Encyclopaedia of Jaina Studies Vol 01 Jaina Art and Architecture

SR No.: 006774
Original Sutra Author: N/A
Author: Sagarmal Jain, Others
Publisher: Parshwanath Vidyapith
Publication Year: 2010
Total Pages: 726
Language: English
Classification: Book_English
File Size: 51 MB

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Vidyādevis
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vyākhyāna-cum-rosary), bow and conch (or a kamandalu) while those on the devakulikäs show the abhaya, arrow, bow and fruit (or conch). However, in one instance, carved on the doorway of the devakulika No.1 she, holds arrow, sword, trident and bow. The Caturvimsatikā (3.12) and the Nirvanakalikā (37) concieve the four- armed Rohiņi with cow as mount, holding as she does arrow, rosary, bow and conch. It is hence apparent that the carvers have followed the prescriptions of the Svetāmbara texts more faithfully for the devakulikā figures.
The second Mahāvidyā, Prajñapti, represented by nine instances occurring only on the devakulikas), is either two- or four-armed. The figure on the devakulikā No. 3 is a solitary instance representing the goddess with two arms, riding on a peacock and holding süla, her distinguishing attribute, in her right hand. In the remaining instances, she invariably rides a peacock and holds sakti (spear) in each of her two upper hands and the varada or abhaya-mudră (or fruit) and fruit (or water-vessel) in the lower ones. The above-noted figures correspond with the available Svetämbara dhyanas wherein Prajñapti, alternatively called Saktikarā, is conceived as riding a peacock and holding varada, sakti, fruit and Sakti. The figure on the doorframe of devakulikā No. 1 perhaps shows the goddess with lotuses in two upper hands. However, the late work Acāradinakara (A. D. 1412) provides Prajñapti with lotus alongwith sakti.
The third Mahavidya Vajraśộnkhalā, shown always seated in lalitäsana on a lotus, is represented by seven instances, of which one is carved on the mukhacatuski of the main temple and the remaining on the devakulikās. She is depicted either two-or four-armed. The two- armed figures, represented by only two instances, are carved respectively on the main temple and the vedibandha of the devakulikā No. 2. The goddess in the former case holds a chain and a manuscript, while in the latter a long chain (śrrikhalā)-an invariate feature of the goddess--in both the hands. The four-armed figures show the abhaya or varada-mudra and fruit (or
water-vessel) in lower right and left hands while the upper ones carry, as usual, long chain. The four-armed figures known from Kumbharia, Delvada (Vimalavasahi) and other Śvetämbara sites likewise bear a long chain in two upper hands, while the lower ones show varada and fruit, sometimes mace. The Caturvinnsatikā (5.20). the Nirvāņakalika and the Mantrādhirājakalpa (3.5) also visualise Vajraśrókhalā with a lotus seat, and carrying long chain (in two hands), the varada-mudra and lotus. Vajraśrnkhala at Osian has a bearing on the iconography of the Yakși of Jina Munisuvrata on the Temple No. 12 at Deogadh. The four-armed Yakṣi with the appellation 'Sidhai' stands on lotus and holds chain, the abhaya-cum-blossom and lotus in three hands, while one is resting on thigh.
The fourth Mahavidyā Vajränkusa is represented by six examples, one on the mukhacatuṣki of the main temple and the remaining ones on the devakulikās. She invariably rides an elephant and possesses either two or four hands. The solitary instance of a two-armed goddess is on the main temple; she shows some mudrā with the right hand, while the left holds a water-vessel. The four-armed goddess shows the abhaya or varadamudrā, and holds thunderbolt, goad, and fruit (or watervessel). However, in one case, carved on the doorframe of devakulikā No. 4, the thunderbolt is replaced by a spear. The Svetāmbara works invariably conceive the goddess as riding on an elephant with an arm in varada, the rest holding vajra, ankuśa and fruit. The devakulikā figures, according to the Svetāmbara works, show that the form of the goddess was standardised at the site. The figures in the Säntinātha temple (Kumbharia), and in the Vimalavasahi (Delvada) also portray Vajränkuśā, accompanied by an elephant, with varadākṣa, arkuśa, vajra and fruit. The association of elephant together with a goad and a thunderbolt with the goddess at once reminds of the Brahmanical Mātrkā Aindri.
Apraticakrā, also called Cakreśvari, the fifth Mahāvidyā, is represented by as many as thirteen
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