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The Indian Analyst
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South Indian Inscriptions |
EPIGRAPHIA INDICA TALANGERE INSCRIPTION OF JAYASIMHA These facts are revealing. They show that the Yakshī had gained popularity among the followers of Jainism from very early times and that her images, like those of the Jinas, were installed independently in shrines created for the purpose and placed under worship. This should appear strange if we examine the original status of a Yakshī in the Jaina pantheon. A Yaksha and a Yakshī are the devotees of the Jina and their function is to attend on him. These are depicted in sculptural representations in small figures at the corners of the pedestals adorned by their masters, the Jinas.[1] It thus becomes clear that the Yakshī is a subservient deity and can claim no independent place for herself. The above epigraphical notices therefore go contrary to the original conception of the Yakshī and provide instances of the characteristic evolution of the Yakshī worship.
Inscription II contains reference to Hēlāchārya, which name devoid of phonetic accretion would be ēlāchārya. ēlāchārya was an eminent teacher of the Draviḍa-gaṇa and he is regarded as the innovator of the cult of Jvālāmālinī.[2] This deity, though a Yakshī in the beginning, was, with the passage of time, attributed mysterious powers including those of the fire-goddess. She was involved in the practices of Tantric worship and works like the Jvālāmālinīkalpa were composed around her. It is of interest to note that in an inscription at Sēḍam in the Gulbarga District, Hyderabad State, the Mahājanas of the place are described as performing mystic rites for propitiating this deity.[3] _________________________________________________ | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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