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JAINA BIBLIOGRAPHY
P. 260. Jainism-religious faith of king Kharavela-the excavators of the caves of Kumari hill-Häthigumpha inscription. Bringing back of Throne of Jina to Kalinga signalised the conquest of Anga Magadha by Khāravela.
Co-existence of Hinduism with Jainism during and before Kharavelas
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reign.
P. 263. Jain recluses specially mentioned as representatives of Sramanas-no recognition of Buddhist Ajivakas (Khāravela inscriptions). Co-existence of Jainism and Buddhism during Kušanas. Kharavela a Jain since birth-criticism of his life and work.
P. 280. The Jaina Bhagavati Sutra mentions king Jayasena Vimalavāhan Mahapadma of Satadvära-Mahāpadma a persecutor of Jainas (n).
P. 305. Rani gumpha cave in Orissa-ornate friezes illustrating episode of Jain religion resemblences of Jain relief of Mathura temples.
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SAMSOOKHA, P. C. Dr. ACHARYA. On Fine Arts (I. H. Q. Vol. V, 1929). P. 784. The arts and sciences of Jain Sutras-discussed.
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ARAVAMUTHAN, T. G. South Indian Portraits in stone and Metal, Madras, 1930.
P. 2. In the caves at Udayagiri and Khandagiri we come across sculptures which cannot but be portraits of devotees.
In a rock-cut cave temple at Trichinopoly two inscriptions say that Mahendravarman I had a statue of himself installed in the temple.
P. 8. The earliest Tamil literature contains indications of sculptures portraying human beings Silappadikaram-a great epic poem not later than the 3rd century A. D.
Jain Education International
P. 11. Plate-Mahendravarman I (C. 600-25 A. d.).
P. 14. In the rock-cut cave at Sittannavasal famous for its ancient frescos, a painting plate (page 17) of a head on one pillar bears a close resemblence to the sculptured head of Mahendravarman at Mahabalipuram plate (page 16). The cave being associated in many ways with Mahendravarman I, the painting has been taken to be a portrait of that King.
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