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JAINA BIBLIOGRAPHY
1265
1329
T. G. ARAVAMUTHAN—Some Survivals of the Harappa Culture. (N.I.A. Vol. 4. 1941-42).
Pp. 298-99. Cult-object between Adorants : The formula relates to the iconic presentation of an object that has been adopted as the centre of a cult. The cult-object--be it a divinity or an object such as a tree, or a symbol such as a wheel, is prominently placed in the middle of a composition and it is flanked on either side by a beast or a man rendering veneration to it. A fine pannel (fig. 10) from an early Jain monument is an excellent illustration of this formula, which may be called that of 'cult-object between adorants. The goddess Sri or Lakshmi, stands as the central figure in a composition in which lotus buds and blossoms, elephants raising well-filled vessels with their trunks and emptying on the Goddess, and birds plucking at lotus buds, are presented in pairs but disposed symmetrically on either side of the Goddess.
P. 331. Nandipada over Circle : The Nandipada is repeated four times around a circle (fg. 16: 10). The repetition connotes a 'strengthening' or an emphasising of the notion for which the Circle stands. It has been shown that the Circle is a substitute for the lotus or the wheel and that either of them may represent Brahman, the Buddha, the Jina- whatever name the sectaries may employ. We may therefore expect a representation of one of these to replace the circle or to occur enclosed in it. The expectation is fulfilled, in a place of Jain sculpture four nandipadas surrounded a circle (Fig. 16 : 13) in which is depicted the Jina.
P. 335. The deity on the Head : Jain iconography knows of a few images which carry smaller images on the head, -the smaller ones being invariably seated. Ambika-devī, the Yaksi, or the Sāsana.Devata of Neminātha, the twenty second Tirthamkara, is represented both in the standing and the sitting postures and a seated Jina is poised on her head, or is suspended just alone.
1330
S. Srikantha SASTRI— Narasimha II. (N.I.A. Vol. 4. 1941-42).
365 During the reign of Narasimha (1220-1231 A.D.) in Kannada, the Chief poet was Jaina who had obtained the title Kavicakravarti from Ballāla II (the father of Narasimha). He composed incriptions (Ch. R. Patna 179, S. 1119 and TK. 45 of S. 1119) and his raíodharacarite was completed in 1209 A.D. in the reign of Vira Ballala. His other work Anantanātha Purana was finished in . A.D. It was published at the Säntiśvara basadi in front of the Vijaya Pārśva basadi at Sarasamudra. Its first verse commenced at Anantanātha basadi at Gandarādityana Polal. In the court of Narasimha, Janna was a dandanāyaka, a mantrin as well as a poet.
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