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Jaina Iconography
the living child should be cut into two”.! The Jina's Lāsichana of a goose has clear association with the same symbol of Sarasvati, the goddess of intelligence. It summarily symbolises the central dea of Sumati or Intelligence behind the life of the Tirthařkara. In other cases, we shall see, th symbol is the material object to stand for the name. As for example the crescent is the symbol of Candraprabha (lit. 'shining like the moon').
l'admaprablia
The books of Jainism assign to the sixth Tīrthamkara Padmaprabha the cihna or iconographic cognizance of a red lotus. His Kevala trec is called thc Chatrābha. The attendant spirits are named Kusuma and Syārnā (Dig. Manovegā). The chowribcarer, generally, the contemporary king, is Yamadyuti by name. So far with sculptural details froin literary sources.
The sculptures of Padmaprabha so far discovered in Jaina places, though not many in number, when seen in the light of iconography tally with the above description.? I have seen two images of Padmaprabha wrongly identified as Mahavīra on the Vaibhāra Hill in Rājgir with the clear symbol of a lotus on the pedestal. The two lions should not have been mistaken for the symbol Mahāvīra in the presence of the lotus, the lions being simply the bcarers of the Simhasana or lion-scat.
We are informed by the Jaina Purānas of both sects that his native place is Kaušāmbi. His father's name is known as Susīmā. Other details are left out as being redundant.3
Two interpretations of his name are given. First, his colour was of a red lotus, hence the name. Second, his mother, while the Jina was in her womb, expressed a desire to slcep upon a bed of red lotuses, which was fulfilled. This originated the name.
1. Heart of Jainism p. 52. C. THAT Afrika yafa: 1 TET TIRI जनन्याः सुनिश्चिता मतिरभूदिति सुमतिः ।।
Abhidhāna-Cinlāmani. 2. Cr. Cunningham: Arch. Surr. Rep. VIII., p. 193. 3. Halata a aftan AT: qfafcargar: 1
गोत्रेण काश्यपो राजा धरणाख्यो महानभूत ॥ तस्य देवी सुसीमाख्या रत्नवृष्ट्यादिमानिता ॥
Uttarapurāna.
