Sambodhi 1981 Vol 10

SR No.: 520760
Original Sutra Author: N/A
Author: Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Publication Year: 1981
Total Pages: 340
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 8 MB

Page 79

taina Marastamdhas At Deogarh
Both of these flokas record the consecration of manastambhas in VS 1121/1064 A. D. It seems that upto this day Jainas use the word 'manasi. ambha' for their numerous votive pillars. However, stylistically they represent a vast range of varieties though their purpose of erection being, perhaps, almost the same.
The simplest form of the manastambhas is merely a free-standing pillar. It has four Jaina images, on the top, one on each face, a ghatapallava motif at base and kink işikā with ghanță on each facet. (Pl. 1.) This specimen is found in front of Temple 2.
The second type has more elaborate niches, decorated with foliage, on top, harbouring Jigas, standing in kayotsargamudra. The ghanţås emanate from kirtimukhas on the middle portion of the stambha, the yaşti. These were surmounted by an amalaka and a bijapūraka (Pl. 2). Generally the cronwing members are lost.
Near Temple 1 there are two mānastambhas of the same category. They are one step ahead to the previous variety. There are yakşīs seated at the base below there corresponding Jinas. Though the images of Jinas show no difference the lañchanas of Yakşīs prove that the Jinas above, were supposed to be their respective Lords. (Pl. 3) Sometimes yakşas too, were sculpted at the base with the yakşts. (Pl. 4). The yakşas replade their yaksis but generally three yukşis and one yakşa are carved on a pillar.
The fully evolved mana stumbha is standing in front of Temple 11. (PI, 5) It exhibits four yakşīs at base and four Jinas on the top. The Jinas are standing in kāyotsargamudra while the yakşis are seated in ardhaparyankāsana on their respective mounts. There are Ambika, Cakre svart, Padmavati and Ajitabala. Four armed Ambikā accompanied by Bhairava with his dog, weilds ankuša, pāśa, āmralumbi and a child in her lap. She mounts a lion. (Pl. 5). Cakrešvari is ten-armed. Mounted on Garuda she holds varada, ankuša, gada, khadga and cakra in right hands and sankha, dhanuşa, mušala and cakra, again in left hands. (Pl. 6). Twelve-armed Padmavati riding her vahana kukkuta bears varada, vaņa, ankusa, sanalapadma, Srikhala, danda, in right hands and matulinga, dhanusa, pasa, sarpa, rajra and chatra in her left hands. (Pl. 7). She is covered by five-hooded snake. Ajitabalā (?) is shown. eight-armed riding her vahana bpl.19 She carries varada, donda, väņa and cakra in right hands and måtylinga, ankusa, dhanusa and paša ia left hands. (P1, 8).,
The depiction of Pārsvadātņa above Padmavati is clearly noticeable due to the hooded snake. Thus there seems a inter-relation between these Jinas' and yakşīs' images. We can say that the Jinas carved above are