Jaina Stupa At Mathura Art And Icons

Author(s): Renuka J Porwal
Publisher: Prachya Vidyapith

Page 69

The Jaina Stupa at Mathura: Art & Icons
of Naigameśa, Kșetrapala, Sarasvatī, Lakşmī, Ambikā, Vidyā etc. are available since the 1st year of Kuşāņa period, while the adoration of Āryāvatī is even prior to Kușāņa rein. In one of the archaic frieze, Naigameśa, is shown seated on a lion throne79, after transferring the embryo (fig. 14) of Mahavīra. Here sweets are shown offered to him as a mark of honour. The words "Bhagawan Nemeso"80 are depicted below the throne. Deity, Naigameśa performs the duty by Indra's command. The reverse of the frieze illustrates the scene of dance and rejoicing with music being played on a harp. The story of the deity is available in Kalpasūtra, Antagadadasāo, Nemināthacaritra, Susruta-samhitā etc. Total sixteen images of Naigameśa are in both forms, male and female with the head of an antelope or a goat are excavated. Out of them 14 are in Mathurā museum, one is in Lucknow museum while one is outside India. The deity is not shown carrying any weapons, maybe because of his association with children. There is a reference of Yaksi Naravāhana Kuberā, Simhavāhana Ambikā and Svāna-vāhana Kșetrapāla Yakṣa protecting the tīrtha8l as per Vividhatīrtha-kalpa. Some armed śālabhañjikās found in excavations are likely to be of such deities showing their distinctive character as guardians. The two Śālabhañjikās (1.63 and J.64 MM) were found flanking the Ayāgapațţa of stūpa (Q2 MM). They were brought from Mukund Kuvā at holy gate82, Mathurā. One separate image of Kșetrapala (Bhairava) with Jina on his head looking very ancient available from Mathurā, in 1960, shows the separate cult of protective deity in Jaina pantheon. Though this image is without any inscription, but its art suggests a totally primitive look. Here, Jina is sitting on his head. An image of Laksmī, (fig. 35, 0.210 LM.) found from the site resembles the image of Sarasvati of the same period, hence it may be of Jain pantheon. She is holding a full blown lotus in her left hand, while the right hand is raised to bless the devotees. She is flanked by some divinities though beyond recognition but might be Kubera and Kuberā. Her Uşnişa is like āryāvatī. Another image (fig. 46) of a deity wearing thick anklets also seems to be Lakşmī. She is included in the dreams of
79 V. Smith, 1901, The Jaina Stūpa at Mathurā.., pl- XVIII, obverse and reverse. 80 LL No. 101 81 Ft helt ROE 31fa311 9 HECEU faTac 37 FR3Takut forcement de grauifar I -V.T.
Kalpa., pp. 19. 82 V. Smith, The Jaina Stūpa at Mathurā..,1901, pl. C III.