________________
254
Lord Mahavira 71. Srimad Bhagavata: V, iii-vii. See P. S. Jaini 1977a. 72. See Visesâvasyaka-bhasya: k 1781-1812; AP: xviii., 61-65; TSPC:1, vi. 1-52. 73. H. Jain 1962: 11-18.
"Another familiar motif is that of a nude man represented as a repeat motif in rigidly upright posture, his legs slightly apart, arms held parallel with the sides of his body, which recurs later as the Jain Tirthankara, repeated row upon row. The hieratic style favoured by that religious community... its, rigid conformism, and its utilitarian outlook, so resemble the Harappan culture that it appears more than likely that the prehistoric traits were handed down
over many centuries." Lannoy 1974: 10. 75. “Even more remarkable is the traditional contemporaneousness of Nemi and
the divine hero Krsna ... Krsnaism seems to have left its mark on Jaina legend, a Krsnaism which we must assume ... to be an earlier form than that described in the Brahmanical texts." Renou 1953: 114. See Jacobi 1884:
276-279; and Ch. IX, no. 54. 76.
Parsvesatirthasantane pancasad dvisatabdake/ tad abhyantaravartyayur
Mahaviro 'tra jatavan// UP: Ixxiv, 279. 77. See Upadhye, intro. to Pravacanasara.
For eighteen imperfections (dosa) from which a kevalin is forever freed, see
Upasakadhyayana: k 52-56. 79. It is said that even the blood which flowed through his veins became
transparent or milky in color (gokkhirapandure mamsa-sonie, SamS: $111). Zimmer (1951:209) suggests that the use of alabaster in making Jina images, as well as the practice of pouring milk over these images during the abhiseka,
can be traced to this belief. 80. For a description of the samavasarana. see AP: xxii, 76-312; TSPC: 1 iii,
452-477. See below, pl. 10. 81.
Pillars which stand before Digambara temples are thus called mânastambha (that which brings an end to pride); these typically include at their apex a four-faced Jina in samavasarana. For further details, see Fergusson 1891:
276-278. U. P. Shah 1955: 60 ff. See below, pl. 23. 82. See Solomon 1966, Visesavasyaka-bhasya : k 1993-2080.
For the Digambara position on this as well as on strimukti see Pravacanasara [Tatparyavrtti): 1,20; iii, 25. For a refutation of the Digambara views (by
Yapaniyacarya Sakatayana) see Strinirvana-Kevalibhuktiprakarane. 84. Svetâmbara commentators have sought to "refine" these activities in the
case of the Jina by adding that he did not beg; food was brought to him by the disciple Loharya. It is held, moreover, that no one ever saw him eat or engage in other bodily functions; these were carried out in absolute privacy:
pacchanne aharaninare adisse mamsacakkhuna/ SamS: $111. 85. KS: $122. 86. ibid.: $133-135.
This step seems to have been preferable to functional widowhood. The Jainas were probably the first religious sect in India to open their ranks in this manner to the female relatives of initiates. See Ch. VIII n. 8.
83.
87
