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SIXTEEN VIDYADEVIS ASDEPICTED IN JAINA TEMPLES AT KUMBHĀRIA
Dr. Harihar Singh The sixteen Vidyādevis or the goddesses of
known dhyānas prescribed for their execution in the Learning are popularly represented in the Jaina texts: Temples at Kumbhāriā, Banaskāntha Dist., Gujarat. Five in number the Jaina temples are wholly built of
1. Rohiņi. According to the Jaina texts, she white marble and are dedicated to Mahāvīra (1061 rides a cow and holds a conch, rosary, bow and A.D.), Säntinātha (circa 1081 A.D.), Pārsvanātha
arrow. All the available images of the goddess also
arro (circa 1100 A.D.), Neminātha (1136 A.D.) and represent her as riding a cow and holding bow and Saibhavanätha (early 13th century A.D.) All of these arrow in two of her four hands, but the symbols to the temples belong to Svetāmbara Jainism. The images
other two hands differ. On the basis of symbols they of Vidyādevis at this site, as also at other places, form
are divisible into three groups. In one group she bears a part of the decorative element of the temples rather
sword and fruit and is represented on the pillar-shaft than an object of worship depicted on the walls,
of the mukhamandapa of the Mahavira, Pārsvanātha doorframes, pillars, pilasters and ceilings. and Santinatha temples. The symbols of the second Ocassionaly, they are also noticed Vidyādevis appear group consist of varda and conch: this type of the in a set of sixteen in a ceiling of the eastern aisle of images is seen on the doorframe and ceiling of the the rangamandapa they are always shown in the devakulikās of the Pārsvanātha temple. individual forms. Here is the earliest representation of the third group bear varda and fruit and are found of Vidyādevis in a set of sixteen, but due to the depicted in the ceiling of the mukhamandapa and absence of their cognizances the identification of all the rangamandapa (panel of 16 Vidyadevis) of the of them cannot be made with an amount of certainty.
nty
Sar
śāntinātha temple. Another drawback of these images is that they are
2. Prajñapti - There are two images of this not depicted in their correct order. The individual goddess One of these is sculptured on the doorframe images, on the other hand, are generally shown with of the central devakulikā of the Pārsvanātha temple. their respective attributes and cognizances, so that
Here she rides a peacock and carries sala, sakti, varada they are not only easily identified but also help in and fruit. This description of the goddess also tallies identifying those in the set of sixteen.
with the dhyāna prescribed for her image in the All the images of Vidyādevis at Kumbhäriä Nirvanakalika, only that here the sula is replaced by possess four arms. They are sculptured both in the a śakti. The other image is the one carrying sakti, standing and sitting attitudes. In the latter case they kukkuta, varada and citrus in the pannel of 16 are always shown in the lalita-pose. They wear beaded Vidyadevis in the Santinātha temple. Although none girdles with a katisütra, two or three-stranded beaded of the dhyanas precribe kukkuta as her attribute, it garlands. necklace with an urasutra, a thin seems to be a popular symbol of this goddess, as it is kucabandha, earrings, karandamukuta, bangles, also associated with her images in the Vimalavasahi armlets anklets and a long garland like vaijayanti of at Abu." Vişnu, the last one being apparent only in the standing 3. Vajraśnkhala - According to the attitude. Sometimes in the standing attitude a scarf is Nirvānakalikā, she is seated on a lotus and carries also tied across the thighs. All these images are
varada, chain, lotus and chain again. A well executed almost in the round or in the high or midium
preserved image of the goddess is found on the and are full of relief grace and charm. Below is given doorframe of the central de vakulikā of the Pārsvanātha the iconographic peculiarities of these images and the temple, which wholly corresponds to this text. The * Di. Harihar Singh, Reader, Dept. of A. I. H. C., B.H.U.
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