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Lord Mahavira assumption that the Indian mind could not conceive of a representation of Buddha which is obviously wrong. And the fact that representation of Buddha for worship was prohibited as an act of sacrilege only suggests that such attempts did take place.
The Jaina conception of a Jivantasvami image has a great bearing on this controversy about the Buddha image. The lifetime sandalwood image of Mahâvîra is a representation of a great man striving to attain liberation, a photograph' of one taken when he was marching towards his goal. A Bodhisattva image is a photograph of Buddha on such a march, a Buddhist counterpart of the Jaina Jivantasvami image; and it is just possible that the conception of the Jivantasvami had a bearing on the evolution of the concept of a Bodhisattva or a Buddha image. The conception of Jivantasvami is of purely Indian origin, having no relation with the Gandhara art, and was evolved on Indian soil before the Gandhara school came into being.
1.
2. 3. 4.
5. 6. 7.
The present discussion being closely related to the evidence collected in the paper referred to, the reader is requested to refer to it in the Journal of the Oriental Institute, Vol. I, no. I, pp. 71-79, fora proper appreciation of the Buddhist evidence collected here. Beal, Buddhist Records of the Western World, Vol. II, pp. 322-324. Beal, op. cit., vol. I, pp. 235-236. Beal, op-cit., vol. I, Introduction, pp. xliv-xlv (Travels of Fa-Hien, Chp. XX.). Italics in this citation, as also in the preceding one, are ours. Trisastisalakapurusacarita, parva X, sarga 12, verses 36-93, pp. 159-161. Also see Avasyakacurni of Jinadasa (Ratlam, 1928), Vol. I, pp. 397-401. Avasyaka-tika of Haribhadra (Agamodaya Samiti ed.), pp. 676 f. Trisasti. Parva X, p. 77. Uddayana in his earlier life was not a strict adherent of Jainism as can be seen from the Avasyakacurni, pp. 397 ff, Avasyaka-Tika, pp. 296 ff. Op. cit., pp. 397 ff. Avasyalia-Tika, pp. 296 ff. Trisasti., Parva X, Sarga II. Journ of the O.1,, op. cit., p. 75. Bhagavati-sutra, (Agamodaya Samiti ed.), pp. 618-19. Avasyake-Tika, pp. 537-38. Divyavadana, ed. by Cowell and Neil, chap. XXVII, pp. 544-586. Avadana-tekalpa-lata (Bibliotheca indica), 40th, pallava, pp. 971-1027. Noted by Muni Jinavijaya, in his paper w ith TTT TT 77955 T aceh, (Gujarat) # Hier gay Vol. II, no. 4, pp. 23 ff. The learned Muni has noted here the accounts of Divyavadana, Avadanakalpalata and Hiuentsang and compared them with the Jaina version of Uddayana from Avasyakacurni, Avasyaka-Tika and Trisasti. He has however missed their importance in Jaina or Buddhist iconography.
9. 10. 11. 12. 13. 14. 15.
