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JAINA BIBLIOGRAPHY
P. 167 (n. 3). Nudity in early Jain sculpture alone is not a sure index of the sect to which it belongs.
P. 178. Jaina inscriptions from Abū have invariably the proper names in Prakrit.
P. 180. Jain inscriptions from Abü have Om Vande Sarasvati,
P. 208 (n). Hemachandra a Modha Jain priest and counsellor of Kumārapāla. Shri Modhera holy bathing place for the Jains.
P. 210. Vaisyas responsible for the spread of Jainism in Gujrat, best contribution by Prägvātas (now known as Porvāds) and Modhas-Vastupäla and Tejapāla Śvetāmbara Jains and good administrators.
P. 213. Addition of Mandapa to the Surya temple at Cambay by Vikala a Jain in 1296 A. D.
P 214. Dryasrayakarya, work of Hemchandra crediting Jaysimha as builder of temple.
P. 219. Preference of Jainism by Kumārapala to śaivism.
P. 220. Vastupäla and Tejahpāla patrons of Jainism under the Vaghelas.
P. 221. Kumārapāla championed Jainism but did not neglect Saivism.
Pp. 233-39. Jainism -its spread in Gujrat from a remote antiquity-Scene of the Renunciation of Neminātha was laid in Kathiawar. First wave of Jainism spread in Kathiawar in 4th century B. C. Evidence available from the Ksatrapa period only. Kevalijñāna a Jain technical term referred to in the inscription of Jayadamana's grand-son in Junagarh cave.
Symbols carved in the Bawa Pyara caves seem to be Jaina. Existence of Jainism in other parts of Kathiawar-attested by Jaina sculptures at Dhānk.
Jayabhatta and Dadda the Gujrat kings bearing titles Vitarāga and Praśāntarāga applied to Jain Tirthankaras. Mention of a Jain community in and around Broach.
Existence of Digambara Jainism in Karnataka before Christian era. Cālukyas of Badāmi patrons of Jainism in 7th and 8th century-much encouragement of Jainism under the Rāştrakūtas in 8th and 9th century, spread of Digambara Jainism by Samantabhadra in Malawa, Magadha, Sind ctc. Spread to Lala in first half of 8th century. Mention of the existence of Jainism in Nāgasärika (Mod. Navasāri) in the copper-plate of Rāștraküța of 821 A. D.
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