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In the lower part of the pedestal at the tail-end of the lion are three figures of which two are small; the middle one is comparatively bigger and is that of a female. Their arms are folded in namaskāra-mudrā.
In the same shed along with the sculptures already discussed there are a few full and mutilated Tirthankara figures. David McCutchion furnished a list of eight standing Tirthankaras -three with the bull symbol (i.e, of Rşabhapătha) ; two with lion symbol (of Mahavira); one with horse (of Sambhabanātha); one with the lotus (of Padmaprabha ; now non-existant) and one with half-moon symbol (of Candraprabha). Besides, there are two votive caityas, pratimā-sarvatobhadrikā or caumukha pratima, one cut in black stone with usual rekha śikhara may be the replica of the temples now-lost or disfigured. This miniature temple has in its four sides four standing Tirthankaras along with their läñchanas on the pedestal. The other votive caitya smaller in size represents a pidha deula, sculptured on its four sides Tirthankaras each with its own symbol. Over each Tirthankara there is a duck or goose holding a garland. This particular votive caitya deserves special attention as we have not yet come across a votive caitya or a temple of this pattern anywhere else in the district of Purulia. May be that once this type of temples has flourished in this area, but were subsequently lost. David McCutchion in his note also refers to a curious small image of a fourarmed deity, apparently holding a goad and noose, seated on a dog, which has since disappeared. This was evidently Padmāvati, a snakedeity and the most popular Yakşi next to Ambikå. In front of the southern stone temple No. 1, there is an image (broken up to the knee) seated cross-legged i.e., in lalitā sana or dhyāna-mudrā posture on a twofoiled lotus. As the pedestal is buried underground the image could not be identified.
In the south-eastern corner of the Kal Bhairava' and on the outskirts of Thakurthan village, in an open-roof wall enclosure there are five images of standing Tirthařkaras--one of Pārsvanatha, three of Rşabhanātha and one of Śàntinātha. The image of Parsvanātha is broken off at the waist with entwined nāga and nägini between two lions at the base, and two bejewelled attendants in ābhanga posture with fly-whisks in their hands. The image of śāntinātha has among other usual Jaina iconographic motifs, eight female figures, four in each vertical row, all seated and having weapons and other instruments in their hands. They are most probably images of Vidyādevis or goddesses of knowledge.
4 One more such votive cait ya was noticed by David McCutchion in the shed which
is no longer found out.
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