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JAIN JOURNAL VOL-NE. NO. 4 APRIL 2006
all the cases possible to trace the Brahmanical proto-type and explain the symbolism of the imageforms in the light of the influence that it received from not only Brahmanic iconography but Buddhist as well. In the relevant context these are claborately discussed and will be clear in their proper places. In this sense, therefore, the present work claims to found a new line of approach regarding the problems that confront any student of iconography, specially Jain. This comparative method, I may make bold to say here, is the only method to be adopted in the study of Indian art in any branch of it, specially in religious art-forms represented mainly by images. And this is also the main point in which the present study differs from the previous works and dissertations on the subject like the Jaina Iconography by B.C. Bhattacharyya, the studies made by U.P. Shah regarding two of the Jain deities viz: Sarasvati and Ambika (J.O.U.B., 1940 and 1941), a brief survey of Jain Iconography by B. Bhattacharyya (Atmananda Janma Śatabdi Grantha), discussions on certain Jain images by H.D. Sankalia (Journal of the Historical Research Institute, Bombay), and a number of other articles appearing in various journals by reputed scholars. I must also acknowledge the information and clue that I received from many of the works and articles referred to above, which have been noted in their proper places. Where, again, I have differed from the opinions of previous scholars with regard to the interpretation of the symbolism, I have clearly discussed the same and have given my reasons, for it together with any evidence, textual or archaeological, in support thereof.
Jainism being not a widely prevalent religion in Bengal at the present age, there was difficulty felt considerably in getting very many good specimens of sculpture in the province as well as scholars and others initiated into the Jain lore and traditions. Nevertheless a number of specimens preserved in the different Museums of Bengal have been studied in original and a tour was undertaken by me in 1945 of almost all the Jain sites of Rajputana to collect materials for the purpose. Although it was an uphill task specially for a non-Jain whose access both to the old temples in quest of ancient images and the rich Bhāṇḍārs for relevant unpublished texts, was not at all an easy ones, the present
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