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Lord Mahavira
ceiling slab from Kumbharia, when the parents are actually seated side by side with the son on the mother's lap indicate the possibility that these pairs are representations of the parents of the Jinas.
Another alternative would be to take the pair as representing the Kulakara and his queen, or the happy twins (Yugalika) who lived in those mythical days, 16 but this creates more problems than are solved. For if this were so, it would be difficult to explain the presence of the bull-cognizance in the sculpture from Khajuraho discussed above (Pl. 12a), the most probable explanation for its presence being that it indicates the couple to be parents of Rishabhanatha whose cognizance is that animal. The presence of the yaksha and the yakshi at the two ends of the base in Pl. 13b, and the other five figures in the centre, who seem to be worshippers would also seem to be unnecessary. Besides, the almost invariable figure on the top of the tree in such sculptures would not be required if the representation of different Kulakaras was intended.
The sculptures can also be regarded as representing a yaksha. and a yakshi, probably being a Jaina version of the Buddhist Jam- bhala and Hâriti. Here again it would be difficult to explain the presence of another yaksha and yakshi at the two ends of the pedestal of Pl. 13b.
Additional difficulties remain, for example, the presence of horsemen in sculptures like Pl. 12b is not explicable whether we regard these sculptures as representations of the Kulakaras, as yaksha-yakshi, or as parents of a Jina.17
The Mathura Museum sculpture No. 278, illustrated here in Pl. 12b, shows a male and a female seated side by side in lalitasana under a tree, on the trunk of which is an ascending lizard. On the pedestal is carved another figure seated with the left leg drawn up and flanked by two butting rams and a group of frolicsome children. Frolicsome children can also be seen in a sculpture at Temple No. 12 at Deogarh (Pl. 13a) where three standing infants are shown, not on the pedestal, but between the legs of the male and female who are sitting in lalitâsana under a tree. The principal figure sometimes also hold a brimming cup, a citron or a lotus which are usually carried by yakshas and the presence of frolicking
