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The Jaina Stupa at Mathura: Art & Icons
The Āyāgapața of deity Āryāvati12 (fig. 33) set up by Amohini for veneration is assigned to Mahāksatrapa Sodāsa's period. Another deity Vidyā is adored on the Āyāgapața of Kanha Áramaņa, displaying her like Āryāvati, but with a sādhu named kanha, a sādhvi and female
devotees (fig. 100). C. The third group constitutes a carving of religious themes like the
wheel, svastika etc. (fig. 108, 107). Here empty space is utilised to provide aesthetic perfection and adornment with auspicious symbols arranged in a row. The motif svastika is used to symbolise four states of living beings. They could reach moksa with the help of three jewels. Here four pairs of nandipādas are caved along with the common circle of Jina forming three jewels. All the inscriptions on āyāgapațas commence with the adoration to Arhats (Namo Arahantānam). Such pattas of sacred places like Śatruñjay, Rānakapur, Giranār etc. could be seen at the eye level on the walls in present Jaina shrines. They might be the changed form of āyāgapatas as they are carved only for seeing (darśana) purpose i.e. to adore without any offerings. Besides they are not part of the building structure. At Bulsar in Gujarat the word (fig. 123) is used in the inscriptions for the sacred patas on walls
by Sompura artist. 5.4 The description of some of the Āyāgapațas (1 to 22) :
1) Amohini's Āyāgapata for veneration of deity Aryāvati (fig. 33):
Here the deity Āryāvati is depicted with three women attendants and a child. One lady standing next to her is holding a parasol over her head. A second lady holds a flywhisk while third is carrying garland. A child is standing with folded hands near her feet. Beautiful flower garlands (vandanvāras) are hanging on top of the Āyāgapata showing the Indian practice of decoration and ornamentation in shrines. The pillars on both sides have lions on the top, though one is mutilated but carved in such a way that it blesses the devotees.
word Silāpata
12 Accn. no. J. 1 LM.
