________________
Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
Acharya Shri Kailassagarsuri Gyanmandir
[ ૪પર ]
શ્રી જૈન સત્ય પ્રકાશ
[વર્ષ
from the Kotyarka temple.2 Dr. Shastri after discussing them at some length declared them to be images of Buddha, a conclusion which does not seem to be correct as shown below.
The figures under discussion are those published on plates IV, V (a), (b) and VI (a) of the Report and here called Figs. 1, 2, 3 and 4 respectively.
All the principal figures are of males and seated on a lotusseat in padmasana, and dhyanamudra. They have usnisa, long ear-lobs and staring eyes (particularly Fig. 1). Figs. 1 and 2 have behind them an oval prabha, whereas behind Fig. 3 the prabha is formed by a sevenhooded serpent. Figs 2, 3 and 4 have to their proper right and left, a male and a female, seated in lalitasana, and have an oval prabha behind them. All the figures are seated on high pedestals, each of which is differently carved; on that of Fig. 1 is a dharmacakra and deer on its either side; on that of Fig. 2 eight standing figures. The pedestal of Fig. 3 has an elaborate decoration : interlocking serpent coils supporting the kamalasana of the central figure, and projecting a worshipping Naga-figure in each corner. This serpent motive itself rests on a fourfooted pedestal, having 9 busts of human beings, on its front face. The pedestal of Fig. 4 seems to be partly broken, only the lions of the simhasana, and an attendant figure in lalitasana in the right hand corner remain.
For the identification of the main figures, as Dr. SASTRI has rightly pointed out, it is necessary to identify correctly the attendant figures mentioned above. He has rightly identified them as Yaksa and Yaksi, but further thinks that they are Jambhala and Hariti and not Jaina Yaksas and Yaksis. He consequently concludes that the central figures are those of Buddha and not of Jaina Tirthankaras.
The writer after a very minute study of all the figures thinks that Dr. SASTRI is wrong in his identification and that the figures are Jaina.
In order to prove this it is necessary to discuss the two 2 Ibid., p. 6.
For Private And Personal Use Only