Jain Journal 2006 07

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

Page 16

A.K. Bhattacharyya: Studies in Jaina Iconography
In connection with this we must also try to appreciate critically the symbols or the auspicious objects to be seen in dream by the expectant mothers of the Tirthankaras. The Svetambara traditions, be it noted here, has the number fourteen while the Digambaras add two more to the list and make slight alterations as to the specific objects. The Kalpasūtra mentions the fourteen dreams as seen by Devanandā thus Gaya, Vasaha, Siha, Abhiseya, Dama, Sasi, Dinayaram, Jhayam, Kumbham, Paumasara, Sagara, Vimana, Bhavana,7 Rayanuccaya and Sihi". In late text of the 12th-13th cents of the Christian era, the same tradition is followed and the name and the number remain unaltered.72
One of the objects seen in the dream viz., the smokeless flame of fire has already been discussed. The fourteen kinds of dreams as represented in art has a history as ancient as that of Indian art itself. The dream of Maya in connection with the birth of the Buddha found expression in art-forms carved in relief long before the Lord Himself came to be represented anthropomorphically. It would be no surprise, however, if we discover in a medieval sculpture from Rajgir the figure of a Jina-mother carved in relief below the pedestal of a central image of Tirthankara. The Jina-matrikās were held in late texts of the sects in high esteem so much so that it is quite likely that they were given also the exalted position of the mother of Buddha in art and iconography.73
70.
71. Kalpasutra (ed. by H. Jacobi), p. 34.
72. Triṣaṣṭiśālākäpuruṣacaritra, Parva X. sarga II, 19-21 gajo vrso hariḥ sabhisekasriḥ srak śasi raviḥ
mahādhvajaḥ pūrṇakumbhaḥ padmasaraḥ saritpatiḥ // vimanam ratnapuñjaśca nirdhūmogniriti kramāt dadarśasya (va) mini svapnan mukhe praviśatastadā. See, also, Uttarapuraṇa, (ed. by L.R.Jain, Indore), parva 73, pp. 572 ff.
See, pl. Tk. figs. 27 & 28
73.
17
Vimana and Bhavana are alternates, the former being only in the case where the person entering the womb descends from heaven while the latter is seen where he comes from below (nāraka). cf. Pradipika by Vijaya Gani on the Kalpasūtra.