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showing amorous couples14 on the north and south sikharas and also on the garbha-griha facade of the Pārsvanātha temple.
Such instances of erotic figures in a Jaina context, datable between 10th-12th cent. CE, are also known from Deogarh [Doorway, temple 18], the śāntinātha temple at Narlai (Pali, Rajasthan), 15 the Ajitanātha temple at Taranga and the Neminātha temple at Kumbharia. The presence of erotic figures at Jaina sites is a gross violation of the Jaina beliefs, which does not even conceive of any Jaina God in alingana - pose with his Śakti, and hence was probably the impact of Tantric influence during the early medieval times[c. Ce 7th - 10th century]. However, the Jaina Harivamsa Purana (CE 783] points out to the construction of a Jina temple by śreşthi Kāmadatta, who, for the sake of attracting people, had figures of Kāmadeva and Rati16 installed in the temple. It also alludes to the worship of Rati and Kamadeva along with the Jina images.17
It may be noted here that Tantric influential was accepted in Jainism but with certain restraints. Overt eroticism was never so pronounced in Jaina literature and sculpture manifestation, as is the case of Brahmanical and Buddhist religions, as evident from their sculptures, carved Khajuraho, Konark, Bhubanesver and many other places.
The Jinas also find representation on some of the Brahmanical temples at Khajuraho [Kandariyā Mahādeva and Vishvanātha temples- 11 th century CE], Osian [Surya and Harihara temples 8th-9th century CE] and Bhubaneshvara [Mukteśvara temple - 10th century CE). Of all the deities borrowed from the Brahmanical culture, Rama and Krishna, the two great epical characters, undoubtedly occupy the most exalted position in the Jaina worship and Jaina religious art; they were incorporated in their work in about 1st - 2nd century CE. The rendering of Krsna and Balarāma begins as early as the Kushan period. These were associated with the 22nd Jina Ariştanemi or Neminātha, as his cousins, as illuminated by the images of Neminātha from Mathura, belonging to the early Kuşāna period, e.g. the seated
14 L.K. Tripathi: The Erotic Sculptures of Khajuraho and their Probable Explanation, Bhārati, Varanasi, No. 3, 1959- 60, pp. 82-104, M.N. Tiwari: Khajuraho kā Jain Puratattva, [Hindi], Khajuraho, 1987. 15 There are about 50 erotic couples showing in some cases shaven-headed Jaina munis with elongated ears that are engaged in different sexual activities. 16 Atraiva Kamadevasya Ratescha Pratimamvyadhat/Jinagare Samastsyah Prajayah Kautukaya sah 11 Harivamsa Purana 29.2 17 Harivamsa Purana 29.1-10.
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