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786
JAINA BIBLIOGRAPHY
737 (ii)
JAYASWAL, K. P. Hathi-Gumpha Inscription revised from the rock. (JBORS, iv, 1918, Pp. 364-403).
P. 366. Presence of contrast of Jainism with Buddhism.
Existence of the Images of the Jinas or Tirthankaras as early as 460 B. C.
prophets and
erection of
Worship by the Jains of the remains of their monuments on the relics called nishidi.
Pp. 366, 367. rapa (Yapana) sangha, an early Jain school arising after the death of Bhadrabāhu, a contemporary of Chandra Gupta,
P. 383. Usage of nikas, nikal by the Jains of upper India.
Pp. 385-386. Interpretation of the expression 'Kalingan Jina',
P. 388. Bhadrabahu-Charita, a work on the history of Jainism.
P. 390. Jiva-Deva-Sri, a former king of Kalinga, was a patron of Jainism.
Amongst the Jains Chakra symbolises the spread or conquest of religion.
738
RANGACHARYA, V. A. . Topographical List of the Inscriptions of the Madras Presidency. (Collected till 1915). With notes & References. 3 vols., Madras, 1919.
P. 25. Anantapur Dist. Penukonda taluk.
167. Penukonda: (Kanarese). Slab placed by the side of the well in the Pārsvanātha temple. Records that it is the tomb stone of Nägaya, the lay disciple of Jinabhüşanabhattāraka-Deva.
P. 29. Anantapur dist.
Tadpatri taluk.
203. Tādpatri (Kanarese)-On the north-west corner of the prakara of the Ramešval a temple, first stone. A Jain record of Udayāditya, son of Somideva and Kānchelādevi, in S. 1120 expired, Kalayukta. The donor resided at Tätipara Tādpatri. Dr. HULTZSCH suggests that the stone was probably transferred from some Jain building, of which no traces remain.
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