References
1. Sacred Books of
the East, Vol. XXII, p. 288.
2. Select Inscriptions, p. 360.
3. Pravasi (Bengali), Vaishakha B. S 1327 (AD 1934), pp. 63, 72.
4. At Pakbira in the Manbhum district, a colossal naked figure of Vira
under the name of Bhiram is still worshipped by the people. (Distt.
Gasetteer of Manbhum, p. 51).
5. P.C. Roy Choudhary, Jainism in Bihar, Patna, 1956, P. 46. A photograph
of the 2.25 meters high image has been reproduced in a plate facing P. 56
of this book. The caption there says that it is the image of Bahubali.
This does not appear to be correct. Bahubali has creepers entwining his
legs. There are no creepers in this image. The lotus symbol on the
pedestal shows that the image is either of the Tirthankara
Padmaprabhanatha whose symbol is Red Lotus or of the Tirthankara Naminatha
whose symbol is blue Lotus. So far as is known Bahubali is not worshipped
in North India.
6. P.C. Roy Choudhary, Jainism in Bihar, Patna, 1956, p. 46. A Photograph
of the 2.25 meters high image has been reproduced in a plate facing p. 56
of this book. The caption there says that it is the image of Bahubali.
This does not appear to be correct. Bahubali has creepers entwining his
legs. There are no creepers in this image. The Lotus symbol on the
pedestal shows that the image is either of the Tirthankara
Padmaprabhanatha whose symbol is Red Lotus or of the Tirthankara Naminatha
whose symbol is Blue Lotus. So far as is known, Bahubali is not worshipped
in North India.
7. Select Inscriptions, p. 213.
8. `Arhant' is the term for saints both in Jainism and Buddhism. The
reference here is clearly to the Jain saints, for the Jain formula of
Namokkara or nokara is:
Namo arihantam
namo sidhanam
Namo ayariyanam
namo uvajhayanam
Namo lo-e savva sahunam.
The Buddhist formula of vandana in the Petakoppadesa is:
Namo Sammasambuddhanam Paramthadassinam
Shiladiguna-para-mippattanam.
9. This line in the inscription has been read by Jayaswas as "Nandaraja-nitam
ca kalinga-Jinam sannivesa..., B.M. Barua, on the other hand reads here
Nandaraja-jitan ca Kalingajanasan (n)i(ve)sam...... (Indian Historical
Quarterly, Vol. XIV, p.468.) He translates the relevant passage as "...and
compelled Brihaspatimitra, the king of the Magadh people, to bow down at
his feet, (did something in connection with) the settlements of the
Kalinga people subjugated by the king Nanda,...... carried the
wealth......" Barua's reading would thus demolish the theory of the
Kalinga-Jina' completely.
10. Barua thinks that Jayaswal's translation here of "relic depository" is
wrong. Barua reads here, "the Arhat resting place," for fulfilling the
rainy season vow.
11. Schubring, the Doctrine of the Jains, p. 48.
12. H. Goetz, in the Encyclopedia of World Art, Vol. VIII, p 788.
13. Debala Mitra, Udayagiri and Khandagiri, 1960, p. 6.
14. Ibid., pp. 6-7.
15. This date has been suggested on paleographic evidence.
16. Though the year Shaka 388 (AD 466-67) is clearly mentioned in this
inscription, the writing is of the 8th or 9th century. From this it has
been conjectured that it is a forged document. It is likely, however, that
it is the copy of a 5th century document. (A. K. Chatterjee, A
Comprehensive History of Jainism, pp. 137- 38 and 324).
17. Jain Shilalekha Sangraha, Vol. I, pp. 1-2.
18. W. Schubring, op. cit., p 52.
19. M. Winternitz, A History of Indian literature, P. 476.
20. J. P. Singh, op. Cit., p. 101.
21. Ibid.
22. Ibid. p. 98.
23. K. A. Nilakanta Sastri & V. Ramsub Ramniam, "Aundy," in Mahavira and
his Teachings, Bombay, 1977, p. 302.
24. I. Mahadevan, Corpus of the Tamil Brahmin Inscriptions, madras, 1966.
25. P. B. Desai, Jainism in South India, Sholapur, 1957, p. 24.
26. Hemchandra mentions nothing about Dasharath, another grandson of
Ashoka. That Dasharath was a historical person is proved from his three
inscriptions bestowing on the Ajivika sect some caves in the Nagarjuni
hills (Gaya district). Dasharath perhaps ruled over the eastern part of
the Empire
27. Different Puranas give different versions of the lists of kings. Thus
Vishnu Purana says that after the reign of Andhra-Bhrityas, there would be
seven Abhira and ten Gardhabhila kings who would be followed by sixteen
Shaka kings (Vishnu-Purana, Part IV, Ch. 24, SL. 51-52).
28. Winternitz, op. Cit., p. 589.
29. Papers on the Date of Kuniska, Leiden, 1968, pp. ix, 150-154.
30. This number in the bracket is the inscription number in the Jain-Shila-lekha
Sangraha, Vol. II.
31. Hiven Tsang, when he passed through Mathura in the seventh century
mentioned, that there were good numbers of Buddhist stupas in Mathura.
"One of them built by the venerable Upagupta was on a hill, the sides of
which have been excavated to allow the construction of cells. The approach
is by a ravine." Hiuen Tsang's description has been doubted on the basis
that there are no hills near about Mathura, Growse has suggested. "Upagupta's
stupa may well have formed the raised center of the Kankali-tilla." (F. S.
Growse, Mathura, a District Memoir, 2nd Ed. Allahabad, 1880, p. 110).
Cunningham (1871) gave a description of the Kankali-tila `hill' the higher
portion of which at that time "had been repeatedly burrowed for bricks:�
The "mound (was) 400 feet in length from west to east, and nearly 300 feet
in breadth, with a mean height of 10 or 12 feet above the field. At the
eastern end it (rose) to a height of 25 feet with a breadth of 60 feet at
top, and about 150 feet at base. Kankali-tila contains without exception
pure Jain Monuments� Archaeological Survey of India, report 3, 1983, P.
19). It appears, therefore, that either Growse's conjecture that Kankali-
tila was formally in Buddhist possession is wrong, and thus it was not
this place which Hiuen-Tsang had visited; or if Growse is correct then the
Jains had in later days i.e. after the visit of Hiuen Tsang removed all
Buddhist remains from Kankali-tila.
32. Sircar, Select Inscriptions, pp. 156-157.
33. Not `42' as mentioned in the Jain Shila Lekha Sangraha, Vol. II, p.
12. See D. C. Sircar, Select Inscriptions, P. 120.
34. Negamesa or Harinegamesi was the God who under the orders of Shakra
removed the embryo of Mahavira from the womb of Devandanda to that of
Trishala: (Kalpa Sutra, in S. B. E., Vol. XXII, p. 229).
35. In Jain Shilalekha Saringraha, Vol. II, this profession is not
mentioned. Luders, however, reads the word as "Ka (r) ppas (i) kasya", as
the profession of the donor's husband. (Luders, Mathura Inscriptions, pp.
46- 47).
36. J. Prasad, Jain Sources of the History of India, p. 101.
37. Shrivatsa in the earlier images is generally a vertical line with an
S- shaped mark on its left, and its mirror image on the right. Later the
symbol changed into a lozenge shaped four-petalled flower. In Hinduism it
represents "Shri" the Goddess of fortune. It is the special mark of
Vishnu. In Jainism Shrivatsa is found on the chests of Tirthankaras all
over Northern India but not in South India. The symbol appears sometimes
on the images of the Buddha also, but not on the chest. (C. Siva Ram Murti
in Ancient India, No. 6, pp. 44-46).
38. See Appendix IV.
39. Corpus Inscriptionum Indicarum, Vol. III, No. 15.
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