Jinamanjari 2000 09 No 22

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 23

5. According to Mirashi Chedis may be identical with the Chandrakapat gaccha of the Digambara tradition. Cf. C.II., IV (1), p.310, note 3; Indian Antiquary, XXI, p.73. It is also of interest to note that Sarvabhadra, the father of donor, belongs to a line namely golla parva anvaya which still has several adherents in M.P. 6. Mirashi, opcit, pp.323-24.
7. R.N. Misra, "Yakşini Images and the Matrika Tradition in Central India" in Prāchya Pratibha III (1), pp.29-34.
8. Cf. B.C. Jain, Sculptures from Karitali in Raipur Museum, Journal of Indian Museums, Vol. XIV-XVI (1958-60), pp. 19-20. Cf also Prāchya Pratibha, vol. III (I) 1975, p.89. During the course of my field work which covered contain Jaina sculptures.
9. For details of this image of Ambika, cf. S.K. Saraswati, JISOA, VIII, 148; U.P. Shah, Studies in Jain Art, Benaras 1955, p.18, Journal of University of Bombay, Sept. 1941.
10. For a detailed study of bhumja mode in temple architecture see Krishnadeva, Bhumija Temples in Studies in Indian Temple Architecture, ed. Pramod Chandra (1975), pp.90-113.
11. Cf. Munikanta Sagar, Khandaharon ka Baibhava (Hindi), pp.199-200.
12. R.D. Banerji, The Haihayas of Tripuri and Their Monuments (M.A.S.I. No. XXIII), p.100, pl. XLI, B; p.102, pl.XLVIII, B.
13. Raipur District Gazetteer, PP.65-66; Bilaspur District Gazetteer, p.6l.
14. Cf. Pramod Chandra, Sculptures in the Allhabad Museum (1970), pp.33 ff.
15. Cf. M.G. Dikshit, opcit, (1954), pp.58-61.
16. Cf. Mirashi, The Pandva Dynasty of Mekala in Indica (Silver Jubilee Volume of Indian Historical Institute, St. Xavier College, Bombay, pp.268-73.
17. Dikshit, opcit (1954), pp. 60-61; Mirashi, El., XXV1.54.
18. The Harbingers of this South Kosala tradition in the Orissan region were primarily the Somavamsis. The Brahmeshwar inscription indicates that Janmejaya, the Somavamsi, conquered Odra and during the reigns of his successors, the regions of Kosala, Utkala, Kongoda and the parts of what then was known as Kalinga assumed a unity distinguished by cultural and linguistic bonds. Panigrahi K.C., Archaeological Remains of Bhuvaneswar (Orient Longmen, 1961), p.251.
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