to ancient texts and the commentary by Acharya Hemachandra on Abhidhan Chintamani, the Tirthankaras' lanchan is present on their right side of the body, often on the thigh.
• Association with Names and Nature: The lanchan is determined according to the Tirthankara's name-karma and is also considered representative of their nature or disposition. For instance, Rishabhadeva was known as "Rishabhajina" due to the bull (vrishabha) as his lanchan, and his mother dreamt of a bull before his birth.
• Variety of Lanchan: Tirthankaras' lanchan can be symbols of various animals (bull, elephant, horse, lion, crocodile, monkey, buffalo, rhinoceros, deer), birds (Krauncha, eagle), celestial bodies (sun, moon), or auspicious symbols (Swastika, Nandyavarta, lotus, pitcher, conch). Each lanchan is believed to represent an outstanding quality of the Tirthankara.
• Connection with Maternal Dreams and Birth: The text frequently links the Tirthankara's lanchan with the dreams experienced by their mothers before conception. For example, Padmaprabh Swami's lotus lanchan is associated with his mother's dream of a lotus pond and craving for lotuses. Similarly, Chandaprabh Swami's moon lanchan is linked to his mother's moon-related dreams and cravings. Parshvanatha's snake lanchan is connected to his mother seeing a serpent in the dark, a manifestation of the child in her womb.
• Lanchan of the Twenty-Four Tirthankaras of the Current Era: The text lists the specific lanchan for each of the 24 Tirthankaras of the current Avsarpini era, providing the Gujarati names and their corresponding symbols. Examples include Rishabhadeva (Bull), Ajitanatha (Elephant), Parshvanatha (Serpent), and Mahavir Swami (Lion).
• Scholarly References: The text cites Sanskrit works like Abhidhan Chintamani by Hemachandra and Vichar Sar Payaran by Pradyumna Suri, which provide lists and descriptions of these lanchan.
• Differences between Shvetambara and Digambara Traditions: The text acknowledges that there are slight variations in the lanchan of certain Tirthankaras between the Shvetambara and Digambara Jain traditions. Examples include Sumatinatha (Krauncha bird vs. Kinkini bird), Shitalanatha (Shrivatsa vs. Kalpavriksha), Anantanatha (Eagle vs. Porcupine), and Aranatha (Nandyavarta vs. Fish).
• Lanchan of Contemporaneous Tirthankaras: It is clarified that not every Tirthankara has a unique lanchan. In the cosmic cycles where multiple Tirthankaras are present simultaneously, some share similar lanchan. For instance, among the twenty contemporary Tirthankaras in Mahavideha, several share symbols like the bull, elephant, sun, and moon.
• Eternal Tirthankaras: The text mentions four Tirthankaras considered "eternal" (their name is reoccupied immediately upon their demise). Their lanchan are believed to remain constant, though some discrepancies are noted in the imagery of these eternal Jinas.
• Lanchan of Past and Future Tirthankaras: The lanchan of Tirthankaras in past and future cycles are often the reverse of the current cycle. For example, the last Tirthankara of this era, Mahavir Swami, has a lion as his lanchan, and the first Tirthankara of the next era, Padmanatha, also has a lion.
• Identification of Deities and Vidyadevis: The text draws a parallel with the identification of Hindu and Buddhist deities, who are recognized by their vehicles, weapons, and other attributes, as human-like depictions can be similar. Similarly, Jain Yakshas, Yakshinis, and Vidyadevis are identified through their associated symbols.
• Importance of Lanchan in Iconography: The lanchan is crucial for identifying Tirthankara images in Jain temples because Tirthankara idols are generally depicted in similar postures (meditative or standing) without weapons or specific attributes. The lanchan, usually carved at the base of the idol, is the primary means of distinguishing one Tirthankara from another. Without the lanchan, an idol is considered a "general Jina" image.
• Challenges in Identification: While the color of a Tirthankara's body is sometimes depicted, multiple Tirthankaras can share the same color, creating identification challenges. Parshvanatha is often recognizable by the serpent's hood, but this is not always present or exclusive to him, as Suparshvanatha is sometimes depicted with a hood, leading to potential confusion.
• Uniqueness of Jain Tradition: The text concludes by emphasizing that the specific tradition of Tirthankara lanchan in Jain scriptures and iconography is unique and not found elsewhere.

In essence, "Lanchan" provides a detailed exploration of the symbolic identifiers of Tirthankaras in Jainism, their origins, meanings, and significance in both religious belief and artistic representation.