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JAINA BIBLIOGRAPHY
P. 425. The Vitnupurana describes Mäyämoha as "naked with shaved head and a peacock tail in his hand" (digambaro mundo barhipatradharah); the author made a wilful confusion between the Jina of the Digambara Jainas (Nagna-Kşapanakas) and the Buddha of the Buddhists, both the order being described in the puranas as Nagnas (naked ones) on account of their having discarded the authority of the Vedas.
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P. 433. Sürya relief in the torus frieze of the small cave, Ananta gumpha (C. 1st century B.c.) among the Khandagiri group of Jaina cave shrines (Orissa)These early reliefs of Sürya hailing from different corners of India, prove that the iconography of this motiff was to a great extent the same everywhere, and it was utilised by devotees irrespective of creeds.
P. 517. The later Jaina representations of Brahma, either as a raksa attendant of the Jina Šttalanatha or as one of the Dikpälas are endowed with a great deal of hieratism, even perhaps more pronounced than in their originals in the Brahmanical pantheon.
P. 520. Astadikpalas or Lokapalas, the guardians of the quarters or the worlds-Early Buddhist and Jaina texts differ from one another in their characterisation of this group of divinities.
Pp. 522 and n. 1. The Jaina literature refers to a group of Dikpalas, most of whose names and associations being similar to the stereotyped list of the later. Hindu Mythological texts, (described B.C. BHATTACHARYA, Jaina Iconography', Pp. 147-57).
Pp. 561-63. In the hierarchy of the Jaina deities, many of the subsidiary members of the pantheon were direct copies of the Brahmanical Hindu divinities; classification of the scondary Jain deities under four heads;-the deities whose images (besides those of the Jainas) are usually found in Jaina iconographic art comprise the Navagrahas, the Dikpalas, the Yakṣas and Yakşini (Upasakas and Sasanadevatas), the sixteen Śruta or (Vidyadevis, the Affamatrikas, the Bhairavas, the sixty-four Yoginis, Sri or Laksmi, Gaṇeśa, Ksetrapäla and others. The names and iconographic features of most of them are similar to those of their Brahmanical counter parts. The Brahmanical Hindu origin or many of the Upasakas and Spänadevatäs of the Jinas can be easily demonstrated-examples given.
P. 567. Installation of images-Bṛhatsamhita (ch. 59). Images of the Jinas should be installed by a Digambara Jaina.
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