Mahavira Jain Vidyalay Suvarna Mahotsav Granth Part 1

Author(s): Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay

Page 838

SOME EARLY JAINA TEMPLES IN WESTERN INDIA : 339
bear affinities to those known from Ambikā temple at Jagat and Aruneśvara temple (mid tenth cent.) at Kasindra near Abu Road. The Trika is provided with lateral staircases, a feature unknown with any other Jaina temple with trika in Western India. The ceilings of the Trika are all plain. But the two niches carved on either side of the doorframe of the Gūdhamandapa are little masterpieces of khattaka carying. On their round pilasters are shown gracefully swaying kalasa-dharinis, a feature also paralleled Somanātha Phase II temple (1027-30) at Prabhāsa. The pediments in the shape of udgamas in series are both rich for the patterning and bold in delineation.
The tri-sakhã doorframe of the Güdhamandapa comprises a patrašakhả with undulating creeper, rūpastambha with Yaksis and Vidyādevis, and lastly the båhyaśākha with bold lotus leaves. On the rūpastambha, such figures as of Padmavati, Nirvāņi and Cakreśvari can be culled out; the attributes of the rest have become indistinct under the thick coating of painting. In the uttaranga panels are found: the figure of Jina Mahāvīra in the centre flanked on either side by a figure of the goat-headed god Hariñegameși and two goddesses on the left and right side.
The Gūdhamandapa from within is plain. Its pillars, out of the normal axes, are not unlike those in the Trika. The lintels resting above show a vigorously carved diamond motif on their faces as is known with the temples in Nadol. The ceilings are flat and undecorated.
The triśäkha doorframe of the garbhagļha is almost similar in form to that of the Gūdhamandapa. The rūpastambha is likewise graced with the figures of Vidyādevis and Yaksis. Rohini, Vajrānkuśā, Gāndhāri, Vairoțya, Acchuptā, Prajñapti, and Mahāmānasi can be easily identia fied. On the uttaranga is seen Jina figure in the centre flanked by goddesses in panels on either side. Puruşadattā, Cakreśvari, and Kāli can be recognized without difficulty; for the rest, although attributes and vehicles are more or less clear, their textual parallels are wanting to permit correct identification.68
The Rangamanapa is too simple to deserve much notice over and above the fact that, to all seeming, it is an addition of the fifteenth century. The Devakulikās seem to reveal two different phases of
68 A Yakši with pustaka, pustaka, and naravāhanā; another with någa
as mount and pātra and danda in hands; a third one with ram as a vehicle and sword and shield in hands.