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and Jaina architecture. In the NC, we frequently find the monks as well as laymen going to visit the caityas and worshipping the deity there ( caitya-vamdana ).2 Two types of caityas are mentioned-caityas belonging to very ancient period (cirayatana ) and the caityas recently constructed ( abhinavakaya ).3 While various ancient caityas were existing during this time, the tradition of making new ones also continued. Mention has been made of the Bhandira Caitya of Mathurā where the devotees used to visit from far and wide.
Thabha or stūpa was the earliest form of Jaina architecture and it has been defined as "a structure constructed with the heap of bricks”.5 I-Tsing has also stated that "the stūpas or the caityas were made by piling up of the bricks or earth.»6 Mention has been made of the Devanirmita-stupa? (Godmade ) of Mathurā as one of the most sacred places of worship during this time. Various contemporary Jaina authors like Haribhadra Sūri (c. 7th century A.D.). Jinaprabha Süri and Harişena ( 932 A. D.) have also referred to the Devanirmitastūpa of Mathurā with different versions regardng its origin.8 Somadeva also refers to one Devanirmita-stūpa at Mathurā and states that “the shrine is still known by the name of Devanirmita, i. e. built by the gods” This Devanirmita-stūpa appears to have been same as Vodava-stūpa unearthed at Kankāli Tīlā bearing an inscription 'Devanirmita' which has been
1. Scc-Jaina, J. P., Jain Sources of the History of Ancient India, pp. 234,
also p. 237 2. NC. 2, p. 113. 3. aut ftrant 37goat ar ff01a1NC. 2, P, 134; Brh. V!. 3,
p. 776. 4. NO. 3, p. 366. 5. SETTIERIT for TH 006-NC. 2, p. 225. 6. Takakusu, op. cit., p. 121. 7. ayete aaruit TH-NC. 3, p. 79; Byz. Vr. 5, p. 1536. 8. Shah, U. P., Studies in Jaina Art, p. 4. 9. avatar anita agafaTTE T -Yašastilaka, p. 315; Handiqui,
K. K., Yašastilaka and Indian Culture, p. 43.
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