may simply note what the Hindu Silpa-Sastras say about them. The general description of Jaina images, as supplied by these works, is that they must have long arms so as to reach the knees, the mark of Srivatsa on the breast (which was found to be peculiar to Vishnu), a calm countenance, broad forehead, head covered with starry rings of hair, hanging earlobes, high nose, delicate limbs and a naked body which looks young and beautiful. Figures of Arhantadeva (i.e., a Jaina Saint) may be made movable or immovable, standing or seated. The material used must be the white, red, yellow, or black stone, crystal or metal. Whether standing or seated the images must have a straight back and in the latter case, the padmasana or the siddhasana posture with the hands crossed over the lap palm in palm, the right being below and the left above. The pedestal of Jaina Saints is always a simhasana, " lion-seat," surmounted by a " crocodile-aureola " (makara- torana) fixed at the back of the image. Over the aureola are depicted the kalpa-tree, the Indras and Devas, the demi-gods of Jaina mythology. Sometimes there may also be sages (like Narada) attending upon the Jina and Yakshas, Yakshis, Vidyadharas, Chakravartins, Nagendras and Dikpalakas holding chauris, on either side of him. Images used by the Jainas in daily worship at home or in Mathas include the Panchaparameshthins who wear neither clothes nor jewels. At the entrance into the shrines of Jina are placed the gate- keepers Chanda and Maha-Chanda, as in Hindu temples. Jainas are divided into two main divisions, the Svetambaras and the Digambaras. The former are not found in the south while the latter have their important seats at Sravana-Belgola in the Mysore State, Mudbidri, Karkal and Yenur in South Canara, Tirumalai near Polur in North Arcot, Sittamur in South Arcot and various other places. A descriptive account of the images of Digambara Jainas with illustrative plates has been given by Dr. Burgess in his article entitled "Digambara Jaina Iconography " in Indian Antiquary, Vol. XXXII, pp. 45 ff. It shows that the gods and goddesses of the Jainas are as numerous and as richly conceived as those of the Hindu Pantheon, and have their prescribed weapons, jewellery, vehicles and symbols.
VIII
In concluding this small treatise on South Indian gods and goddesses, it will not be out of place to dwell briefly upon the pedestals, postures, symbols, weapons and jewellery of images, although most of these have been noticed where they occur incidentally, in the above pages.
