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Today, the samavasaraṇa continues to play an important role in Jaina worship. A small model of the Jina's Preaching Hall is generally found in a primary place in or near the main shrine, and, if sheltered by a carved ceiling or painted 'pața', may act as a modern reflection of Kuşāņa 'proto-samavasarana' plaques. (Fig. 21)
The major portion of this essay was written as a doctoral dissertation, The Jaina Samavasaraṇa, for New York University's Institute of Fine Arts in 1981.
NOTES
1. The expressions "Arhata-pujaye" appearing in all of the inscriptions has been translated "in honour to the Arhats." Shah, U.P. Studies in Jaina Art, Banaras, 1955, p. 81.
2. Ibid., p. 83.
3. Ibid., p. 81; Plate V, fig. 14B.
4. Ibid., p. 67.
5. Arhat Vacan, pVol. 1, (3-4), June- Sept. 1989, Indore]
6. Shah, U.P. Studies in Jaina Art, Banaras, 1955, p. 71.
7. Smith, V. A., The Jaina Stupa and Other Antiquities of Mathura, Allahabad, 1901, p.
22.
8. Ramachandran, T.N., Tiruparrutikunram and Its Temples, Madras, 1934, p. 108.
9. Shah, U.P., op.cit., p. 86.
10. Jaini, Padmanabh S., The Jaina Path of Purification, Berkeley,1979, p. 192.
11. The textual descriptions can be found in the following: Digambara - Adi Purana and Sri Purana (Sanskrit) and Merumandara Purana (Tamil), in Ramachandran, T.N., op.cit; Svetambara - Trisastisalakapurusacaritra, ty Hemacandra, 12th c. A.D., translated by Helen Johnson, Baroda, 1931-1962, and Samavasarana-stavana,
e after 1270 A.D., translated by D.R. Bhandakar, "Jaina Iconography", The Indian Antiquary, May, 1911.
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