Encyclopaedia of Jaina Studies Vol 01 Jaina Art and Architecture

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

Page 358

336
Encyclopaedia of Jaina Studies
Digambara sites is depicted with dhvaja or flag (either in one or two hands), goad and mace (or thunderbolt).
Kubera : The pot-bellied Kubera wearing karanda- mukuta is usually accompanied by ghata (nidhi pătra) and he bears jewels (ratna) shown as mongoose-skin- purse and lotus and mace (or a manuscript-Khajuraho). In the figures from Ghanerava and Gyaraspur (Mālā Devi temple, M.P.) the ratna emanates from the purse of Kubera.
İśāna : Being the name of Siva, Iśāna with jatā- mukuta and bull mount carries the attributes of Siva. Both at the Svetāmbara and Digambara Jaina temples iśāna carries trident and snake and also sometimes lotus. The Svetāmbara texts visualise Isäna with three eyes and bull mount and as carrying sula and bow- pinaka (Acaradinakara and Nirvaņakalika). The Digambara texts, however, conceive Isäna with Umā and as holding a skull along with trident (or spear) (Pratisthāsārasamgraha-6.9; Pratisthäsāroddhāra-3.194)
It may be observed that the Jaina works envisage only the vahanas and one or two distinguishing attributes for different Dikpālas. But the figures at Vimalavasahi, Khajuraho and also at other Jaina sites, show varying attributes which are comparable to their counterparts represented in Brahmanical art.
NAVAGRAHAS The Jainas following the earlier Brahmanical tradition have also assimilated the Navagrahas (nine- planets) into their pantheon but under a planetary system constituting an important class of gods known as Jyotişka devas. Their worship both individually and collectively was in vogue among the Jainas and their figures like the Navagraha panels of Brahmanical art were carved in a group of nine. Sürya is the supreme among all the nine planets (grahapati), the other planets being Candra, Mangala, Budha, Brhaspati, Sukra, Sani, Rāhu and Ketu. The Jaina iconographic texts from 11th century A.D. onwards invariably enunciate the iconography of the Navagrahas but their visual representations in the form of Navagraha pattas, carved mainly on the door-
lintels of the ardhamandapa and sometime also on the garbhagrha of the Jaina temples, are found from the 8th century A.D.
Although the independent representations of all the Navagrahas like that of the figures from Konark are not found in Jaina art yet they are invariably represented collectively on the door-lintels of Khajuraho, Deogadh, Bilhari Jaina temples in Digambara context and of Ghanerav (Mahāvīra temple) and Kumbharia Jaina temples in Svetambara context. It is interesting to find their representation in the parikara or even on the pedestal of the Jina images of both the Digambara and Svetāmbara traditions.
The Jaina texts conceive Sürya as having two arms and as carrying lotuses in both the hands and riding on the chariot drawn by seven horses. Most of the texts give identical features for other six grahas from Candra to Sani and provide the two-armed grahas with rosary and water-vessel (Nirvāņakalika-20.2-7). However, in some of the texts distinctive attributes are also envisaged for these grahas which include amtaghata or spear for Mangala, manuscript (with swan or lotus mount) for Budha and Brhaspati, trident, snake, noose and rosary (with horse mount) for Sukra and parašu (with tortoise mount) for Sani. The eighth planet Rāhu has been visualized in two forms, of which one shows him with parasu and lion mount while the other conceives him as ürdhvakaya (bust only) and with both his hands being in tarpaņa-mudrā (offering) (Nirvanakalika-20.8; Acāradinakara - part II, pp. 180). The ninth planet Ketu is a snake deity who rides on a cobra and bears rosary and water-vessel (or snake) in hands (Nirvāņakalikā - 20.9; Ācāradinakara-part II, pp. 180).
Thus it is apparent that the varying iconographic forms of Navagrahas were envisaged in Jaina texts but somehow their visual renderings do not show the variations of forms, excepting Sürya, Rāhu and Ketu (Pl. 208). The grahas from Soma to Sani usually show abhaya-mudra and water-vessel (or fruit). Sürya, seated or standing, carries long stalked lotuses in two hands
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