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the Yakşas and Yaksinis, navagrahas, dik pālas and sacred trees. Many of the Brahmanical deities have been represented as Yakşas and Yakşinis, Śrutadevis and Sasanadevatās, But in regard to the mythology of these Jaina divinities there is a marked difference with its Brahmanical counterparts.
The idea of cult-syncretism developed in India in the early medieval times; and not only syncrestic icons (of different cults) were produced, but also icons having identical or semi-identical attributes and forms were constructed (Brahmanical, Buddhist and Jaina).
Select Bibliography 1. Baperjea, J. N.—The Development of Hindu Iconography,
Calcutta, 1956. 2. Bhattacharya, B. C.-The Jaina Iconography, Lahore, 1939. 3. Bühler, J. G.— The Indian Sect of the Jainas, Calcutta, 1963. 4. Chakravarty, D. K.--A Survey of Jaina Antiquarian Remains in
West Bengal in Mabăvira Jayanti Souvenir, Calcutta, 1965 5. Dasgupta, P. C.-Pakbirra's Shrine of the Emancipated,
Jain Journal, Vol 5, 1971,
- Jaina Sculptures from Bangladesh, ibid, Vol. 10, 1976. 6. Ganguly, K. K.-Jaina Images in Bengal, Indian Culture,
Vol. 6, 1939 7. Ghosh, D. P.-Traces of Jainism in Bengal, Mahāvira Jayanti
Souvenir, Calcutta, 1965. 8. Majumdar, R. C. (ed) – The Dacca History of Bengal, Vol. I, 1943. 9. Mitra, D. (Mrs.) - Some Jaina Antiquities from Bankura, Journal
of the Asiatic Society, Vol. 24, 1958.
-Shrines at Telkupi, Mem, of Arch. Surv. of India. 10. Nahar, P. C.-Jaina Inscriptions.
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