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Sculptural Arts
103
Very often, the Jina image of a seated Tirthankara is easily mistaken for that of the Buddha, depicted in the like pose. But the Jina images invariably posses a trilinear umbrella on the top, besides having a Srivatsa symbol on the chest. The Buddha images do not have this triple parasol which is a purely Jaina feature. Further, the Jina images, whether seated or standing, appear alike. It is indeed very difficult to distinguish one Tirthankara from another. To identify them, the list of the distinguishing cognisance of the 24 Jinas was finalised in circa 8th century A.D. Some times, the Jinas do not bear any symbols or Yaksha and Yakshi figures. In such cases, those Jina images should be taken simply as Tirthankaras. Yakshas and Yakshis figures known in Jaina pantheon as the subsidiary deities, are technically known as Saśanadevatas and they were accorded the most venerated position next to the Jinas. The Harivamsa-purana (783 A.D.) speaks of the relevance of the veneration of the Sasanadevatas who are said to have been capable of pacifying the malefic powers. The Yaksha-Yakshi pair makes its first appearance in art in 6th century A.D.9 The early Jaina works like the Sthananga-sutra, Uttaradhyana-sutra, Bhagavati-sutra, Tattvardha-sutra, Antagadadasao and Paumacariya make frequent references to the Yakshas.10 As for the cognisance of the Jinas, the Svetambara and the Digambara traditions are in agreement with each other with a few exceptions as in those of Suparsvanatha, Sitalanatha, Anantanatha and Arahanatha. But we find much difference between the Svetambara and the Digambara traditions with regard to the Yaksha and Yakshis. However, for the sake of easy identification of the 24 Tirthankaras a list of the symbols, Yakshas and Yakshis is provided below in a tabular Form.11
