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JAINA BIBLIOGRAPHY
1139
P. 45. Most of the āyāgapatas of Mathura are Jain--a description of the earliest of these.
Plate No. LII. A. Courtyard of the Indra Sabhā (Jain) Cave Temple. Ellora, Nizam's Dominions. 8th century.
Plate No. LXIX, A. Nemināth (Jain) temple. Khajuraho, Chhatarpur State, 10th eentury.
1168
K. R. SUBRAHMANIAN–The early religious history of Kalings, (R.J.A.H.R.S. vol. 1, no. I) Rajahmundry, 1926.
Pp. 49-50. "Men of different sects in Kalinga" mentioned in the Asokan inscriptions, include Jains also; Nandas were Jains, their Jain remains found in Nandapur in Jaypore; Khāravela inscription at Udayagiri gives a vivid picture of Kalinga; his inclination to Jainism but impartial; first seven centuries of the Christian era, a period of Bauddha culture, succeeded by Jain culture: caves on the Udayagiri-Khandagiri hills belong to the early Buddhist period; about the 7th century. Buddhism declined and Jainism lodged itself in some of the Buddhist buildings,
P. 51. Rāmatirtham sacred to Buddhists, Jains and Hindus; Gurabhaktakonda- its ruins of a Buddhist Vihāra-ururped by Jain images.
P. 52. References in the eastern Chalukyan inscriptions to Jains and their temples and not to Buddhists prove that Buddhism declined first. Hieuntsang remarks about more Nirgranthas temples than those of the Buddhists.
1169
RAWIINSON, H. G.-Intercourse between India and the Western World Cambridge, 1926. 2nd ed.
P. 60. Mention of Jains in the records of Megasthenes.
P. 157. The Ahimsā doctrine of Buddhism ahared also by Brahmins and Jains.
1170
K. G. Sesha AIYAR.--A problem of Ancient South Indian History. (QJMS, Vol. 16, No. 3, 1926, Bangalore).
P. 147. Nedu Māran was converted to Saivism by Jñānasambhanda, and at the instance of the latter became one of the most cruel persecutors of the Jains, of whom it is said he impaled 8,000 in Madura.
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