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178
The third at Yenur or Venur, also in south Kanara, is smaller, about 35 ft. high apparently, and is the latest of the three, having been erected in 1604.
JAIN JOURNAL
All these three figures belong to the Digambara sect of Jains, being entirely naked; and all possess the peculiarity of having twigs or creeping plants twisted round their arms and legs, in the manner found in the cave-temples, and in having serpents at their feet. In the Jaina cave at Badami a similar figure has two creeping plants wound round its arms and legs precisely as these twigs are here, and serpents at his feet, while the Dikṣā or Bo-tree is relegated to the background." This figure, though possibly not so old as the cave in which it is found-say A.D. 600 -is much older than the three great monoliths, but represents the same individual-the ideal ascetic-who stood in meditation until the ant-hills arose at his feet and creeping plants grew round his limbs. This Gomata, or Dorbali has no prominent place in the Svetambara pantheon, though Parsvanath is, with them, occasionally represented in a similar position.8
R. S. Gupta/Iconography of the Hindus, Buddhists and Jainas/D. B. Taraporevala Sons & Co Private Ltd./Bombay/1972/p.175.
Bahubali was the second son of Rsabhanatha and queen Sunanda. His step-brother was Bharata. Bahubali and Bharata succeeded to different parts of the empire after Rsabha 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 muştiloca (penance), plucking hair from his head, renounced all attachments, including garments, and became a monk.
He stood motionless, in the kāyotsarga attitude and endured the rigours of the elements. Years passed. Wild animals pulled and
6 Moor's Hindu Pantheon, plate 73; Indian Antiquary, vol. V, p. 37.
7
Archaeological Survey of Western India, vol. I,p. 25, plate xxxvii.
• Nearly all the Tirthankaras are said to have attained bliss (moksa) in this position called kayotsarga. In the Svetambara temples standing figures of Jinas are often placed on each side of the principal image and in Gujarati are known as "Kausagiyas", that is-figures in the kayotsarga mudra.
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