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TULSI-PRAJNA had yielded profuse amount of Jaina icons. The iconic data at these sites bear testimony to the multidimensional mutual influences. The Parsvanātha Jaina temple at Khajuraho (C. 950-70 A.D.), containing all around its facade the figures of Brābmaņical deities like Śiva, Višnu, Brahma, Rāma, Balarāma, Kāma, Agni and Kubera alongwith their respective Saktis in alingana-pose, is a remarkable example of coherence and mutuality between the two sects. Such figures in ålingana pose are indeed the violation of accepted norms of the Jaina tradition and were actually carved under the influence of Brābmanical sculptures at Khajurāho. On the north and south śikhara and also on the garbhagsha facade of the Pārsvanatha temple, there are three sculptures showing amorous couples. 1
The instances of erotic figures in Jaina context, datable between 10th and 12th century A.D., are also known from Deogarh (Doorway, Temple 18), Sāntinatha temple at Nārlai (Pali, Rajasthan) Ajita nátha temple at Tāranga and Neminātha temple at Kumbhāriā. The presence of erotic figures at Jaina sites is the gross violation of the Jaina tradition which does not even conceive of any Jaina god alongwith his sakti in alingana-pose. The rendering of erotic figures on Jaina temples was due to the Tāntaric influence in Jainism during the early mediaeval times (
C7th to 10th century A.D.). However, the Jaina Harivarśapurāna (783 A.D.) makes the point more clear by referring to the construction of a Jina temple by a śreşthi Kabadatta, who, for the general attraction of the people, also caused the installation of the figures of Kāmadeva and Rati in the temple. It also alludes to the worship of Rati and Kamadeva alongwith the Jina images. It may also be noted here that the Tāntaric influence was accepted in Jainism but with certain restraints. Overt eroticism was gevor so pronounced in Jaina literature and sculptural manifestations as was the case with Brāhmaṇical and Buddhist religions, which is evident from the sculptural examples carved on the temples at Modhera, Khajuraho, Koņārk, Bhubanesvara and many other places, The erotic figures from Jaina temples as compared to Brāhmanical ones are neither so profuse in number nor so obscene in details.
The Jipas also find representation in some of the Brahmaņical temples at Khajurābo (Kandariyā Mabadeva and Visvanātha temples -11th century A.D.), Osiāñ (Sürya and Harihara temples 8th-9th centuries A.D.) and Bhubaneśvara (Mukteśvara temple-10th century A.D.).
The Jainas in their list of 63 salakāpurusas (great men), finalised during the Kushāņa-Gupta period, include a number of Brahmanical deities and legendary characters, the most important of which are Bharata Cakravartin, Rāma and Balarama as Baladevas (Or Bal.
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