Jain Journal 1977 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 32

30
JAIN JOURNAL
Mr. J. D. Beglar identified this Jaina image with Tirthankara Padmaprabha taking into consideration the lotus on which the image stands as its cognizance. Mr. David. J. McCutchion? also shared this view. But Mr. A. C. Banerjee (Journal of Bihar and Orissa Research Society, Vol. XXVIII, p.43) identified this image with Sreyansanatha, the eleventh Tirthankara whose lañchana is rhinoceros. The emblem of the Jina is actually carved just below the lotus, in the centre of the lower pedestal which does not, of course, look like a rhino. Again, the image cannot be of Padmaprabha as the lāñchana of Padmaprabha is a lotus-bud, padma or kamala, and not a full-bloom lotus which is a common attribute to all Jaina images. The symbol in the lower pedestal which, though looks like a design cannot be a mere decorative motif because a forlorn little design in such a position does not add to the overall beauty of the sculpture. This must have some symbolical implication. Hence, the final identification of the image may be shelved till the identification of the symbol itself. It is necessary to mention here that at the right hand corner of the lower pedestal there was an inscription two last letters of which are still discernible.
Jd
On two sides of the principal image or mulā-nāyaka two attendant Yaksas bedecked in rich jewellery are standing in tribhriga pose with fly-whisks in their hands and dressed in the lower portion.
This Jaina Tirthankara is famous as 'Kal Bhairava' among the villagers of the area, and is regularly worshipped by the brahmanas of Raidih village, whose family title is 'Ray'. They are most probably Rajputs or Ksatri brahmanas. It is said that Sri Jyotiprasad Singh, king of Kosipur brought this brahmana family from outside and donated the Pakbirra moujā to them for conducting regular pājā of the ‘Bhairava'. However, the whole episode of donating land and employing brahmana priest by the Hindu King for the worship of a Jaina deity is interesting. Again, in the name of this Hinduised deity two regular fairs are held—one on the 12th Baisakha and the other on the 13th Jaistha of the Bengali year. Even then, this object of veneration, a masterpiece of craftsmanship, an object of historical importance has been left at the mercy of nature. It is rapidly eroding, the supple grace of the sculpture being gradually washed away by the regular attack of sun, rain and storm. Neither the
? "Notes on the Temples of Purulia', David J. McCutchion, District Census Hand
book, 1961, Purulia, W. Bengal.