Encyclopaedia of Jaina Studies Vol 01 Jaina Art and Architecture

Author(s): Sagarmal Jain, Others
Publisher: Parshwanath Vidyapith

Page 335

Yakṣa-Yakṣi or Śāsanadevatā
Yaksa to suggest that the Jainas were accepting changes and innovations within the parameter of tradition.
(ii) Padmavati Yakṣi- Padmavati, the snake goddess, is one of the four most popular Yakṣis of Jaina tradition, who along with Dharanendra Yakṣa has been associated with Parsvanatha. Both the traditions provide kukkuta-sarpa (cock-snake) or merely kukkuta as the vahana and lotus, noose and goad as the main attributes of Padmavati.
The Nirvaṇakalikä (18.23) conceives four-armed Padmavati with kukkuța (cock) vahana and lotus and noose in right and fruit and goad in left hands. All other Śvetämbara texts speak of the kukkuta-sarpa as her vahana (Triṣaṣṭiśalakāpuruṣacaritra - 9.3.364-65, Pārsvanathacaritra -7.829-30). The Manträdhirajakalpa also envisages three-hooded snake-canopy over the head of the Yakṣi. The Digambara texts as compared to Śvetambara ones make elaborate dhyānas of Padmavati wherein she is said to have four, six and twenty-four arms (Pratisthāsārasamgraha-5.67-71). The four-armed Padmavati holds goad, lotus and rosary in three hands while the six-armed Yakşi carries noose, sword, spear, crescent (välendu), mace and pestle. According to both the Pratisthāsārasamgraha and the Pratisthāsāroddhāra (3.174), the twenty-four-armed Yakṣi with three-hooded snake canopy and one hand being in the varada-mudra, bears conch, sword, disc, crescent, lotus, lotus, bow, spear, noose, goad, bell, arrow, pestle, shield, trident, axe, kunta, bhinda, mälä (rosary), fruit, mace, patra and pallava.
Padmavati was also accorded an exalted position in tantrika_worship, the best example of which could be seen in the Bhairava-Padmavati-Kalpa wherein Yakşi is worshipped in various tantrik rites. She has three eyes and has also been addressed to as Tripura and Tripura Bhairavi. However, the attributes are almost the same. The south Indian tradition sometimes prescribing five
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hooded snake canopy speaks of hamsa-vahana.
The earliest figures of Padmavati are datable between 8th and 10th century A.D. The earliest instance carved on Mahāvīra temple at Osian (8th century A.D.) depicts Yakṣi as two-armed with kukkuṭa-sarpa as vahana and snake and fruit as attributes. In subsequent examples mostly the Yakşî is shown either with kukkuta-sarpa or kukkuta vahana and as carrying snake, noose, goad and lotus in her hands. She is shown with four or six
or even ten arms.
In western India the figures of Padmavati are mainly known from Osian (both from Mahāvīra temple and devakulikās), Nagda (Udaipur, Rajasthan), Jhalarapatan (Jhalawar, Rajasthan), Kumbharia (Neminatha temple Pl. 196), Delvada (Vimalavasahi and Lūnavasahi) and Śatruñjaya. The image of fourarmed Padmavati from Nagda (10th-11th century A.D., now in Udaipur Government Museum, Acc. No. 56), seated in lalita-mudra on lotus seat, has the figure of Parsvanatha overhead (Pl. 194). The Yakşi holds sword, snake, snake and fruit. Six small figures of goddesses are also carved in the parikara. What is most important in the present instance is the rendering of the figures of two-armed Yakṣa and Yakṣi in the fashion they are carved with the Jinas. This suggests the elevation of Padmavati as a cult goddess. Aesthetically also the image reveals grace, beauty and dignity.
The eight-armed figure from Jhalarapatan (Jaina temple 1043 A.D.) is seated in lalitasana under sevenhooded snake canopy. Padmavati here shows varada-mudra, thunderbolt, lotus bud, dagger, shield, lotus bud, bell and fruit. In case of figure from Kumbharia (Neminatha temple), the four-handed Yakşi with kukkuta-sarpa has five-hooded snake canopy (Pl. 196). She shows varada-mudra, goad, noose and fruit.
The earliest known figure of Digambara affiliation is from Deogadh (Temple No. 12, A.D. 862). The four