Jaina Bibliography Part 1

SR No.: 016035
Original Sutra Author: N/A
Author: A N Upadhye
Publisher: Veer Seva Mandir Trust
Publication Year: 1982
Total Pages: 1070
Language: English
Classification: Dictionary & Dictionary
File Size: 17 MB

Page 864

JAINA BIBLIOGRAPHY
839
Tingalür, a small village about 7 Miles north-west of Perundurai in the Erode Talug of the Coimbatore District, and forms along with Vijayamangalam, another village about 4 miles to its south, one of the few Jaina centres in the Tamil country. It contains the Jain temple of Pushpanatha. The antiquity of the village. dates from the 8th or 9th century. Inscription engraved on the door post of the kitchen in the Jain temple. Tamil language and script. Dated in Saka 967 (104546 A.D.) and 40th year of the reign of king Vikramachola who bore the epithet Kō-näṭṭtan. The object of the record is to register the construction of a mukhamandapa in Chandravasti. Text and translation given and plate also.
801
H. K. NARASIMHASWAMI.-Koneki Grant of Vishnuvardhana II, (E. I. vol. XXII, Part II, for 1955, Pp. 76-77). Delhi, 1957.
The object of the grant is the gift of village of Koneki in Palliräshtra by Maharāja Vishnuvardhana to Vidusarman of the Parasara gotra. Koneki was situated in Palli-rashtra (modern Palnad)-Palli connoted, in Tamil literature, a place of worship, especially of the Buddhist or Jaina sect.
802
N. P. CHAKRAVARTI.-Brahmi Inscriptions from Bandhogarh, 5 plates, E. I. Vol. XXXI, Part IV, for 1955, Pp. 167-186). Delhi, 1957.
Inscriptions in Brähmi characters discovered at Bandhogarh in the former Rewa State in Vindhya Pradesh. Bandhogarh, the old capital of the Baghelas. Over 50 caves were discovered in this area, most of which are artificial.
P. 172. These caves were religious donations. But what was the religion of the donors? Of the three principal religions of the time, viz., Buddhism, Jainism and Brahmanism, the first can safely be ruled out. They may be Jains also seems doubtful. None of the donors is called a śrävaka or upasaka, nor is there any mention of a teacher or Arhat as one would expect even in early Jain inscriptions. In one of the caves in the Ganesh Pahar are two bas-reliefs-in one are found figures of several animals crowded together and a short inscription which reads mugava-selo, i. e. mrigaya-saila or 'the hill used as a hunting ground'. It is hard to imagine a Jain religious establishment depicting such a scene. On an adjacent pillar is found the name Jarasandha. If this also is meant to be a lable, one would expect a scene from the Mahabharata depicted here. The conclusion-these caves w' re,