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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Encyclopaedia of Jaina Studies
respective jurisdictions, are as follows: Indra as Lord of east and likewise Agni, Yama Nirrti, Varuna, Vayu, Kubera and Ïśāna respectively the Lords of south-east, south, south-west, west, north-west, north and northeast. Sometimes their number becomes ten, including the names of Vasuki and Brahma, respectively the guardian deities of pätäla (nether) and ākāśa (upper) regions.
The names and the iconographic features of the Dikpälas in Jaina tradition were apparently borrowed from the Brahmanical sect in c. 8th 9th century A.D., although some of them were known as independent deities or as the Yakṣas even prior to that. The early Jaina works, Kalpasūtra and Paumacariyam, refer to Indra as the chief attendant of all the Jinas. The
Kalpasūtra visualises Indra (Śakra) as carrying a thunderbolt and riding on an elephant. Kubera and Brahma, respectively known as Sarvanubhuti and Brahmasanti, were also worshipped as Yakṣas.
The iconographic features of the Dikpälas in Jaina context are enunciated mainly in the Nirvanakalikā (19.1-10, p. 37), Manträdhirajakalpa (3.108-120), Acaradinakara (pt. II, pp. 178-79), Pratisthäsārasamgraha (6.1-9) Pratiṣṭhāsāroddhara (3.187-94, 4.61-62) and Pratisthätilakam (5.1-10), the last three texts being affiliated to Digambara sect. It may be remarked that the Jaina works of both the sects invariably speak of the ten Dikpälas in place of eight; they are Indra (east), Agni (south-east), Yama (south), Nirrti or Naiṛta (southwest), Varuna (west), Vayu (north-west), Kubera (north), Iśāna (north-east), Brahma or Soma (upper-region) and Nāgadeva or Ananta or Dharanendra (nether-region). However the Jaina temples of both the sects contain the figures of only eight Dikpälas, except for a solitary instance known from the Mahavira temple at Ghanerava (c. 10th century A.D.) where all the ten Dikpälas find depiction. Brahma with four faces (only three frontal faces are shown) has beard while Ananta has fivehooded snake canopy. In Svetämbara tradition fourfaced Brahma is conceived with swan mount and as
holding manuscript and lotus (water-vesselNirvaṇakalika). The Digambara texts, however, prescribe lion mount for Soma, the Dikapala of the upper region, who carries lance, flower, rosary and thunderbolt (Pratisthāsāroddhara, 3.62). The iconography of Soma is thus quite different from that of Brahma of Svetämbara tradition. The Dharanendra or Nagadeva, according to Śvetämbara tradition, is visualised with lotus mount and as bearing snake in hand. The Digambara text Pratiṣṭhāsāroddhāra (3.61) enjoins tortoise as mount and goad as attribute for Dharanendra, who is endowed also with snake canopy. The Śantinatha temple at Nadol (c. 11th century A.D.) has the figures of Dikpälis in place of Dikpälas.
Another interesting feature is the depiction of four-armed Dikpälas along with their respective Saktis and that, too in alingana-pose. These examples (two sets) are carved on the facade of the Parsvanatha temple at Kharatara vasahi ( Mt. Abu-A.D. 1459). In Brahmanical context the figures of Dikpälas with Sakti are found from Bhubanesvara and Halebid Temples (12th 13th century). This indeed is an unusual feature because in Jaina tradition and art, the deities are never conceived with their Śaktis in alingana-pose. The respective Śaktis of Dikpālas are always two-armed and their right hand is in alingana-pose while the left one holds either a lotus or a fruit or even a mirror. The lower panel has the figures of Dikpālas in tribhanga while the upper panel depicts them as seated in lalitäsana with their Śaktis seated on the lap.
The Dikpäla figures both on the Digambara and Śvetambara Jaina temples are carved at their respective points and with almost identical attributes and vahanas to be found in the Brahmanical texts. The Jaina temples of both the sects from about 8th century A.D. onwards, like the Brahmanical temples, invariably contain the figures of the Dikpälas. The Aṣṭadikpäla figures at Mahāvīra temple at Osian (c. 8th century A.D.) has two arms while from 10th century A.D. they are shown with four arms. The respective mounts of the Dikpālas are