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P. K. ACHARYA-Jain Architecture. (A.I.O.C. Session III; 1924) P. 247.
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P. H. GRAVELY-An outline of Indian Temple Architecture. (Bulletin of the Madras Govt. Museum-New Series, vol. III; Pt. 2), Madras, 1950. (Published 1936, Reprinted 1939).
JAINA BIBLIOGRAPHY
P. 1. Buddhism and Jainism as we know them today sprang out of Hinduism and there is every reason to believe that their temples have had a similar history. The difference between surviving Buddhist and Hindu monuments mainly chronological, and no essential architectural difference seems to exist between them and Jaina monuments.
P. 17. The large Jain temple at Lakkundi figured by consens in pl. lxi of his "Chalukyan Architecture" affords a good and advanced example with the Santesvara at Tilivalli of more unrestrained transitional type of building.
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Jain Education International
U. P, SHAH-Introduction of Sasanadevalas in Jaina Worship, (Proc, and Trans. A.I.O.C., XXth Session 1959), Poona 1961. Vol. II, Part I, Pp. 141-152.
The paper discusses literary and archaeological evidence regarding the introduction of Sasanadevatās in Jainism and shows that the first attendant Yakşa pair was introduced in (6th century A.D., whereas the twenty-four different pairs. for the twenty-four Tirthankaras were introduced sometime after the eighth century A.D., possibly in the 9th, and became more popular after C. 1000 A.D., An interesting beautiful bronze of standing Rşabhanätha, discovered from Akola, is perhaps the earliest known Jaina image which shows läsanadevalas accompanying a Tirthankara. Comparative tables showing names of Yakys given.
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Debala MITRA.-An Image of Mahamayuri in the Nalanda Museum. (J.A.S. Vol. I, No. 1, 1959, Pp. 37-39), Calcutta, 1961.
Sculpture howing a lying female below the pedestal of a Jina figure; three such sculptures: (1) one of about the 9th cent. A.D. in the sanctum of the temple on the Vaibhara hill at Rajgir; (2) the second in the Nahar collection of about the 8th cent. A.D. and (3) the third fragmentary sculpture discovered at Rajghat (Varanasi) and now in the Asutosh Museum of the Calcutta University. The mother of a Tirthankara, when depicted lying on a cot, has either a child by her
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