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JAINA BIBLIOGRAPHY
635
493 (ii)
GANGOLY, O. C. Indian Architecture, Bombay, 1946.
P. 36. Nagara type Jaina ternples at Satruñjaya and Palitana (Guzarat) -- variegated by the use of domes--semi-circular silhouettes.
Pp. 39-42. A new type of temples in Rajputana represented by Jain temples it Mount Abü ef Vimala Shah (C-1032 A. d.) and of of Tejpāla (1232 A.D.), plates 69, 71--their peculiarities.
P. 48. Rock-cut shrines and caves---earliest forms in southern India being those popularly known as 'the beds of the Pandavas' with the stone beds for Jaina monks.
P. 63. The different forms of Indian architecture have been indiscriminately employed by adherents of different, creeds and it is misnomer to disignate any type of Indian architecture as specifically Buddhistic, Jain or Brahmanical-Indian architecture always attempts to cover necessitated by its structural scheme under the cloak of symbol--an India temple aspires to the form of the image itself.
P. 67. Temples of Mount Abū--the whiteness of the marble symbolises the passionless purity of their ascetic faith, and the marvellous traceries reflect the eloquence of their devout munificence.
494
Ghosh, A. The pottery of Ahichchhaira, district Bareilly, U.P. (Ancient India No. 1-Bulletin of the Archaeological Survey of India, Delhi, 1946).
P. 37. Ahichchatra capital of the kingdom of North Pañchāla ; Râmnagar even now known to the Jainas as Ahichchhatra.
495
V. Venkatasubha AYYAR, Rock-cut caves in the Pandya country. (Proc. Ind. Hist. Cong 9th Session), Allahabad, 1946.
Pp. 113-14. Distinction between a cavern and a cave-a cavern a natural hollow formed by the disposition of boulders of hills, while a cave is the creation of art. Sometimes caverns were also improved by art by introducing beds, driplines, sculptures etc. Sanskrit and Tamil literatures do not make any distinction between them. In Sanskrit they are known as dari grila, Šilaveśma, Kandaragriha, layana (Lena in Prākrit) and guha, and in Tamil as pali and guhai. Tamil inscriptions describe a
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