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Tirtharikaras
51
recognised is Vajra-danda or thunder-bolt. The Yakșa couple 10 attend upon him are respectively called Kimnara and Kandarpā (Dig. Mānasi). The position of a lanner has been taken up by Puņdarika-Vasudeva. The Kevala trce for him is called Dadhiparna or Sapta-cchada.'
The statues of Dharmanātha so far known to us correspond with the above description. The Nagpur Nsuseum preserved two such images. They show the symbol of the thunderbolt and the Chowri-bearer in a royal attire."
With regard to his family we are told that his father's name was Bhānu Rāja and his mother's name Suvratā. He was born at Ratnapura.3
He obtained the name of Dharmanātha because he saved mankind from iniseries. There is tradition also that the Jina's mother perforincd many acts of religion while bearing him in the womb. Hence the name of the child as Dharmanātha.
It appears that the symbol of the Tirthankara, as the naine suggests, has evident connection with Yama's staff. God Yama has another name of Dharmanātha or Dharma-rāja. Hence, the similarity of symbolism.
Sāntinātha
The cognizance which separates the image of Sāntinātha from those of other Tirtharikaras is a deer. The Yakșa and Yakşiņi attendants escorting him arc respectively named as Kimpurușa and Mahāmānasi (Svetām-Garuda and Nirvāņi). Rājā Puruşadatta stands for his Chowri-bcarer. The tree under which he attained thc Kevala knowledge is Nandi Viksa.
The images of Sāntinātha so far discovered are not a few in number. They all correspond with the descriptive details, as given above. In sculpture, we notice as his emblem, a pair
1. ah AGTTEGRITET: Fluosty9144: 1 Ullara P., J. 166. 2. Vide B. 14. B.15. "They (Chowri-bearers) wear an claborate diadem
and many ornaments. They seem to be of royal rank." Descriptive
list of exhibits in the Arch. Section of the Nagpur Museum, pp. 27-28. 3. द्वीपेऽस्मिन् भारते रत्नपुराधीशो महीपतिः ।
देव्या भानुमहाराजसंजस्य विपुलश्रियः ॥ Utlara P., ibid.
