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Sec. 4. HISTORICAL POSITION OF THE T. S.
M. P., and two rock-cut reliefs at Gwalior are said to belong to the end of this period. The Jaina specimens of art and architecture continue to exist in the succeeding ages. A tradition maintains that Vaira, Mahāgiri, Subatthi, Camdarudda, Rakkhiya, Bhaddagutta, Kālaga and Āsādha visited Ujjain wbich was the capital of King Samprati. Siddhasena Divākara's legend of breakaing śiva lingam is said to have occurred in this city. 56
A bronze image of Pā, svanatha preserved in the Prince of Weles Museum. Bombay, is from West India, which is said to be assignable to the 2nd century A. D. by a scholar and not later than c. 100 B. C. by the others. 57 Caves of Bāvā-Pyara's math near Girnar belongs to the period of the grandson of Jayadāman, the 2nd century A. D., where Ācārya Dharasena taught, according to the Dhavalā; scriptures to Puspadanta and Bbūtabali. No Jaina antiquities of the 3rd-4th centuries are reported to have been known yet, Dnoti clad Jaina bronzes began to be available after the late 5th century A. D. onwards from Akota and Valabbi.58 The dated inscription in Rajasthan seems to begin witb 687 A. D. wbich is incised on a pair of the images of R$abha at BasapiagadhaJaisa temples must bave existed at Akota, Valabhi, Vasantagadba and Bhilla māla during the 6-7th centuries, for the Jaina images were discovered at these sites. After the 8th century onwards kings in various dynasties in West India patronized the Jainas in constructing or endowing temples.59 Two Canonical Conventions were held at Valabhi during the 4th and 5th centuries. Valabbi, Bhillamāla, Malavā were the centres of culture and commerce in those days.co śyānācārya, author of the Prajītāpanā, and Aryarakṣita, author of the Anuyogadvara, belonged to Mālavā, likewise Jinabhadra seems to have engeged in composition in Saurastra." As narrated in the Kuvalayamālā of Uddy otana (779 A. D.), a traditico maintains that Acārya Harigupta was the preceptor of Toramāņa. After the Gupta age, West India became the stronghold of the svejāmbara Jainas.
All the Jaina antiquities in North India are reported from Mathurā, the ancient cosmopolitan city and dynamic centre of commerce, which was at the junction of the trade routes from Pataliputra to Texila. Mathurā inscriptions of the Jainas which commence with 150 B. C. arrive at a peak in the Kusban dynasty, pariicularly during the reigns of Kanishka and Huvishka who were the adherents of Buddhism. A number of Jaina inscriptions exist during Vasudeva's tegin also. And it is reported that out of 159 inscriptions from Matburā listed by Lūders in his List of brahmi Inscriptions, 87 are Jaina, 55 Buddhist and the remaining 17 non-sectarian, from which it is inferred that the Jaina community was likely larger than the Buddhist community during that period.02 The Jainas at Mathurā were, as we have previously observed, from all over the Northern parts of India including East, West and Central India, which suggests that the majority of the Jainas in those days had already migrated to Mathurā, Mathurā inscriptions were largely made by the lay Jainas including many women,
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