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Neminatha

From Wikipedia, the free encyclopedia
(Redirected from Neminath)

Neminath
Member of Tirthankar, Salakapurusha, Arihant and Siddha
Digambara depiction of Jain tirthankara Neminatha
Digambara idol of Neminatha at Mathura Chaurasi Digambara Jain Temple, Uttar Pradesh
Other namesNemi, Nem
Venerated inJainism
PredecessorNaminatha
SuccessorParshvanatha
SymbolConch Shankha [1]
Height10 bows – 98 feet (30 m)[2]
Age1000
ColorBlack
GenderMale
Genealogy
Born
Ariṣṭanemi

Śaurīpura
Died
Girnar
Parents
DynastyYaduvaṁśa—Harivaṁśa[3]

Neminatha (Devanagari: नेमिनाथ) (Sanskrit: नेमिनाथः), also known as Nemi and Ariṣṭanemi (Devanagari: अरिष्टनेमि), is the 22nd tirthankara of Jainism in the present cosmic age (Avasarpini). Along with Mahavira, Pārśvanātha and Rishabhanatha, he is one of the most devotionally revered tirthankaras within the Jain tradition. While his physical historical existence is debated by modern scholars, Indologists such as Damodar Dharmananda Kosambi connect him to the sage Ghora Angirasa from the Vedic Chandogya Upanishad, who instructed Krishna in the virtues of absolute nonviolence (ahimsa). Jain tradition calculates that Neminatha lived tens of thousands of years before the 23rd tirthankara, Pārśvanātha; general accounts cite a gap of 84,000 years, while specific texts like Hemachandra's Trishashtishalakapurusha Charitra calculate the gap at 81,000 years.

In Jain theology and literature, Neminatha is celebrated as a contemporary and cousin of the Hindu deity Krishna. He was born into the Yadu dynasty in the city of Śaurīpura to King Samudravijaya and Queen Shivadevi. Jain epics, such as Jinasena's Harivaṃśapurāṇa, utilize the dynamic between the two cousins to establish the supremacy of Jain asceticism over epic heroism. These texts deliberately contrast Krishna's violent, worldly conquests with Neminatha's supreme spiritual renunciation and strict adherence to nonviolence.

Neminatha's defining mythological narrative centers on his profound compassion and rejection of worldly attachments (aparigraha). Jain tradition holds that upon hearing the cries of animals penned for slaughter at his wedding feast, he immediately renounced his betrothed, Rajmati, and his royal lineage. He retreated to Mount Girnar in the Saurashtra region of modern-day Gujarat, where he became a Jain monk and ultimately attained omniscience (Kevala Jnana) and liberation (moksha). Consequently, Mount Girnar evolved into one of the most prominent and historically contested Jain pilgrimage sites on the Indian subcontinent. In Jain iconography, Neminatha is traditionally identified by a dark-bluish complexion and a conch shell (shankha) emblem, and is frequently depicted alongside his dedicated guardian deities, the Yaksha Gomedha (or Sarvanha) and the highly venerated Yakshi Ambika.

Nomenclature

[edit]

The name Neminatha consists of two Sanskrit words, Nemi which means "rim, felly of a wheel" or alternatively "thunderbolt",[4] and natha which means "lord, patron, protector".[5]

According to the 9th-10th century CE Jain text Uttarapurana of Jinasena (Digambara monk), as well as the explanation of Hemachandra (11th century CE Śvetāmbara monk), it was the ancient Indian deity Indra who named the 22nd tirthankara as Neminatha, because he viewed the Jina as the "rim of the wheel of dharma".[6]

In Śvetāmbara Jain texts, his name Aristanemi came from a dream his mother had during pregnancy, where she saw a "wheel of Arista jewels".[7] His full name is mentioned as Aristanemi which is an epithet of the sun-chariot.[8][9] Neminatha's name is spelled close to the 21st tirthankara Naminatha.[10]

Historicity and textual sources

[edit]
Depiction of Neminatha on snake as bed, chakra on foot finger and conch played by nose at Tijara Jain temple, Rajasthan

Determining Neminatha's historical existence is a challenge for modern scholars, as his life blends epic mythology with the late Vedic period.[11] While historians widely accept the 23rd and 24th tirthankaras (Pārśvanātha and Mahavira) as verifiable historical figures, Neminatha's physical existence is highly debated and linked to the historicity of the Vrishni heroes.[11]

Vedic references

[edit]

Jain tradition interprets the names "Neminatha" and "Arishtanemi" found within the Rigveda and the Yajurveda as direct historical evidence of the 22nd tirthankara's antiquity.[11]{[12][13] However, modern academic historians such as Paul Dundas and Natubhai Shah reject this direct correlation.[11]{[12] They note that these terms likely functioned as general Vedic titles or epithets—such as "Arishtanemi" being an epithet for the sun-chariot—before they were later incorporated into Jain universal history.[11]{[12]

The Ghora Angirasa hypothesis

[edit]

Academic support for Neminatha's existence often relies on the "Ghora Angirasa hypothesis," based on the Chandogya Upanishad (3.17.6).[11] This text mentions a teacher named Ghora Angirasa who taught Krishna about asceticism, charity, truthfulness, and nonviolence (ahimsa).[11] Because these principles match the core vows of Jainism, historians like Damodar Dharmananda Kosambi suggest Ghora Angirasa was either Neminatha himself or an early proto-Jain ascetic whose life inspired the later Neminatha narrative.[11][14]

Jain sources

[edit]
Idol of Neminatha at Ancient Jain Basadi, Gerusoppa, Karnataka

Jinasena's Harivaṃśapurāṇa includes Jain traditions about Neminatha, using his relationship with his cousin Krishna to argue that Jain asceticism is superior to worldly military power.[15][16][17] The text features a legend where Neminatha easily defeats Krishna in a friendly test of strength.[18] The Kalpa Sutra details his ascetic life, stating he ate only once every three days, meditated for 55 days to gain omniscience, and led a monastic order of 18,000 male and 44,000 female monks.[19][20][21] It also describes an incident where a young Neminatha effortlessly blew Krishna's heavy conch shell.[8]

Hemachandra's Trishashthishalakapurushacharitra chronicles Neminatha's past lives, including his time as King Supratishtha, and his ascetic purification.[22] A palm-leaf manuscript outlining his earthly biography, the Neminatha-Charitra, was written between 1138 and 1142 CE and is preserved at theShantinatha Bhandara in Khambhat.[23]

Neminatha's separation from his betrothed, Rajmati, is a major theme in Jain poetry, used to contrast unfulfilled worldly love with spiritual sacrifice.[24][25] This story is featured in Vijayachandrasuri's 14th-century poem Rajal-Barahmasa and Vinaychandra's 1269 poem Neminatha Chatushpadika.[24][25][26] It also shaped the medieval Gujarati fagu poetry genre, including works like Rajshekhar's Neminatha Fagu (1344), Jayashekhar's Neminatha Fagu (1375), and Somsundar's Rangasagara Neminatha Fagu (1400).[27][28][29] In South India, the 13th-century Kannada poet Janna wrote the incomplete epic Arddha Nemi (The Unfinished Life of Nemi).[30] Devotional works also feature him extensively, such as the Nemidutam written by Acharya Jinasena in the ninth century.[31]

Life

[edit]

Neminatha was the 22nd tirthankara (ford-maker) of the avasarpiṇī (present descending cycle of Jain cosmology).[32][33] Jain tradition places him as a contemporary of Krishna, the ninth and last vasudeva.[34] There was a gap of 581,750 years between Neminatha and his predecessor, Naminatha as per traditional beliefs.[14][10][35] Traditional accounts state he lived roughly 84,000 years before the 23rd tirthankara, Parshvanatha, though specific texts like Hemachandra's Trishashtishalakapurusha Charitra calculate the gap as 81,000 years.[14][35]

Birth

[edit]
The birth of Aristanemi, Kalpa Sūtra

According to Jain canonical texts, Neminatha was born in the city of Śaurīpura as the youngest son of King Samudravijaya and Queen Shivadevi.[36] He belonged to the Harivamsha branch of the ancient Yadu dynasty.[3] Textual narratives highlight his early affinity for animals, attributing this deep compassion to his upbringing within a traditional cattle-herding community.[36] Geographically, Jain historical traditions firmly associate his life with the Girnar and Kathiawad territories within the Saurashtra region of modern-day Gujarat.[37][38][39] Within the traditional lunar calendar, his birth is commemorated on the fifth day of the Shravana Shukla phase.[33]

Life before renunciation

[edit]

In Jain textual tradition, Neminatha is described as a shy, handsome youth with a dark-blue complexion.[19][3][36] Canonical texts record his physical height at 10 dhanusha (approximately 30 metres).[35] As the son of King Samudravijaya—the brother of Krishna's father, Vasudeva—Neminatha is firmly established in texts such as the Trishashti-salaka-purusha-charitra as the direct cousin of Krishna.[40] This familial relationship is supported by early archaeological evidence, notably Kushana-era sculptures from Kankali Tila in Mathura, which depict Krishna and Balarama alongside Neminatha.[41]

His early life is characterized by legends demonstrating his immense, effortless physical strength, a narrative device utilized by Jain authors to assert the supremacy of nonviolent asceticism over epic martial heroism.[17] According to these legends, after being taunted by Krishna's wife Satyabhama, a young Neminatha effortlessly lifted and blew Panchajanya—Krishna's mighty conch shell—through his nostrils.[8] Because epic tradition dictated that no one except Krishna could even lift the massive weapon, Jinasena's Harivamśapurāņa records that an astonished Krishna subsequently challenged Neminatha to a friendly test of strength.[18] Neminatha easily defeated his cousin in this duel and is also described in textual accounts as casually spinning a massive discus (chakra) with his right toe during his childhood.[36]

Renunciation

[edit]
Wedding procession of Neminatha, 22nd Jain tirthankara and his renunciation seeing pain of animals kept for slaughter.[42] Painting in Ranila Jain temple, Haryana
Neminatha temple complex on Girnar hills near Junagadh, Gujarat.

According to Jain tradition, Neminatha's marriage was arranged with Rajmati (also known as Rajulakumari), the daughter of Ugrasena.[36] Textual accounts establish Ugrasena as the king of Dvārakā and the maternal grandfather of Krishna.[36]

The defining narrative of Neminatha's life occurred during his wedding procession, when he heard the distressed cries of animals penned in enclosures to be slaughtered for the marriage feast.[43] Overwhelmed by intense compassion and sorrow at the prospect of such violence, Neminatha immediately abandoned the impending marriage, his royal lineage, and all worldly attachments.[44] He subsequently retreated to Mount Girnar to adopt the austere life of a Jain monk.[45][44] Inspired by his absolute renunciation, his betrothed, Rajmati, chose to become a nun, and his brother, Rahanemi, also entered the monastic order.[36][40]

The Kalpa Sutra records that Neminatha practiced rigorous asceticism on Mount Girnar (or Raivataka).[20] He consumed food only once every three days, engaging in intense meditation for 55 days before ultimately attaining omniscience (Kevala Jnana) under a Mahavenu tree.[20][19]

Disciples

[edit]

According to Jain texts Neminatha had 11 Ganadhara with Varadatta as the leader of the Neminatha disciples.[46] Neminatha's sangha (religious order) consisted of 18,000 male monks and 44,000 female monks as per the mentions in Kalpa Sutra.[21]

Nirvana

[edit]

According to Jain cosmological texts, Neminatha lived for a total of 1,000 years.[47] Following his enlightenment, he traveled extensively throughout the Saurashtra region to disseminate his spiritual knowledge, primarily preaching the core Jain principles of absolute nonviolence and non-possession.[48][35] Tradition records that he ultimately attained liberation from the cycle of rebirth (moksha) on Urjayant Parvat, which corresponds to the fifth peak of Mount Girnar.[40][46]

Classical accounts systematically divide his 1,000-year lifespan into three distinct temporal phases: 300 years as a royal bachelor, 54 days as an ascetic monk seeking enlightenment, and 700 years as an omniscient teacher.[20]

Cosmological context and past lives

[edit]

In Jain theology, achieving the spiritual status of a tirthankara is not a spontaneous event, but rather the culmination of rigorous spiritual purification spanning multiple lifetimes.[22] Classical texts such as Hemachandra's Trishashthishalakapurushacharitra systematically chronicle the specific cycles of rebirth (bhavas) that Neminatha's soul underwent prior to its final earthly incarnation.[22]

A prominent phase in this spiritual evolution was his existence as King Supratishtha.[22] During this particular incarnation, the soul engaged in periods of intense asceticism and severe spiritual discipline, serving as a critical step in his path toward purification.[22] Following the profound detachment achieved during his time as King Supratishtha, the soul was subsequently reborn as a celestial deity residing in the Aparajita heaven.[22]

It was through these successive, prolonged periods of meditation and adherence to ascetic vows across different realms of existence that the soul accumulated tirthankara-nama-karma.[49] In Jain cosmology, the accumulation of this highly specific karmic merit is the essential prerequisite required for a soul to ultimately be reborn in the human realm as a spiritual ford-maker.[49]

Teachings and philosophy

[edit]
Teaching and Liberation of Neminatha from Kalpa-Sutra dated c. 1500

Doctrine of Absolute Nonviolence

[edit]

Neminatha's primary philosophical contribution to Jainism is the absolute embodiment and elevation of nonviolence.[50] Jain texts present his life as a practical demonstration of this principle.[50] According to tradition, he experienced intense compassion (karuna) upon hearing the cries of animals meant for his wedding feast, realizing that personal happiness should not rely on the suffering of other living beings.[51] This event shifted the focus of ahimsa from a strictly ascetic vow to a universal moral duty that supersedes social and familial obligations.[11]

Principle of Non-Possession

[edit]

Neminatha's teachings also emphasize non-attachment and non-possession.[52] By abandoning his fiancé, Rajmati, and his royal Yadava lineage, his renunciation serves as a doctrinal example within Jainism.[52] Neminatha taught that accumulating material wealth and maintaining emotional attachments are the primary causes of karmic bondage.[50][40] His asceticism inspired Rajmati to also renounce the world, illustrating the Jain view that spiritual liberation (moksha) requires breaking worldly ties regardless of societal expectations.[50][40]

Comparative Ethical Intersections

[edit]

In comparative Indian philosophy, historians such as Jyotiprasad Jain note an ethical alignment between Neminatha's doctrines and the virtues found in the Hindu Chandogya Upanishad.[53][34] As suggested by the Ghora Angirasa hypothesis, this shared philosophy prioritizes inner moral purity over external Vedic fire sacrifices.[34][54] This intersection, which mirrors the Jain Five Vows, is highlighted by historian Harisatya Bhattacharya as a foundational influence on the spiritual development of the Yadava tradition.[54] Additionally, the Mahabharata epic recognizes Neminatha as a spiritual teacher who imparted the path of salvation to King Sagara.[11] Historian Natubhai Shah notes that earlier 20th-century theories attempting to link Neminatha to ancient Scandinavian or East Asian deities have been dismissed by modern historians due to a lack of evidence.[11]

Narrative role in Jain epics

[edit]
Kalpa Sūtra recto Neminatha's blowing Krishna's conch verso text

Jain literature presents a fundamentally distinct version of the Hindu epic, the Mahabharata, primarily through canonical texts such as Jinasena's eighth-century Harivamsa Purana and Hemachandra's 12th-century Trishashthishalakapurushacharitra.[17] Within these alternative Jain narratives, Neminatha functions as the ultimate theological anchor.[17] The dynamic between him and his cousin Krishna is strategically utilized by authors to establish the absolute supremacy of Jain asceticism over Hindu martial prowess.[17]

According to the framework of Jain universal history, historical figures are strictly categorized by their spiritual and worldly roles.[55] Krishna is classified as a Vasudeva, which designates a violent, worldly hero destined to conquer the earth, whereas Neminatha is categorized as a tirthankara, representing a supreme, non-violent spiritual conqueror.[55] Jain texts assert that Krishna's temporal political and military victories were only made possible because Neminatha actively refused to compete for worldly power, choosing instead the path of absolute renunciation.[55]

A central theological theme of the Jain Mahabharata is the radically contrasting karmic destinies of the two cousins.[17][56] Because Krishna engaged in and orchestrated the mass violence of the Kurukshetra War, Jain theology asserts that he accumulated severe negative karma, resulting in his subsequent rebirth in the third hell.[17][56] In stark contrast, Neminatha's absolute adherence to the vow of nonviolence allowed him to permanently destroy all karmic bondage and attain ultimate liberation.[17][56] Indologists Paul Dundas and John E. Cort note that this specific narrative structure was a deliberate theological strategy utilized by medieval Jain authors to domesticate and subordinate the immense popularity of the regional Hindu Krishna cult.[17][56] By framing Krishna as a worldly subordinate to the spiritually supreme Neminatha, Jain institutions effectively reinforced the superiority of asceticism over epic heroism.[17][56]

Furthermore, textual traditions record that during the epic conflict between Krishna and Jarasandha, Neminatha participated in the military campaign alongside his cousin.[57] Modern historians like Jeffery D. Long suggest that this strategic integration of Krishna into the Jain narrative accounts for the ongoing celebration of Krishna-related festivals within Jain communities and facilitates cultural intermingling with Vaishnava Hindus.[58]

Temples and pilgrimage

[edit]
Śvētāmbara Idol of Neminatha at Girnar Hill, Gujarat

Mount Girnar and birthplace

[edit]

Mount Girnar, historically known as Urjayantagiri or Raivataka, is a major site associated with Neminatha.[56] Jain texts state that he was born in the Gangetic plains, but he renounced worldly life, attained omniscience, and achieved liberation (moksha) at Mount Girnar in Gujarat.[56] The mountain has several peaks (tonks), and Jains believe he attained nirvana on the fifth peak.[59]

Mount Girnar is a major Jain pilgrimage site (tirthas).[60] During the medieval period, merchants, ministers, and lay followers funded the construction of stone and marble temples on its peaks.[60]

The site has a history of sectarian conflict.[56][61] From the 12th century onward, the Śvetāmbara and Digambara sects disputed ownership of the shrines.[56][61] According to scholar Paul Dundas, medieval inscriptions and later legal battles show that sectarian leaders used control of the site to build their religious and regional influence.[56][61]

Śaurīpura, located near Bateshwar, Uttar Pradesh, which is traditionally identified in Jain texts as the birthplace of Neminatha.[62] The site contains Jain temples dedicated to him, managed by Digambara sect.[46]

Other temples

[edit]
Bhand Dewal, 11th-century star-shaped temple in Arang, Chhattisgarh

In central India, Bhand Dewal is an 11th-century star-shaped temple in Arang, Chhattisgarh.[63] It houses three black stone idols of tirthankaras, including Neminatha.[63] In Madhya Pradesh, the Siddhachal Caves at Gwalior Fort feature rock-cut Jain sculptures excavated during the 15th-century Tomar dynasty.[64] The site includes a rock-cut relief of Neminatha.[65] Nemgiri in Jintur, Maharashtra, has cave temples carved during the 9th-century Rashtrakuta period.[66] It is dedicated to Neminatha and contains a seated idol of him.[66]

In eastern India, rock-cut relief sculptures of Neminatha are located within the Khandagiri caves near Bhubaneswar, Odisha.[67] These images were excavated in the Navamuni, Barabhuji, and Ambika caves during the 11th century under the Somavamshi dynasty.[67] The figures depict Neminatha independently and alongside his associated yaksha Gomedha and yakshi Ambika.[68] A structural Jain temple located on Khandagiri Hill houses a seated idol of Neminatha alongside Mahavira and Munisuvrata.[69]

Neminatha temple, Kumbharia, Gujarat

In western India, the Neminatha temple in Kumbhariya, Banaskantha district, Gujarat, is part of a cluster of five Jain temples built during the 11th and 12th centuries.[70] The structural complex features stone carvings and houses a central idol of Neminatha.[70] In Rajasthan, the Luna Vasahi temple at Mount Abu was built in 1230 by Vastupala and Tejpal.[71] Its carved ceilings depict scenes from Neminatha's life, including his betrothed Rajmati and his cousin Krishna.[72][73]

The southern Indian states house several complexes dedicated to Neminatha.[74] In Karnataka, the Lakshmeshwara Jain temples (Shank Basadi) were built in the 7th century during the Badami Chalukya dynasty.[75] The Kalyani Chalukyas expanded the complex between the 10th and 12th centuries.[74] The temple is named after an idol of Neminatha standing on a conch shell (shankha).[74] It contains a large stone pillar carved with 1008 tirthankaras images, called the Sahasrakuta Jinabimba.[76][77] The poet Adikavi Pampa wrote the Ādi purāṇa here in the 9th century.[78][79] Also in Karnataka, Odegal Basadi is a 14th-century temple on Vindhyagiri Hill in Shravanabelagola, Karnataka.[80] It has three separate shrines, and one of them is dedicated to Neminatha.[80]

In Telangana, Kulpakji is a Śvētāmbara pilgrimage site dating back to the Rashtrakuta and Kalyani Chalukya periods.[81] The red sandstone temple houses idols of Neminatha, Rishabhanatha, and Mahavira.[81] In Tamil Nadu, Tirumalai (Jain complex) has a 16-foot rock-cut image of Neminatha, which was created in the 11th century under the Chola dynasty.[82] The nearby Arahanthgiri Jain Math is a center for the Digambara sect.[82]

Legacy

[edit]
Tirthankara Neminatha Sculpture, National Museum, New Delhi, 11th Century

Worship and adoration

[edit]

Within the Jain religious tradition, Neminatha is recognized as one of the five most devotionally revered tirthankaras, alongside Mahavira, Rishabhanatha, Pārśvanātha, and Shantinatha.[62] Because of his profound mythological and theological significance, scenes depicting his life and renunciation are highly prevalent subjects in Jain art.[46] He is extensively venerated in classical Jain devotional literature, such as the Jinastotrāṇi, which features collections of hymns specifically dedicated to him alongside other primary tirthankaras.[83]

Furthermore, the prominent Jain philosopher Samantabhadra composed the Svayambhustotra to praise the 24 tirthankaras, which includes eight specific shlokas (songs) adoring Neminatha.[84] One of these verses explicitly extols his spiritual conquests as Ariṣṭanemi:[84]

O Worshipful Lord! Endowed with supreme accomplishments, you had burnt the karmic fuel with the help of pure concentration; your eyes were broad as open water-lilies. You were the chief of the Hari dynasty and had promulgated the unblemished tradition of reverence, and control of the senses. You were an ocean of right conduct, and ageless. O Most Excellent Lord Ariṣṭanemi! After illuminating the world (the universe and the non-universe) through powerful ways of omniscience, you had attained liberation

— Svayambhūstotra (22-1-121)[85]

Iconography

[edit]

According to Jain texts, Neminatha is described as having a dark-blue or blackish complexion, mirroring his cousin Krishna.[62] In Jain art, visual representations of his life consistently identify him with this dark skin color.[19] His primary iconographic identifier (lanchhana) is the conch shell (shankha), which is typically carved on the pedestal of his idols.[19] He is also frequently depicted alongside his associated guardian deities, the yaksha Gomedha and the yakshi Ambika.[86]

Sometimes, as with Vishnu's iconography, a chakra is also shown near him, as in the 6th-century sculpture found at the archaeological site near Padhavali, Madhya Pradesh.[87]

Ancient artifacts and idols

[edit]
Neminatha idol from Akota Bronzes, MET museum, 7th century

The earliest known stone representations of Neminatha were excavated from Kankali Tila in Mathura.[88] These artifacts, dating to the Kushan period (1st and 2nd centuries CE), establish the early veneration of the tirthankara.[88] Further archaeological evidence was recovered from the Akota hoard in Gujarat.[39][46] Documented by art historian Umakant Premanand Shah, the excavation yielded a 7th-century seated bronze idol of Neminatha.[39][46] This well-preserved artifact represents the post-Gupta, Maitraka-era western Indian school of art, demonstrating the region's advanced metallurgical casting techniques during that period.[46]

Further medieval artifacts associated with the Neminatha tradition were discovered in the Aluara hoard near Dhanbad, Jharkhand.[89] Dating to the 11th century, this collection of Digambara bronzes is currently preserved at the Patna Museum.[89] The hoard includes a notable bronze image of Ambika, the dedicated yakshi (guardian deity) of Neminatha.[90] Documented by art historian Maruti Nandan Prasad Tiwari, the idol depicts the goddess in a tri-bhanga (triple-bent) posture alongside her two sons and a lion mount.[90]

Another significant archaeological discovery is the Hansi hoard, excavated from the Asigarh Fort in Haryana.[91] Dating to the 8th and 9th centuries CE, this collection of Jain bronzes includes an elaborate idol of Neminatha seated in the lotus posture.[92] Documented by archaeologist Devendra Handa, the pedestal of this specific artifact is intricately detailed, featuring six miniature standing tirthankaras flanked by his guardian deities, Gomedha and Ambika.[92]

Guardian Deities

[edit]
Ambika statue with Neminatha on top in Santhu, Rajasthan

In Jain art, tirthankaras are traditionally depicted with their dedicated guardian deities (Shashan-devatas).[93] Neminatha is heavily associated with his attendant Yakshi, Ambika (also known as Kushmandini), who became one of the most prominent and independently worshipped goddesses in Jainism.[93]

In standard canonical depictions alongside Neminatha, Ambika is shown seated under a mango tree (Kalpavriksha), riding a lion, and accompanied by her two sons.[94] She often holds a bunch of mangoes or a mango branch, symbolizing fertility and abundance.[94] While she is his subordinate guardian, artworks showing Neminatha frequently feature Ambika prominently, though her depicted skin color varies geographically from golden to greenish to dark-blue.[95] A miniature carving of Neminatha in a seated meditative posture (dhyana mudra) is invariably placed at the very top of Ambika's independent sculptural frames to signify her devotion to him.[39] According to the Digambara tradition, his accompanying male Yaksha is Sarvanha, while the Śvētāmbara tradition identifies him as Gomedha.[46]

See also

[edit]

References

[edit]

Citations

[edit]
  1. ↑ Tandon 2002, p. 45.
  2. ↑ Sarasvati 1970, p. 444.
  3. 1 2 3 Doniger 1993, p. 225.
  4. ↑ Monier Williams, p. 569.
  5. ↑ Monier Williams, p. 534.
  6. ↑ Umakant P. Shah 1987.
  7. ↑ Umakant P. Shah 1987, pp. 164–165.
  8. 1 2 3 Jain & Fischer 1978, p. 17.
  9. ↑ Zimmer 1953, p. 225.
  10. 1 2 von Glasenapp 1925, pp. 317–318.
  11. 1 2 3 4 5 6 7 8 9 10 11 Natubhai Shah 2004, pp. 23–24.
  12. 1 2 3 Dundas 2002, p. 24.
  13. ↑ Reddy 2023, p. 187.
  14. 1 2 3 Zimmer 1953, p. 226.
  15. ↑ Umakant P. Shah 1987, p. 239.
  16. ↑ Upinder Singh 2016, p. 26.
  17. 1 2 3 4 5 6 7 8 9 10 Dundas 2002, pp. 235–237.
  18. 1 2 Doniger 1993, p. 226.
  19. 1 2 3 4 5 Umakant P. Shah 1987, p. 164.
  20. 1 2 3 4 Jones & Ryan 2006, p. 311.
  21. 1 2 Cort 2001a, p. 47.
  22. 1 2 3 4 5 6 Dundas 2002, pp. 20–22.
  23. ↑ Umakant P. Shah 1987, p. 253.
  24. 1 2 Kelting 2009, p. 117.
  25. 1 2 Amaresh Datta 1988, p. 1258.
  26. ↑ K. K. Shastree 2002, pp. 56–57.
  27. ↑ Nagendra 1988, pp. 282–283.
  28. ↑ Jhaveri 1978, pp. 14, 242–243.
  29. ↑ Parul Shah 1983, pp. 134–156.
  30. ↑ Sastri 2002, pp. 358–359.
  31. ↑ Acharya Charantirtha 1973, p. 47.
  32. ↑ Zimmer 1953, p. 224.
  33. 1 2 Tukol 1980, p. 31.
  34. 1 2 3 Natubhai Shah 2004, p. 23.
  35. 1 2 3 4 Finegan 1952, p. 190.
  36. 1 2 3 4 5 6 7 Natubhai Shah 2004, p. 24.
  37. ↑ Dhere 2011, pp. 193–196.
  38. ↑ Upinder Singh 2008, p. 313.
  39. 1 2 3 4 Cort 2001a, p. 23.
  40. 1 2 3 4 5 Sangave 2001, p. 104.
  41. ↑ Vyas 1995, p. 19.
  42. ↑ Jain & Fischer 1978, pp. 16–17.
  43. ↑ Sehdev Kumar 2001, pp. 143–145.
  44. 1 2 Umakant P. Shah 1987, pp. 165–166.
  45. ↑ Kailash Chand Jain 1991, p. 7.
  46. 1 2 3 4 5 6 7 8 Umakant P. Shah 1987, p. 165.
  47. ↑ Melton & Baumann 2010, p. 1551.
  48. ↑ Natubhai Shah 2004, p. 25.
  49. 1 2 Jaini 1998, pp. 259–260.
  50. 1 2 3 4 Dundas 2002, pp. 40–42.
  51. ↑ Jaini 1998, p. 19.
  52. 1 2 Zimmer 1953, pp. 226–227.
  53. ↑ Jyotiprasad Jain 1983, p. 12.
  54. 1 2 Bhattacharya 1966, p. 302.
  55. 1 2 3 Jaini 1998, pp. 304–305.
  56. 1 2 3 4 5 6 7 8 9 10 Cort 2001a, pp. 219–220.
  57. ↑ Beck 2012, p. 156.
  58. ↑ Long 2009, p. 42.
  59. ↑ Cort 2001a, p. 229.
  60. 1 2 Titze & Bruhn 1998, pp. 252–253.
  61. 1 2 3 Dundas 2002, pp. 240–241.
  62. 1 2 3 Dundas 2002, p. 40.
  63. 1 2 Babb 1996, p. 68.
  64. ↑ Ghosh 1975b, p. 308.
  65. ↑ Titze & Bruhn 1998, p. 106.
  66. 1 2 Michell 1990, p. 373.
  67. 1 2 Mohapatra 1986, p. 245.
  68. ↑ Umakant P. Shah 1987, p. 167.
  69. ↑ Ghosh 1975a, p. 88.
  70. 1 2 Ghosh 1975a, pp. 307–308.
  71. ↑ Ching, Jarzombek & Prakash 2010, p. 336.
  72. ↑ Umakant P. Shah 1987, pp. 165, 169.
  73. ↑ Titze & Bruhn 1998, p. 253.
  74. 1 2 3 Umakant P. Shah 1987, p. 169.
  75. ↑ Chugh 2016, p. 300.
  76. ↑ Chugh 2016, p. 295.
  77. ↑ Chugh 2016, pp. 305–306.
  78. ↑ Azer 2011.
  79. ↑ Chugh 2016, p. 437.
  80. 1 2 Chugh 2016, p. 210.
  81. 1 2 Raj Kumar 2003, p. 64.
  82. 1 2 Titze & Bruhn 1998, p. 122.
  83. ↑ Lienhard 1984, p. 137.
  84. 1 2 Vijay K. Jain 2015, pp. 150–155.
  85. ↑ Vijay K. Jain 2015, pp. 150–151.
  86. ↑ Tiwari 1989, p. 14.
  87. ↑ Umakant P. Shah 1987, pp. 164–170.
  88. 1 2 Umakant P. Shah 1987, p. 166.
  89. 1 2 Umakant P. Shah 1987, p. 157.
  90. 1 2 Tiwari 1989, p. 103.
  91. ↑ Dangi 2017, pp. 301–302.
  92. 1 2 Handa 2002, pp. 2–5.
  93. 1 2 Tiwari 1989, pp. 14–15.
  94. 1 2 Pratapaditya Pal 1986, p. 142.
  95. ↑ Umakant P. Shah 1987, pp. 264–265.

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