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Jaina Iconography
explains the word Ajita as not conquered by sin or by all heretics'.1 Thus, all the facts and ideas primarily connected with the life and teachings of this Jina, converge to one point "invincibility", 'conquest.' His elephant emblem, his Yakṣa's just the identical emblem together with the warlike symbols of spear, goad, club his Yakṣini's symbols noose, goad etc eminently express the idea of temporal conquest, on one hand, the symbols of rosary, Varada mudrā, and abhaya mudra on the part of the Yakṣa and Varada mudra on the part of the Yakṣiņi, the idea of spiritual conquest on the other. Sambhavanatha
etc.,
38
The Jaina literature relating to our subject provides the distinct clue to identify the image of Sambhavanatha. That clue is the symbol of horse (Turaya Skt. Turaga) connected with his representations. We are informed from the same literature of his Yakṣa being Trimukha and Yakṣiņi being Duritāri Devi-other special marks of his images. The tree under which Sambhavanatha received the Kevala knowledge and of which the mention is made in the Jaina books is the Indian Sāla tree (Shorla robusta)-his Chowri-bearer is called Satyavirya. So far with iconographical details.
The Jina's parentage has come down to our knowledge through Jaina history. His father was a king named Dṛdharāja and his mother was called Suṣeņā. His birth place is Śrāvasti.3 We come now to discuss the origin of his name respecting which there is a tale in Jaina books. "The king, his father, had been distressed to see the way his dominions were ravaged by plague, but when he heard the good news of the boy's birth, he felt there was a chance (Sambhava) of better times coming,
14: arq a fàsafafa ar gaifafuzarfacर्नामान्वर्थमवाप्तवानिति विदां स्तोत्रस्य पात्रं भवन् ॥
द्विसप्तसु गते दीक्षावने शालतरोरवः ।
3. द्वीपेऽस्मिन् भारते वर्षे श्रावस्तिनगरे शिलः । राज्ञः काश्यपगोत्रस्य दृढराजस्य सद्युतेः । वल्लभेक्ष्वाकुवंशस्य सुषेणा तत्सुरागमे ॥
I.
2.
Uttarapurana, Parva 48.
Verse 40 para 49, Uttarapurana.
Ibid. 49.
