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CHAPTER 25]
seems to be a shrine of Pārsvanatha according to inscriptions of the Vikrama years 1356 and 1391 in its main garbha-gṛha. It contains a simple mulapräsäda with towering central sikhara decked with anga-sikharas and a domed mandapa, probably a restored one, with projecting porches. The interior has three sanctuaries; of them one has a sarvatobhadrikā image, while other two are empty. The decorative elements here are few, although figures of some divinities can be noticed on certain parts.
NORTH INDIA
There are two more Jaina edifices at Nagda. One of them, known as the Adbhudji temple, which is reduced now only to its garbha-gṛha and attached antarala with tall faceted pillars contains a colossal image of Santinatha set up in the Vikrama year 1495 during the reign of Kumbha by a merchant named Saranga. A few more images are lying here, of which two could be recognized as Tirthankaras Kunthanatha and Abhinandana.1 Some traces of structural embellishment also appear on the exterior. The other Jaina shrine at Nagda is that of Parsvanatha datable to the fifteenth century. Bearing a notable scheme of construction, it consists of a cella, a closed hall and three other halls, of which the last one is separated from the other three by means of a flight of steps and also has an attached porch. This temple bears the usual type of superstructure with well-carved concave ceilings having floral and figure-decoration.
Medieval Jaina buildings also survive at Phalodi, Kota, Kishangarh, Marotha, Sikara and other places in Rajasthan. Structurally, none of them is very outstanding, One of the temples at Chandakedi in the Kota area, of about the seventeenth century, is of an underground type, which was probably raised to offer protection to Jaina images from fanatic followers of other faiths.
Amongst the later examples, two shrines at Jaipur, those of Singhi Jhuntārām and of Patodi, deserve notice. Singhi's shrine comprises a courtyard with cells and domed hall at the back, däläns on the sides and domed entrance on the front. The triple shrines forming the cella are crowned with stylized sikharas.
Patodi's temple seems to be still later in date but is artistically interesting especially for its wall-paintings illustrating scenes from Jaina mythology (plate 224). Both structurally and artistically it shows Mughal influence.
1 Henry Cousens, Progress Report of the Archaeological Survey of Western India for the year ending 1905, p. 62.
Jain, op. cit., p. 128.
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