________________
Jinas or Tīrtharkaras
269
Sajjana in Sarivat 1259 (A.D. 1202). Similarly, in the devakulikā No. 7 of the Sāntinātha temple at Kumbharia was installed a sculpture of Padmaprabha dated in Saṁvat 1146 (A.D. 1089). On one of the two big metal images in the gudhamandapa of the Vimalavasahi, the inscription shows that this image of Padmaprabha was installed in Saṁvat 1550 (A.D. 1493) by Mantris Alhana and Molhana of Prägväta caste. The figure is a big single Jina image without any parikara. In cell No. 24 of Vimalavasahi there is also a sculpture of Padmaprabha with full parikara. In the temple of Adiśvara at Radhanpur (Gujarat) a metal Pañca-tīrthi image of Padmaprabha (A.D. 1513) is in worship.
In the set of 24 Jinas from Śravanabelagola, Moodbidri and Venur in Karnataka also we find sculptures of Padmaprabha with Yakşa-Yākşi figures and cognizance. A rock-cut sculpture is found at Kuppalanatham (Madurai, Tamil Nadu).
SUPĀRŚVANĀTHA (7th Jina)
Supārsvanätha like Pārsvanātha is also associated with snake (Varanasi is his birth place) and as per texts he is provided with one, five or nine-hooded snake canopy overhead. In addition, the Jina is provided with svastika cognizance to be shown on the throne. In sculptures Supārsvanātha is mostly shown with five- hooded snake canopy but rarely with svastika cognizance (at Deogadh, Kumbharia). The Yakșa and Yakși of Supăr vanātha are Mātanga and Säntā (or Kali or Kalikā in Digambara tradition). It may be remembered that Mātanga is also visualized as the Yaksa of Mahavira.
The images of Supārsvanātha are found from 10th century A.D. In few examples of 11th century A.D., the Yakşa-Yakși are also carved with the Jina but they do not show the traditional features. It is interesting to note that Jinaprabhasūri in his Vividhatirthakalpa (14th century A.D.) refers to a Stupa of Supārsvanatha at Mathura erected by the gods (devanirmita) but surprisingly not a single image of Supārsvanatha is found from the Kankāli Tīlā, Mathura.
The figures of Supārsvanātha from north India are
found mainly from Osian (devakulikā), Kumbharia (devakulikās of Mahāvīra and Pārsvanātha temples and gūdhamandapa of Neminātha temple), Vimalavasahī, Sahadol, Bajramath (Gyaraspur), Deogadh (5 figures of 11th century), Khajuraho (two figure of 12th century A.D., Temple Nos. 5 and 28), Khandagiri (Bārabhuji and Triśūla caves) and from the museums like Government Museum, Mathura (B. 26). State Museum, Lucknow (J. 935), Baroda Museum, Rajputana Museum, Ajmer (56) and Nagpur Museum (B. 62 and B. 23). The image in the Mahāvīra temple at Kumbharia (devakulikä No. 78 A.D. 1085) has figures of Sarvānubhūti and Ambikā as Yaksa and Yaksi. The image in the gūdhamandapa of Neminātha temple at Kumbharia (A.D. 1157) represents Supārsvanātha as standing in the kāyotsarga with five-hooded snake canopy and svastika cognizance. The Yaksa and Yaksi here also are Sarvänubhūti and Ambikā and the pedestal and parikara contain the figures of Mahāvidyās like Rohiņi, Vairotyä, Prajñapti, Vajrankuśā, Sarvästramahājvālā, Vajraśśikhala and also Sarasvati. In case of the seated figure of devakulikā 19 of Vimala- vasahi (12h century A.D.), the Yakṣa is Sarvānubhūti while Yakşi is Padmāvati. Two figures of 12th century A.D. are in the National Museum, Delhi, also. One standing figure (No. 59.153/176) with five-hooded snake canopy is a fine specimen of Chola art of 11th century A.D.
In case of the 11th century seated figure of State Museum, Lucknow (J. 935), the Yakşa-Yakși are provided with three-hooded snake canopy to associate them with Supārsvanātha. At Deogadh, five-hooded snake canopy is invariably carved but svastika on the pedestal is shown only in one example, fixed on the enclosure wall of Temple No. 12.. In one instance of Temple No. 4, the two-armed Yaksa-Yakṣi with flower and kalasa in hands are provided with snake canopy. in case of Khajuraho, apart from five-hooded snake canopy and svastika cognizance, the figure of Sāntidevi with lotuses is also shown.
A metal Pañca-tirthi image of Supārsvanātha, in
Jain Education Intemational
For Private & Personal Use Only
For Private & Personal Use Only
www.jainelibrary.org
