Jain Journal 1972 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 78

APRIL, 1972
executed. The banners of Jaina kings are also not without interest. Those of Ganga Parmadi and Hastimalla indicate the stamp and symbol of Jainism, viz., the Piccha Dhvaja, described as 'the banner of the divine Arhat'. A study of Jaina religious and mystic symbols is likely to help in determining the authorship of many an antiquarian finds and in determining the influence of Jainism on the coins and seals, and grants and ensigns of a number of ancient states and rulers.
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The Jainas showed taste always in selecting the best views for their temples and caves. At Ellora they came perhaps too late when the best sites had already been appropriated by the Buddhists and the Saivas, but speaking of the Jaina ruins at Hampi, Longhurst observes, "Unlike the Hindus, the Jainas almost invariably selected a picturesque site for their temples, valuing rightly the effect of environment on architecture." The hill originally occupied by them, south of the great Pampapati temple, is significantly called the Hemakutam or the golden peak. There is also not a more picturesque spot in the vicinity than that chosen and occupied by the Jainas at Sravana Belgola, their chief centre in the South. Similarly, Mulabidri, their great stronghold in South Canara, is marked by natural beauty and convenience and shows how wise the Jainas were in choosing the site for their establishments.
Other fine arts like dancing and music were also cultivated by the Jainas, as these formed part of their religious devotion and ritual. The Jaina literature, paintings and sculptures of the period have numerous representations of or references to these arts.
In the field of epigraphy, the Badli inscription of M.E. 84 (or 443 B.C.) is the earliest dated Indian inscription and that, too, in the Mahavira era. The Hathigumpha inscription of Kharavela occupies a unique position as the source material of Indian history for the centuries preceding the Christian era. It also proves that Jainism entered Orissa, and probably became the State religion within 100 years of Mahavira. It may also be noted that it is the first known inscription which uses the name Braratavarsa (bharadhavasa) for our country.
Next comes the numerous inscriptions from Mathura of the Sunga, Ksatrapa and Kusana periods, quite a number of which are dated. Vincent Smith says about them, "The inscriptions are replete with information as to the organisation of the Jaina church in sections known as gana, kula, and sakha, and supply excellent illustrations of the Jaina books. Both inscriptions and sculptures give interesting details, proving the existence of Jaina nuns and the influential position in the