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JAIN ICONOGRAPHY
image of a Jina and of a Buddha look alike. But there are important differences. The Tirthankaras generally have a Srivatsa (a triangular mole) symbol on the chest, a triple umbrella above their heads, and a lañchchana or symbol on the parasol.
In the Kushāna period, these identifying symbols were not used. Neither were their attendant Yakshas and Yakshinis carved, the only exception being the Yakshini Ambikā. This statement is to be qualified: it does not apply to South Indian and Deccan images. It is from the Gupta period that attendant Yakshas and Yakshinis begin to accompany Jina icons, but the attendants are not universally found, nor their affiliation with various Jinas systematised. The Gandharvas and chauri-bearers also become common.
The Jinas are attributed with 21 Atisayas or supernatural elements: dharmachakra, fly-whisks, lion-seat, triple-umbrellas, an aureole, an Aśoka tree, etc.
According to the Jains, 22 of their Tirthankaras belonged to the Ikshväkuvamṣa (race) and the other two, Munisuvrata and Neminatha, to the Harivamṣa. All the Tirthankaras are cast into a uniform mould and reveal a stereotyped character. The legends relating to their births, renunciation and ultimate salvation are very similar. The only differences are those connected with their mothers' sixteen dreams, lãñchchanas, Yakshas, etc. Yakshas do not generally appear in traditional texts like Purva Purana, Uttara Purāṇa and Chavandaraya Purana. But they appear in Pratistha texts. They are mentioned in Puranic works not composed in Sanskrit, especially in the Karnataka area.
BAHUBALI GOMMATESVARA (Pl. 194)
Bahubali was the second son of Rishabhanatha and queen Sunaṇḍā. His step-brother was Bharata. Bahubali and Bharata succeeded to different parts of the empire after Rishabha retired. When Bharata began a career of conquest, he subdued many kings and demanded homage even from his brothers. Ninety-eight of his brothers renounced their worldly claims, and became monks, but Bahubali refused to submit to his brother. The two brothers met on the battle-field and fought a prolonged and tough duel. When Bahubali was about to achieve victory, he suddenly realised the futility of worldly existence and stopped fighting. He performed mushtilocha (penance),
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plucking hair from his head, renounced all attachments, including garments, and became a monk.
He stood motionless, in the käyotsarga attitude and endured the rigours of the elements. Years passed. Wild animals pulled and pushed him. Creepers grew round his body. Birds made nests on his head. Serpents built ant-hills and sauntered around his body. He stood unaware of all these. But in spite of this rigorous penance, he could not obtain Kevala-jñāna for he still remained attached to pride. His father Rishabhanatha instructed his daughters Brahmi and Sundari to go and ask him to give up his pride. On his doing this, Bahubali attained Kevala-jñāna (Knowledge). Bahubali is also called Gommata or Gommatesvara. Chamundaraya, a Ganga general erected a huge image of Bahubali at Sravana Belgola and this has been called Gommateśvara. Bahubali is popular in this name in South India in general and Karnataka in particular.
PARSVANATHA (Pl. 195, Fig. 65)
Pārévanatha, the twenty-third Tirthankara, is said to have been born in the holy city of Banaras to Queen Vamadevi and King Ashvasena in 817 B.C. Before his birth the queen saw a black snake crawling by the side of her bed. So she named him Pārévanatha. From childhood, the prince had a soft corner for snakes. In his youth, he became a fearless warrior. Hearing of his many accomplishments, king Prasenjit of Ayodhaya offered him his daughter Padmavati in marriage. The offer was accepted. In the meanwhile, the Yavana king of Kalinga, who had heard of the great beauty of the princess, and who therefore coveted her, came to the capital of Prasenjit and laid siege to it. Prince Pārsvanatha rushed to rescue the princess. He fought against the Kalinga king, defeated him and married Padmavati.
The Digambara Puranas mention Pārsvanatha as the son of king Ashvasena or Vishvasena and Brahmadevi. The queen's name is mentioned in some Purānas as Brahmila (Sastrasarasamuccaya Tika) or Brahmadatti (Pārsvanatha Purana).
YAKSHAS (Pls. 193, 196, Figs. 67-83)
The Jain Yakshas are also known as Sāsanadevatās or attendant deities. They represent a class of semi-gods. The Yakshas existed in popular belief and in the literary tradition of the Hindus much earlier than the rise of Jainism or Buddhism.
