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their Tirthankaras and were as such objects of worship during the Harappan age. But this view has not been accepted by several present-day art historians.2
To begin with, Jainism was an atheist religion. Hence, like the Buddha, the Jaina Masters were also silent about the existence of god. But when the Jainas became idol-worshippers in later periods, they also started worshipping Tirthankaras as gods. The Jainas believe in the existence of twenty-four Tirthankaras, among whom Rabhanatha was the carliest. The last two, namely, Parvanatha and Mahavira, were historical figures. Mahāvīra was a contemporary of the Buddha. Another important Tirthankara is Mallinatha, but there is doubt among the Jainas whether he was a male or a female.
Most of the Tirthankaras were Ksatriyas and belonged to royal families. They attained enlightenment by performing austerities and practised the law of piety which they preached for the spiritual benefit of human beings.
The Jainas regard their Tirthankaras, law-givers', as Supreme Deities, superior even to the Hindu gods, i. e., Devadeva or Devadi-deva. They are free from the circle of transmigration as they have attained emancipation. The Jainas do not have faith in other gods, but regard their Tirthankaras as fit objects of worship. They believe that the images of the Tirthankaras should be installed in the temples for worship, their life-story should be remembered by the devouts, the important events of their lives should be narrated and translated into stone, bronze or pallas, so that people may see and follow them and thus free themselves from the cycle of birth and rebirth.
III
Rṣabhanatha or Adinatha," the first Tirthankara, is the propounder of the Jaina religion. In one of the verses of the
I. Cf. Modern Review, Calcutta, August 1932, pp. 152 ff.
2. See Shah, U. P., Studies in Jaina Art, pp. 3-4. See also Agrawala, V. S., Indian Art, Varanasi, 1965, pp. 21-22.
3. The reasons for Rṣabhadeva's birth are vividly described in the Mahāpurana (III, 190-91); Adi Purana (XVI, 179-go), etc.
