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Jaina Rock-cut Caves in Western India The representation of Ganesa at Chandor is unique in the region. The occurrence of the deity at a Digambara site is very significant. Around dozen images of Ganesa from different Jaina sites are listed (Tiwari and Kamal Giri 1992). They occur mostly above doorways or on the outside walls of the temples. Except two images from Khandagiri and Udayagiri caves, Orissa, dating from the 11th or 12th century CE, all the rest belong to the Svetāmbara sites in Gujarat and Rajasthan. Another example of Ganesa is as the child of Ambika at Ankai II, as observed above. One more figure was reported on the doorjamb of Mangi-Tungi II (Banerji 1921-22:). But it is a figure of yaksa Sarvānubhuti. The potbellied yaksa was mistaken for Ganesa.
Parents of Jina or yakşa-yakși couple
At Chandor, Mangi-Tungi II and D on Mangi peak is a sculpture depicting a couple standing under a tree. The sculpture at Chandor is quite large, while both the figures at Mangi-Tungi are very small in size. On the tree is shown a small figure of seated Jina. In the case of the Mangi peak, only the trace of Jina figure can be seen. This couple is usually identified as parents of tirthankaras (Shah 1955-57). However, most of the known sculptures of the theme depict the female, sometimes male too, with a child, very much in style of Buddhist Jambhala-Hariti and associated with prosperity and fertility aspects. They are either seated or standing. But none of our examples show any child. With the exception of Chandor, where each holds a flower, none of the figures hold any object. These sculptures, however, are peculiar as both male and female have hands around the shoulder of each other and appear more like mithuna couple. No such icon is known from other parts of the country. Still, the tree and the Jina figure on the tree are the usual features. They probably represent youthful yakşa-yakşi in a pair.
Monk figures
A large number of figures of monks are found at the Mangi peak. These figures hold kamandalu or begging vessels and a broom, two of the most essential things carried by a Jaina monk. Some of the figures show akşamālā instead of broom. Interestingly, none of these figures are shown preaching as found in other parts of the country. As a rule all are shown performing penance in khadgasana. In fact, with srivatsa, long ears and triple chhatra in some cases, they almost achieve the status of the Jina. Only the kamandalu and the broom differentiate them from the Jinas figures. Many of these are depicted with pādukās in front. Some of these with individual inscriptions below could be portraits, represented in the memory of departed monks, who probably performed penance here. There were four figures of achāryas preaching to the devotees on the front of the court of J30 at Ellora (Pereira 1977: 172). These figures have almost disappeared with only traces of two acharya figures left now. No other site displays this type of figures.
Indra
There are two representations of dancing Indra flanking the hall doorway of Chhota Kailasa at Ellora. Two more depictions are in the painted panels on the ceilings of J19
