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88: Śramaṇa, Vol 66, No. 3, July-September 2015
Apparently these figures represent respectively Dharaṇendra yakṣa and Padamavati yaksi.
Another uniqueness is the beautiful and artistic delineation of the snake-coils all along the body of Parsvanatha on the back, extending either up to knees or the feet. In two examples from Temple no. 06 and 09, the hanging hair-locks (jata) are also shown on the shoulders of Parsvanatha, which was exclusive feature of Rṣabhanatha images. It appears that the artist here has shown jaṭās to project the long passage of time of tapas of Pārsvanatha." In six examples of 10th - 12th century CE, the two-armed yakṣa and yakṣi are also shown on the pedestals, who do not exhibit the features of Dharanendra and Padmavati as mentioned in the texts. However in two rare examples of 10th and 12th century (sabhāmaṇḍapa and enclosure wall of Temple no. 12) the yakṣi with Pārsvanatha, standing in kayotsarga is Ambika in place of Padmavati, who holds bunch of mangoes (āmralumbi) and child (Ambika is the yakṣi of 22nd Jina Neminatha). In another rare example of 10th century (Temple no. 22) over the head of Pārsvanatha, even snake-canopy is not shown, but on both the sides three-hooded snakes are shown, on the basis of which the identification with Pārsvanatha is certain. One more unique example of the 11th century (Temple no. 22) shows Pārsvanatha with sevenhooded snake-canopy and chatra, but in place of snake cognizance cock (Kukkuta) is shown on pedestal (fig. 04), which, according to Jaina texts, is the mount of Padmavati yakṣi.
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fig. 04- Pārsvanatha (with unusual kukkuța cognizance), enclosure wall (west), Temple no. 12, Deogarh, 10th cent. CE.
