Jain Journal 1984 04

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

Page 63

JAIN JOURNAL
5.
Dvithirthikās (30.0 cms. x 15.0 cms.) at Golamara
Two small Jaina sculptures were carved in one stele. The figure on dexter is identified as Mahavira as lion accompanies him while the sinister figure is beyond recognition as his cognizance is out of vision for installation deep into the floor. The images stand erect on padmāsana and are flanked by cauri-bearers. The right leg of the right sided cămara bearer is broken. Mahavira wears jațā-mukuța and the other, karanda-mukuța. Petal motifs decorate the halos of the divinities. The upper portion of the rectangular slab shows full blossomed lotus flower, flowering twig, five petalled circular flower and hanging strings of pearl beads on either side of the stele. A trilineal chatra crowned the top, over which pada cinhas (leg-marks) made their appearance. The chatra over the right figure is the stylised representation of Sala (shorea robusta) tree under which Mahavira received the kevala jñāna, the only aim of yearning soul. As a unique feature upon the pedestal donor, lion, flowering scroll and offerings on ratnapātra to propitiate the deities are seen. This beautiful specimen may well be attributed to a date of c. 10th century A.D.
These three images of Golamara village are placed in a newly built small brick temple known as Bhairavasthāna constructed in a depopulated area, west of the village and the Hindus worshipped the images as Bhairavanathas, their own religious deities, on Makara sankranti day (JanuaryFebruary) to fulfil one's vows, irrespective of creed and religion.
The massiveness and crudity are the features of the sculptures found in Purulia. The emergence of many Jaina icons in Purulia district definitely indicates that the Nirgrantha (without a bond) religion had once a stronghold in this rugged land of Vajrabhumi in Radha and for that Jaina cult was in flourishing condition. The recurrent occurrence of nude images proves that the Digambara sect of the Jainas was dominant in Radha (Banerji : 1981 : 144). But the majority of them are not inscribed and dated and hence create problem to assign them correct dates. Whatever dates assigned are relative datings on stylistic ground. The preponderance of icons hints also that the Jaina teachers installed their religious sculptures at places for propagating the right perception, right knowledge and right conduct, the three-fold life principles of Jaina faith among the laity and to turn the region as a centre of Jainism.
The sculptures under discussion, except the Bhavanipur icon were not modelled with meticulous care. The workmanship of shoulders,
• Ibid., p. 7 and foot-note 5 at p. 8.