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D. R. BHANDARKAR.-Dekkan af the Satavahan Period. (Ind. Anti. Vol. XLIX1920, Bombay).
P. 30. The inscription of Kharavela speaks of a king called Satakarni, who has been identified with the Third King of the Satavahana dynasty. Its date is 165th year (C. 157 B.C.) of the Mourya era. It is questioned whether Kharavela's inscription contains any date at all. (J.R.A.S. 1910, 242 Pp. and 824 pp.).
LUDERS, emphatically declares that it contains no date at all (List of Brahmi Inscriptions, No. 1345). According to K. P. JAYASWAL and R.D. BANERJEE, the inscription contains a date (JBORS-1917, 449 ff. and 488 ff.). But see also R.C. MAJUMDAR'S criticism on it, Ante, 1918, 223-4). BÜHLER says that the Nanaghat and Sanchi inscriptions of the Satakarni and the Häthigumpha inscription of Khåravela are exactly of the same period; he assigned these records to 200-150 B.C. Subsequently, RHLER changed his mind and declared that Gautamiputra Satakarni flourished about A,D. 124.
JAINA BIBLIOGRAPHY
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V. A. SMITH-Asoka.
P. 34. Jain attitude akin to Buddhist.
P. 58. Regard for sanctity of animal life practised very strictly by the
Jains.
Third Edition. Oxford, 1920.
P. 38. Kumarapala's conversion to Jainism offers the best possible commentary on the history of Asoka.
P. 41. Kankäli Tila, Mathura, a Buddhist as well as a Jain site.
P. 61. Buddhism and Jainism both originally mere sects of Hinduism, Asoka's honour in various ways to Jains and Brahmanical Hindus as well as to Buddhists.
Jain Education International
P. 62. Asoka's expenditure in hewing out of hard gneiss spacious cavedewllings for the Ajivika naked ascetics. His liberal benefactions on the Jains and Brahmanas.
P. 70. The Jain literary tradition of Western India about grandson of Asoka, named Samprati, who is represented as an eminent patron of Jainism, in fact a Jain Asoka.
Pp. 72-74.
Chronology of the Maurya period.
P. 210. Employment of Asoka's censors among the Brahmanas and Jains.
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