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Jaina-Rupa-Mandana varieties of four-armed forms of Siddhãyikā. As shown by him, on an image in Temple no. 2, Khajuraho, the yaksi, four-armed, rides on the lion and carries the fruit, the disc, the lotus and the conch in her hands. On an image of Mahavira on a wall of Temple 21, Khajuraho, the yakşi rides on the lion and shows the varada mudrā, the sword, the cakra and the fruit in her four hands. No. K.17 in the Khajuraho Museum has the yakşi riding on the lion and showing the cakra, the lotus and the conch in her three hands, the fourth hand is mutilated.323c
In view of the above evidence from Khajuraho, Tiwari's identification of a four-armed goddess on the uttaranga of Temple no. 4, Khajuraho, and another from uttaranga of Temple 5, Devgadh--both showing the same set of symbols-may be correct.3234 The four-armed goddess in each case rides on the lion and shows the varada mudra, the sword, the shield and the kalasa (pot) in her four hands. Identification of these two figures with the sixteenth Mahavidyā Mahāmānasi cannot however be ruled out.
Douglas Barrett has described a c. ninth century bronze of Mahavira, worshipped in a shrine at Karanja in the Akola district, which shows a four-armed Yakşi Siddhāyikā who "carries an axe and a lotus in her upper left and right hands, and a citron and a flower (?) in her lower" bando 324 The bronze probably hailed from Karnataka as can be inferred from a bronze in Nahara's collection, in similar style and having an inscription on its back.325
3. Twelve-Armed Variety
The titleless palm-leaf manuscript from Jina-Kanchi gives a twelve-armed form showing the sword, the shield, the flower, the arrow, the bow, the noose, the disc, the staff, the varada pose, the blue waterlily, and the abhaya-mudra. The eagle is her vähana.326
A twelve-armed figure of the goddess is reproduced by Ramachandran, from a temple in Jina-Kanchi. The goddess here stands on a lotus and shows in the first row of two hands the cakra and the conch. In the second pair are found the goad and the noose, in the third the arrow and the bow, in the fourth the sword and the shield, in the fifth the blue water-lily and the lotus and in the last or the bottom row the rosary and the varada (fig. 155A),327
S. Settar, op. cit., p. 41, describes a twelve-armed image of Siddhāyikā accompanying Vardhamana in a cell of Pancaküța Basti, Markuli. The yakşi is "wielding (from right bottom) the varada mudrā, a vajra, a kafaka (?), a bana, a khadga, a bana; (from top) a bow, a padma, a shield, a phala, an akşamālā, and a bow."
4. Twenty-Armed Variety
The seven yakşi is in the Navamuni Cave, Khandagiri, Orissa, date from c. ninth century A.D., as stated above, but these figures do not include any representation of Siddhayika. However, in the Barabhuji Cave near the Navamuni, are found complete sets of all the 24 Tirthaộkaras and the 24 Sasanadevis. But these figures stylistically seem to be of a later date, of about eleventh or twelfth century A.D. Here, Siddhãyikā, the yaksini of Mahävira, is represented as twenty-armed. She shows, in her right hands, the varada mudrā, spear, rosary, arrow, small staff (?), hammer, hala, vajra, disc and sword. Of the attributes in her left hands, a water-jar, book, citron (?), lotus, bell (?), bow, någapasa and shield are identifiable.328
KĀMACANDĀLINI (Four-Armed Varicty)
The Digambara Tantric text Vidyānusäsana tells us that Kamacandalini is another name of Siddhāyikā, the yaksini of Vardhamana. The text gives a full sädhana with the mülamantra and the yantra. According to it, Kamacandalini has four arms. Naked, she moves with her hair untied and her person bedecked with ornaments. Dark in appearance, she bears in her four hands the fruit, the golden
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