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Jaina temple at Khajuraho where the figures of Rama-Sita-Hanuman and Sita sitting in Asoka vatika and receiving the message and ring of Ram from Hanumana are carved.
Apart from the above epical characters, several other deities were adopted directly in Jaina worship with the identical attributes and other iconographic features. The concept and names of such deities are found in the early Jaina works datable between c. third to seventh century A. D. but their detailed iconographic features are enunciated mainly in the works datable between c. eighth to 14th century A. D. The list of such deities comprises Ganesa, Ksetrapala, Laksmi, Sarasvati, Astadikpalas (sometimes their number being ten including Nagaraja Dharanendra and Brahma), Navagrahas, Astavasus (carved in the Jaina temples of Khajuraho), 64 Yoginis, Indra and several other deities. In concurrence with the Brahmanical tradition the Astadikpalas and the Navagrahas were carvcd respectively on the conventional cardinal points and on the door-lintels of the Jaina temples.
There is a good number of such deities who were borrowed with certain changes either in respect of their names or the iconographic features or even the both to suit the requirements of Jaina creed. The Brahmasanti and Kaparddi Yaksas are the foremost among such deities who occupied an important position in visual representation at Svetambara Jaina temples of western India. They distinetly reveal the bearing respectively of Brahma and Siva in respect of iconographic features. Likewise, several of the Yaksas and Yaksis associated with the Jinas show that they are the transformations of Visnu, Siva, Brahma, Skandakattikeya, Kali, Gauri and Vaisnavi. In some cases only the names like Garuda, Varuna and Kumara Yaksas and Kali, Mahakali Yaksas have been adopted. The Sasanadevatas of Rsabhanatha are Gomukha and Cakresvari who basically represent Siva and Vaisnavi.
The figures of Saptamatrikas, finding no mention in Jaina works, were also carved in some of the examples known from Mathura, Vimalavasahi and Khandagiri. We are also encountered with the figures of several such deities, mainly the female ones, at the prolific Jaina sites like Vimalavasahi, Lunavasahi and Kumbharia who could not be identified on the testimony of the textual prescriptions. Most of the deities in such cases show the influence of the Brahmanical goddesses. Vimalavasahi alone has 16 such goddesses, some of which with bull as mount and holding either trisula and sarpa or trisuala in both the hands have distinct bearing of Siva.
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