Jain Rup Mandan

Author(s): Umakant P Shah
Publisher: Abhinav Publications

Page 55

Jaina-Rupa-Mandana established the Tirtha, the four-fold Jaina order, whereas the former did not do so. There were 24 Tirthankara Siddhas of this avasarpini in the Bharata-kşetra.
Tirtha karas or Arhats and the Siddhas are separately invoked only because while the former as Arhat are worshipped as embodied souls, the Siddhas are worshipped in their disembodied stage when even the last bondage of the material body does not remain. A Siddha is endowed with the following 8 chief qualities: Anantajñāna, Anantadarśana (infinite-faith), Anantacäritra, Avyābādha Ananta-sukha, Akaşaya-sthiti, Arūpitva, A-guru-laghutva, and Anantavirya.8
Late representations of the siddhas are sometimes obtained in Jaina temples. Being disembodied, bis body is not shown and the metal plaque is made like a stencil, the whole standing figure of the Siddha being cut awayo (Fig. 185). Such images are found in Digambara shrines.
Arhats
Qualities of the Arhats are described in detail in Jaina texts and their total comes to 46.10 These an dereced to 12 qualities: 1-8. Prātiharyas, mentioned before. 9. Apāyāpagamätiśaya, complete freedom from injury. 10. Jñánātiśaya, perfect knowledge. 11. Pujatiśaya, worship by everyone. 12. Vacanätisaya, supernatural characteristics of speech which are 35. Nos. 9-12 are known as mulatisayas. They are called Arhats because they deserve the worship by celestials with mahāprätihāryas etc.. or because they kill (hantă) the enemy (ari) in the form of rajas (binding matter), or because they have nothing to conceal. They are Jinas because they conquer attachment, dislike, infatuation etc. 11 Ācāryas are those who practise (ayaramāņa) the five-fold ācāra, 12 and instruct others in the rules of conduct (ācāra), constituted of darśana, jñana, tapa, and virya. They are endowed with 36 qualities. The acāryas are heads of groups of Jaina monks (gacchas), and include the ganadharas and so on. The detailed list of qualities need not be enumerated here. Upadhyāyas are those who teach the scriptures, consisting of the eleven argas and the fourteen pūrvvas (now lost). They are endowed with 25 chief qualities. 13 All ascetics are sādhus. A Jaina sādhu has 28 chief qualities besides other subsidiary ones, according to Digambaras and 27 according to the Svetāmbara lists. 14
Ācāryas
Upadh- yayas Sådhus
Separate representations of the Parameşthins are obtained. In sculpture, there is no marked difference in the representations of Ācāryas, Upadhyāyas and Sadhus. The Svetāmbara saints are shown with an upper and a lower garment and carrying a rajoharana (Fig. 177), and a mukha-paffikā. Sometimes a rosary is placed in the hand held in Vyākhyāna mudra. The earliest known representation of an acārya (Ganadhara) is on two sides of the figure of Pārsvanātha in the Ayagapata, set up by an inhabitant from Mathura, No. 248, Lucknow Museum. Two ganadharas of Pārsvanatha stand on two sides of the Jina and are without any garment.149
Jaina monks are represented also on pedestals of images obtained from Kankali Tila, Mathura. Here on the pedestals are generally shown all the four constituents of the Jaina Samgha: Sadhu, Sadhvi, Srăvaka and Sråvikā. A study of pedestals Nos. J.32, J.3, J.11, in the Lucknow Museum, the pedestal of the image of Vardhamāna, No. J.10, in the same Museum, and No. J.16 of Vardhamana dedicated in Samvat 35, etc., has shown the following noteworthy points:
(1) Sadhus are naked but they carry on the left forearm a piece of cloth held in such a way as to
cover the nudity. The right arm holds a rajoharana. (2) Sadhvis wear an undergarment, carry a rajoharana. But they also wear a long coat or gown and
in one case at least, on J.108, Lucknow Museum, a caddara seems to have been used as an upper
cover. (3) Sadhvis can be easily differentiated from śrāvikäs on pedestals since the latter wear anklets, neck
ornaments and carry thick money-bags.