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The Iconography of the Sixteen Jaina Mahavidyas
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by the iconographic texts.13 Had the order been maintained, the individual identification of Manasi and Mahāmādast could also be firmly established even without other aids. It may be noted that the prescribed order was followed to a great extent in subsequent collective representations. Thus, in absence of the order, we shall begin arbitrarily with Apraticakra thence to proceed to the left.
(1) Apraticakra (or Cakreśvari) - 5th Vidyadevi. She bears the varadamudra (beon-conferring gesture), a cakra (disc), a cukra and a sankha (conch) (l'hg attributes of the Mahavidyās of the present set are reckoned clockwise starting from the lower right hand.) Although almost all the iconographic works describe Apraticakrā as carrying discs in all her arms,14 excepting a few instances, 15 she is invariably shown with discs in two or one of her hands only. (2) Mahakali - the 8th Vidyadevi She holds the varalaksa (varada-cumrosary), a vajra (thunderbolt), a ghanta (bell) with top designed like a trident, and a matulinga (fruit). The attributes fully correspond to the description of Mahākali in the Caturvimšatika.16 The Nirvārakalika, how. ever, differs in respect of the fruit symbol and prescribes in its place the abhayamudra (safety-bestowing gesture).17 (3) Puruşadatta (or Naradattā) - the 6th Vidyadevi. She carries a khadga (sword), a karmuka (?) (bow), a khelaka (shield) and a fruit. Except for the bow the figure agrees with the description of Puruşadatta occurring in the Nirvanakalika where bow has been substituted by the varada-mudra.18 (The figure's identification with Mahāmānasi, however, is not unlikely inasmuch as the sword and shield symbols have also been invariable attributes of Mabāmānası both in literature and concrete representations). (1) Manavi - the 12th Vidyadevi. She betrays the yaradahşa, a pāśa (noose), a tree plant and a fruit. The figure agrees with the description of the Virvanakalika, wherein she is associated with the varada, a noose, a rosary and a tree.19. As it is apparent, fruit has not been prescribed by the Nirvanakalika. It may be noted here that in almost all other known instances of Manavi at Kumbharia and everywhere else she has been rendered as carrying leaves of some tree in both of her upper hands. (5) Praj na pti - the 2nd Vidyadevi. She shows the varadakşa, a fakti (spear), a kukkuta (cock), and a fruit. Although in no Svetambara dhyana Prajñapti is visualized as carrying kukkuţa, in art the representation of kukkuta was undoubtedly in vogue. The figure of Prajiapti in the set of Sixteen Mahavidyās from the Rangamandapa of tbe Vimala Vasahı also shows a kukkuta and a fakti in her upper pair of arms. The association of the kukkuța simultaneously with saktı and the peakock mount renders the Sambodhi 2.3
