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JAINA BIBLIOGRAPHY
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.. V. S. AGRAWALA-A review of life in Ancient India as depicted in the Jain canons by Dr. Jagdish Chandra Jain, (J.U.P.H.S. Vol. 22, 1949) Allahabad, 1949.
Pp. 228-233. A digest of the varied cultural data that lie embedded in the extensive Jain religious texts, relating to Geography, social organisation, economic conditions, arts, sciences, religion and philosophy. Kinds of cloth ; marriage gifts ; musical instruments architectural terms, dance dramas.
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J. E. VAN LOHUIZEN-De Leeuw.-The "Scythian" Period. Leiden, 1949.
Pp. 1-72. Chap. I-The eras ; the Amohini tablet (āyāgapata) dated in the year 72. Maurya era counted from the coronation of Chandragupta in or about B.C. 321.
Chap. II.
The art of north-west India.
P. 137. Indra and Brahma with the Buddhists as well as with the Jains at Mathura and in early India in general were relegated to an inferior position about the same as that of Yakşas. The Jains who have retained the old names of these acolytes of the Jina as Brahma and Indra also call them rakşas (Sumangalavilasini, I, p. 264).
Chap. III. The Buddha and Jina image in the Kuşāņa art of Mathura.
Pp. 147-49. In the earliest times, Jainism and Buddhism did not use images for worship. The first proof of the existence of Jainism (at Mathura) is the inscription .. on the āyāgapța of the women Amohini (fig. 29). These āyāgapatas wire relief
plaques made of stone, decorating a stūpa all round. A number of these have been found again by Vincent SMITH at Kankāli Tilā near Mathura, together with many other Jainistic relics (Ar. Sur. Ind. N. Im. Se. vol. xx, 1901). Several of these : ayagapaļas bear a votary inscription mentioning the name of the donor.
The āyāgapața dedicated by Amohini is the only dated āyāgapata known uptil now. It shows a female figure, accompanied by some servants. According to BACHHOFER (Die fruhindische Plastik, vol. II, pl. 74 and the description there) she represents the goddess Aryavati. Aryavati a shorter from for ärya (ga) vali; aryavati, a word for the stone slabs put up around a slūpa a parallel to āyägapata. Aryavati āyapata-āyāgapata. This āyāgapața proves the existence of Jain stūpa before the middle of the 1st century B.c. Other āyāgapațas show a decorative design built up of several holy symbols; At Mathura the community of Jains was larger
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