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Other Jaina Gods and Goddesses
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the Vāstuvidyā of 11th-12th century A.D. speaks of the PRATIHĀRAS OR GATE-KEEPERS rendering of the figures of the goddess Ādisakti (showing The Jaina texts invariably describe the Pratihäras varada-mudra and lotus) in the centre of the simhasana (the door-keepers and attendants) of the Jinas. The of the Jina images (22.10). The concept and form of Digambara Pratistha-works refer to four such pratihäras śāntidevi in Jainism seems to have crystalized in about who guard the four doors of the mandapa. Kumuda 10th 11th century A.D.
pratihära standing with a golden staff guards the eastern The Digambaras, however, have no such goddess, door while Añjana, Vāmana and Puspadanta likewise but Sánti is certainly included in Digambara worship holding staff guard respectively the southern, western along with Sri Hri and other devis (Pratisthāsāroddhara and northern gates. All of them have their eyes fixed -5.3.118).
on the mangala-kalaśa (Pratisthäsäroddhära-2.139-142). On the pedestals of Jina images, belonging to c. But it is not certain whether these figures were 10th and 14th century A.D. and coming mainly from ever carved on the entrance doors of Jaina temples. The Svetāmbara Jaina sites like Kumbharia, Delvada, Digambara texts invoke these gods in the mandapaTaranga, Cambay and Satruñjaya, a devi is usually pratisthā-vidhi which sufficiently warrants their presence represented in the centre, generally below the as door-keepers in the Jaina temples. dharmacakra, flanked by two deers, which are also The Digambara texts, however, worship four more suggestive of peace. She sits in the lalita-pose and deities as dvārapālas in the yāga-mandala. Soma, the carries lotus in each of her two upper hands while the first, stands at the eastern gate and carries the bow in lower ones bear rosary and the water vessel. Sometimes his hand while Yama guards the southern quarter with the lotus (in one hand) and water-vessel are replaced a big staff in hand. Varuna stands at the western gate respectively by a manuscript and a fruit. A few Jina with the nāgapāśa in hand and Kubera carrying the club images from Digambara Jaina sites like Khajuraho also guards the northern gate (Pratisthasaroddhāra - 3.180reveal the representation of Santidevi in the centre of 85). It may be recalled that these are also included in the lion-throne. Occasionally, the elephant and more the Jaina lists of the Dikpälas. frequently the lotus are shown as her vähana. The At Patan, Kumbharia, Delvada and other places we Pārsvanātha Hriņkāra-pata (15th century A.D.) conceives come across a dvärapäla figure holding the trident with Jaya and Vijayā, each four-armed, as showing the lotus other attributes. He may be identified as Išānendra in each of the two upper hands and the fruit in one officiating as the pratihāra. It must be noted that the lower hand. The fourth hand seems to be in vitarka- staff is invariably held in one of the hands of the mudra (with two fingers raised) or vyākhyāna-mudrā. dvārapālas while the elephant generally is provided as
It may be observed that the form of Sāntidevi is the vähana. identical with the form of Nirvăņi Yakși of Santinātha At Delvada Jaina temples we find figures of showing almost identical details. But as Yakşi she can- dvārapālas on some of the doorframes of the minor cells not be represented on the pedestal of any other Jina around the main shrines. These door-keepers usually than Sāntinātha. Moreover, the place of a Yakşi is on show noose (or thunderbolt) and goad in two upper the left end of the pedestal but as sāntidevī, she hands while the lower hands hold fruit and staff. As invariably appears in the centre of the pedestals of all usual the vāhana is elephant. Such instances can easily the Jina images to suggest that the peace and prosperity be multiplied and they distinctly show that Indra as are bestowed by her on all the members of the Jaina attendant par excellence of the Jinas has invariably been faith.
represented in art. Even in Buddhism Indra is regarded
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