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Mathurā this already complex figure, which was adopted by the Jains and under the influence of Vişnuism, obtained the name Harinegamesī, i.e. 'Naigameșa merged with Hari.995 Thus it can be explained that Indra, who in Jainism and Buddhism became a devoted servant of the respective Jina, orders his commander - both a seizer and a bestower of children - to perform such a fitting operation as was the foetus exchange for him.
As to the etymology of the name and its consequences for the presentation in pictorial form of Hariñegamesī, whose fiery character, which is not only destructive, as we have seen, but also positive erotic and promoting fertility), reach back to Agni, the following observations become relevant. The ancient Jaina theologians of course did not place great value on preserving the memory of the fact of their having come under vaişņavite influence, and thus the two parts of the name, Hari and Negamesin (as the middle Indo-Aryan form must be) were joined into one compound. Thereupon, commentators (intentionally ?) analysed it in the wrong way, viz. in harina 'deer' and, apparently, *egamesin, whatever that in their opinion may have meant. Here I must rely on a footnote in Hermann Jacobi's Kalpasūtra translation,96 as the Panjikao is not at my disposal. Thus, in Jaina art Nejameşa's he-goat face turned into Hariņegamesī's deer head. Harinegamesī's Hindu counterpart is Parivartaka (Márkandeya Purana 51,14).98
There remains the question concerning the background of the whole motif in Jaina mythology. It is completely different from the Herodes motif in the Mahabharata story. Connected with this I believe is also the idea that future Jinas and Buddhas must be reborn in ksatriya families only - though this apparently was not always the case, as becomes evident in the Jaina legend, and as the Nidānakathā explicitly teaches us.99 Among the five main considerations (mahā-vilokana) before being reborn, the Bodhisatta Gotama also thinks of his future family as follows: Buddhas are reborn neither in a Vaisya family nor in one of Sūdras, but in these two families only, viz. either in a respected kşatriya or in such
95 Liebert 1976: 102 takes the name to mean 'Hari, i.e. Indra, as Negamesi.' 96 Jacobi 1884: 227. 97 of Jinaprabha 1913 (Jacobi 1879: 25). 98 Apparently, demons exchanging foetuses are male, whereas those who take away
new-born children (and occasionally devour them) are female, e.g. Jāta-hāriņī in
MarkPur 51,106 sq. and 76,9. 99 Ja I 49,22 sq. - For a further development of this idea in mediaeval Jainism see Merutunga's Prabandhacintamani p. 83,9 with regard to young Căngadeva, who later became famous by his monastic name Hemacandra: (Sri Devācāryas) tadanga-pratyangānām jagad-vilaksanāni laksaņāni preksya "ayam yadi ksatriya-kule jātas, tadā sārva-bhauma-cakravarti; yadi vanig-vipra-kule jātas, tada mahamätyah; ced darśanam pratipadyate, tadã yuga-pradhāna ida Kali-kale 'pi KŢta-yugam avatārayati sa ācārya" iti vicārya (...).