ISJS Jainism Study Notes E5 Vol 04

SR No.: 007719
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2011
Total Pages: 567
Language: English
Classification: Book_English
File Size: 15 MB

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with their basic tenets of maditation and bodily abandonment, best represented by the Vitaragi Jinas, who were free from passions and desires and who could neither favour nor frown at anybody. It is for this reason that the Jinas were never shown as safety-bestowing or boon-conferring deities, as was the case with Buddha, Shiva, Vishnu, Ganesha and others. Religion can thrive only with the active support of the masses, and this fact was very much in the minds of Jaina acharyas. The majority of the worshippers aspire for worldly and materialistic possessions from deities they worship, which however could not be obtained from the worship of the Vitaragi Jinas. Thus, several other deities were conceived and incorporated in the Jaina pantheon to cater to the needs of the common worshippers, by the induction of the Shasanadevatas or the yakshas and yakshis, joining two Jinas on the two flanks as guardian deities, [Jinashasanaraksakarakaya-Acharadinakaras]. They bestow on their believers their desired wishes and boons. The Harivamsa Purana [CE 783, 66.43-45] speaks of the relevance of the adoration of the Shasanadevatas, who are capable of pacifying the malefic powers of the grahas, rogas, bhutas, pishachas and rakshasas. The socio-religious and psychological requirements, thus, paved the way for the assimilation and mutual understanding between the Brahmanical and Jaina religions.
The Parshvanatha Jaina temple at Khajuraho [c.CE 950-70], containing all around its façade the figures of Brahmanical deities like Shiva, Vishnu, Rama, Bramha, Balarama, Kama, Agni and Kubera, along with their respective shaktis in alingana-pose, is a remarkable exponent of coherence and mutuality between the two religions. Such figures in alinganapose are indeed a violation of the accepted norms of the Jaina tradition, and were actually carved under the influence of Brahmanical sculptures at Khajuraho. There are three sculptures showing amorous couples14 on the north and south shikharas and also on the garbha-griha façade of the Parshvanath temple.
Such instances of erotic figures in a Jaina context, datable between 10th - 12th century CE, are also known from Deogarh [Dooeway, temple 18], the Santinatha temple at Narlai [Pali, Rajasthan] 15 the Ajitanatha temple at Taranga and the Neminatha temple at Kumbharia. The presence of erotic figures at Jaina sites is a gross violation of the Jaina beliefs, which does not even conceive of any Jaina God in alingana- pose with his Shakti, and hence was probably the impact of Tantric influence during the early medieval times[c. Ce 7th - 10th century]. However, the Jaina Harivamsa Purana [CE 783] points out to the construction of a Jina temple by Sresthi Kamadatta, who, for the sake of attracting people, had figures of Kamadeva and Rati16 installed in the temple. It also alludes to the worship of Rati and Kamadeva along with the Jina images."7
It may be noted here that Tantric influential was accepted in Jainism but with certain restraints. Overt eroticism was never so pronounced in Jaina literature and sculpture manifestation, as is the case of Brahmanical and Buddhist religions, as evident from their sculptures, carved Khajuraho, Konark, Bhubanesver and many other places.
The Jinas also find representation on some of the Brahmanical temples at Khajuraho [Kandariya Mahadeva and Vishvanatha temples- 11th century CE], Osian [Surya and Harihara temples - 8th - 9th century CE] and Bhubaneshvar [Mukteshvara temple - 10th century CE]. Of all the deities borrowed from the Brahmanical culture, Rama and Krishna, the two great epical characters, undoubtedly occupy the most exalted position in the Jaina worship and Jaina religious art; they were incorporated in their work in about 1st-2nd century CE. The rendering of Krishna and Balarama begins as early as the Kushan period. These were associated with the 22nd Jina Aristanemi or Neminatha, as his cousins, as illuminated by the images of Neminatha from Mathura, belonging to the early Kushan period, e.g. the seated figure of Neminatha is flanked by the figures of four-armed Balarama and Krishna - Vasudeva [State Museum, Lucknow, acc. no. J47]. Balarama holds a musala and a hala, while Krishna bears a mace. Another image of the later Kushan period shows Krishna with a mace and chakra, explaining distinctly the process of adoption and transformation of Brahmanical deities in Jaina worship. Subsequent illustrations of such images are known from Bateshvara [Agra, U.P.] and Deogarh [temple no. 2, Lalitpur, U.P.]. Owing to the explained kinship of the two, Krishna and Balaram were also carved in different narrative panels at Kumbharia and Vimala Vasahi [11th - 12th century CE] showing the life of Neminatha. These scenes project the water sports and trial of strength between Neminatha and Krishna [Vimala Vasahi ceiling of cell no. 10].
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