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84
Jaina Iconography
author in a cave on the Eastern side of the Gwalior l'ort. Both the examples answer to the descriptions of the Yakşa.
In connection with his origin, there exists in Jaina literaturc a mythological story as to how he was saved by Jina Pārkvanātha from being burnt in the sacred fire of a falsc ascetic Katha (afterwards, Meghamalin) and how when attacked by Mcghamāliu, in his kāpotsarga risana, Pārs vanātha was gratefully waited upon by the same serpent, born next as Dharanсndra, or Nagendra Yakṣa of Pātāla. This story we have reproduced in detailin connection with the treatment of Pārs vanātha and his images (vide ante). Apart from this mythology, the very name Dharaņendra, or Dharanidhara clearly signifies his identity with Sesanāga, the king of the serpents. In actual iconography, we find this Yaksa has snake-symbols abundantly besides the snakehoods. He holds also Vāsuki, the king of snakes (said to be a son of Käs yapa). His vehicle of a tortoise might suggest his superiority over Kamatha (hamatha= tortoise), wlio had been his and his master's enemy for ages.
Nalanga laksa.
He, being the attendant of Malāvīra, is the last but the most important one in the list of Yakşas. Not much difference cxists between the two sects in the matter of his iconographic descriptions. Both the sects describe him as two-handed and riding an elephant. The Svetānıbara school gives a mongoose and a citrus as his attributes,' while, the Digambara makes them a Varada Mudrā and a citron. The same sect adds a Dharma Cakra symbol for his head.?
1. artFHT ATA GT TET: #ffrantser: 1 बीजपूरं भुजे वामे दक्षिणे नकुलं दधत् ।।
Hemacandra's Mnhāviracarita, Parva 14. cr. Eratzen ATAS TOTECTSat Tata ___ दक्षिणे नकुलं हस्ते वामे स्याद् बीजपूरकम् ॥
(MISS, 1351, Jūānamandir, Barodā). 2. TaraftarafT TETT ATT :... RCT TOATA: 1 मातलिङ्ग करे धत्ते धर्मचक्रञ्च मस्तके ॥
Pratishāsārasamgruha (MSS J.S. B. Arrah).
