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________________ 320 Encyclopaedia of Jaina Studies because large flames of fire issue from all the weapons held by her. (A) Svetāmbara - four-armed, Mount - Boar or Cat or Goose, holds innumerable weapons, shows-fire-branded in both hands or even serpent in each of four hands. (B) Digambara-eight-armed, Mount - Buffalo, holds bow, sword, arrow, shield-(i) Pratisthas- sāroddhāra and Yantra-pujā envisage bow, sword, shield, disc; (ii) Pratisthātilakam mentions eight-armed goddess with bow, arrow and such other weapons shining with flames. (12) Mānavi (A) Svetāmbara - four-armed, Mount - Lotus, holds tree full of fruits and foliage or varada, noose, rosary, tree. (B) Digambara - four-armed, Mount - Hog, holds fish, sword, trident. (13) Vairotyā or Vairoți (A) Svetāmbara - four-armed, Mount - Cobra, holds snake in two hands), sword, shield. (B) Digambara - four-armed, Mount - Snake or Lion, holds snake in her hands. (14) Acchuptā or Acyutā (A) Svetāmbara -four-armed, Mount - Horse, bears sword, shield, arrow, bow. (B) Digambara-four-armed, Mount - Horse. It merely refers to thunderbolt and sword. (15) Mānasi (A) Svetāmbara -four-armed, Mount - Swan, bears varada, thunderbolt, rosary, thunderbolt or trident. (B) Digambara - All the works visualize her as being represented with hands folded in namaskära-mudra. (16) Mahāmānasi (A) Svetāmbara - four-armed, Mount - Lion or Crocodile, holds sword, shield, jewel, pitcher. (B) Digambara --four-armed, Mount - Swan, she merely shows Praņāma-mudrā or varada, rosary, goad, garland. Of all the collective renderings of the sixteen Mahāvidyās, the set in the ceiling of the Sāntinātha temple at Kumbharia is the earliest (11h century A.D.). The sixteen Mahavidyas are carved all around the central figure of Jina Supārsvanātha seated with five-hooded cobra overhead. Eleven of these Mahāvidyā figures correspond fully or partially with the injunctions of the Caturvimśatika and more so to those of the Nirvanakalikā, However, in representations of two other Mahāvidyās, namely Mahajvälā and Acchuptā, the prescriptions of the Acāradinakara have been followed. One other Vidyādevī, Kālī, not conforming to any known dhyānas, has been identified on the testimony of Khatvānga. A firm identification of the remaining two Mahavidyās - Mānasi and Mahämanasi - could not be possible inasmuch as they do not correspond even the least to any of the known dhyanas. We shall now discuss in detail the iconography of the Mahavidyās associated with Mahāvīra temple complex of Osian where they seem to have occupied a special position. They are significant as the earliest examples of that category. On one side they reveal an iconographic evolution and on the other an almost complete concordance with the prescriptions of the Caturvimsatikā of Bappabhatti Suri (c. late 8th century A.D.) and the Nirvänakalika of Padalipta Sūri III (c. A.D. 950). Incidentally, the forms of the Svetämbara Mahāvidyās, in some cases, are practically repeated on the Digambara Jaina Temple No. 12 (Sāntinātha Temple : A.D. 862) at Deogadh, particularly the iconography of Vajraśşikhalā, Apraticakra, Acchuptā, Vairotyā and Mahämänasi. The first Mahavidyā, Rohiņi, is represented in Osian by ten examples, two on the main temple and the remaining on the devakulikās. The goddess, in all examples, is shown four-armed and rides a cow. The figures on the main temple hold arrows (?), abhaya (or Jain Education Intemational For Private & Personal Use Only For Private & Personal Use Only www.jainelibrary.org
SR No.006774
Book TitleEncyclopaedia of Jaina Studies Vol 01 Jaina Art and Architecture
Original Sutra AuthorN/A
AuthorSagarmal Jain, Others
PublisherParshwanath Vidyapith
Publication Year2010
Total Pages726
LanguageEnglish
ClassificationBook_English
File Size51 MB
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