Jain Iconography a brief Survey

SR No.: 250135
Original Sutra Author: N/A
Author: Umakant P Shah
Publisher: Z_Jinvijay_Muni_Abhinandan_Granth_012033.pdf
Publication Year: 1971
Total Pages: 35
Language: English
Classification: Article & History
File Size: 3 MB

Page 35

218 Umakant P. Shah shield, the kundika (gourd or water-pot) and the jewel or the varada mudra in her hands in S'vetambara tradition and the varada, the rosary, the gourd and the garland in Digambara tradition. Sometimes her two hands are shown folded in the Digambara tradition. The foregoing discussion shows the popularity of Vidyadevis in the Jaina Tantric worship. In most cases, names of Digambara yaksis are identical with those of the Vidyadevis, but the Maha-Vidyas, are known from earlier text traditions, and are, therefore, earlier than the different yaksinis. The Svetambara text Nirvanakalika describes a multi-armed form of each f the Maha-Vidyas and refers to a special Mudras for each of them. Names of these Mudras would seem to suggest to modern students, the chief recognition symbol of each of them. It may be noted here that the chief recognition symbols noted by us in the above discussion are not mentioned as such by Jaina writers but we have drawn these tentative conclusions from our study of Jaina texts and images.1 It is not proper to associate these Vidya-devis with the Goddess of (Learning (Sarasvati or S'rutadevata) because of the name Vidya-devata given to them. There is no textual support to this view of some modern scholars. Mediaeval Jaina ritual at least had incorporated worship of the eight Dikpalas, the nine Planets and the eight Matikas weil known to Brahamanical iconography. Figures of planets are often found on pedestals of Tirthankara images in Western India and on two sides of the Tirthankara in several sculptures from Eastern India. Figures of Ma takas are very rare though they find a place in Jaina rituals. These gods and goddesses had been popular amongst the masses of India and the different principal religious sects of India had to introduce them to please the laity. Ksetrapala, the Guardian of the ksetra (land or place) is another such Indian deity of long standing who also finds a place in Jaina worship.2 : "The Brahmasanti-Yaksa (S've.) or the Brahma Yaksa (Dig.) and the Kaparddi Yaksa (S've) deserve special notice as they seem to be Jaina versions of the Hindu Brahma (as S've, Brahmasanti) or $atsa (as Dig. Brahma Yaksa) and Siva-SalapaniKaparddi (as S've. Kaparddi Yaksa).3 Brahma-Santi usually wears a beard, a jatamukuta. a sacred-thread and sandals, and carries the rosary, the staff or the laddle, the Kundika and the Chatra (umbrella) in his four hands. The swan is generally shown as his vahana. Sometimes he has the bull vehicle. 1. For a more detailed study of these goddesses, see, Shah, U. P., fonography of the sixteen Maha-Vidyas, Journal of the Indian Society of Oriental Art, Vol. XV pp. 114-177, and Shah, U. P., A peep into History of Tantra in Early Jaina Litera ture, Bharata Kaumudi, Vol. 11. pp. 839 ff. 2. See. Shah, U.P., Studies in Jaina Art, Fig. 47 3. For a detailed study. please refer to Shah U. P. Brahma-Santi and Kaparddi Yaksa, Journal of M. S. University of Baroda, Vol. VII. No. Matan the 1958), pp. 59-72, with plates.