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Jaina Temples of Western India
continues the decorative bands of the fakhas and depicts a padmasana Jina in dhyānamudrā on the lalata. In front of the door is a moonstone which consists of an ardhacandra tied on both ends with gagāraka, fankha and lotus stem, and flanked in turn by a talar paka. The moonstone is preserved in some devakulikas only. The devakulikäs have no partition walls and the enshrined images are gone now, but the moulded pedestal, which runs without break from one end to the other, is well preserved. The pedestal in each devakulika is saptaratha and carries mouldings of bhiṭṭa decorated with intersecting garlands and foliage, jadyakumbha, karnika, anturapatra, and padma underlined with leaves.
The exterior wall of each of these devakulikas is tryanga on plan consisting of bhadra, pratiratha and karna. The devakulikäs are separated from one another by saliläntaras. In elevation it is divided into vedibandha, jangha and varaṇḍika. The vedibandha consists of a bhitta decorated with diamonds, khura, kumbha embellished with half diamonds or sculptured niches containing images of four-armed lalitasana goddesses, kalasa, antarapatra, and kapota decorated with caitya-arch pattern. The jangha, divided into two registers by a band of ardhapadma motif and topped by a kirttimukha-band or a band of intersecting garland loops, is plain. The varandika displays an usual kapota and a ribbed eave. cornice. Over the eave-cornice is a parapet with battlements, all modern and now plastered up.
The southernmost devakulika in the west wing is crowned by a fikhara which is in a good state of preservation. It rises from a prahara consisting of a recessed fillet and a padma. The composition of fikhara reveals a tryanga milamañjarī marked by five bhumiamalakas, two uromañjarīs and a rathika along each bhadra, a friga over each pratiratha, and two śrigas over each karya. The angas of the mulamanjari terminate at the skandha and are crowned above it by a large amalaka clasped by fillet, a candrika, a smaller amalaka, a kalaśa and a bijapuraka. There is a dhvajadhara on the west facade. All the frigas and uromañjarīs are but the replica of the mulamanjari, only that the frigas have only one amalaka as their crowning member. There are gajamundas between the frigas. The entire fikhara is enmesh
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ed with caitya-arches.
The rathika, flanked by balcony models and surmounted by double-course udgama, contains an image of four-armed lalitasana goddess accompanied on each side by a female cauri-bearer.
The pillars of the two central devakulikās are similar to those of the other devakulikäs, but below the base these have two bhittas. Their pilasters are like the pillars. Unlike the samatala ceilings, here is found a domical ceiling consisting of four courses, the lowermost being octagonal and plain, and the other three being circular and incised with lotus petals. The circular ceiling slab is relieved with an open lotus comprising two rows of petals. The doorframe is of the catuffakha variety decorated with foliate scrolls, lotus scrolls, creepers and lotus scrolls respectively. fae lower part of the Sakha is occupied by a framed figure of four-armed standing goddess flanked on each side by a female attendant; a female bearing pitcher also stands towards the opening. The two goddesses in the east devakulikä may be identified with Cakreśvari, while those in the west are identifiable with Rohini and Vairotya (Fig. 65). The udumbara and moonstone are similar to those found in the other devakulikās, but the niches are projected and the images therein are flanked on the ianer side by two female attendants. The uttaranga is modern. Inside the east devakulikä is installed on a high moulded pedestal a colossal saparikara image of Adinatha seated in dhyanamudra. The image is a late one. This is securely dated by an inscription of 1618 A. D. engraved upon it. In the west devakulika is a colossal image of Pārávanätha seated in dhyanamudra, with a seven-hooded cobra canopy overhead. This image also appears to be of subsequent date.
The exterior wall of the central devakulika in the west wing (Fig. 64) is also tryanga on plan and carry the same set of mouldings as we find in the other devakulikäs, but here the mouldings are not in the same alignment, the jangha is rich in orname. ntation, and below the varandika is a square bharani clasped by foliage. The jangha is supported by a mañcikā decorated with caitya-arch ornament. The mañcika on the bhadra, however, carries a kirttimukhaband. On the bhadra is stationed an image of four
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