Vijay Vvallabhsuri Smarak Granth

SR No.: 012060
Original Sutra Author: N/A
Author: Mahavir Jain Vidyalaya Mumbai
Publisher: Mahavir Jain Vidyalay
Publication Year: 1956
Total Pages: 756
Language: Hindi, Gujarati, English
Classification: Smruti_Granth & Articles
File Size: 24 MB

Page 602

BRUHN: KHAJURAHO
tween the various adoptions themselves, and especially between the Digambara and Svetambara forms of the same adoption are so slight and so much obscured by the interfering of local peculiarities that generally the evidence of the context is required for a minute identification. On the other hand it is only in the context that such an identification gains importance. The principle of multiple adoption has led to an overlapping of the iconographical alphabets, and we cannot simply read a Brahma figure, we must know whether we shall read it according to the dikpála or according to the yaksa alphabet.
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§6. What accounts for the two peculiarities of our figures, the semiiconographical character and the Hindu influence? It is well possible that intermediate figures between surasundaris etc. (who have no individuality) and devas or yaksas are not restricted to Khajuraho but are represented at other places as well. The answer to the second part of the question, however, must be found in Khajuraho itself. Whereas elsewhere 'brahmanical' figures on Jaina temples conform to the official line of adoption (Sarasvati, Laksmi etc.), such a limitation is not apparent here. The impact of contemporaneous Hindu art is a necessary but not a sufficient reason for the strong influence. And admitted that the few artists especially trained for Jaina sculpture could not cope with the abundance of figures which was required by the style of the time, could they not at least prepare some statues of yaksas and yakṣiņis to be placed on prominent parts of the structure to demonstrate the non-Hindu character of the temple? It is also excluded that Hindu temples were converted into Jaina temples here: the present Jaina temples form a group of their own, show architectural peculiarities (due to the different forms of worship: Cunningham), and are different from the point of view of sculptural art (few indecent figures). After all the Hindu influence was stronger than the Jaina influence so that the conversion of a Hindu temple into a Jaina temple is less probable than a certain susceptibility to Hindu influences or even some concern not to stress the Jaina character of the temple more than necessary.
This paper could not have been written without the help of Dr. U. P. Shah who introduced me into the study of Jaina iconography and placed his unpublished material at my disposal.
8. Moreover the maithuna groups generally had to be replaced by decent representations.