Jinamanjari 2000 04 No 21

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 66

up either in basadis or in specially built pavilions (mantapas). Noteworthy nisidhi columns are those of saint Mallisena in the hall of Pärśvanatha basadi and of saints Panditārya and Sritamuni in Siddhara basadi. Mallisena's nisidhi column is cubical in form and artistically and technically an excellent piece. A long record is carefully inscribed on it in beautiful Kannada script by Gangacari, a distinguished artist of the 12th C.E.. On the northern face there are two relief figures: Adinatha Jina in parvankāsana under chhatratraya, seated on throne; beside him is saint Mallisena, in profile seated cross-legged with yogapaṭṭa on a stool, holding an ārādhana book in his right hand. Between him and the Jina is a thavaṇekol and kalasa. The other three sides of the cubical also have reliefs: the east and west sides have Jinas in parvarikasana on padmapitha, sheltered by chhatratraya and flanked by fly-whisks; the south side depicts seated Adinatha flanked by cauribearing standing attendants. The top part of the column is crowned by a re-entrant cornered cupola with floral decorations, recalling the sikharas of Hoysala temples. The Siddhara basadi on Doddabetta at Sravanabelgola accommodates two nisidhi columns in its porch. Of these, Panditārya's nisidhi, carved in the 14th century, stands on a kapōta-bandha adhisṭhāna. Its upper part is in the form of a two-tiered tower of Drāviḍa type crowned by a cupola. The lower tier of the tower contains reliefs depicting the saintly initiator and the initiated, flanked on either side by individuals in namaskāramudrā (who may be the patrons), while the upper tier contains seated Jina flanked by fly-whisks. Sritamuni's nisidhi column, carved during the 16th century, is also a noteworthy specimen.
The memorial pavilions at Śravaabelgola shelter assemblages of nisidhi columns; one column of Raṣṭrakūta Indra-IV (982 C.E.) is cubical with an inverted lotus; northern face has a seated Jina. The emphasis is on engraving the text portion rather than plastic details. (Settar, 1986, p.217, and pl.xiv.)
The Lakshmimati's nisidhi-mantapa contains nisidhi columns carved during 1113-1121 C.E. Meghacandra-traividyādēva's nisidhi cubical rests on an inverted lotus pedestal. Its four faces carry reliefs of seated Jina carved in a simple and crude fashion. Lakshmimati's nisidhi accommodates a two-tier composition, but the thavaṇekōl is absent in the lower panel. The nisidhi columns of Becana and Demati also follow two-tier depiction. The thavaṇekōl in each is highly exaggerated. The nisidhi columns in Pocikabbe-manmapa (1120-1123 C.E.) are artistically better executed than those in Lakshmimati mantapa. Nisidhi columns of Prabhacandra-Siddhaātadēva (Fig.9) and Nayakirtidēva (Fig.10 & 11) are noteworthy for the tower details supported by them. Prabhacandra Siddhantadēva nisidhis crowning part is in the form of a three-tiered tower, carved on all the four sides. The lower tier has the figure of seated Jina, flanked by a saint with ārādhana text on one side and another saint with hands in añjal-mudra on the other side. In the middle tier there is a seated Jina at the centre, flanked on either side by a Jina in kävōtsargamudra (Settar, 1986, pl.xxi). The top tier enshrined three seated Jinas. The column was the work of Dasōja, son of Rāmōja (1145 C.E.) It may be reckoned among the best artistic products of Hoysala times.
The foregoing account of the nisidhi memorials affords scope for certain observations which may be enumerated as follows.
* The foot-prints probably symbolize the liberated saintly soul which attained siddhatva. The foot-prints are only shadows which indicate that this noble soul once existed in this world providing an emulate example for others to follow. For Private &63ersonal Use Only