Jain Journal 2006 07

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

Page 20

A.K. Bhattacharyya: Studies in Jaina iconography
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of the signs of the popular attraction for the symbol of fertility and prosperity. In the presence of the elephant on both sides of Lakşmi it can denote nothing but the aspect of fertility which is manifest in the torrents of rain so much required for increasing the fertility of the soil. Indeed, elephants (gajas) are diggajas 'holding the rain-clouds*and so far as the lotus goddess the designation with which we may most appropriately call the Gaja-Lakşmi composition, forms one amongst the group, of auspicious symbols beheld in dream by the pregnant mothers of Jinas, is concerned, we can be sure to the extent of saying that she symbolises fertility and abundance.
The Gaja-Lakşmi motif, however, has found expression in art in the Sunga railings from Bharhut as well as on early architraves from Khandagiri in Orissa ascribes very plausibly to the pre-Christian era". In the former the goddess stands on a lotus in the samabhaiga pose with her two hands holding a lotus stalk rising from below appearing as an ocean. Two elephants resting on to lotus flowers on each side holds a jar upside down each sprinkling waters therefrom on to the goddess. The figure from Khandagiri in Orissa bears close resemblance to the form just described. The existence from the 2nd cent. B.C., onwards of these abhişeku (abhiseya)-motifs is, therefore, an established fact and Bhadrabāhu compiling the Kalpasūtra in the 4th cent. B.C., naturally had this form of the Gaja-Lakşınī in view. The latter describes Gaja-Lakşmī in the dream symbol as seated on a lofty throne and reposing on a lotus in the lotus lake, anointed with the water from the strong and large trunks of the guardian elephants. 87 The form of the deity is as epitome of all beauty. Her hands and feet were like the `leaves of the lotus, and her fingers and toes soft and
85. For a discussion in this line see, Ibid, p. 23, fn.45. We do not, however,
agree that the Gaja-Lakşmi symbol has anything particularly to do with the nativity of a Jina, inuch less to stand for the actual birth or advent of
any of them. 86. See, pl. Md. fig. 13. 87. Kalpasutra (by H. Jacobi), p. 232.
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