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JAINA BIBLIOGRAPHY
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P. 134. These three religions are not entirely different religions; all the three start from the theory of transmigration of soul and stress on the theory of Karma and moral uplift. Buddhism ignores God and Jainism denies it altogether; both oppose the superstitious ritualism of the Vedas; Jainism carried the idea of Ahimsā and penance to extremes.
P. 171. Jain traditions about the Mauryas; Chandragupta.
P. 175. Chandragupta's death in the approved Jain manner (300 B. C.).
P. 220. The Sungas 184-73 B. C.; the Häthigumphā inscription; Khāravela's war against Magadha; his relations with the Andhras the Cheti and the Sunga kings.
P. 355. Harasha called a great assembly at Kanauj it was attended by Buddhist monks and Brahman and Jain priests. Hiuen Tsang gives a vivid account of this assembly,
Pp. 384-88. Hindu society and culture in the eleventh and twelfth centuries; Jainism had lost its purity and a new type of Jainism, more akin to Hinduism arose; unpopularity of Jainism in this period; Jainism suffered by lack of royal patronage; its followers did not exceed fourteen lakhs and was confined within the limits of Gujrat and Kathiawar.
Pp. 416-17. The Pallavas of Kāñchi : Mahendravarman 600-625 A, D.; he was at first a Jaina but later on converted by Upper to Saivism. In 640 A, D. there were many Jains in Kānchi.
P. 421. Amogha Varsha I (814-877 A. D.) a Rāshțrakūta was a Jain and patronised Jainism.
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G. YAZADANI--- History of the Deccan-Vol. I, Part VIII. Fine Arts. London & Bombay, 1952.
P. 9. Rock-hewen Jaina Shrines at Ellora carved in the 8th and 9th centuries A.D.: Indra Sabhā group being most important both in ornamental detail and in workmanship.
P. 10. The number of structural temples of the Deccan built by Jainas is not inconsiderable,
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