Jaya Group Of Goddesses

Here's a comprehensive summary of the provided Jain text, "Jaya Group of Goddesses" by Dr. Umakant Premanand Shah:

The text explores the Jaya group of goddesses in Jainism, identifying Jayā, Vijayā, Ajitā (or Jayantā/Jayanti), and Aparājitā as a prominent cluster, often invoked together due to their similar functions in Jain literature. The group can sometimes include four less popular goddesses: Jambhā, Mohā, Stambha, and Stambhini.

The primary focus is on the initial four, who are frequently described as Pratīhāras (door-keepers). Their roles and iconography are detailed across various Jain texts:

• Iconography and Functions:

  • Nirvanakalika: These four goddesses are designated as dvārapālas (door-keepers) of the first prākāra (a circular or other diagrammatic enclosure) in the Nandyavarta diagram during pratiṣṭhāvidhi (consecration rituals).
    • Jayā: White, guards the eastern quarter, possesses abhaya (fearlessness), pāśa (noose), goad, and mudgara (mace).
    • Vijayā: Red, guards the southern quarter, holds the same symbols as Jayā.
    • Ajitā: Golden, guards the western gate, carries the same symbols.
    • Aparājitā: Black, guards the northern quarter, displays the same symbols.
  • Hemacandra: Mentions them as door-keepers of the second rampart in the Samavasarana (assembly hall of Tirthankaras), attributing the same symbols and complexions.
  • Acaradinakara: While not detailing iconography, it references Jayā, Vijayā, Jayantā, and Aparājitā in the Dhvajapratisthavidhi (flag consecration rituals).
  • Sagaracandra: States Jayā and Vijayā hold cāmaras (fly-whisks) beside Pārśvanātha in the Mantrādhirāja-Yantra and in the yantra associated with the last verse of the Bhayaharastotra. According to Sagaracandra, Jayā is white, four-armed, holding a chowrie, rosary, varada mudra (boon-granting gesture), and a citron, riding an elephant.

• Association with Other Deities and Vidyās:

  • Sūrividya-diagram: Jayā is worshipped in the third sthāna (similar to prākāra) called Vijjāpada (Vidyāpada) alongside Vijayā, Jayanti, Nandā, and Bhadrā, as attendants of Śri (goddess of fortune).
  • Sūrimantra-Durgapadavivarana: Jayā, Vijayā, Jayanti, and Aparajitā are identified as Upavidyās of the Bahubali Mahavidyā, worshipped in the second pitha of the Sūrimantra, used for Nimittakathana (auspicious prediction).
  • Sarasvati Worship: In the tradition of Bappabhatti Sūri, Nandā, Mohā, Jayā, Vijaya, Aparājitā, Jambhā, and Stambhā are invoked in the diagram for Sarasvati worship, indicating their role as parivāradevatās (attendant deities) for both Śri and Sarasvati.

• Role in Bestowing Peace and Victory:

  • Mānadeva Sūri: Invokes Jayā, Vijayā, Ajitā, and Aparājitā in his Laghuśāntistava and Śäntimantra, attributing to them the power to bestow peace and prosperity.
  • Cintamani/Pārsva Cintamani-yantra: These four goddesses are also worshipped in the yantras described by Dharmaghosa Sūri.
  • Upasargaharastotra: Jayā, Ajitā, Aparājitā, Jambhā, Mohā, and Vijayā are invoked in the yantra according to the Vṛddhasampradāya and in the Cintāmaṇi Cakra.
  • Vardhamāna-Vidya: Jayā, Vijayā, Jayantā, Aparājitā, and Anahitā are prominently featured.
  • Sadhu-devis: In Nemicandra's Pratisthätilaka, they are called Sadhu-devis, credited with protecting the Jain Faith and granting victory over rivals and enemies.
  • Svetämbara and Digambara Traditions: The text notes that in both traditions, these goddesses are invoked for Śānti (peace), and Vijayā specifically became worshipped as the Śāntidevatā. Their association with the Vardhamānavidya suggests they were seen as bestowing victory.

• Origins and Antiquity:

  • The worship of these deities is believed to be ancient, possibly predating the age of Vardhamana Mahāvīra or his immediate successors.
  • The Vardhamānavidya and Sūrimantra are thought to have existed around the first or second century A.D., suggesting Jain Tantric practices date back at least a century or two before Christ.
  • Their association with deities like Śri, Sarasvati, and Anaitis/Anahitā, as well as Nandā and Bhadrā, suggests they are not exclusively Jain in origin but likely evolved from ancient goddesses commonly worshipped before the Christian era.
  • The presence of similar names (Vijaya, Vaijayanti, Jayanta, Aparajita) among the male deities guarding a fortified town (mentioned in Kautilya's Arthashastra) and among the Dik-Kumāris (attendants of a Jina's birth ceremony) further points to their ancient roots.
  • The text concludes that while their worship seems to have receded with the rise of popular Yaksinis like Ambika, Padmavati, and Cakreśvari, their inclusion as door-keepers, particularly in the Svetämbara tradition, is significant and points to their ancient role in Jain cosmology and ritual.

In essence, the text meticulously traces the identity, iconography, functions, and evolving worship of the Jaya group of goddesses within Jainism, highlighting their early integration and their role as protectors, bestowers of peace, and symbols of victory, with possible roots in pre-Jain indigenous traditions.