Tirthankaro Ke Lanchan Aur Shasan Devta - Book Summary

This summary is based on the provided text from the book "Tirthankaro ke Lanchan aur Shasan Devta" by Balchand Jain.

The book addresses two primary questions in Jain iconography:

When did the symbols (lanchan) like the bull, elephant, etc., become associated with the Tirthankaras?
When did the images of guardian deities (shasan devta), Yakshas, and Yakshinis start being depicted alongside Tirthankara images?

Origin of Symbols (Lanchan):

Early Period: In the early stages of Jain sculpture, Tirthankara images did not have any associated symbols or guardian deities. Evidence for this comes from Jain statues approximately two thousand years old, found in Mathura and other locations.
Lack of Mention in Early Texts: Ancient Jain scriptural and literary works also do not mention the prevalent symbols or guardian deities. In the initial period, Tirthankara images were identified solely by the inscriptions on them. However, certain Tirthankaras could be recognized even without inscriptions:
- Rishabhanatha: Depicted with locks of hair flowing from his shoulders.
- Suparshvanatha and Parshvanatha: Adorned with a canopy of five or seven serpent hoods over their heads.
Inconsistent Mention in Later Texts: Important texts like the Adipurana, Uttarapurana, and Padmapurana do not list Tirthankara symbols. While the Adipurana refers to the first Tirthankara as "Vrishabadhvaja" (bull banner), it doesn't specify the symbol itself. The Tiloyapannatti lists Tirthankara symbols, but many scholars consider this section to be an interpolation and later in origin.
Emergence in Gupta Period: A Tirthankara image from Vaibharagiri in Rajgir, attributed to the Gupta period, is considered to be of the 22nd Tirthankara, Neminatha. This is because the image features conch shells on either side of the Chakra Purusha on its pedestal. If these conch shells are indeed symbols of Neminatha and not merely auspicious signs, it suggests that Tirthankara symbols began to be used during the Gupta period. A Rishabhanatha image from Sirapahari has bull figures on its pedestal instead of lions, possibly indicating his bull emblem or association with a bull mount. The text definitively states that Tirthankara images before the Gupta period did not have symbols, and even during the Gupta period, the symbols for all Tirthankaras were not yet standardized.

Guardian Deities (Shasan Devta):

Current Belief: According to current Jain belief, each Tirthankara has a male guardian deity (Yaksha) and a female guardian deity (Yakshini). Lists of these deities are found in texts of both the Digambara and Shvetambara traditions. There is little disagreement regarding the names of the Yakshas, but considerable variation exists in the names of the Yakshinis between the two traditions.
Scholarly Opinion on Origins: Most scholars believe that the concept of 24 Yakshas and 24 Yakshinis in Jain sculpture emerged around the 9th century CE.
Early Mentions and Descriptions:
- In Shvetambara literature, the complete list of guardian deities is first found in Hemachandracharya's Abhidhan Chintamani, with their descriptions in his Trishashti Shalaka Purushacharita.
- In the Digambara tradition, scholars like Vasunandi and Ashadhar have provided descriptions of Yakshas and Yakshinis.
- Complete sets of Digambara Yakshini images have been found in Devgarh and Khandagiri. An image known as Patianadaii, identified as Ambika, has smaller images of 23 other Yakshinis carved on its three sides, along with their names. It's noteworthy that despite being from the same tradition, the names of Yakshinis from Devgarh, Khandagiri, and Patianadaii differ.
Ambiguity in Early Texts: Despite containing extensive information about Tirthankaras, the Harivanshapurana (Chapter 60) does not detail guardian deities. While the term "shasan devta" appears once in Chapter 66, verse 43, and mentions the deity Apraticakra and the lion-mounted goddess residing on Urjayanta mountain in verse 44, this goddess is not identified as Ambika or Amradevi.
Possible Evolution of Deities: The Adipurana mentions two vidyas (branches of knowledge) as Garudavahini and Simhavahini. It is possible that these evolved into Apraticakra (also known as Chakreshvari) and Ambika (or Amradevi) respectively.
Ambika's Early Prominence: Images of Ambika Devi have been created since ancient times. Initially, she was almost invariably depicted with the images of all Tirthankaras. An Ambika Devi image found in Akota is dated to around 550 CE.
Shruta Devi (Saraswati) Worship: The worship of Shruta Devi or Saraswati in the Jain tradition is very ancient. A Jain Saraswati image from Mathura dates back to the 2nd century CE.
Association of Deities with Jin-images: The Lokavibhaga by Simhasuri (1137 CE) states that each Jin-image is flanked by the Yakshas Sanatkumara and Sarvahana, and the goddesses Shridevi and Shruta Devi. Simhasuri's work, although from the 11th century CE, is a translation of a work by Muni Sarvanandi written in Shak Samvat 380. The Harivanhpurana also mentions images of Shruta Devi.
"Samaya" and "Shasan" Deities: The Padmapurana mentions a "Samaya" deity, the meaning of which can also be "scripture" or "knowledge." It is natural for the Samaya deity to be associated with Shruta Devi. It is also plausible that the term "Samaya Devta" became "Shasan Devta" by relating "Samaya" to the period of reign or influence.
Influence of Vidyadevis: Later Jain texts list a long series of Vidyadevis. It is possible that these Vidyadevis or Samaya deities eventually became the Shasan Devis. The names of Vidyadevis are found directly in the lists of Digambara Shasan Yakshinis.
Vidyadevis in Harivanshapurana: The Harivanhpurana describes the origin of Vidyadevis. After Lord Rishabhadeva became a great ascetic, Nami and Vinami were troubling him for wealth. Dhati (daughter of Diti and Aditi) arrived with her goddesses and bestowed the treasure of knowledge upon Nami and Vinami. Nami and Vinami received eight classes of knowledge each, totaling sixteen classes. The Harivanhpurana lists these, including Pragyapti, Rohini, Gauri, Mahagauri, Kushmandini, Ajita, Kali, Bhadrakali, Aryavati, and Nivritti. It is not surprising that the Aryavati image found in Mathura might also be a Vidyadevi image. Based on current information, it is hypothesized that Shasan Devis entered the Jain tradition through the Vidyadevis.
Further Textual Mentions: The Padmapurana mentions the Samaya deity (1233183), and the Harivanhpurana (1/25) is also mentioned. The Harivanhpurana (5/363) states that couples of Yakshas and Nagakumars holding chamaras (fly-whisks) were depicted standing near Tirthankara images. All Jin-images were accompanied by images of Yakshas Sanatkumara and Sarvahana, and the goddesses Nivritti and Shruti.

The summary concludes with a philosophical note on the importance of forgiveness over anger.