Mahavira and his Teaching

Author(s): C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti

Page 442

MARUTI NANDAN PRASAD TIWARI
the cognizance of Rsabhanātha. The two recessed corners of the pedestal have been occupied by the figures of the yakșa and yakşī of the Jina, Sarvānubhūtī and Cakreśvarī. The four-armed yaksi in the left corner rides on garuda (represented in human form) and holds in her two extant upper and lower right arms respectively a disc and the abhaya-mudra. In the right corner sits a twoarmed pot-bellied yakşa, Sarvānubhūtī showing probably a purse (made of mongoose skin) and a matulinga (fruit) respectively in his right and left arms. Customarily, there ought to have been yaksa Gomukha at this situation. Close to the foot of the Jina, on either side, are carved two devotees with their hands clasped in the attitude of adoration, one being seated and the other standing. The figure of the left-hand seated devotee is lost now. The two cauri-bearers bear long-stalked lotus in one hand and fly-whisk, hanging downwards, in the other one. On the flanks of the image stele are seated Jina figures, the head of that on the left being lost. At the top of each framing pilaster is sculptured an elephant with two riders, one holding a vase for lustrating the Jina. The heads and arms of the each pair of the flying vidyadharas, so also of the drum-beater surmounting the Chatratrayī are mutilated.
Beside the flanking attendants stands on each side a Jina figure over which is carved tiny standing Jina figure. On lateral jambs (in vertical row) and top parikara are carved in all fiftytwo miniature Jina figures, including those already described. The standing Jina of the top corner (left) canopied by a threehooded corbra overhead represents Pārsvanātha. All the fiftytwo small Jina figures are provided with nimbus and are all somewhat mutilated. The Jinas represented here, however, do not numerically correspond with the traditional numbers 24, 48, or 72 the latter including the Jinas of the past and future ages. It may provisionally be suggested here that the figure fifty-two might have been adopted from the fifty-two śāśvata-Jinālayas of Nandiśvaradvípa, which has been a very popular representation in the form of plaques or pattas among both the Jaina sects.? 1. Consult, Shah, U. P., Stidies in Faina Art, Varanasi, 1955, pp. 120-21.