Comprehensive History of Jainism Volume II

Author(s): Aseem Kumar Chaterjee
Publisher: Firma KLM Pvt Ltd
Catalog link: https://jainqq.org/explore/002003/1

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A. K. CHATTERJEE
a comprehensive history
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The volume continues the history of JAINISM from 1000 A. D. to 1600 A. D. It not only gives an authentic and connected history of this particular religious sect of India, but also contains chapters on the extensive literature of the Jains. There is also a very useful chapter on the Jain Tirthas.
Rs. 150.00

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A COMPREHENSIVE HISTORY
OF JAINISM
[ 1000 A.D. to 1600 A.D. ]
VOLUME II
By
ASIM KUMAR CHATTERJEE M.A. D. PHIL (CAL): READER, DEPARTMENT OF ANCIENT INDIAN HISTORY AND
CULTURE, CALCUTTA UNIVERSITY
A
lat P11330
FIRMA KLM PRIVATE LIMITED CALCUTTA * # 1984

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© DR. ASIM KUMAR CHATTERJER
First Edition, 1984
Printed in India by Smt. Mahamaya Ray at Sonnet Printing House, 19, Goabagan Street, Calcutta-700006 and Published by Firma KLM Private Ltd., Calcutta-700012.

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DEDICATED
To My WIFE Smt. SHILA CHATTERJEB

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PREFACE
The first volume of this work was published in 1978 and was generously received by the scholars, interested both in Jainism and the early Indian history and religion. In that volume, the history of Jainism from the earliest times upto 1000 A.D., was given. In the present volume, an attempt has been made to write the history of this Religion from 1000 A.D. to 1600 A.D. In the last chapter, of this volume, we have given a descriptive account of the well-known Jain Tirthas (sacred places) in the alphabetical order and nearly three hundred places have been discussed. A third volume on Philosophy and Art will be published in due course.
We, once more, thank our readers both for their good and adverse criticisms of the earlier volume.
Calcutta. 31-10-83.
Asim Kumar Chatterjee Residence :---24E, Jyotish Roy Road,
Calcutta-700053.
By the same AUTHOR
1. POLITICAL HISTORY OF PRE-BUDDHIST INDIA
(Calcutta, 1980). 2. A COMPREHENSIVE HISTORY OF JAINISM-Vol. I
(Calcutta, 1978). 3. ANCIENT INDIAN LITERARY AND CULTURAL
TRADITION (Calcutta, 1974). 4. THE CULT OF SKANDA-KARTTJKEYA IN ANCIENT
INDIA (Calcutta, 1970). 3. RAVINDRANATH (Calcutta, 1970).

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A.B
A.B.O.R.I
A.S.I.A.R
C.H.I
C.I.I
D.H.N.I
E.C
E.I
G.O.S
H.I.L
I.A
I.C
J.A
J.A.H.R.S
J.A.O.S
J.A.S.B
J.B.B.R.A.S
J.D.L
J.I.H
J.O.I
J.R.A.S
J.S.B.I
ABBREVIATIONS
Aitareya Brāhmaṇa,
Annals of the Bhandarkar Oriental Institute,
Poona.
Archaeological Survey of India, Annual Report.
Cambridge History of India.
Corpus Inscriptionum Indicarum (six volumes published so far).
Dynastic History of Northern India (2 volumes).
Epigraphia Carnatica.
Epigraphia Indica (38 volumes published so far).
Gaekwad's Oriental Series.
History of Indian
Winternitz).
Indian Antiquary.
Indian Culture.
Literature (by M.
Journal Asiatique,
Journal of the Andhra Historical Research
Society.
Journal of the American Oriental Society. Journal of the Asiatic Society, Bengal. Journal of the Bombay Branch of the Royal Asiatic Society.
Journal of the Dept. of Letters, Calcutta, Journal of the Indian Society of Oriental Art.
Journal of the Oriental Institute, Baroda, Journal of the Royal Asiatic Society London,
Jain Sahitya kā Bṛhad Itihāṣa (6 vols.).

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(vii)
J.Ś.L.S M.A.R М.В.Н M.DJM
NI.A P.H.A.I P.H.NI
Jaina Šilälekha Sangraha. Mysore Archaeological Report. Mahābhārata. Manikchandra Digambara Jaina granthamālā. New Indian Autiquary. Political History of Ancient India. Political History of Northern India by G. C. Chowdhury. Rgveda. Satapatha Brāhmapa. Sacred Books of the East. Select Inscriptions etc., by Sircar. South Indian Inscriptions. Singhi Jaina grantha-målā.
RV. S.B S.BE Sel.Ins S.I.I S.J.G.M

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CONTENTS
Page
Chapter 1
Jainism in North India
(1000-1300 A.D.).
Chapter II
Jainism in South India
(1000-1300 A.D.)
Chapter III
155
Jainism in North India
(1301—1600 A.D.)
Chapter IV
186
Jainism in South India
(1300-1600 A.D.)
Chapter V
208
The Svetāmbara Literature
(1000-1600 A.D.)
Chapter VI
256
The Digambara Literature
(1000-1600 A.D.)
283
Chapter VII The Jain Tirthas Select Bibliography Index
358
361

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CHAPTER I
JAINISM IN NORTH INDIA
(1000_1300 A.D.) Jainism, as we have already pointed out in the first volume of this work, was quite popular in the post-Gupta period in Gujarat, Rajasthan and parts of Bengal and Orissa. However, in other parts of Northern India, this religion was fighting a losing battle for existence. The ruling dynasties, except in Gujarat and Rajasthan did nothing for the promotion of this religion. And even in these two states, only a few kings did something for the welfare of this religion. In this chapter, we will review the history of this religion in different states of Northern India and we will take up Gujarat first.
SECTION A: JAINISM IN GUJARAT The tremendous popularity of Jainism in Gujarat during the period under review, is fully proved not only by a remarkable number of inscriptions, but also by numerous literary works, which were composed or copied during this period. A great number of Jain savants, of this period, were inhabitants of Gujarat. Let us first discuss the condition of this religion in Gujarat in the eleventh century.
The Varunāśarmaka grant of 975 A,D, proves that Câmupdarāja, the son of Mūlarāja, had a soft corner for the religion of the Jinas. However, this grant was issued by him as a yuvardja during the reign of his father. No inscription, issued during the actual reign of Cāmuṇqarāja, (996-1008) is known. However, the evidence of the Varunāšarmaka grant, regarding Cāmundarāja's weakness for the Jain religion, is corroborated by the evidence of the Prabhāvakacaritas, which represents one Jain muni Virasűri as his guru. We further learn from the same

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COMPREHENSIVB HISTORY OF JAINISM
source that king Cāmundarāja, who was childless, became the father of Vallabha and other princes, because of the spiritual power of that Jain muni. His minister called Vira was also a devoted follower of this great Jain savant, Hemacandra, however, in his celebrated Dvyāśrāyakāvya5 describes this king as a devotee of Siva. His pilgrimage to Vārānasi, described by Abhayatilaka (1254) also supports Hemacapdra's evidence. It therefore appears that this particular king, in spite of being a Saiva, had some genuine passion for the religion of the Tirthankaras.
The next king Vallabha (1008 A.D.), who had a very short reign of only six months,' was probably a good Śaiva. His younger brother Durlabharāja, who also ascended the throne in 1008 A.D., had a total rule of 14 years. This king, undoubtedly, was favourably inclined towards the Jain religion. From several sources, we learn that during his reign, a great debate took place in the Vikrama year 1080, corresponding to 1024 A.D. The debate was held in the court of this king at Anabila păţaka. In this debate, the celebrated Svetāmbara savant Jineśvara, who was the chief disciple of the great Vardhamānasūri, defeated the Caityavāsins' (a prominent Jain Sect). As a result of this victory, Jineśvara came to be recognised as the leading exponent of the Jain pbilosophy in Northern India. The literary activities of Jineśvara will be discussed in the chapter on the Svetämbara literature, After this debate, the group led by Jineśvara, came to be known as the Kharatara sect. That Durlabba had definite passion for the religion of the Jinas is also conclusively proved by the very valuable evidence of Hemacandra, who describes him in his Dvyāšrāyakāvyalo as a disciple of Jineśvara.
After Durlabha, the throne passed to his nephew Bhima I, who had a pretty long reign of nearly 44 years, The magnificent temple of Abu was built during his reign in the Vikrama year 1088, corresponding to 1031 A.D. This is known from several literary and epigraphic sources. 11 The

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JAINISM IN NORTH INDIA
original temple of this place, which was dedicated to Rşabha, was built by Daņņādhipa Vimala, as we learn from our sources. Vimala's father Vira was a minister of Durlabharāja and was a disciple of the saint Virasūri, as we · learn from the Prabhāvakacarita, 12 This Vimala was one of the greatest patrons of Jainism in the first half of the eleventh century in Northern India. He had also great deference for Ambikā, who was the popular Jain mothergoddess. The earliest known Jain inscription 18 of this temple.complex at Abu has the date V.S. 1119, corresponding to 1062 A.D., which falls within the reign-period of Bhima I. A very good number of inscriptions belonging to the 12th and 13th centuries A.D., 14 are preserved in this great temple-complex, some of which will be noticed later in this chapter.
A recently-discovered Jain inscription 15 of the time of Bhima I definitely proves that this distinguished Caulukya monarch was a patron of the Jain religion. The inscription, known as the Poliyad plates, are now preserved in the Rajkot Museum of Gujarat. It has the date V.S. 1112, corresponding to April, 1056. The inscription records a grant made by the king himself in favour of the Jain monastery, situated in the city of Vāyada. It also mentions a merchant called Sādāka. The grant is addressed to the Brāhmaṇas and the people of 116 villages, attached to the city of Vāyada. Lines 11-15 state that the grant made in favour of the Jain temple-complex (Vāyaṇādhişthāna) should be protected by the descendants of kings and others. The writer Vateśvara of this inscription is also the writer of another copper-plate of the same king, 16 and the Dūtaka of this inscription viz. Mahāsāndhivigrahika Bhogāditya is also mentioned in the Palanpur plates1', of the same king.
The inscription, mentioned above, does not say to which Tirthařkara, the Jain, temple of Vāyada was dedicated. But we know from Jinaprabha's Vividhatirthakalpa18 that Vāyada was well-known for the temple of Mbāvira. This

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COMPRBABNSIVE HISTORY OF JAINISM
is also confirmed by the evidence of the Kharat aragacchaBrhadgurvāvali1, according to wbich Vāyada was quite wellknown for the temple of Jiyanta Svāmi Mahāvira (Lord Mahāvira before he became a recluse). That work further informs 20 us that this temple was visited by the great Jinacandrasūri, the head of the Kharataragaccha in the Vikrama year 1368, corresponding to 1310 A.D. This temple is again mentioned si in connexion with the activities of the monks of the same gaccha in the Vikrama years 1380 and 1381, corresponding to 1322 and 1323 A.D. On the Vāyadatirtha, we will have something more to say in the chapter on the Jain Tirthas.
The Prabhāvakacarita, a2 composed in Vikrama Samvat 1334, corresponding to 1276 A.D., by Prabhācandra, gives the interesting information that the vetāmbara saint Sūrācārya was a friend and cousin of Bhima I, The same king also patronised Abhayadeva, the well-known commentator of the Anga texts. %8 A few other Jain writers of this time also received patronage from Bhima I and this will be discussed elsewhere in this book,
Bhima I was succeeded around 1064 A.D, by his youngest son Karna." He had a total reign of nearly thirty years, and Jainism continued to flourish in Gujarat during his time. Although no Jain inscription of his reign is known, we have a few dated Jain manuscripts of his reign. At least two of them mention him by name. A manuscript of Nišithasūtracurnia5 of Jinadāsagani was copied at Kürlyāgrāma in the Vikrama Samvat 1145, corresponding to 1087 A.D. Another Jain manuscript viz. Yogadsstisamuccaya26 of Svetabhiksharācārya Haribhadrasya' was copied at Anabilapāțaka in the 'anspicious reign' of Karņadeva in the very next year i.e. 1146 V.S., corresponding to 1088 A.D. Quite a few other Jain manuscripts?", were also apparently copied during his reign ; but the ruling king is not mentioned in the colophons of those manuscripts.
According to the statement of Rājasekhara (1424 A.D.),

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JAINISM IN NORTH INDIA
the commentator of Sridhara's Nyāyakandali, Karna was a patron of Abhayadevasūri and conferred on him the biruda of Maladhari.28 We further learn from the Prabandhacintamania that at Karnavati (the town founded by Karna) there was a well-known temple of Arişṭanemi. However, the tradition30 that represents Karna as the disciple of Vardhamänisūri must be wrong, as that Jain muni died during the reign of Bhima I on mount Abu, long before Karna's accession. Hemacandra, who flourished only a few years after Karna, states in his Dvyasrayas that Karpa was a devout Vaiṣṇava.
The next king Jayasimha Siddharāja, who had a long reign of nearly fifty years (V.S. 1150-1200) was one of the greatest Hindu monarchs of Northern India of his time. Althogh a devout Saiva, he was at the same time, a sincere friend of the Jains and this religion reached the zenith of popularity during his long and prosperous reign. Let us first take note of some of the important dated Jain manuscripts, which were written or copied during his reign.
A manuscript of Nisithasūtracurṇis was copied in V.S. 1157 (1098 A.D.) in the 'victorious reign of Sri Jayasingha' by a monk named Devaprasada at Bhṛgukaccha (Broach). In the Vikrama year 1164, corresponding to 1106 A.D., was written Jivasamasavṛttis by Maladhari Hemacandra, who must be distinguished from his junior and more famous contemporary, viz. Kalikalasarvajña Hemacandra. Maladhāri Hemacandra, according to a few contemporary sources", exercised great influence on Jayasimha. We are told3 that, at his suggestion, Jayasimha restored the annual grant to Jain temples. We further learns that the great Caulukya king set up golden knobs on the Jain temples out of deference for Maladhari Hemacandra. This king also had attended the funeral procession of this great Svetambara monk.39 Two other works of Maladhari Hemacandra were written in V.S. 1170 and 1175, during the reign of Jayasimha Siddharāja.

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COMPREHENSIVB HISTORY OF JAINISM
Another celebrated Jain philosopher of the early 12th century, who was patronised by Jayasimba, was the great Devasūri, who became a thorn in the flesh of the non-Jain philosophers, for his great debating skill. The career of this savant has been described in several Jain texts including the Prabhāvakacarita+1, Prabandhacintāmaņits, Purātanaprabandhasangraha 8 and also the well-known play Mudritakumudracandra.** According to the Prabhāvakacarita*b, Devasűri (also simply called Srideva) scored several victories over his opponents in different towns of modern states of Rajasthan, Madhya Pradesh and Gujarat. At Satyapura, he defeated Sāgara of Kashmir ; the Saiva philosopher Dhandha was vanquished at Dhavalaka ; at Nāgapura (Nagaur) he succeeded in defeating the Diganbara philosopher Gunacandra. At Citrakūta he disposed of the Bhāgavata philosopher Sivabhūti and at Gopagiri, Gangadhara. Devasūri, according to the same text, also scored victories over Brahmin philosophers Padmākara at Puşkariņi and Krşpa at Bbțgukṣetra. At least one of these successes of Devasūri, mentioned in the Prabhāvakacarita, is confirmed by Mudrita-Kumudacandra.48 That play informs us that the Digambara Gunacandra was defeated by Devasūri in the court of Arnorāja of Sapādalakşa, who was the patron of Yaśascandra, the author of this drama.
However, the greatest achievement of Devasūri was his victory over Kumudacandra, the great Digambara dialecti. cian of Karpāța country and the preceptor (guru) of Jayakesin, the maternal grandfather of Jayasiṁba.47 The debate was held in the Vikrama Samvat 1181 at Pattana in the court of Siddharāja. It appears that several savants of Gujarat, including the poet Śrīpāla and Kalikalasarvajña Hemacandra, were present during this debate between the two great giants, belonging to the two major Jain seets.* 8 Before the debate, a mutual agreement was made that if Deyasuri was vanquished, the Svetāmbaras should adopt the views and practices of the Digambaras, but if the

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JAINISM IN NORTH INDIA
Digambaras were beaten, they should leave the country. According to the Prabandhacintämaņi', the Svetāmbaras had left no stone unturned to humiliate and unnerve Kumudracandra before the actual debate. Devasūri even did not hesitate to send his head pupil called Ratnaprabha to disturb Kumudcandra in his sleep.5o We further learn from the relevant sources that the queen-mother Mayaņalladevi, who was at first a patron of Kumudacandra, as the latter was her father's guru, ceased to favour the Digambara monk, because of the machinations of Devasūri and Hemacandra. There is little doubt that Kumudacandra found himself surrounded by his wily opponents in the court of Siddharāja. The result was a foregone conclusion ; we are told that Kumudacandra died a few days after this debate. Had this debate been taken place in Karnāšaka, the result would have been certainly different.
King Jayasimha, we are told by our authorities 1, honoured Deva sūri in various ways after this great event. According to the Prabhāvak acaritas 2, the minister Asuka, with the permission of the king, built a magnificent temple of Näbbeya i.e. Rşabha at Pattana, which was conscerated by four saints (including probably Devasűri himself) two years after that remarkable victory over Kumudacandra i.e. in V.S. 1183. According to the Pratandhacintamaņi the king, after this victory of Srideva (this form of the name is used everywhere in the Frabandhacintämani) accompanied him to his house, after he had performed his adorations to the temple of the Lord Mahāvīra, built by the rich merchant Thahada (who had distributed there lakh coins among the beggars of the town immediately after this victory of Devasūri). The king also, according to the same text, gave the learned doctor, by way of reward, twelve villages and a shawl and other presents, though he was not willing to receive them. That this victory of Devasūri was considered very significant, is proved by the following words of the great Hemacandra-55

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"If truly the snowbright Devasűri had not conquered Kumudacandra, not a single Svetāmbara in the world would have worn a covering on his loins".
Among other achievements of Devasūri was the con• secration of the temple of Simandhasvāmin (a mythical Tirtbankara of the Mahāvidena region) at Dhavalaka, built by Udayana.85 The temple of Lord Mabāvīra of Pattana, built by Thābada, which has already been referred to, was actually consecrated by Devasūri in V.S. 1178 i.e. 3 years before that famous encounter."
Quite a few celebrated Jain saints and literary figures were also respected by Jayasimha. We should at first refer to the celebrated Abhayadeva Maladbāri, the guru of Hemacandra Maladhāri. We have already seen that the biruda of Maladhāri was conferred on this saint by Karna, the father and predecessor of Jayasiṁha. This Śvetāmbara saint was indeed one of the most august religious personalities of Western India of the eleventh century. An authentic account of his achievements has been preserved in the voluminous poem of Sr]-andrasūri, the pupil of his pupil Hemacandra Maladbāri, composed in V.S. 1193. According to this nearly contemporary accounts, Abhayadeva was one of the most dominant religious figures not only of Gujarat, but other neighbouring states. We are told that he never owned more than onc suit of clothes (in two pieces) at a time, and that he was as dirty without, as he was pure and purifying within. Hence his name 'Maladbārin', the Filthy one. He was held in high honour by the chief men of Amaņa and Anahilavāda cities, and at his request king Bhuvanapāla remitted the taxes, levied on the worshippers in Jain temples. This Bhuvanapāla is evidently identical with the Gwalior Kacchapaghāta king Müladeva (1035-55 A.D.), who was also known as Bhuvanapāla.58 This shows that even the Gwalior area came under the influence of this teacher. We further learn from Śricandra that at bis request, king Jayasimha ordered that

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throughout all his dominions, no living being should be put to death on these five days-the 8th and the 10th of the bright and light halves of the month and the Sth of the light half. This shows that Jayasimha was very deeply influenced by the teachings of this particular saint. Another king, who was influenced by this great Śvetāmbara teacher was Pșthvērāja. Śricandra tells us that it was at his suggestion, that sovereign, adorned with a golden pot the Jain temple at Raņastambhapura (Rajasthambore, near Ajmer). This king is identical with the Cāhamāna Śākambharī king of the same name i.e. Prithvirāja I, who is not only mentioned in the Prthvirāja-Vijayake but also in an inscription of V. S. 1162.
Śricandra also gives a long and very poetic description of Abhayadeva's self-imposed death. We are told that even king Jayasimha, accompanied by his court, stood at the western battlements of Anahilavāda, to watch the funeral procession of this monk. After the cremation, the ashes were distributed among the eager people standing around, for protection against fever and evils of every sort. Those who could not get part of the ashes, were fain to be satisfied with part of the soil, on which the pyre had stood. 1 Peterson also records a tradition, according to which Abhayadeva had converted one thousand Brāhmanas to the Jain faith and afterwards caused a temple of Lord Mahāvīra to be built in the city of Medatā (near Ajmer).68
Quite a good number of other Śyetāmbara saints and authors were also honoured by Jayasimha. The most prominent among such saints was Vīrācārya, whose, career has been narrated in the Prabhāvakacarita. 68 According to this account, he was almost a personal friend of Jayasimha Siddharāja ; in his successful career, spanning over a number of years, he scored victories over the Buddhists, Digambaras and some philosophers of orthodox school. A number of celebrated Jain poets and dramatists

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10
COMPREHBNSIVE HISTORY OF JAINISM
were also contemporaries of Jayasimha and they will be discussed in the chapter on the Svetāmbara literature. :
We have already seen, that according to Hemacandra's Dvyāśrāya, which is a contemporary work, Jayasimha was basically a Saiva. This is fully confirmed by the epigraphs, and contemporary manuscripts where he has been given the title of paramešvara. We have also the extremely valuable contemporary evidence of Hemacandra's Dvyāśrāya,64 which not only describes him as a worshipper of Siva and also his excavating of Sahasralinga tank.68 The Prabandhacintamanio gives a detailed description of the great temple of Rudramabālaya, which was built by Jayasimba. But both the Dyyaśrāyaor and the Prabandhacintamanio 8 also speak of Siddharāja's deference for the religion of the Jinas. According to Hemacandra, Jayasimha built at Siddhapura a temple of Lord Mahāvīra and he served the Sangha there. A number of ministers and officials of this king were directly involved in the propagation of the religion of the Jinas. The most prominent of such officers of Siddharāja was Sajjana, 6e who was appointed by the king as the governor (dandadhipati) of Surāştra. This gentleman, who had an inveterate faith in the Nirgrantha doctrine, we are told, devoted the proceeds of the taxes for there years, to building on the holy mountain Girnar, a new stone temple of Neminātha in place of the old wooden one. In the fourth year, the king summoned him to Pattana and asked him for the money collected in three years. He offered the king money equal in amount, which he had obtained from the merchants. This greatly pleased the king. Afterwards, Sajjana presented silken banners to the temples of both Urjayanta (Girnar) and Satruñjaya (Palitana). According to the author of the Vividhaiirthakalpa,'' the new temple of Neminātha at Girnar, also called Raivataka, was built by him in the Vikrama year 1185. Indraji"1 refers to a Jain inscription of Sajjana at Girnar dated in the year 1176, the existence of

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JAINISM IN NORTH INDIA
11
which has been denied by Parikh ́s and which has apparently not yet been published." We have, on the other hand, an undated Jain inscription?" of Jayasimha from Girnar, which does not mention Sajjana. It should here be pointed out that Jayasimha had made Sajjana the governor of Surāṣtra after killing Khangāra,76 We will have to say something more on Sajjana in connexion with Kumārapāla.
Another important Jain minister of Jayasimha was Udayana. From the relevant sources we learn that he was associated with Hemacandra from the latter's childhood." He was a fabulously wealthy merchant and is represented in the Jain Prabandha literature as the builder of several temples. One of his most magnificent achievements was the building of the temple called Udayanavibāra at Karşāvati, which contained the icons of all the Tirthankaras."? Regarding his famous sons, who played a vital part in the propagation of the Jain religion, we will have something to say in connexion with Kumārapāla.
Another important Jain official of Jayasimha was Muñjāla,78 He was also associated with King Karna's administration. He is mentioned as mahāmatya in a Jain manuscript copied in Vikrama Samvat 1146 during the reign of Karna,'' However, regarding his pious activities, we do not learn much. Another influential Jain administrator of this time was Sāntu, also known as Sampatkara. He was associated like Muñjāla, with both Karna and Jayasimha. The Prabandhacintāmaņi8o not only depicts him as a skilful minister but also as a devoted Jain layman. At Apahilapura he had built a temple81, which was named after him. Merutunga 82 also tells us a beautiful story, according to which he had converted a corrupt Svetāmbara monk, who under his influence received ordination at the hands of Maladbāri Hemacandra. That this minister used to visit Jain Tirthas is also proved by the evidence of the Prabandhacintāmaņi,88 It is also of great interest to note that this particular Jain minister is mentioned as the administrator

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12
COMPREHENSIVE HISTORY OB JAINISM
of Lāțadesa in a Jain work, written in Vikrama Samvat 1179, during the reign of Jayasimha.84 Yet another influential administrator of this time, who took a keen interest in the activities of the Jain church, was Āśuka. 86 We have already seen that he was present during that famous debate between Kumudacandra and Devasūri. He is mentioned in the colophon of a copy of the Uttaradhya yana made in V. S. 1179 as a mahāmatya of Jayasimha. 88 With his advice and assent, Jayasimha visited Satruñjaya and gave a grant to the temple of Adinātha.87
Siddharāja, therefore, according to the above discussion, was a true friend of the Jains and had a great number of ministers, who were the followers of this religion. However, his greatest and most intimate companion, in the later days, was the great Hemacandra, who was popularly known as Kalikalasarvajña 'omniscient of the Kali Age'. Regarding the date of Hemacandra's first meeting with Siddharāja, there is some confusion. According to Merutunga 8, the first meeting between the two remarkable men took place after Jayasimha's conquest of Mālava 8o in Vikrama Samvat 1192. As Bühler has noted, the verse with which according to Merutunga, Hemacandra first greeted Jayasimha, during their first meeting, is actually found in the 24th pada of Hemacandra's grammar. It is, however a fact, and as we have already noted, Hemacandra was present in Jayasimba's court during the debate between -Kumudacandra and Devasūri in the Vikrama year 1181. But it is quite probable that Hemacandra was then not officially introduced to Jayasimba. The account of Hemacandra's first meeting with the king, as narrated in the Prabhāvakaarita91 of Prabhācandra and Kumārapālacaritao? of Jinamanqana (V.S. 1492) appears to be somewhat fanciful and Bühler too, doubts the veracity of their statements, In any case, it appears, that it is only in the later period of his reign that Jayasimha came to be aequainted with Hemacandra.

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Hemacandra wrote his monumental work on grammar entitled Siddhahemacandra during the closing period of Jayasimha's reign. We learn from the verse No. 35 of the Prasasti of the grammar that this work was compiled at the request of Siddharāja who was "tortured by the mass of the Sciences of words, which were too long, to difficult to be studied and scattered". The names of both the royal patron and the author are preserved in the very title of this great work on grammar, which is undoubtedly the most practical work on this very dry and abstruse subject. In the chapter on literature, we will have to say something. more on this monumental work on Hemacandra.
Probably in the last year of his reign, Siddharāja visited the Jain Tirthas, situated on Girnar and Satruñjaya. He granted twelve villages for the temple of Adinatha at Satruñjaya. According to all the available accounts, he died in Vikrama 1200 and was followed by Kumarapāla, a greatgreat-grandson of Bhima I.
Kumārapāla, who ruled from the middle of the 12th century AD., up to the beginning of the last quarter of that century, was one of the most colourful personalities of that age. According to the Jain literary sources, he was almost fifty at the time of his accession. Probably in his early career, he could not even dream of becoming the successor of Siddharaja, as he was only a very distant relation of that illustrious monarch. But the impossible became possible, partly because Jayasimha had no son, and more probably because of Kumarapala's own mesmeric personality. We are, however, not concerned with his earlier career, about which they are so many stories," but with his life as the king of Gujarat. There is no proof that he had any special love for the Jains, when he became the successor of Jayasimha. However, the relevant sources indicate that he had few genuine Jain friends, including Udayana and the great Hemacandra, who probably helped him to secure the throne of the Caulukyas. The role played

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by these two remarkable persons in shaping the career of Kumāra pāla, cannot be overlooked. All the authorities including Prabhācandra, .8 Merutunga, 9 Jayasimha 100 and Jinamandana 101 assert that the rich Jain minister Udayana and the illustrious Hemacandra did everything to make Kumārapāla realise his supreme ambition. Hemacandra, himself, however, has not said, anything on his earlier intercourse with Kumārapāla, which is not unnatural. In any case, there is no sufficient reason to disbelieve the stories, according to which, Udayana, Hemacandra and a few other persons belonging to the Jain religion, 102 made Kumāra pāla, the king of Gujarat.
Kumārapāla, who was a great conqueror, is uniformly described as a devoted Saiya in the earlier inscriptions and colophons of Jain manuscripts. The inscription 10% of Bhāva Bịhaspati found at Veravai (Somnath) and dated 1169 A.D., describes Kumārapāla as the foremost of the Māheśvara kings. According to his earlier Chitorgarh stone inscription 101, dated 1150 A.D., Kumāra päla after worshipping Samiddleśvara (Śiva) donated a village near Citrakūța. The Nadol grant, dated 1156 A.D., directly confers on him the title Umāpativaralabdhaprasāda. 106 This particular title, showing Kumārapāla's actual religious belief, is repeated in a number of contemporary colophons106 of Jain manuscripts, beginning from V.S. 1208. In a manuscript of the Prthvicandracaritra107 we get a new title viz. Pārvatipriya varalabdhaprasada. His contemporary Hemacandra also in his Dvyāśrāya testifies to his zeal for the Šaiva religion. 108 Merutunga. a staunch Jain, also refers109 to his love for the Saiva religion and his 'building activities, including the restoration of the famous Siva temple of Somanātha.
But this great Šaiva monarch, in his later years, gradually came under the influence of the Jain religion. According to the account in the Prabhāvakacarita110 it was Vāgbhata, the son of Udayana, who first requested Kumārapāla to

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worship Ajitasvämir, the Jain Tirthankara, when he was engaged in war against Arnorāja, the Cāhamāna king of Śākambhari. But we should remember that Arņorāja was bumbled before V.S. 1208, the date of a Jain manuscript entitled Pūjāvidhāna, 111 which refers to his victory over the king of śākambhari. Kumārapāla continued to assume Śaiva titles, long after his victory over the Šākambhari king. Therefore, it is difficult to accept the claim of the author of the Prabhāvaka that Kumāra pāla became a Jain before his final victory over the king of Śākambhari. Much more important and significant is the statement of Yaśaḥpāla, the author of the play Moharajaparājaya, 112 who gives the exact date of the conversion of this monarch to the Jain faith viz. Vikrama Samvat 1216 or 1160 A.D. The passage containing this date of the Moharājaparājaya, a play written in the short reign of Ajayaşāla (V.S. 1229-32) is quoted in Jinamandana's Kumār apalacarita. 118 Since this work was written by a contemporary of both Kumāra pāla and Hemacandra, its evidence cannot be questioned. It should further be remembered that in a Jain grant of the time of Kumārapāla, 116 dated V.S. 1213, found from Nadol in Rajasthan, Kumārafāla is not given any Jain title. In the Jain manuscript entitled Prthvicandracaritra116, dated V.S. 1212, Kumārapāla is also given Saiva titles. Therefore, it would be quite reasonable to accept the surmise of Bühler that Kumārapāla accepted Jainism only after his conquests were over. 116
Before we make a detailed discussion regarding Kumārapāla's religious activities after his conversion to Jain religion, we should reproduce the relevant passages of Hemacandra's Mahaviracarita, 117 which is the 10th parvan of his celebrated Trișaștišalākāçuruşacaritra. These verses give a short yet authentic account of Kumārapāla's religious activities. Hemacandra here makes Lord Mabāyira deliver a propbecy on Kumāra pāla's reign. We are reproducing below the passage :-"when, O Abhaya, 1669 years will have passed after my Nirvāņa, then there will live in that city

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(Aşahilapura), the long-armed king Kumārapāla, the moon of the Caulukya line, a powerful lord of all. This largehearted one, a hero in the fulfilment of the law, in generosity and in the battle, will lead his people to the highest prosperity, protecting it as a father, Very clever and yet of upright mind, is his majesty, fiery as the sun and yet filled with the peace of the soul, punishing arrogant attacks, and yet always ready to forgive, he will protect the world for a long time. He will make his people like unto himself, firm in the fulfilment of the law, even as a wise teacher trains a good pupil. Granting protection to those, who seek it, and like as a brother to the wives of other men (paranārisahodaraḥ), he will esteem the sacred law above riches and as life. On account of his bravery, his fulfilment of the law, his generosity, his mercy, his might and manly virtues, he will stand without a rival. He will conquer the region of Kubera, as far as the kingdom of the Turuşkas, that of Indra, as far as the river of gods, that of Yama, as far as the Vindhya, and the west, as far as the ocean. Once this prince will see, the teacher Hemacandra, who has arisen from the race of Municandra, in the Vajraśākhā. Delighted at the sight of him, as the peacock is delighted at the appearance of the clouds (taddarśanāt pramuditaḥ kekivāmbudadar sanāt), this good man will hasten to do honour daily to that monk, This king will go with his minister of the Jaina faith to honour that Sūri, whilst the latter is preaching in the temple of the Jina about the sacred law. There he will, though ignorant of the truth, pray to the god, and honour that teacher with a naturally pure heart. After he has heard with delight, the noble sermon about the law from his lips, he will take the minor vows and will then strive after the vow of perfection. After enlightenment has come to him, he will learn to live the life of the faithful, and resting in the audience-chamber, will ever delight himself with the speeches about the sacred law. He will keep everyday to the vows, particularly to those

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relating to rice, vagetables, fruits and others, and will generally practise chastity. This wise man will not only avoid courtesans, but will admonish his lawful wives to practise chastity. According to the instruction of that monk (Hemacandra ), he, who knows the general principles ( of the faith ), the doctrine of that, which has soul, and of that, which has no soul, and so forth, will, like a teacher, procure enlightenment for others also. Even the Brāhmaṇas of the Pāņquranga (sect) and others, who hate the Arhat, will, at his command, become equal to those, who are born in the faith. This man, learned in the law, will, after having taken the vow of a believer, not take his meals, without having worshipped in the Jaina temples, and without having bowed before the teachers. He will not take the property of men, who have died, without leaving sons (aputramstapuṁsāṁ sa draviņań na grahiş yati). That is the result of right insight, for only ) those without insight, are never satisfied. He himself will give up hunting, which even the Pāndus and others did not give up; and all other people will give it up, at his command. As he has prohibited the harming of living creatures, there can be no thought of injury and other things like that ; even a man of the lowest birth, will not kill even bugs, lice and the like. After he has forbidden hunting, game of all kinds will chew the cud in the forest, undisturbed as cows in the cow-shed. He, who equals Indra in might, will always insist upon the care of all living beings, whether they live in water, or land or in air. Even the creatures, which eat from their birth, will, as a result of his command, forget the very mention of meat like evil dream, Spirituous drinks (the enjoyment of which ) has not been given up by the Daśārhas, though they believe in the Jina, will be prohibited everywhere by this (prince) with the pure soul, So thoroughly will he stop the preparation of spirituous drinks throughout the world, that even the potter will no longer make liquor jugs. The drunkards, who are impoverished because of their passion

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for intoxicants, will prosper again, after they have given up drink at his command. He will destroy the very name of dice, which Nala ard other princes had not given up, like the name of a personal foe. So long as his glorious reign lasts, there will be no pigeor-race and no cock-fights, In almost every village, he, whose wealth is immeasurable, will adorn the earth with temples of Jina. 118 On the whole earth, as far as the ocean, he will cause the statues of the Arhat, to be borne in procession on cars, in every village, in every town. After he had continually given away money, and redeemed every one's debts, he will introduce his era on the earth. ... Through his devotion to the Gods, king Kumārapāla will resemble thy father; O Abhaya, in the Bhārata Land.11
We should remember that the above-quoted verses were written in the very life-time of Kumārasāla, by a person who was looked upon as the greate:t literary figure of that day. We have also seen that, according to the very reliable account of the Moharājoparājaya, Kumārapāla became a Jain in the Vikrama 1216, correponding to 1160 A.D. He was then an old man, being in his late sixties. 1 20 According to the unanimous testimony of all Jain writers, he embraced Jainism under the influence of Hemacandra. As noticed earlier, both the works viz the Trişașți Šalakāpuruşacaritra and Molarājaparājaya represent Hemacandra as the preceptor of Kumārasāla. Another work of Hem acandra viz. the Yogaśāstra pointedly refers to the fact, that it was written at ihe request of the Caulukya king Kumāra pāla 12). This is also confirmed by the colophon of the Trişaşțišalakapuruşacaritra122
A careful analysis of our long quotation from Hema. candra's Mahāviracarita would confirm the statement of Bühler 128 that Kumāra sāla did his best to make his kingdom a 'model Jain-state'. The emphasis on Ahiṁsā, as outlined in the above-mentioned work, shows that this king in the later part of his life, fully renounced his ancestral

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Śaiva religion and became a diehard Jain. In the earlier Dvyāśrāya124 also, we are told, that Kumārapāla completely forbade the sacrifice of life. Even the Brāhmaṇas were not allowed to sacrifice lives in jajñas. The trade of those, who sold flesh was stopped ; but they were given adequate compensation. This account of the Dvyāśrāya (which was apparently written 125 after V. S. 1216, the year of Kumārapāla's conversion), is fully confirmed by all works, beginning with the Mahāvīracarita. Even the men of lowest birth (antyaja) were not allowed to kill lice, bugs and the like. All living beings were taken care of and hunting was totally forbidden. The voluminous Kumārapālapratibodha1 26 also refers to the amári, promulgated by Kumārapāla. This particular work was written only a few years after the death of Kumārapāla. The Prabhāvakacarita197 informs us that one Lakşa, the bearer of betel-bow (sthegidhara) of Kelhana, the prince of Naddūla, was put to death for placing a dish of raw meat before the Lolärka Caitya of Apabila pura. According to another interesting story, told in the Prabandhacintamani, 198 a rich man of Sapādalakṣa once killed a louse, which was made over to him by his wife, while she was brushing hair. The official whose business it was, that no harm was done to living creatures (amārikaripañcakula) dragged the merchant to the king, who on the advice of Hemacandra, was deprived of all his wealth, which was used for building a temple called Yükāvihāra. Such ridiculous stories occur almost everywhere in the Jain literature. It should further be noted that the author of the Moharāj aparājaya129 also pointedly mentions that injury to living creatures was forbidden for twelve years. But according to Merutunga 180, it was forbidden for fourteen years,
A Stone inscription 181 dated in the Vikrama Samvat 1209, corresponding to 1153 A.D., of the reign of Rajadhiraja Kumārapāla, found from Kiradu (the ancient Kirātakūpa) in western Rajasthan, records that Mabārāja Alhanadeva, on

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Śivaratri Caturdaśī and certain specified dates (including Aştami ad Ekādasi) gave security for the lives of animals (prāņināmabhayapradanan). The expressin amāri is used in this connexion. No life was to he taken, under penalty of fine, for persons belonging to the royal family, and of capital punishment for others. We should remember that at the time of the engraving of this epigraph, Kumārapāla was a Saiva (he is actually given here his usual Saiva epithets). It appears that Albanadeva himself took this vital decision regarding amāri. But it was surely approved by his overlord Kumārapāla. We will have something more to say on this feudatory king, elsewhere in this chapter.
There is another epigraph 18%, found from Ratanpur in W. Rajasthan, of the reign of Kumārapāla, which records an order of Girijādevī, wife of Punapākşadeva, the successor of Rāyapāla (Naddula Cāhamana) prohibiting slaughter of animals on some specified dates. The violation of the order was to be punished with fines. On the Amāvasyā day, even the potters were ordered not to burn their pots. It is interesting to note, that like the inscription of Alhazadeva, this epigraph also prohibits killing of animals on the 11th and 14th day of both the dark and bright halves of the month. The edict was made public through Putiga and Sāliga, the two sons of the Jain (suśrāvakaḥ) gentleman Subhankara, a resident of Nadulapura, belonging to Prāgvața lineage. The inscription unfortunately is undated ; but the opening lines prove that it was engraved during the rule of Kumārapāla. It should, however, be remembered that this is a Saiva epigraph. We should further note that the epigraph of Albanadeva, prohibitiog animal-slaughter, was also made public by these two brothers viz. Pūtiga and Sāliga, the sons of the Jain gentleman called Subhankara. That both these amāri epigraphs were made public through these two brothers, was overlooked by all the previous scholars. It is surely a fact that these two Jain brothers, who were residents of the old town of Naddūla in the

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Marwar area of Western Rajasthan, took active part in the movement against killing of animals, during the early period of the reign of Kumāra pāla,
One of the most important reforms of Kumārapāla, after he became a Jain, was to abolish the ancient custom 188 of forfeiting the property of childless persons. In the long passage from the Mahavir acárita of Hemacandra, quoted above, this particular reform of Kumārapāla has been pointedly mentioned. The play Moharāj aparājaya1s*, composed only a few years after the death of Kumārapāla186, also gives details regarding this particular reform of Kumāra pāla. In the comprehensive and the voluminous work of Somaprabhācārya called Kumārapalapratibodha186 (or more correctly187, Jinadharmapratibodha), written in the Vikrama year 1241, i.e. only some eleven years after the death of Kumāra pāla, this particular act of Kumārapāla is mentioned. Needless to say, in the later works also, this particular reform has been referred to.
Immediately after his conversion, the old king started constructing temples, dedicated to the Tirthankaras. Two magnificent temples, dedicated respectively to Pārsvanātha and Neminātha, were built, at a huge cost, in the capital Pattana. Tha temple, of Pārsvanātha, consisted of a large inner (containing the white marble icon of Lord Pārsvanātha) and 24 adjoining smaller temples, dedicated the Tirthankaras. A good description of this particular templecomplex, known as Kumāravibāra, will be found in the works of Somaprabhācārya188 and Prabhācandra189. It is mentioned also by Merutunga140. According to Prabhā. candra141, the opening ceremony of this large temple was performed by Hemacandra. This particular temple has also been mentioned by Hemacandra in his Dvyaśrāya1. The learned pupil of Hemacandra viz. Rāmacandra, wrote a grand description on this particular shrine called Kumāra. vihāraśataka118. Another pupil of Hemacandra viz. Vardhamānagani also wrote a poem, in praise of this temple called

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Kumāravihāraprasasti14. The second magnificent Jain temple in the capital, called Tribhuvanavibāra, was probably built a year or two after Kumāravibāra. It was named after Kumārapāla's father Tribhuvanapāla. The centre shrine was dedicated to the 22nd Tirthařkara viz. Neminātha and there were seventy-two smaller shrines in that large temple-complex. A useful description of this temple will be found in the voluminous work of Somaprabhācārya145. We are told by the author of the Moharājaparājaya146, that this temple was built for the expiation of the sin of flesheating, to which Kumārapāla was much addicted, before his conversion. This temple is also mentioned by Prabhācandra147.
The Jalor stone inscription 148 discloses the fact that in the Vikrama year 1221, Kumārapāla had built a Jain vihāra containing an image of Pārsvanātha on the fort of Kāñcanagiri, belonging to Jāvālipura. We further learn from the same epigraph that it was built by the king, at the request of Prabhu Hemasūri. We have here an epigraphic confirmation of Hemacandra's close association with Kumārapāla, who is significantly given here the title of paramārhata (a devout Jain ). According to this epigraph, the temple of this place was known as Kumāravibāra, which shows that it was named after this great Jain monarch. It should here be pointed out that this epigraph is the earliest dated record in which Kumāra pāla is given Jain titles. However, this particular epigraph was incised a few decades after the building of Kumāravihāra at Jāvālipura. The colophon of a Jain manuscript entitled Uñätādharmakatha tatha Ratnacūdakathāliis dated in the Vikrama year 1221. This particular colophon gives Kumārapāla two important titles, which fully confirm the evidence of the Jalor inscription. The titles are Jinaša sanaprabhāvaka and Par amaśravaka, Two other Jain manuscripts dated respectively in the Vikrama years 1227 and 1228 also give Kumārapāla typical Jain epithets. The manuscript, dated y.s. 1227, is entitled śāntinātha

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Caritra 150 It was written at Aṇahilapataka during the reign of susravaka Kumārapāla. The other manuscript, containing the texts of the two works viz. Yogaŝastra and Vitarāgastotra gives Kumarapala, the epithet paramarhata151. It is highly interesting to note that, according to the Moha ajapa'ājaya12, Hemacandra composed these two particular works, exclusively for Kumārapāla. In a manuscript of the YogaSastravṛtti153, written in the Vikrama year 1251, we get the following information-"Srijinaśānaprabhāvaka Śrī Kumārapā'abhupa avidhāpitasya Sri Hemacandrasuriracitasya ŚriyogaSastrasya Vṛttipustakam lekhitam ti." The internal evidence of the Yogasastra and its vṛtti also indicate that this great philosophical text was composed for Kumarapala15, by that great master.
A temple dedicated to Tirthankara Ajitanatha, was built by Kumarapala, on Taranga hills, some 26 miles north-east of Siddhapura. Several works like the Prabhavakacarita155, Prabhandhacintamani16 and the Puratanaprabandhasangraha157 pointedly mention the fact, that the famous Ajitasvāmin temple on this picturesque hill, was built by Kumarapala. In the well-known Tirthakalpa158 of Jinaprabha, we come across the expression Taraṇe viśvakoṭiśilāyāṁ Śri Ajitaḥ This famous shrine was visited by the great Kharatara Acarya Jinesvara 159, in the Vikrama year 1326, corresponding to 1270 A.D. His successor Jinaprabodha visited it in V.S. 1333, corresponding to 1277 A.D.160 The next Acarya of this sect viz. Jinacandra161 visited the temple in V.S. 1347, corresponding to 1290 A.D.
Like all devoted Jains, Kumārapila made pilgrimages to the two great Jain Tirthas viz. Girnar (Raivataka) and Palitana (Śatruñjaya). Somaprabhācārya in his Kumārapalapratibodha102 refers to the fact that during his pilgrimage to Sauraşṭra temples, he first halted at Girinagara; however for bodily infirmity he could not reach the top and sent his minister Bahaḍa to perform worship on his behalf. The same author informs us that thereafter Kumarapala ordered

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his governor at Sauraṣṭra to build steps for Girnar, which according to the Tirthakalpa168, was completed in V.S. 1220. Kumarapala's pilgrimage to Satruñjaya is recorded both in the Moharajaparajaya16 and Kumarapalapratibodha165, not to speak of other later works. According to the latter work, Bahaḍa repaired the temple of Rṣabha, on behalf of the king at this place
From a short episode, recorded in the Puratanaprabandhasangrahale, we can have an idea about some of the brilliant Jain contemporaries of this great monarch. We are told by its author that during his religious tour of the sacred Jain places of Gujarat, he was accompanied by the following persons-the son of Udayana viz. Vägbhata, who is given the epitheat caturviṁśati prāsada kārāpakah (the builder of 24 great temples), Abhaḍa (the merchant), Śrīpāla of the Pragvata family (who is given the epithet Şaḍbhāṣācakravarti), his son Siddhapala (the great poet), Kapardin (the treasurer), Prahladana of the Paramāra family (the founder of the town of Prahladanapura), Pratāpamalla (the dauhitra of the king), Chāḍāka ( the billionaire tycoon), Jinacandra (of the Kharatara gaccha), Dharmasari of the Caitra gaccha, Hemacandra himself and a few other prominent nuns. Some of these personalities will be discussed elsewhere in the present work. However, a few words should be recorded on the poet Śrīpāla. This gentleman was one of the greatest literary figures of Gujarat of that age. He was the author of the Vaḍnagar Prasasti167 of Kumārapäla, dated V.S. 1238 (c. 1151 A.D.). From this epigraph we learn that he was the adopted brother of Siddharāja. This is confirmed by the evidence of Somaprabhācārya, who wrote his work in V.S. 1241, in the vasati of Śrīpāla 168 This particular work also gives a good deal of information about his son Siddhapāla, who was very close to Kumārapāla. The son of this Siddhapāla was the playwright Vijayapāla, the author of the two-act play Draupadisvayamvara169. We should also mention here another very prominent Jain

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literary figure, who was a contemporary of Kumāra pāla viz, Rāmacandra, the great disciple of Hemacandra, popularly known as the author of one hundred treatises. Regarding his tragic death, we will have something more to say, later in this chapter.
Let us remember that Kumāra pāla became a Jain only in the second half of his reign ; but in these fourteen years, he succeeded in turning Gujarat, into a model Jain state. Like Asoka, he became an apostle of peace, after achieving glory in the battlefield. He was, however, extremely fortunate in baying a guru like Hemacandra, whose achievements will be discussed in the chapter on the Śvetāmbara literature.
Kumārapāla was succeeded in 1173 A.D (V. S. 1229) by his son 170 Ajayapāla, who is generally represented in the Jain literature as an enemy of the religion of the Arhats, Although, he had a short reign of only three years, he succeeded in destroying a large number of Jain edifices in that short rule. Let us here try to assess the authenticity of the sources, which depict him as an arch-villain.
Merutuiga, the celebrated author of the Prabandhacintamani, has uniformly represented Ajayapāla as a great enemy of Jainism. According to him171, Ajayapāla destroyed a large number of Jain shrines. The Puratanaprabandhasangrahalis also supports the testimony of Merutunga, Rājasekhara in his Prabandhakośa17s also practically says the same thing The most heinous crime, committed by Ajayapāla, according to Merutunga, was the execution of the great svetāmbara saint Rāmacandra, the famous disciple of Hemacandra, popularly known as the author of 'a hundred treatises (prabandhasatakarta), who was placed by that 'low villain of a king' on a heated plate of copper. The same treatment was meted out also to Kapardin, who was, however a Brahmin,174 The Jain works176, however add, how a few clever Jains succeeded

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in saving the famous Ajitanatha temple, built by Kumarapāla at Taranga hills, from that iconoclast.
However, it should not be supposed that all the Jains of those days, were against Ajayapala. We have the evidence of the Moharajaparājaya178, a contemporary work, and written long, long before the Prabandhacintamani, which describes its author as a 'swan to the lotus feet of Ajayadevacakravartı'. This shows that Yaśaḥpāla, who was such an admirer of Kumarapala, was also a great favourite of his successor. Another Jain author, called Māṇikyacandra, tells us in his Pārsvanathacaritra,177 composed in Vikrama Samvat 1276, that one Vardhamana, was the ornament in the courts of both Kumarapala and Ajayapala, and brightened the courts of these two monarchs by his talks on the Jain philosophy.
That Ajayapala was a devout Hindu and a believer in the Brahmanical religion, is proved by the testimony of the Surathotsava, composed by the great Brahmin Acarya Someśvara. According to Someśvara, 178 during the reign of Ajayapāla, there was daily worship of Siva and the Brahmins were well-rewarded. We further learn from the same source that Someśvara's father Kumāra, a great devotee of Śiva, was a hot favourite of Ajayapāla. It was apparently during Ajayapala's reign, that the paternal uncle of Somesvara viz. Sarvadeva, had immersed the remains of Kumārapāla in the sacred Ganges,179 It appears that immediately after the succession of Ajayapala, there started a Brahmanical revival, and this is also suggested by a line of Sridhara's Devapattana prasasti,180 according to which Ajayadeva caused the tree of the Vedic religion (Naigamadharmavṛkşa) to grow again. The implication of this passage in quite clear. Apparently during the reign of his immediate predecessor viz. Kumārapāla, the Brāhmaṇical religion had received a setback, an inference, which is also supported by a number of slokas of the Brahmakhanda181 of the Skanda Purana. A crucial passage of this work189 pointedly mentions the fact, that Kumarapala had renounced

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Brāhmaṇical religion, because of his hatred for bloody sacrifices, performed by orthodox Brāhmaṇas. He started patronising the Jains and neglecting the Brāhmaṇical rites. An absurd story is told in this connexion ; that Purāņa further asserts that afterwards, Kumārapāla once more embraced Brāhmaṇical faith and began patronising the orthodox Brāhmaṇas. It appears that this story of Kumārapāla's renunciation of Brāhmaṇical faith, and his readmission to that religion, was added to this section of the Skanda Purāņa, some time after the demise of that king, and probably during the very reign of Ajayapāla, a sworn enemy of the Jains, during whose time the tree of the Vedic religion' started growing again, to quote, once more, the words of Sridhara. The very fact that the remains of the Jain Kumārapāla were immersed in the Ganges by an orthodox Brāhmana, also indirectly shows that there was some sort of religious revolution after the death of that king. The Jains once more, became vulnerable after the death of that intellectual giant viz. Hemacandra, whose Vitarāgastotra188 is actually referred to in a passage184 of that Purâņa, mentioned above. There is reason to suppose that Hemacandra and his disciples were actively engaged in the politics of the kingdom, during the later period of Kumārapāla's rule.186 They were against Ajayapāla's nomination, as the successor of Kumāra pāla, This explains why he gradually became anti-Jain. He was however murdered after a reign of only three years in 1175 A.D. 186 It is significant to note, that although, a few dated Jain manuscripts of his reign are known, he is not mentioned by name there.187 We should also note, that Ajayapāla, killed another Jain gentleman, called Amrabhata, the son of Udayana, a minister during Kumārapāla's time. 188
After Ajayapāla, his son Mūlarāja Il ruled for two years. We have at least one Jain work, which was definitely written during his reign. The Digambara writer Śricandra wrote his Apabhamsa work, called the Kathākosa, during the

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rule of this king. Formerly, scholars were of the opinion that this text was written during the rule of Mūlarāja I. Hiralal,189 who first brought this work to the notice of the scholarly world, erroneously ascribed it to the reign Mūlarāja I, forgeti ing that Śrīkirti, one of the earlier spiritual predecessors of the author Śricandra, is described in the prasasti, as being honoured by Bhoja and Gāngeya, both flourishing after Mülarāja I. Therefore, Mülarāja in whose reign, the Kathākośa of Śr]candra was written, is none other than Mūlarāja II, who ruled from 1175 to 1177 A.D. We will afterwards see that Śrīkirti and monks of his line are mentioned in a Jain inscription of the time of Bhima II,
During the long reign of nearly sixty years, of the next king viz. Bhima II (1178-1241 A.D.), the Jain religion, once more, received a fresh impetus. We not only have a number of dated Jain inscriptions of his reign, but also a good number of Jain works, which were either written or copied during his rule. Let us first take note of the dated Jain manuscripts, which mention him by name. A manuscript of the Paryuşaņākalpa190, was written in the Vikrama Samvat 247 at Bhțgukaccha during the reign of “Samasta. rājāvalīyirājita mahārājādhiraja Umāpativaralabdhaprasada jangamajanārdana Pratāpacaturbhuja Śrimad' Bhimadeva. Next we have a dated manuscript of the Yozaśastravrtti191, copied at Darbhavati, in V, S. 1251, during the reign of Mahārāja Śri Bhimadeva'. The third manuscript of his reign, which mentions him, is a copy of the Șadašītiprakaranavrtti 198, which was written at the capital Anahilapāțaka during the *reign of samastarājāvaliviräjita mahārājādhiraja Sri Bhimadeya' in the year V.S. 1258. Three years afterwards (V. S. 1261), was copied a manuscript of the Jayantivetti198 at Anabilapāțaka during the reign of Maharājādhirāja Bhimadeva. A manuscript of the Upadeśakandalivstti, written by Bālacandra, was copied in V. S. 129, during the reign of samastarājā. valīpūrvan maharājādhiraja Šri Bhimadera194. In the same year (i.e. V.S, 1296), was copied a manuscript of the

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Sangrahaniţika105 of Malayagiri at Vidyutpura, the capital of Mahamandalesvara Rāņaka Viramadeva, during the auspiciously victorious reign of 'rājāvalisamalarkyta mahārājādhirāja Srimad Bhimadeva'.
We have a number of Jain inscriptions, in which Bhima II is mentioned by name. It should, however, he pointed out that, with the exception of Kumārapāla, no Caulukya king was Jain by religion. However, unlike his father Ajayapāla, he was not an intolerant man and in spite of his Brāhmaṇical leanings, 106 he did not prevent the devout Jains from following their own religious practices. Among the two important Mount Abu inscriptions of bis reign, only one mentions him by name.107 The other inscription of the same date198, indirectly refers to him. However, as both these well-known Abu inscriptions of V.S. 1287 are connected with the religious activities of the two famous brothers viz, Tejahpāla and Vastupāla, we will notice them elsewhere in this chapter.
A recently-discovered undated Digambara inscription of the reign of Bhima II from Veravallo, proves that this king did not hesitate to patronise the Digambara saints. Unfortunately, the left half of the stone slab, bearing the inscription is lost, and as a result, approximately 28 letters of each line are missing. A number of Digambara saints of the Nandisangha, belonging to the lineage of Kundakunda, have been mentioned. It further appears from this mutilated stone inscription, that Digambara saints of this particular Sangha were patronised by the Caulukya kings, beginning from Mülarāja I. A temple, named after this king was in existence at Anabila pura from the 10th century A.D.200 It has been suggested 301 that the earliest pontiff of this line viz. Śrikīrti is to be identified with the homonymous Digambara guru, mentioned in the Apabhamsa Kathakośa, composed by Śrīcandra, 202 where that particular saint has been described as honoured by the two great kings viz. Bhoja and Gängeya, which proves that Śr]kirti lived in the

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first quarter of the 19th century. It is of great interest to note, that this particular epigraph, mentions the temple of Candraprabha of Prabhāsa, which was sacred to both the Digambaras and the Svetambaras, This epigraph quotes a verse from Madanakirti's Śāsanacatustriņšikā, 208 composed a few decades earlier, according to which, the water used in the bath of the image of Candraprabha had the power to cure leprosy. We should further note that according to both the Vividhatirthakalpa 304 and the Purātanapratandasangraha206, the original image of Candraprabha was taken to Prabbāsa from Valabhi, just before its destruction by the perfidious Muslim iconoclasts, in the Vikrama Samvat 845, corresponding to 787 A.D.
The reign of Bhima II coincided with the religious activities of the two great Jain ministers of Gujarat viz. Vastupāla and Tejahpāla. Their activities have been eulogised in innumerable works, written both in Sanskrit and regional languages. Fortunately for us, the details regarding the religious activities of these two famous brothers, are preserved in the writings of a few writers, who were their exact contemporaries. Therefore, there is little doubt that these accounts are quite reliable, although at times, there may be some exaggeration,
Although there is some confusion regarding the early career of these two brothers, *08 it is quite evident that by V.S. 1276 i.e. 1219 A.D., they were in the service of Lavaņaprasāda, the famous governor of Bhima II, and his son Viradhavala.207 We are, however, not concerned here with the political activities of Vastupäla and Tejahpāla, but with their religious activities. All the authors, who have written on them, have consistently represented them as great champions of the Jain faith and a number of epigraphs also have confirmed this fact. Let us first see what the contemporary author Arisimha, the writer of the Sukstasankirtana, 208 composed in V.S. 1285, has to say on the religious activities of Vastupāla. The eleventh chapter of

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this book gives a very useful list of pious works done by Vastupāla. We are first told that he first restored the temple of Pārsvarātha at Anahilavāda, which was formerly built by Vanarāja in the 8th century. This statement of Arisinha as Bühler notes, 209 is alo supported by Jinaharşa, the author of the Vasturālacarita, 2 10 written in V.S. 1497.211 Jinaharşa further adds that the restoration of the temple took place after Vastupāla had defeated the Muslims near Abu, which according to Bühler, 21% took place probably in A.D. 1226-27.
Arisimha then enumerates the works done by the great minister Vastupāla at the famous Stambhatirtha or Cambay. We are told that the minister, at first, erected a golden, gilded flag-staff on the temple of Bhimeśa. This statement has also been supported by Jinaharşa.2 19 Then Arisimha 16 speaks of the erection of an uttanapasta before Bhattāditya and of a golden wreath on his head. Jinaharşa also gives the same information.915 Then we are informed of the excavation of a well in the temple-grove. In the temple of Sun.god of this city, Vastupāla, according to Arisimba 216 and Jinabarşa, 217 erected a mandapa or vestibule, overlaid with stucco. In the Siva Vaidyanātha temple of this town, he repaired the mandara and also renovated the temple itself. This information comes from both Arisimha 218 and Jinaharşa, 210 This shows that Vastupāla had also great respect for the gods of the Brāhmaṇical pantheon. We will afterwards see that this great minister also repaired the dilapidated Hindu temples elsewhere in Gujarat. Next, according to Arisimha, 230 Vastupāla erected high enclosures for the sale of sour milk at Stambhatirtha. It is interesting to note that this statement is not only supported by Jinaharşa, 391 but also by the Brahmin poet Someśvara. 3 3 2 It is probable that these bigh enclosures were built to protect the wares from contamination by the low-caste people. 3 2 8 Arisimha then speaks of the building of two asylums (upāśrayas) for Jain monks. 9 24 Someśvara in bis

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Kirtikaumudi 225 also refers to the fact that Vastupala had built many pauṣadhaśālās at Stambhatirtha. Lastly, Vastupala built a drinking-hall with windows on two sides;226 this is also supported by the author of the Kirtikaumudi."27
At Dhavalakkapura (modern Dholka), Vastupāla, according to Arisimha328 and Jinaharsa 229 built a temple, dedicated to the first Tirthankara Adinatha. The latter writer calls this temple by the name Śatruñjayāvatāra. 280 At the same place, Vastupala, according to Arisimha, built a pump-room, a water-reservoir and two asylums for the Jain monks.231. It is interesting to note that at Dhavalakkapura that minister also repaired a Siva temple, 33 which once more proves his catholicity.
233
The building activities of Vastupāla at Śatruñjaya are enumerated in the next few verses (XI. 15-26) of the Sukṛtasankirtana. We are told that on this mountain, he to Neminatha, built altogether four temples dedicated Pārśva, Suvrata and Vira. Erection of all these four temples are also referred to by Jinaharsa. The first two temples The are also mentioned by the poet of the Kirtikaumudi. 284 verse 15 of the Sukṛtasankirtana refers to the erection of an Indramaṇḍapa before the original temple of Adinatha, which is also mentioned by Jinaharṣa. 235 That Vastupala had a genuine love for the Goddess of learning, is proved by the fact that on both the famous hills viz. Śatruñjaya and Girnar, he erected two statues of Sarasvati. The erection of the first statue is mentioned by Arisimha 286 and that of the second, in one Girnar inscription, 287 dated V.S. 1288. statues of his ancestors at Vastupala also erected Satruñjaya 288; he also erected his own statue and also that of his brother Tejaḥpala and the king Viradhavala, 239 Both Someśvara 240 and Jinaharṣa 241 confirm this statement. Among other things, which Vastupala built at Śatruñjaya, mention may be made of a golden torana and several other summits sculptures mountain of representing the Satruñjaya.24 At Pālitānā, Vastupala excavated a large
242

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tank, built an asylum for Jain monks and also erected a pump-room ( prapa ).2 48 The.excavation of the tank has also been mentioned by both Someśvara'4 and Jinaharşa 2-5. That indefatigable minister also built a large tank at a place called Arkapālita or Ankaväliya, which Bühler identifies with the village of the same name, that lies on the old road from Dholka to Satruñjaya2 46.
Arisimha refers to the fact that Vastupāla built on Girnar, two temples, dedicated to Pārśva and Rşabha247. These two temples are also mentioned in the Girnar inscriptions 248, which, however, mention a few other Jain temples, built by him on that sacred mountain. It has been argued that Arisimha wrote his poem, at a time, when the other temples of Girnar, were not yet built. According to the Girnar inscription dated, V.S. 1288, Vastupāla had built a temple of Mahāvira and several other beautiful sculptures including those of Sarasvati and a few Jinas and also his ancestors 24). The author of the Vividhatirthakalpaa 50 also gives a vivid description of the building activities of Vastu pāla and his brother Tejaḥpāla on Urja. yanta or Girnar. It is clear from Jinaprabha's account that the temple of Pārsva, built by Vastupala on Urjayanta, was named after his father Āsarāja. That writer also gives us the information that the Adinātha temple of Urjayanta, built by Vastupāla, was called Saturăjayāvatāra. Vastupala built a temple of Pārśva 251 at a place called Stambhana (probably Thamana near Umreth ). Jinaharşa, a 52 however, says that Vastupāla had deposited 1000 dināras in the trea. sury of Pārsvanātha temple of this place, for the purpose of the restoration and not that he himself had erected it.
At Darbhāvati or Dabhoi, Vastupāla, according to Arisimha, 268 placed gold capitals on the temple of Śiva Vaidyanātha, because the old ones were carried off by the king of Mälava ; he also erected there a statue of the Sungod. According to Jinaharşa264, however, these works were done by Tejahpāla. According to Arisinha, Vastupala

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built on Mount Abu, a temple of Malladeva 388. Malladeva was the name of Vastupala's elder brother, who died after giving birth to a son called Pūrņasimha. The temple on Abu was actually built by Tejahpäla and not Vastupāla, as we will see afterwards. We will bave something more to say, on this temple, in the next section of this chapter.
Some very useful details regarding Vastupāla's religious activities are given in the well-known Prabandhacintāmaņi of Merutunga. Unlike Arisimha, Merutunga was a complete historian. Therefore his testimony has a special importance. According to him 258, Vastupāla built at Padaliptapura ( Palitana ) a temple of Mahāvira. At Modhera he built two statues at the temple of Lord Mabāvīra57. He also built at the famous Sakunikāvibāra ( at Broach ) a series of double courtyards. We are further told that at the holy bathing place of Satyapura (Sanchor), he built a silver. arch and cells suitable for the monks and chapels, in memory of his seven dead sisters. Merutunga also gives details 258 regarding Vastupāla's works at Śatruñjaya ( also called by the name Nandisvara ), which are confirmed by the account given by Arisimba. His building activities at Urjayanta are also given by him. That Vastupāla, like Kumāra päls, was respectful to Śiva, is also evident from Merutunga's account258
All the relevant accounts show that even the Digambaras, were on friendly terms, with these two brothers. According to Merutunga 200, some 300 Digambaras accompanied Vastupāla, when he, as Sanghapati, went to holy places like Satruñjaya and Girnar, In connexion with one of Vastupāla's pilgrimages, we are told* 01, that the following monks of different gacchas accompanied him-Naracandrasūri and Jinadatta sūri of the Vāyada gaccha, śāntisūri of the Shande. raka gaccha and Vardhamānasūri, the Sun of the Gallakas'. According to all the authorities 26%, Vijayasena of the Någendra gaccha was the guru of these two famous Jain brothers. Arisimha gives the interesting information 208

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that formerly it was forbidden to the Jain pilgrims to enter the city of Vāmanasthali (modern Banthli on the way from Junagarh to Prabhāsa ). Vastupāla had this "godless writings" destroyed. This proves that even after Hemacandra and Kumārapāla, there were regions in Gujarat, where the Jaina monks were treated as persona non grata.
Jinaprabha, in his Vividhatirthakalpa 964 tells us that these two brothers built 984 pauşadhasalas, 500 ivory thrones ( probably meant for the tirthařkara images ), 717 Brahmasalās, 700 satrakaras (alms-houses ), 3002 Saiva temples ( Mahesvarāyatanăm ), 1304 Jain temples, three libraries (Sarasvatibhandāgāra ). He also repaired, according to Jinaprabha 265, 2300 dilapidated Jain shrines, His religious activities embraced a very large area and they extended to Sriparvata in the South, Prabhāsa in the West, Kedāra in the North and Vārānast in the East. Most of these details, supplied by Jinaprabha, are confirmed by both Räjasekhara269 and Jinahajșa 267. The author or the Prabandhakośa 288 further informs us that three libraries of Vastupāla were set up respectively at Dholka, Stambhatirtha (Cambay) and Pattana ( Patan ).
Some other interesting details, regarding Vastupāla's religious activities, are supplied by Jinaharșa in his Vastu. pālacarita200. According to him, Vastupāla set up the images of Vira and śānti at Ašāpalli; in the same town, he set up the images of the principal deities in the temples of Santu and Vāyațiya ; Tejaḥpāla, his brother, set up the image of mūlana yaka (principal deity ) in the Jain temple at Thāräpadra ; at Serisa near Kalol (North Gujarat ), Vastupāla set up the images of Neminātha and Pārsvapātha. At Vijapur ( Rajasthan ) he placed golden knobs on the temples of Mahāvira and Adinātha. On the Tarangā hills, he set up the images of Adinātha and Neminātha in Kumārapāla's temple. In bis native place, he repaired all the Jain and non-Jain temples. At Mandal, he built a temple of Adinātha. At Apahilapattana, be set up the image of the

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Mūlanayaka in the temple of Pancāsara Pārsvanātha ; at Bhimapalli, he built a chariot to take out the images of Jina in the public, At Prabládana pura or Pālanapura and Candrāvati, he built two Jain shrines. In the temples of Avanti and Nasik, he set up the images of the Tirthankaras. At Khadirālaya, he built the temples of Adinātha and Mabāvīra ; at Jhavat, he built a temple of Nemirātha and at Śankhapura, he built a temple of Santipātha.
Regarding the poets, who were patronised by Vastupāla and Tejaḥpāla, we have to say many things in a later chapter. But it should be mentioned here, that both of them were great patrons of literature. Vastupāla, in particular, was himeelf an accomplished poet, being the author of the Naranārāyaṇānanda and other shorter poems. It should here he emphasised that even non-Jain literary figures like Someśvara and Harihara were his intimate friends $70. Among the Jain poets, who were patronised by these brothers, we should mention Yaśovira, Arisimha, Amaracandra, Udayaprabha, Bālacandra etc.
The great Vastupāla died in V. S. 1296 or 1240 A. D., and his brother Telahpāla, died, in all probability, in the Vikrama year 1304 or 1248 A. D271.
Regarding the religious leanings of Viradhavala, who was the patron of these two great ministers, we can say this much, that he was greatly respected by the Jains. Since his images appear in the buildings, erected by his Jain ministers, we can take it for granted, that he was favourably inclined towards Jainism. The Darbhavati Prašasti, included in Vastapalacarita873 of Jinaharşa, mentions a Jain temple called, Vireśvara, which was named after Viradhavala.
The next king Visaladeva ( V. S. 1295 to 1318 ), was definitely not favourably inclined towards the religion of the Jinas. During his reign, he appointed a Brahmin as Chief Minister, who replaced Tejaḥpāla278. According to a story, recorded by Rājasekhara 274, the uncle of this king, called

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Simba, was an enemy of the Jains. A manuscript2T8, dated V.S. 1303, shows that up to that year Tejahpāla was the mahāmātya of Visaladeva. Shortly after this date, we find a Brahmin called Nāgada acting as the mahāmātya'76 of Visaladeva, However a number of Jain manuscripts were written during his reign ???,
The reign of Visaladeva coincided with the activities of another great Jain layman, called Jagadu, who was an immensely rich merchant. His pious activities have been told in a 14th-century work called the Jagaducarita*78. The authenticity of this work, written by Sarvānanda, is proved by the fact, that it correctly represents both Visaladeva of Gujarat and Sultan Nāsiruddin of Delhi as Jagadu's contemporaries278, Jagadu's pious achievements are also related in another 14th-century work called the Upadeśatarangiņi280, composed by Ratnamandira. According to the Jagaducarita881, a number of the religious activities of this Jain merchant, were done at Bhadreśvara in Cutch. We are told that he adorned at this town, the sacred temple of Viranātha with a golden knob and a gold staff. He also built a new temple at that town containing 24 images of Tirthankaras, He gave a gold covering for the image of Pārsvanātha in the same place, and also repaired the tanks, built by king Kumārapāla and Mülarāja and the step-well of Karna at Bhadreśvara. Jagadu, we are further told, made a garden for supplying flowers for the worship of Jina icons at Bhadreśvara. Among his other pious works at Bhadreśvara, we can mention the building of Pauşadhaśālā and a mosque for the Muslims. This spirit of catholicity, which was utterly absent in Muslim rulers of those days, was also shown by Vastupāla, the great Jain minister of Viradhavala 282, and much earlier by the celebrated Jaya. simha Siddharāja 288. At Vardhamāna ( modern Wadhawana in Saurāşțra ), according to the poet, Jagadu built two Jain temples. At other places also, he built Jain temples. This celebrated merchant also made three pilgrimages to Girnar

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and Satruñjaya. This pious merchant came to the rescue of contemporary Muslim and Hindu rulers like Nāsiruddin and Visaladeva in the Vikrama years 1313-15 by supplying them huge quantity of grains from his own granaries 384.
After Visaladeva, the next Väghela ruler Arjunadeva ruled from V. S. 1318 to 1331. Several Jain manuscripts of his reign are known, In V.S. 1318 the 7th parvan of Hemacandra's Trişaşțišalākāpuruşacarita was copied during the reign of Mahārajādhiraja SriArjunakalyāņavijayarājye285. In 'the very next year (V. S. 1319 ), a copy of Kathāratnasagara by Naracandrasuri was made at Śrīpattana during the victorious reign of Mahārājādbirāja Arjunadeva 286. We have also Jain manuscripts of his reign dated V. S. 1325, 1326, 1327, 1329 etc. 28? We have also a Jain inscription 2 8 8 from Girnar of his reign dated V. S. 1330, when Pälha was transacting the business of seal in Saurāşțra. It records the grant of the right of engraving inscriptions in the temple of Neminātha and other sacred places on the hill of Girnar, to sūtradhāra Haripāla, son of sūtradhāra Gora, belonging to Mevāda community by Udayaprabha and other Jain priests and the pañcakula, headed by Dhāndbā. That Arjunadeva was friendly towards the Jains, is also proved by the fact, that he bitterly mourned the death of the Jain merchant Jagadu.288
The next ruler Sarangadeva 280 ruled for twenty years ( 1275.95 A.D.), and several grcat Jain poets and writers were his contemporaries. The earliest Jain work of his reign is the Satakațippanaka291 by Municandra, which was composed in V. S. 1334 at Sripattana ( Patan ). Next, we have a copy of the 20th Book of Hemacandra's Dvyasrayakāvya, written in V. S. 1335 at the same place? 9 2. Manuscripts of other Jain works of his reign, are dated in V. S. 1336, 1339, 1343, 1346, etc29 8.
During the tine of this king, a remarkable family of merchants, originally hailing from Avanti janapada, served the cause of Jainism for several generations. A 14th century work called the Upadeśatarangiņi**represents a merchant

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called Deda, his son Pethada and his grandson Jhanjhana as great patrons of this religion. For his generosity, Deda came to be called by the name 'Kanakagiri'•*. At Devagiri he had built a Pauşadhašala for the Jain monks. His son Pethada had, as his guru, Dharmaghoşasūri, and on the advice of that Jain saint, Pethada, we are told, built 84 Jain shrines in different places of India. A perusal of the relevant slokas, quoted from the Upadešatar angini by Desai2 • 8, shows that even at places like Hastinapura, Śūrpāraka, Jālandhara, Setubandha, Pratiştbåna etc., he built Jain temples. The temple at Devagiri with an image of Lord Mahāvīra was completed in V.S. 1335. He also built on Śatruñjaya, a temple of śāntinātba. His son Jhanjhana was also a disciple of Dharmaghoșasūri and built several Jain temples and visited along with his guru several Jain tirthas of Rajasthan and Gujarat. His meeting with king Sārangadeva in V.S. 1340 is recorded in the Upadeśataranginia' 7. We will afterwards see that in a Jain inscription from Mount Abu, dated V.S. 1350, Sārangadeva is mentioned as the suzerain king. Regarding the Jain writers, who flourished during this period, we will have to say something in the chapter on Literature,
SECTION B: JAINISM IN RAJASTHAN As we have already seen in the first volume of the present work, Jainism became popular with masses in Rajasthan, even from pre-Christian times. Like Gujarat, the marchant community, in particular, strongly espoused the cause of this religion, which was basically based on the doctrine of Ahiṁsā. From quite early times, several places of Rajasthan came to be associated with this religious system, and even now some of those places are known as Jain Tirthas. We will have to take cognizance of these sacred places, associated with Jainism, in a separate chapter of the present volume. Let us first discuss the position of this religion, during the time of the various branches of the

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Cābamāna dynasty. We should note that this particular dynasty ruled in major areas of Rajasthan, in the period under review.
(i) Jainism During the sakambhari Cāhamānas :--The Sākambhari Cāhamānas were the most important among the various branches of the Cāhamāna family. Almost all the kings of this dynasty were strong champions of traditional Hinduism. The very reliable work Prthvīrāja. vijaya (1200 A.D.), represents the early rulers of this dynasty as good Šaivas. 208 But they were never hostile to other religious systems. This is indirectly proved by a number of Jaina Tirthas, which existed in the Cahamâna kingdom, from early medieval times. Some of these tirthas will be discussed in a later chapter of the present work. The earliest Sākambhari ruler, who did something for the Jain religion, was Pșthvirāja I (early 12th century). We learn from the Munisuvratacarita (V.S. 1193) and some other works that Pţthvīrāja I had golden cupolas put on the Jain temples of Raņathambhor. 2 9 9 Tbis definitely proves that Pţthvīrāja I, who assumed high titles, 800 and who basically was a saiva, 901 had also some genuine respect for the religion of the Jinas.
The next ruler of this family viz. Ajayarāja was, like his father, Pșthvirāja I, bad some genuine love for the religion of the Jinas. Tbis is known from more than one source. We learn from the Kharataragacchapastāvalī80% of Jinapāla that he permitted the Jains to build temples in the newly. founded city of Ajayameru (Ajmer). The same work informs us that he presented a golden Kalaša to the temple of Pārsvanātha of that place.909 The same king, according to another source, 304 acted as a judge in the religious discussion between the Śvetāmbara saint Dharmaghoşasūri and his Digambara opponent Gunacandra. The city of Ajayameru, which was first built by this king, was known as a strong centre of Jainism from early mediaeval times, According to the very well-known Bijolia Rock inscrip

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tion 80% of 1170 A.D., a great temple, dedicated to Lord Vardhamāna was built, in the first half of the 12th century at Ajayameru, by several members of a Jain family. belonging to Prāgvața kula. It is interesting to note that this very temple of Ajmer has been mentioned in an inscription of V.S. 1221, found from Phalodhi (ancient Phalavardhikā).806 Several early Jain manuscripts were copied at Ajayameru. The earliest of such manuscripts 807 is dated V.S. 1207. Another Jain work called Upadeśapadaţika808 was copied at Ajayameru during the reign of Vigraharāja IV in the Vikrama year 1212. A third Jain manuscript was copied at Ajayameru 308 in the Vikrama year 1216. A somewhat earlier Jain manuscript was copied at a place called Pệthvīpura, which was near Ajayameru in the year V.S. 1198, during the reign of Arnorāja.310 This great town is also mentioned several times in connexion wiih the activities of the Svetāmbara monks, belonging to the Kharatara gaccha.311
After Ajayarāja, his son Arnorāja ascended the sākambhari throne. Although a devoted Saiva 9 12, he had some respect for the Jains. According to the Kharataragaccha. bshadgurvāvali18, the great Kharatara Acārya Jinadatta was honoured by this king. He gave the followers of this gaccha an extensive plot of land for the construction of a temple at Ajayameru.31. The Svetāmbara philosopher Dharmaghoşa Suri received a jayapatra from him after defeating the Digambara rival Gunacandra,316 We have already seen that a Jain manuscript was copied during his reign in the year V.S. 1198.
The next ruler was the parricide Jagaddeva, who had an extremely short reign.816 After him, another son of Arporāja, viz. Vigrabarāja IV, ruled at least from V.S. 1210 to 1220. We have already seen that a Jain manuscript was copied at Ajayameru during his reign in V.S. 1212. We further know from the Dharmaghoșasūristuti of Raviprabha that Vigraharāja IV hoisted a flagstaff on a

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Jain temple called Rājavibāra at Ajayameru.817 This surely proves his direct patronage of this religion. From the same source, we further learn that, on the request of Dharmaghoşa Sūri, Vigraharāja IV prohibited the slaughter of animals on the Ekādasi day.8 18
The next ruler Aparagāngeya ruled for a few days and was succeeded by Ppthvirāja II, the son of Jagaddeva. In spite of his leaning towards saivism, he, like his predecessors, had a soft corner for the Jain religion. The wellknown Bijolia Rock inscription 818 of his successor Someśvara, informs us, that he donated a village called Morājhari to the Jain temple of Pärśvanātha at Bijolia. After Pșthvirāja II, his uncle Someśvara, the only surviving son of Arnorāja, ruled from V.S. 1226 to 1234. His patronage of the Jain religion is proved by the well-known Bijolia inscription of V.S. 1225, which is probably the first year of his reign. The same epigraph gives the informa. tion that he donated to the temple of Bijolia (ancient Vindhyavalli or Vijayavalli, now in Bhilwara district of Rajasthan), in V.S. 1226, a village called Revaņā,3 20
The son and successor of Someśvara was Pfthviraja III, who was a remarkable ruler in every respect. That he was deeply interested in the Jain religion, is proved by the very valuable evidence of the Kharataragaccha-brhadgurvāvali8 21, which gives a detailed account of the debate, held in his court at Ajmer, in the Vikrama year 1239, corresponding to 1183 A D. This account shows that Pfthvirāja III had Jain officers like Rāmadeva, who were held in high esteem (rājamānyena) by the monarch himself. In the debate, held in his court, the great Kharatara saint Jinapati defeated Padmaprabha, another Svetām bara teacher belonging to Ukeśa or Upakeśa gaccha. The monarch was so impressed by the scholarship of that brilliant young scholar (Jinapati was born 982 in V.S. 1210), that he travelled all the way from Narānayana ( (4 Kms N. E. of Ajmer ) to Ajayameru to bestow the jayapatra on Jinapatisūri. On this happy

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occasion, we are told, Mandaleśvara Rāmadeva had spent 16,000 pārutthadrammas 8 28.
(ii) Jainism under the Cāhamānas of Nadol : The Cahamānas of Nāļol$ 2" ( in S.W. Rajasthan ), played an important part in the political life of Rajasthan in the mediaevel period. Some of their rulers openly supported the cause of the Jain religion. The earliest Jain record of this dynasty, appears to be the Sevādi ( 5 miles to the S.E of Bali) inscription : 28 of Asarāja dated V.S. 1167, which is incised on the lintel of the door of a subsidiary shrine in the front corridor of the temple of Lord Mabāvira at Sevādi. The epigraph records a gift, made for the daily worship of Dharmanātha, the 15th Tirthankara. There was apparently a small shrine of this Tirthařkara in the larger temple of Lord Mahāvīra at Sevādi, popularly known as Samīpāțiya caitya ( see the second line of this epigraph ). The record not only refers to the king Ašvarāja, who has been given the high-sounding title of mahārājadhirāja ), but also to his son Kațukarāja. A second and more important epigraph 9 26 from the same place, pointedly mentions the temple of Lord Mabāvīra (Viranātha ), which has been compared with paradise ( svargasamopam). It was undoubtedly a very beautiful shrine of this town (i.e. Sevādi or Samipäți ). The epigraph bears the date V.S. 1172, corresponding to 1115 A.D. Like the former epigraph, it also mentions Ašvarāja and his son Katukarāja. The epigraph actually records the benefaction of eight drammas by the prince Kațukarāja on the Śiva-rätri day, in the month of Māgha, for the worship of Sāntinātha. It is obvious that there was a smaller temple, dedicated to this Tirthaikara in the Vira temple of this place.
It is intersting to note that this epigraph mentions Şaņderaka gaccha, which was apparently associated with the town of Sãoçerav, 10 miles N. W. of Bali. It was an important Svetāmbara gaccha3 27. The epigraph refers to an

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army general ( baladhipa), called Yagodeva, who was a devout Jain.
The next important king of this dynasty, connected with the Jain religion, was Rāyapāla, for whom, we have dates ranging from V.S. 1189 to V.S. 1202. Five of his Jain epi. graphs are known, and all of them have been found from Nadlai ( eight miles to the North-west of Desuri), now a small village. From the evidence of inscriptions, we now know, that it was known as Nadūladägikā and also Nandakulavati. The earliest Jain epigraph 9 28 of Rāyapāla's reign is dated in V.Ş. 1189, corresponding to 1133 A.D. It records the gift by two sons of mahārājādhirāja Rāyapāla, called Rudrapāla and Amstapāla, in conjunction with their queenmother Mānaladevi. The gift was of two palikas, out of those due to the royal family, from each oil-machine (ghanaka) and was made for the Jain saints in and outside Naďūladāgikā. The epigraph proves the involvement of the above-mentioned important members of the royal family in Jain religious affairs. It should here be noted that this epigraph was originally incised in the old Mahāvira temple, although, at present, it is dedicated to Adinātha 9 99.
Next, we have the inscriptions 80 of Rāyapāla, dated in V.S. 1195, found from the Neminātha temple of Nadlai. The inscription opens with the words om namah Sarvajñāya and this Sarvajña here is Neminātha, the 22nd Tirthanikara. The epigraph records that for the lamp ( dīpa ), incense (dhūpa), offering ( naivedya ), flowers ( puspa ) etc. of Sri Neminātha, one Țhakkura Rājadeva granted, for his spiritual merit, One-twentieth part of the income, derived from the loads on bullocks, going on their way or coming to Nadlai. Then a request is made to future rulers, for the preservation of the grant. The next inscription 891, connected with Jainism of the reign of Rāyapāla, is dated in V.S. 1200 and was found from Nadlai ( Adipātha temple ). It records that the rauta Rājadeva ( the same person, mentioned in the epi. graph of V.S. 1195), who had come on the occasion of the

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car-festival ( Rathayatra ), made for the sake of his mother, in the presence of the bankers ( mahajanas ), and other people of the village, a religious benefaction, consisting of One viņšopaka coin, from the value of the failās, accruing to him, and two palikäs of oil, due to him from every ghanaka or oil mill. The car-festival, as we have already seen 88%, was a holy festival, of the Jains, like the Hindus and Buddhists. Another Jain epigraph 9 8 8 of the same year viz, V.S. 1200 (belonging to the reign of Rāyapāla ), has been found from the same temple. It records a gift to the temple of Mahāvira ( now known as Adinātha temple ) at Nadūladāgikā. The rāuta Rājadeva is also mentioned in this epigraph. The last Jain epigraph 334 of the reign of this king, is dated in the Vikrama year 1202, corresponding to 1146 A.D. It was also discovered from the Adinātba temple of Nadlai and contains a record of the pious deeds of Rajadeva, for the sake of the Mahāvīra temple of Nadlai.
The next ruler of this dynasty, with definite Jain Jeanings, was Ālha adeva, for whom we have two Jain copper plate grants from Nadol, bearing the date V.S. 1218, corresponding to 1161 A.D. The first copper plate 8 85 records a donation of five drammas by Alhana (called here mahāraja) to the temple of Mahāvira, belonging to Shanderaka gaccha at Naddūla Mabāstbāna, It is apparent from this inscription that Nadol was considered a great Jain tīrtha and the temple of Mahāvīra, mentioned here, still exists at Nadol.886 The second copper plate 87 of the same date i.e. V.S. 1218, records that Rājakula (king) Alhaņadeva and the kumāra (the eldest son and the crown-prince) Kelbanadeva, were pleased to give to the rājaputra Kirtipāla (the youngest son of Albana), twelve villages near Nadol. We are further told that rajaputra Kirtipāla, on his turn, after worshipping Divākara (the Sun-god) and Maheśvara (who is described as carācara guruh), granted a yearly sum of two drammas, from each of the twelve villages to the Jina Mabāvira of Naddūlāi (Nadol). This inscription shows

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that almost all members of the family of king Albaņa, had great respect for the religion of the Jinas.
In the earliest part of this chapter, in connexion with the great Kumāra pāla, we had the opportunity to discuss the Kirāļu inscription of Albana, which he had issued as a feudatory of Kumārapāla. This epigraph, not only proves that Alhana had a supreme respect for the Jain religion, but his sons too, regarded non-violence as a way of life. We are told in the last portion of this epigraph888 that the order regarding amāri, issued by Alhaņa, was approved by Kelhana and Gajasimha, his first and second sons. As we have already seen, his youngest son viz. Kirtipāla was a devout follower of Jainism.
Kelhana, the eldest son and successor of Alhapa, was also a patron of Jainism. We have already seen, that he, as crown-prince, bad approved the amări epigraph, issued during the reign of his father. His earliest Jain epigraph889 is dated in V.S. 1221 and was found from Sanderāv, some ten miles North-west of Bali. This place is traditionally associated with the well-known Shaņderaka gaccha, which, is also mentioned, as we have already seen, in an inscription of Alhaņa. This particular epigraph refers to a grant by the queen-mother Analadevī to the mūlanāyaka Mahāvīra of this tirtha. A few others, some of whom were relatives of the queen, who belonged to the Rashtrakūța family, 8 40 also granted many gifts to the temple. It therefore appears that the members of the paternal family of the queen-mother were devoted Jains. The queen's grant was made from the king's personal property (rājakiya-bhoga). This proves that Kelbana himself had real love for the religion of the Jinas,
From Lalrai near Bali, we have two Jain inscriptions 841 of the same date (V.S. 1233), belonging to the reign of Kelhanadeva. Both the epigraphs disclose that there was a temple of śāntinātha at this place. This temple is now represented by the ruins of this place. It is interesting to note that, in one of the epigraphs,842 Kelhaņa is given the

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title of mahārājādhiraja. Both the epigraphs refer to the two nephews of Kelbapa viz. Lākhaṇapālha and Abhayapāla, sons of Kirtipāla, who as we have already noticed, was a patron of Jainism. These two princes, like their father, were doubtless good supporters of the religion of the Jinas. The first epigraph also refers to the yātrā (festival) of Śäntinātha. This temple was undoubtedly an important place of worship in this area.
The fourth Jain epigraph 843 of Kelhana's reign, once more, comes from Sāņạerāv. It is dated in V.S. 1236 of the time of mahārājādhiraja Kelhana. This epigraph discloses the existence of a big temple of Lord Pärśvanātha at Shanderaka. The fifth Jain epigraph of this king's reign 844 also bears the same date, that is V.S. 1236. It refers to the temple of Sañcikādevi (at Osia). This goddess was the family deity of the Jains of Osia. The sixth and the last Jain epigraph 348 of Kelhana's reign is dated in V.S. 1249, corresponding to 1192 A,D. It was discovered from Paladi (Sirohi district). The epigraph refers to a temple of Lord Mabāvīra.
(iii) Jainism under the Cahamānas of Jalor : Jalor or the ancient Jāvälipura, was connected with Jainism, from pretty early period.846 A branch of the Cāhamanas started ruling at this place by the fourth quarter of the 12th century A.D. This branch was founded by Kirtipāla, one of the sons of Albana, who, as we have already seen, had some weakness for the Jain religion. His son was Samarasimha, for whom we have two Jain inscriptions. The first is dated V.S. 1239 and is from Jalor.347 This is an interesting Jain record as it not only opens with an invocation to Nābheya (Rishabhadeva), the first Tirthankara, but it also mentions the saint Pūrņabhadra, the pupil of Candrasūri, who has been described as the foremost of the Candragaccha. There is little doubt that Candrasûri was the founder of this gaccha. We are also told about the merchant Yasovira, of the famous Srimāla family. The epigraph refers to the erection of a

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maņdapa by Yaśovira and other devout members of the goşthi. Yašovira is further described as a paramaśrävaka (line 5), which shows that he was a devout Jain. The second epigraph, also from Jalor, 348 actually contains four different dates. This particular epigraph has been noted by us in connexion with Kumārapāla, who had originally built the temple of Pārsvanātha on Kāñcanagiri (Suvarnagiri near Jalor) in the Vikrama year 1221. In the year V.S. 1242, we are told, this temple was rebuilt by Yaśovīra (son of Pāsu and therefore different from Yaśovira of the earlier Jalor epigraph of V.S. 1239), in accordance with the orders (adesena) of mahārāja Samarasimha. This directly shows that Samarasimha, like his fatber Kirtipāla, was sincere patron of Jainism. There are two other dates (viz. V.S. 1256 ad 1268) in this inscription, which speak of some other pious activities in this temple-complex. It should, however, not be supposed that Samarasimha was a Jain by religion. That he was a devout Hindu and a follower of the orthodox religion, is proved by the famous Sundba hill inscription, 348 which mentions the fact that he had weighed himself against gold during the Soma festival.
The successor of Samarasińha was Udayasimha. For his reign, we have no Jain inscription, but one dated Jain manuscript. This work is dated in V.S. 1306 (1243 A.D.) of the mahārāj akula Udayasimha, 880 Jinadatta wrote bis Vivek avilasa during the reign of Udayasimba.881 That Udayasimba was a very good admirer of the Śvetāmbara religion is now fully proved by the evidence of the Kharataragaccha-bshadgurrāvali,388 We are told that in the year V.S. 1310, the Kharatara Ācārya Jineśvara II consecrated, in the presence of Udayasimba at Jāvālipura, several images of the Jinas and other great Jain saints, including those of his predecessors like Jinadatta and others. In V.S. 1314 also, Jineśvara II was honoured by Udayasimha,863 The name of this king also occurs in the Puratanapratandhasang aha384, where, we are told, that his

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minister Yasovira had caused to be built an image of Mabāvīra at Candanavibāra, 365 situated near Svarşagiri (tbe hill near Jalor). Udayasinha's patronage of Saivism is known from Sundha hill inscription, 350
After Udayasimha, his son Cāciga became the king of Jalor. Of his four dated Jain records, historically the Sundha hill inscription 857, composed by the Jain saint Jayamangala of the Bșhad-gaczba in the year V.S. 1319, is the most important. Although composed by a Jain, it is basically a Hindu record. The second Jain record 358 of his reign, comes from Jalor, dated V.S. 1323 (1264 A.D.), which refers to a gift given by mahattara Narapati to the well-known Candanavibāra of Jāvālipura. This particular vihāra is also mentioned in an earlier Jalor epigraph 388 of V.S. 1320. Ratnapura near Jaswantapur has yielded a Jain epigraph 8 80 of Cāciga dated V.S. 1333. It records the grant of a piece of land to meet the expenses of the festival of Pārsvanātha 301 in the reign of mahamandalesvara Căcigadeva. The old town of Bhinmal also has yielded a Jain epigraph 86% of Cāciga's time. It is dated in V.S. 1333 and refers to a grant for worshipping Lord Mahāvīra of this place. The temple of Mahāvira of this place has been mentioned in much earlier works.. 963
It should here be pointed out that the earliest date for Cācigadeva is V.S. 1316 and not 1319, as supposed by previous scholars.86 The earlier date is now supplied by the Kharataragaccha-brhadgurvāvali365 in which year, we are told, Jineśvara II visited the temple of śāntinātha on Svarpagiri, near Jalor, during the reign of Sri Cācigadeva.
The next ruler of this line was Samantasimha, for whom we have several Jain epigraphs. These inscriptions range from V.S. 1345 to 1359, corresponding to 1288 to 1302 A.D. However, we have an earlier date for this king, supplied by the Kharat aragaccha-bshadgurvavali 886 and this date is V.S. 1342. In this year, Jinacandra III of the Kharatara gaccha had met Samantasimha at Jāvālipura. The earliest epigraph

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COMPREHENSIVE HISTORY OF JAINISM of V.S. 1345, was discovered from Hathundi (Godwar district). This particular place, as we have already noticed in our earlier volume, 367 yielded an inscription of the 10th century A.D. In the present epigraph 8 88, there is a reference to a temple of Mahāvira, although in the epigraph of the 10th century, a temple of Rishabha of this place was mentioned. An inscription from Ratnapura, bearing the date V S. 1348, mentions a grant in favour of Pārsvanātha of that place, during the reign of mahārāj akula Sāmantasimha. 369 Two epigraphs of the time of Sāmantasimha, bearing the same date (V.S. 1352), discovered from Barmer, are also Jain inscriptions $70 and have the same language. The temple of Adinātha of Barmer was visited by the Kharatara Ācārya Jineśvara in V.S, 1283, according to the Kharataragaccha-bshadgurvävali.371 An inscripiion from Jalor, 872 mentions the temple of Pārsvanātha on Suvarnagiri, which received some grant from one Narapati in V.S. 135), during the reign of this king. The last Jain epigraph,378 which mentions this king, has come from Vāghiņa (Sirohi district) and bears the date V.S. 1359, corresponding to 1302 A.D. The epigraph mentions the festival of śāntinātha of the village of Vāghasipa. The last known king of this dynasty viz. Kānhadadeva 874 was a feudatory of Ala-Ud-din and nothing, practically, is known about him.
Regarding the Cāhamānas of Ranastambhapura, we can say this much, that Jainism was not neglected by the rulers and people of that place. That Jain temples existed in large number in Raņastambhapura, is proved by the evidence of a contemporary Jain work. 876 The great Hammira (1283130:), according to Nayacandra, in spite of his devotion for the orthodox religion, did not forget to worship Rishabhadeva, when he was on his digvijaya.876 According to a Digambara Jain epigraph, the saint Dharmacandra was honoured by Hammira.877 That a Jain writer like Nayacandra is so full of praise for him, is also indicative of his

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excellent relationship with the members of that community,878
Jainism under the Paramāras of Rajasthan :-Several branches of the Paramāra dynasty ruled in various places of Rajasthan, in the period under review. We should at first review the condition of Jainism during the rule of the Paramåras of Candrāvatī (near ABU). The first epigraphic record of this dynasty is a Jain epigraph 879, dated V.S. 1024, corresponding to 967 A.D., which is found inscribed on the pedestal of an image of Mahāvira at Varkanā in the reign of Kţşqarāja. That in the eleventh century, Candrāvati was a Jain centre, is indirectly proved by the fact that in 1038 A.D. (V.S. 1095) Dhaneśvaramuni, the pupil of Buddhisāgara and Jineśvara wrote his Kathäsurasundari at Candrāvati, 380 In later times also Jain works were written or copied at Candrāvat1.881 This place was also connected with the activities of the monks of the Kharatara gaccha. 982 We learn from the Vividhatirthakalpas 8 8 that this place was wellknown for the temple of Candraprabha. We are not sure whether this town came to be named after this Tirthařkara. The temple of Rishabha at Candrāvati has been mentioned both in the Tirthamala&* (1443 A.D.) and the KB.886 The Jhalodi inscription of Dhārāvarsha888, belonging to the Paramāra line of Candrāvati, dated V.S. 1255, mentions the Vira temple of Candrāvati.
Among the later Paramāra kings of Candrāyatı, Dhārā. varsha, who ruled from 1163 to 1219 A.D., is particularly associated with Jainism. His Jhalodi inscription, already mentioned above, opens with a prayer to Vardhamana, a temple of whom existed at that time at Candrāvati. We have at Arāsaņā (Sirohi district) another epigraph 387, which mentions the setting up of an image of Sumatinātha in the victorious reign of Sri Dhārāvarsha. A manuscript of Jñatadharmakatha988 was copied during the reign Sri Dbārāvarsha' who has been described as a feudatory (Kumarapalaladevaprasādāspada) of Kumārapāla, in the year

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V.S. 1221. That the Paramāras had genuine respect for the teaching of the Jinas, is also proved by the Jhalodi inscription, referred to above. In this epigraph, the composer Tilakaprabhasūri has been described 889 as 'worshipped by the Paramāras'.
Another later Abu Paramāra king viz. Somasimba has been referred to in two contemporary Jain manuscripts", dated V.S. 1279 and 1289 respectively. A successor of Somasimba, viz. Visaladeva, took personal interest for the cause of this religion. An epigraph 901 of V.S. 1345 refers to the bestowing of two fields for the expenses of Lord Pārsvanātha at Dattāni, when Visaladeva (called here maharajadhiraja) was ruling at Candrāvatī, as a feudatory of Sāraigadeva (Caulukya). Another epigraph, 8's dated V.S. 1350, found on a stone in the outer wall of the temple No. 13 of the Vimala temple-complex at Abu, states that Visaladeva, acting as a feudatory of Sārangadeva, bestowed in the region of Ashțādaśasatamandala (Mt. Abu) a land grant. The details of the land-grant prove that it is a Jain record.
The Paramaras of Banswara (Vāgada) also took some interest in Jain religion. A Jain temple inscription from Arthūna (28 miles to the west of Banswara) has a date V.S. 1159, probably of the reign of Cāmundarāja of this line 898 Another inscription, 88. preserved in the Rajputana museum, records the installation of an image of Vịşabha (Ādinātha) in the reign of Vijayarāja, a king of the lineage of Vāgaļa Paramāras, in the year 1166 of the Vikrama era. This particular epigraph refers further to the building of a temple of Vţşabhanātha at Uthařka (Arthuna) by one Bhūshaņa, a pious Jain, some of his predecessors also were good Jain laymen,
Jainism under the Guhilas of Rajasthan : We have already seen in the first volume of this work 386, that the Gubilas of Rajasthan were good patrons of the Jain religion. Among the later Guhila kings, Samantasimha is known from a Jain epigraphs 9., found at Sanderav (ancient Shapderaka in Bali

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district). This particular inscription is found on a pillar of the Mahāvīra temple of this place, which is also mentioned in other epigraphs, 307 There were also other temples, dedicated to Tirthankaras like Śāntinātha and Pārsvanātha in this place. Another Gubila king viz. Jaitrasimha is mentioned in two Jain manuscripts, 388 bearing the dates V.S. 1284 and 1309 respectively. The next king Tejaḥsimba is known from two Jain epigraphs, one found at Ghagsa near Chitor and the second from that famous fort. The first epigraph found at Ghagsa3®, is dated V.S. 1322, corresponding to 1265 A.D. It discloses the name of one Ratnaprabhasūri of Caitra Gaccha. This particular gaccha is also mentioned in the Ratnapura epigraph“00 of the time of Cācigadeva, dated V.S. 1333, which has also already been noticed above. The Chitor epigraph-01 of Tejahsimha has the date V.S. 1324. It is claimed that the stone, bearing the Jain inscription, originally belonged to the temple of Lord Mabāvīra of Chitor. This particular temple of Mahāvīra at Chitor was connected with the activities of the monks of the Kharatara gaccha, from quite early times.409 The association of the famous fort of Chitor with Jainism dates back from the days of the celebrated Haribhadra, as we have noticed in the first volume of the present work.408 That Ratnaprabhasūri was respected by both the Vāghelas and the Gubilas, is apparent from the famous Chirwa epigraph 404, dated V.S. 1330, of the time Tejahsimha's son Samarasimha. This particular epigraph discloses the fact that Ratnaprabha was honoured by both Visvaladeva and Tejahsimha. Another epigraph-05 of the time of Samarasimha is found at Chitor. It records the construction of a temple of Pārsvanātha at that place, by the queen-mother Jayatalladevi in V.S. 1335. The inscription further records a grant of land by king Samarasimha for the construction of a monastery by Pradyumnasūri. This surely proves the personal interest, this king took, in the welfare of the Svetämbara Jain religion. Samarasimha's cordial relation

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with the monks of the Kharatara gaccha is disclosed by that extremely interesting work the Kharataragacchabshadgurvali.00
(iii) Jainism in Madhya Pradesh : Unlike Rajasthan and Gujarat, most of the Jains of Madhya Pradesh, Maha. rashtra, Uttar Pradesh and other parts of India, owed allegiance to the Digambara sect. As a matter of fact, the Svetămbaras were never popular in the regions, now known as Madhya Pradesh. Among the dynasties, which were prominent in Madhya Pradesh, during the period under review (1000-1300), we may mention the Candellas, the Paramāras and the Kalacuris. Let us first discuss the condition of the Jain religion, in the regions, ruled by the Candellas.
We have seen in the earlier volume 07 of the present work, that Jainism was popular in the Candella kingdom, even before 1000 A.D. We have also seen that even the celebrated Dhanga was quite respectful towards the monks, belonging to the Digambara sect. Although we have practically no literary reference to the Jains in the Candella territory, a few epigraphs, belonging to the time of the later Candella kings, enable us to have some idea about the state of the Jain religion in the regions, ruled by the kings of this dynasty. Chronologically, the first Jain Candella epigraph of our period, is the Darbat Såntinātha image inscription"08 of V.S. 1132 (Hamirpur district). The epigraph is incised on a marble frieze, containg a sitting lion on each side. It records the installation of an image of Šānti (the Jain Tirtharkara) by Śreshțhins Păbila and Jiju, belonging to a group of hereditary ministers in the reign of Candella Kīrtivarman (C 1070-1100 A.D.). It also refers to the Digambara sage Väsavendu. For the reign of Kirtivarman, we have another epigraph*, from the famous Jain centre of Deogarh, situated in the newly-created Lalitpur district of U.P. The epigraph is dated in the Vikrama Samvat 1154.

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Next, we have a short inscription from Khajuraho,*10 which mentions Śreshțhin Pänidbara of the Grahapati family, and his sons Śreshțhins Trivikrama, Albana and Lakshmi. dhara, all of whom were surely devoted Jains. The epigraph gives us the date V.S. 1205. For the reign of Madanavarman, we have two Jain epigraphs, one dated V.S. 1211 and the other V.S, 1215. The earlier epigraph 11 from Mahoba, records the dedication of an image of Neminātha, made by rūpakära Lakhaṇa in the reign of Madanavarman, The second epigraph of the reign of Madanavarman, *12 dated V.S. 1215, found from Khajuraho, records the dedication of an image of Sambhavanatha in the prosperous reign of Sriman Madanavarmadeva by sadhu Sālhe, son of Pāhilla of Grahapati vamsa, This Pāhilla was the son of Sreshthin Dedu. The name Pāhilla is found in the cpigraph of Dhanga, 18 discussed in the previous volume. It appears that the members of the Vaiśya Grahapati family, of the Candella kingdom, were dedicated Jains, and were bent or promoting the cause of the Digambara religion, in this part of Madhya Pradesh. The epigraph, under discussion, also mentions several sons of Sālhe viz. Mahāgaña, Mahicandra, Śricandra, Jinacandra, and Udayacandra and adds that all of them were devoted to the Tirthankara Sambhavanātha (Sambhanathar pranamanti nit yam). We have also a short epigraph 14 from Mahoba, with the date V.S. 1220, which discloses the name of a dedicated Jain called Ratnapāla.
From Mahoba, we have another Jain epigraph, *16 which not only gives the date V.S. 1224, but also refers to the reigning king Paramardideva, who has been described as the Kalañjarādhipati. It is interesting to note, that the Candella king Paramardi is also mentioned in the colophon of a Digambara work called Dhan yakumaracaritra,"16 composed by Guņabhadra. We further learn from the same source that Gunabhadra was the disciple of Nemisena and the grand-disciple of Manikyasena, and that his work was

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composed at the town of Vilāsapuri, which has been described as adorned with Jina temples. This proves that this particular town, which was under the occupation of Paramardi, was a great Digambara centre and that the ruler was, in all probability, a patron of this religion. We have several other small Jain epigraphs*17, from the Candella territory, which also show the popularity of the Jain religion in this part of Central India. The large number of Jain icons, discovered from the Candella kingdom, also indirectly prove our point. However, it has to be admitted that Jainism was only popular among the Vaisyas and after 1300 A.D., it practically vanished from this part of India. This is also indirectly proved by the play Prabodhacandrodaya, *18 which was staged before Kirtivarman, sometime in the last quarter of the eleventh century.
The Paramāras who played a very important part in the political and cultural history of Western Madhya Pradesh, for several centuries, also sometimes extended qualified support to the cause of the Jain religion. Let us not forget that all the Paramāra kings were staunch supporters of the Brāhmaṇical religion ; but at the same time, they wers cultured and sensible enough, not to antagonise other religious systems. Several places, ruled by the potentates of this family, were intimately connected with the Jain religion, and we also know of the Nirgrantha writers, who wrote their works in the Paramāra territory.
Bhoja, the great, who started ruling from about 1000 A.D., 410 in spite of his Brāhmaṇical leanings, had a great catholicity of outlook. Before we discuss Bhoja's relationship with contemporary Jain writers, we have to take note of the available Jain epigraphs of his reign.
The first inscription, known as the Kalvan plates, + 20 was discovered from Nasik district of Maharashtra. It refers to Bhoja's feudatory Yašovarman and also a samanta (who on his turn, was an officer under Yaśovarman). The inscription refers to the Svetāmbara acārya Ammadeva and

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and also to the repairing of an old Jina temple, dedicated to Tirthařkara Suvrata. The plates also contain an exhaustive list of various things, which were granted by Amma for the temple. The other epigraph-21, found at Bhojpur in Raisen district of Madhya Pradesh, records the installation of a colossal statue of śānti Jina. The person, responsible for its installation, was a householder, named Sāgaranandin, while the ceremony was performed by a Jain monk called Nemicandrasuri.
However, the above two inscriptions do not prove Bhoja's passion for the Jain religion. Literary evidences, at our disposal, surely show that Bhoja was on friendly terms with many contemporary Jain writers. According to the Prabandhacintāmaņi+, Bhoja was a patron of Dhanapāla, the Jain author of the celebrated prose romance Tilakamañjari. The evidence of Merutunga is directly supported by a few verses of the Tilakamañjari.+ 28 We further learn from the relevant passages of the same text, that Dhanapāla was honoured by both Muñja and Bhoja and for the pleasure (vinodahetoh) of the latter, he wrote his work, The Probandhacintāmaņi « 2 4 further gives the information that under the influence of Dhanapāla, the great Bhoja gave up hunting, which naturally was against the teachings of the Tirthařkaras. A few other Jain monks also were honoured by this magnificent monarch. According to a Śravana Belgola epigraph,426 the Jain monk Prabbācandra was worshipped by Bhoja of Dbārā. Another epigraph, discovered from Dubkund, 426 mentions a Digambara sage called śāntishena, who had, defeated in the court of Bhoja, several opponents in debate. Several celebrated Jain authors composed their works during the reign of Bhoja. We have already mentioned one Prabhācandra, who was honoured by this king, according to a Śravana Belgola epigraph. A second Prabbācandra, according to the colophon of the Prameyakamalamārtanda,37 wrote that work during the reign of Bhoja of Dbārā. We

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will see afterwards, that this Prabhācandra outlived Bhoja and wrote his works also during the rule of Bhoja's successor Jayasimha. But these two Prabhācandras were not the only Jain luminaries at Dhārā during Bhoja's time. The well-known Amita gati, who was honoured by Muñia 28 was also a contemporary of Bhoja and wrote his Dharmaparikshas 39 and the Pañcasangraha* 30 in V.S. 1070 and 1073 respectively, both apparently in Bhoja's time. Another poet, Sricandra, completed his Purānasāra*81 in V.S. 1070 at Dhārā, during Bhoja's time. He was a disciple of Srinandin and belonged to Balātkāragana. His other works, written at Dhārā, are also known. 83 With Dhārā is also associated Nayanandin, pupil of Māņikyanandin, who completed his Sudarśanacarita in A pabhamśa in V.S. 1100, while staying at Jinavaravibāra during the reign of Bhoja. 88 Nemicandra wrote his Dravja:angrahasika at Śrīpāla Mandalesvarāśrāma of Dhārā*34, during the reign of Bhoja. The poet Vira wrote his Jambusvāmicarita*5 in Apabhramśa during the reign of Bhoja in Mālavadeśa. That Digambaras were highly respected by Bhoja, is also clear from the evidence of the Kathakośa*86 of Śricandra, according to which, one of his spiritual predecessors viz. Śrutakirti was honoured by Bhoja and Gangeya, That Dhārā became a great centre of Jainism during Bhoja's time, is evident from the above discussion. We will have something more to say on this in our chapter on Jain Tirthas. Lastly, it is quite interesting to note, that a Digambara Jain called Kulacandra497 was the general of Bhoja's arny.
For the reign of the next king Jayasimha, we have the Kathākośa, * 8 8 which was written by Prabhācandra, who, as we have seen, also wrote bis other works during the reign of Bhoja, The same writer also wrote his commentary on the Mahāpurāņa of Pushpadanta in the reign of Jayasimba of Dhārā. 489 For the reign of Udayāditya (1070-1086), we have a fragmentary Jain epigraph (A.S.I.A.R 1918-19, p 17). Among other later Paramāra kings, Naravarman (1694

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1133 A.D.) is known to have some connexion with Jainism. According to the KB, 440 the Kharatara Acārya Jinavallabha was honoured by this king and donated, on the advice of that Jain monk, a large sum of money for the two Jain temples of Citrakūța (Chitor). We have now a Jain epigraph*+1 of the reign of this king, found from Bhojpur in Raisen district. The epigraph is incised on the pedestal of an image of Pārsvanātha and is dated in V.S. 1157, corresponding to 1100 A.D. It appears from the epigraph that the person called Cillaņa, belonging to Vemaka family, was a devout Jain. He is represented further as the son of Śreshțhin Rāma and grandson of one Nemicandra, who appears to be identical with the monk of the same name, mentioned in the Bhojpur epigraph of the time of Bhoja I, which has already been discussed.
It appars that even in later times, Dhārā was great centre of Jainism. The father of the Digambara poet Āsādhara viz. Sallakshana was surely patronised by the later Paramāra king Vindhyavarman. This is known from a passage of the colophon of Ašādhara's work Sagara-Dharmamệta*43. The poet Aśādhara himself was a prolific Jain writer and we have several dates #48 for him. These dates are V.S. 1285, 1292, 1296 and 1300. Ašādhara was in the good books of the Paramāra kings and, we are told, that he was given the title of Sarasvatiputra*** by Arjunavarman (1211-16 A.D.). Most of his works were, however, not written at Dhārā, but a place, near it, called Nalakacchapura in his colophons, which is identified by Premi*45 with Nalachā, some 20 miles from modern Dhar, and which still has a few Jain temples and can boast of a number of Jain adherents. Ašādhara wrote his works in the Neminātha Caitya of Nalakacchapura. This particular place is also mentioned in a Jain work called Karmavipakaţika, 46 which was written at Nalakacchapura in V.S. 1295 during the reign of Jaitugideva, the Paramara king, who ruled from 1239 to 1255 A.D. Āsādhara has mentioned both

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him and his predecessor Devapāla in bis works. His work Jinayajñakalfa was completed in V.S. 1285, during the reign of Devapāla,417 His three other important works viz. Trishashtismrti, *48 Sāgāradharmāmsta*4' and Anagāradharmamộta450 were completed during the reign of Jaitugideva in the Vikrama years 1292, 1296 and 1300 respectively at the same town viz. Nalakacchapura and the same shrine. Another Paramāra king viz. Jayavarman II (1256-60 A.D.), is mentioned in a Jain epigraph,61 found at Modi near Indore.
Jainism, however, was never popular in the Kalacuri kingdom. It is true that in the Kathākoša*B2 of Śrīcandra, one of his spiritual predecessors viz. Srutakirti, has been described as having been honoured by Gängeya, the great Kalacuri monarcb, who ruled in the first few decades of the eleventh century. But no other Kalacuri king is known to have patronised this particular religion. Saivism was the state religion 69 in the Kalacuri kingdom, We have only one Kalacuri Jain epigraph 464, found from Bahuriband in Jabalpur district. This inscription, which is incised on a colossal statue of śāntinātha, records that during the victorious reign of Gayākarņadeva (middle of the 12th century),486 one Mahābhoja, the son of Sādhu Sarvadhara, who had been favoured by the illustrious Māghanandin, the crest-jewel of logicians (tarkatärkikacūdāmaņi), erected the temple of śāntinātha. The image of śāntinātha was consecrated by acārya Subhadra, who belonged to the line of the Deśi gana in the ämnāya of the Candrakara*66 ācārya.
Jainism in Maharashtra : The epigraphic evidence at our disposal, suggests that Jainism was popular in Kolhapur region of Maharashtra in the period under review. The first Jain epigraph * 67 belongs to the reign of Ballāla (11001108 A.D.). It is incised on an image of Pārsvanātha, found from the Jain temple of Honnur, two miles to the South-West of Kagal in Kolhapur district. The characters are of the old Kannada alphabet and we learn from the epigraph that

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Mabāmandalesvara Ballāla and his brother Gaņdarāditya (who was evidently associated with his elder brother in governing the kingdom) made some donations for the Jain Basadi constructed by Bamagāvunda, the disciple of Rātrimatikanti of the Punnāgavřkshamūlagaņa of the illustrious Mülagana,
For the reign of Gandarāditya (1108-1138 A.D.), we have several inscriptions, which prove that he was indeed a great patron of Jainism. His Tālale plates, *68 which though not a Jain record, dated in Saka 1032, corresponding to 1110 A.D., records, a grant for all the three gods Śiva, Buddha and Arhat (Tirthankara), along with some other grants for the Brāhmaṇas. This surely shows that this king (actually a feudatory of the Kalyāna Cālukyas) was catholic in his religious outlook. However, his later records prove that he was gradually being attracted to the Digambara religion.
The Kolhapur plates of Gandarāditya, 450 dated Śaka 1037, actually reveal the existence of a feudatory family named Nigumba, under that king. The members of this family were great patrons of the Jain Sangha and one of the prominent members called Nolamba, is described as having obtained a boon from the goddess Padmāvati, the Śāsanadevatā of Pārsvanātha, The inscription further shows that Gandaråditya himself was interested in the religious activities of his feudatory called Nolamba. The next epigraph, 460 dated Śaka 1040, of the same king, has been discovered from Herle in Kolhapur district. It is incised on a stone and written in Kannada alphabet. This particular epigraph is very important, as it reveals the names of some of the Digambara luminaries of Kolhapur area of the early 12th century. These ascetics are Tribhuvanacandra, Nāgacandra-Saiddhāntika, Bālacandra-vrati, śāntiviramunidra etc. It is further clear from the epigraph that Kolhapur in those days was regarded as a tirtha of the Jains. The temple-complex, dedicated to Candraprabha, in this place i.e. Herle was built by Nemagāvuņņa and was

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popularly known as Tribhuvanatilaka, a biruda of Gandarā. ditya. This particular temple, it is of great interest to note, is mentioned in the colophon of Somadeva's Šabdarņavacandrikävytti461, composed in Saka 1127, during the reign of Bhoja II of this dynasty. Śāntiviramunindra has been further described in this epigraph as the ācārya of Kolbāpuratįrtha and as the disciple of Bālacandra-Vrati, the previous acārya of the above-mentioned Candraprabha Jinālaya. This Bālacandra Vrati has been eulogisedeos in the Neminatha Purāņa of Karnapärya, a minister of the Silāhāra Vijayā. ditya, the son and successor of Gandarāditya.
Next, we have the Kolhapur stone epigraph, 468 dated Śaka 1040, of the reign of Gaņdarāditya, which was found from Pārsvanātha temple of Kolhapur. The temple of Pārsvanātha, mentioned in this inscription, was actually constructed by Nimbadevarasa, a loyal feudatory of Gandarāditya at Kayadegolla (probably not far from modern Kolhapur). The epigraph actually records certain gifts to Śrutakirti Traividyadeva of the Pustakagaccha in the Desiyagana of the Mūlasangha, who officiated as the priest of the Jain temple called Rūpanārāyaṇa in Kollāpura, This particular temple of Kolhāpura was also built by Samanta Nimbadeva, according to another epigraph.** This gentleman was a devoted Jain and claims that he was the right hand man of Gandarāditya. He is said to have been favoured by Padmavati, the Sasanadevatā of Pārsvanātha. In the Terdal epigraph 466 of Gonka, dated Śaka 1045, and a Śravana Belgola epigraph, 466 Nimbadevarasa has been described as a disciple of Māghanandi Siddhāntadeva, the guru of Śrutakirti Traividyadeva, the priest of the Rūpanārāyaṇa temple. Māghanandi was actually the former priest of this temple.
We have an undated epigraph 67 of the time of Gandarā. ditya, found from the maņdapa of the shrine of Śesbāsayi in the backyard of the great Mahālakshmi temple of Kolhapur. This epigraph, which begins with a prayer to Adi-Jina (i.e.

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Rshabba), records the construction of an Adinātha temple, built and financed by the same Nimbadevarasa, who has been mentioned so frequently in other epigraphs of Gandarāditya. This particular epigraph, further represents this Samanta of Gandarāditya as a great Jain and supplies the following description about him. "Thus flourished the excellent Nimbadeva, who has made the whole land full of the temples of Jinanātha, the entire country full of Jines. vara's . ... the entire excellent village full of pleasingly good Jains, the whole surrounding full of the pervasive influence of the words, meanings and the essence of (Jaina) tattva". It appears from the internal evidence of this epigraph that it was incised in the early period of Gaņậarāditya's reign, as it represents Maghanandi as living at the time of the writing of this epigraph. This Mäghanandi, we are further told, was a disciple of Kulacandra, belonging to the lineage of Komakunda. It is of great interest to note that this Adinātha temple of Kolhapur, mentioned in this epigraph, is also referred to by the Svetāmbara savant Jinaprabha in bis Vividhatirthakalpa 408 The epigraph, under discussion, gives a brilliant description of the Adi Jina temple of this place which, however, has completely disappeared. It has however been noted by Mirashi"69 that there is a reference to a Jain temple, which was near the Mahālakshmi temple of Kolhapur in another short epigraph, found from the same temple-complex.
We have three Jain epigraphs of the reign of Vijayāditya (1138-1175 A.D.),"70 the son and successor of Gandarāditya. The first epigraph,"71 found from Kolhapur, records a grant by that king for the Pārsvanātha temple, constructed by Väsudeva, the betel-box bearer of Samanta Kāmadeva and disciple of Māghanandi Siddhāntadeva. This particular temple was probably situated at the modern village of Here, about 6 miles from Chandgadh.478 The epigraph also refers to another disciple of Māghanandi Siddhāntadeva called Māņikyanandipandita, who was probably the priest

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of the temple, constructed by Vāsudeva. We also learn from this epigraph, that the earlier name of Kolhapur was Ksbullakapura. The second Jain epigraph“78 of Vijayāditya, dated Śaka 1073, was found from Bamani, 25 miles S.W. of Kāgal in Kolhapur district. It also refers to a Pärýva temple, which was probably situated at Maďūr*** in Kolhapur district. The epigraph mentions Sämanta Lakshmaņa, the maternal uncle of the king, at whose request the grant was made by the king, for that temple. It also refers to Arbanandi-Siddhāntadeva, the disciple of the same Māghanandi, mentioned in other epigraphs. It appears therefore that Maghanandi was a very influential Jain monk, some of whose disciples, were the priests of different Sain temples, situated in the Kolhapur district. The third Jain epigraph 476 of Vijayaditya (dated Śaka 1075) has only a reference to a Jain basadi.
Bhoja II (1175-1212 A.D.) of this dynasty is not mentioned in any Jain epigraph. However in at least two contemporary Jain literary works, his name has been referred to. The Sabdacandrikāvstti*76 of Somadeva was composed in Śaka 1127 during the rule of 'Srivira Bhojadeya' who gets high-sounding imperial titles here. We further learn that the work was composed in the Tribhuvanatilaka-Jinālaya of Kollāpura. We have already referred to this Jain shrine. There is another work called Kshapaņāsāra,77 composed by Mādhavacandra Traividyadeva, which was completed at a town called Dullakapura, during the reign of one 'Bhojarāja' in Saka 1125. The editor of Jainagranthaprasasti Sangraha 7: Sri Jugalkishore Mukhtar was unable to identify this Bhojarāja. But there is little doubt that in Śaka 1125, there was only one Bhojarāja in India, and he is no other than that Kolhapur king. The title Traividyadeva, applied to the author Mādhavacandra, reminds us of the similar titles applied to Digambara monks in the epigraphs of Kolhapur Silābāra kings. We further earn from the same colophon that the work was written by

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the author for the benefit of Bāhubali, the chief minister (mantriša) of this Bhojarāja. This proves that this minister, who had a typically Jain name, had a great respect for the Digambara religion. Dullakapura, in which this work composed, was probably a small town somewhere near Kolhapur,
Jainism in other parts of Northern India : So far as other parts of Northern India are concerned, Jainism was fighting a losing battle. However in Uttar Pradesh there were at least two places, which had very large Jain templecomplexes. We are referring to Deogarh and Mathurā, both of which had large Jain establishments from earlier times, Deogaih, which was known as Luacchāgira*7', in the 9th century A.D., afterwards came to be called Kirtigiri,"80 It is surprising that this great centre of the Digambara religion, is not mentioned in any Digambara literary text. Even in the lists of the Digambara tirthas, compiled before the 19th century, this place is completely ignored. Hewever epigraphic records, found from this temple-complex, prove that the Jain pilgrims continued to visit it from the mediaeval period down to modern times.
The first important*11 epigraph, of our period, from Deogarh has already been noticed in connexion with the Candellas. It is dated in V.S. 1154 ; it proves the concern of the minister of Kirtivarman, named Vatsa rāja, for the Jain religion. We have some earlier short epigraphs*82, from Deogarh, which refer to some Digambara monks like Kešavacandra, Abhayakirti and Vasantakirti, belonging to Kundakunda lineage. Another epigraph 488, yields the words Gāngeya-Nrpa, who may or may not be identical with the famous king of that name. A recently discovered epigraph*8*, dated V.S. 1210, has the name of one Mahasåmanta Udayapāla.
Mathurā, the early centre of Jainism, has yielded three epigrachs of our period. The first dated V.S. 1038, is a short svetām bara image inscription"85, and the second,

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COMPREHENSIVE HISTORY OF JAINISM
dated V.S. 1080, is a Digambara record.486 The third, dated V.S. 1134, is a Svatāmbara image inscription. 487 The Digambara epigraph is more interesting as it proves that by V.S. 1080 (A.D. 1022-24), the Jains, once more, started taking active interest in Mathurā. It has been observed by Bühler 88 that the image was built within five years after Mahmud's expedition against (Hizri 409) Mathurā, which resulted in the total destruction of that city. Probably the great Jain establishment at Kankālītilā escaped destruction, “for it seems hardly likely that they could have been rebuilt so quickly”. It should, however, be remembered that the Jains bad indomitable religious zeal and their religious history in Rajasthan proves that they were capable of rebuilding their temples, almost immediately after their destruction by the Muslim iconoclasts. Contemporary literary evidence at our disposal, also proves that Mathurā continued to exist as a centre of Jainism in the mediaeval period.
Several Jain epigraphs, of our period, have been discovered from other parts of Northern India and the Jain tirthas continued to exist in Sind, Punjab, Bengal, Bihar, Orissa etc. Some of these tirthas will be noticed in the chapter on “Jain t]rtbas' in this volume.
To conclude, we must say, that except Rajasthan and Gujarat, no other state of India offered favourable climate for the development of this religion. We have still some standing temples, dedicated to Jinas in Bengal, Bihar and other parts of Northern India. There is little doubt that small groups of Jain Śrävakas continued to exist, especially in Bengal, Bibar and Orissa. But gradually, even these Śrāvakas merged with the local population and completely forgot their original faith,

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JAINISM IN NORTH INDIA
REFERENCES
1. Vol. I, pp. 151ff. 2. See Ācārya Girijaśankara Vallabhaji, Historical Inscriptions of
Gujarat, part II, pp. 154ff ; see also Jinavijaya in Bhāratiya
Vidya, 1, p. 73 and Mirasbi in the same journal, VI, p. 90. 3. Edited in S. J.G. M. ( No. 13 ) by Jinavijaya (1940), pp. 130f, 4. Loc cit. 5. See 6th Book and also 1.A., Vol. IV, pp. 110. 6. For the story of Abbayatilaka, see Majumdar, A. K. Chaulukyas
of Gujarat (Bombay, 196), p. 36. We should further note that the Prabhāvakacarita (p. 130) depicts the great Jain saint Vardha
mana Sūri as the contemporary of Cāmundarāja. 7. Majumdar, op.cit., pp. 37ff. 8. For a fuller discussion on all these sources, see Jinavijaya's
Introduction to his edition of Jineśvara's Kathākoşa (S.J. G M. No. 11 ), pp. 18ff ; see also the different original accounts of
Jineśvara's life included in the same edition. 9. For a discussion on the Caityavāsins, see Kathākoşa ( ed. Jinavi.
jaya ) Introd., pp. 3ff. 10. See 1. A., Vol. 4, p. 112 ( 7th sarga). Jñanavimala in his commen.
tary of Mabesvara's Šabdabhedaprakāśa also traces the begin. ning of the Kharatara sect to the year V.S. 1080, corresponding to 1024 A.D., which may be the last year of Durlabha; see also Majumdar, op.cit., pp. 41-42. According to Merutunga's Prabandhacintämoni, Durlabha was basically a devout Hindu ; he is said to have built a few magnificent Hindu temples ; see Jina
vijaya's edition, p. 200 and also trans, by Tawney, p. 29. 1. See in this connexion Jinaprabha, Vividhatirthakalpa, p. 16; sce
also Purātanaprabandhasangraka, pp. :1-12. In two inscriptions from Abu we have descriptions of Vimala's building activities on the Arbuda bill ; see Jinavijaya (ed.). Prācin Jaina lekha
Sangrała, Vol. II, No. 132, and Bhandar kar's List No. 261. 12. P. 131. This particular minister is also mentioned in a few Jain
epigraphs from Abu, see Jinavijaya, op.cit., Nos. 152-53 and Bhandai kar, List No. 263 ; see also Kielhorn, El. Vol. IX,
pp. 131ff, 13, See E.I, Vol. IX, p. 148. 14. For the texts of these in: criptions, see Jinavijaya, op.cit., Nos.
1.2-248. 15. Edited by A. L, Basham in E I., Vol. 33, pp. 235ff. 16. 1. A., 18, pp. 110ff; also Bhandarkar, List No. 1464.

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COMPREHENSIVE HISTORY OF JAINISM
17. El., 21, pp. 191ff 18. P. 86. 19. Edited by Jinavijaya in S. J, G. M, No. 42 (Bombay, 1953), p. 63, 20. Loc.Cit. 21. Pp. 73, 93. 22. See pp. 152ff. 23. Prabhāvakacarita, pp. 164f. 24. See Majumdar, op.cit., p. 56; The Struggle for Empire, p. 75;
Prabandha cintā nani, p. 54. 25. See Jainapustakaprašastisangraha ( eda. Ji navijaya ), p. 99. 26. Loc.cit. 27. Loc cit. 28. See Peterson, Report on Mss, 1887, p. 274. 29. P. 65 (Jinavijaya's edo.): trans. ( Tawney, P, 97 ) 30. See Peterson, MSS, 1886-92, p. CX; also I. A, XI, p. 248. 31. See 11th Sarga ; also I.A, IV, p. 235. 32. See Majumdar, op.cit., pp, 67ff. 33. See Hemacandra, Dyyāšrāya (11th Sarga), trans, ia I, A , Vol. IV,
p. 231. 34. See Ji navijaya, Jainapustakaprašasti sangruha, Vol. I, p. 9). 35. Ibid., p. 100. 36. See the passage of Sricandra's Munisuvrata svāmicarita ( V.S. 1193,
according to the Brhagtippanikā No. 267 ), which is almost a contemporary account, quoted by Peterson in his 4th Report, pp. 8. Peterson wrongly a cribes this work of s'icandra to V.S, 1121
( See Jinaratnakośa, p. 311 ). 37, See Peterson, Sth Report, pp. 14-16; also sheth, Jainism in
Gujarat, pp, 28 ff. 38. See Gandhi, LB, Stddharāja and Jains (No. 19 ) included ia his
Collection of Historical writings in Gujarati, published from
Baroda (V. S. 2019); see also Sheth, op cit., pp. 28ff. 39. Sheth, loc.cit.
See Peterson, Reports, V, pp. 14-16, 41, See S. J. G. M(No. 13 ) ed. Jinavijaya, pp. 171-182, 42. Pp. 65ff ( ed. Jinavijaya ); trans. (Tawney ), pp. 97ff. 43. Pp. 25ff ( ed. Jinavijaya). 44. Yasovijayaji Jaina Granthamālā, No. 8 ( Varanasi, 105). For a
discussion on this play, see Hultzsch., Z.D.M. G, Vol. 75,
pp. 61ff. 45. P. 172. 45. Pp. 15 and 25; see also Parikh's Introduction, Kavyīruśāsa 11, II,
pp. CCXLVII.

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69
47. See Prabhāvakacarita, p. 174. 48. Ibid., p. 177. 49. See Tawney's tra as., pp. 9ff. 5). Loo.cit. 51. See Prabhāvaka, p. 181 ; P. C. (trans. ), p. 103 ; and Purātana
praban lhasangrara, p. 10, 52. P. 181. 53, P. 103. 54. Trans. (P.C), p. 103; the sam: verse also occurs in Prabhavaka,
p. 180. 55. See Prabhāvaka, p. 172. 56. Ibid, p. 173 51. See Peterson, IV, p. 8. 58. See Ray, H.C., D.H.N.I (Reprint), II, pp, 8256 : also Choudhary,
G, C., P. H. N. 1., p. 74. One of the Kāyastha officers of Bhuvanapāla is mentioned in a fragmentary Gwalior inscription of 1161 V.S. (see I.A., 15, p. 202 ) ; see Kielhorn, List of lus. of N. India, No. 78. See D. H. N. 1, II, p. 1070.
See A. SI., W. C. 1919-10, p. 52. 61. According to Ras ma'a, Abhayadeva also converted the king of
Khengar, who at his instigation, remitted the taxes, levied on pilgrims at Girnar, (see I, pp. 154-70 ) ; see also Peterson, 4,
p. VI. 62. See Peterson, 4, p. VI and also 3, App, p. 156 and p. 274, sec
also Kielhorn, Palm Leaf MSS Report, p. 143. 63. See pp. 167ff. 64. See 11th Sarga and p, 234 of 1. A., Vol. 4. 65. Ibid., p. 267. 66. P. 61 ; See also for some useful information on this temple,
Parikh, Kavyānuśāsana II, Introd., CLXXXVff. For a modern. discussion on this temple, see Burgess and Cousens, Architec
tural Antiquity of Northern Gujarat, pp. 59-60. 67, See 1, A., 4, pp. 266f (sarga 15). 68. Pp. 62f; and 6). 69, For Sajjana, see Prabandhacintamani, p. 65; Purātanaprabandha
sangraha, p. 34 ; see also the detaied article in Gujarat, on this gentleman by L. B. Gandhi, in his collection of Historical
Writings, pp, 272ff , see also Sheth, op.cit, pp. 10f. 70. P. 9, 71. See Bombay Gazetteer, I, part I, p. 177, 12. See Kavyānušāsana, II, Introd, p, CL XXXII.

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COMPRBHENSIVE HISTORY OF JAINISM
86.
13. See Majumdar, op.cit., p. 442 fp, 12, 74. See 4.S.W.I, II, p. 162 ; see also Parikh, op.cit., p. CL XXIX fo. 75, See Vividhatirthakalpa, p. 9. 76. See P.C.. p. 128 (trans.) ; Prabhāvaka, p. 184. 77. Seo P.C., p. 82 (trans.); for more details, see Purātanaprabandha
sangraha, p. 32. 78. See for details, sheth, op.cit, pr. 1ff ; see also Parikh, op.cit., II,
Introd., p. CXC 111. 19. See Jainopustakaprašastisangraha ( edn. Jinavijaya ), p. 99. 0, See pp. 56ff ( edn. Jinavijaya); see also Purātanaprabandha.
sangraha, pp. 31f. 81, Ibid., p. 57. 82. Loc.cit. 83. Loc.cit. 84. Jainopustakaprašastisangraha, p. 65. 85. For details, see Shetb, op.cit., pp. Sff; see also Parikh, op.cit.,
pp. CXCII f.
See Jinavijaya, op.cit., p. 101. 87. See Desai, J. S. I., p. 225. 88. See Tawney, trans., p. 87. 89. We have a Ujjain inscription of Yagovarman, the Paramāra king
of valava, dated in the Vikrana year 1192 ( sec I. A., 19, pp. 34849). In the very same year a Jain work called Navapadapraka. ranalaghuvatti calls Jayasimba 'Avantipatha' ( see Jinavijaya, op.cit., p. 103 ). Therefore, there is little doubt that Avanti was
conquered in the Vikrama year 1192, 90. Sce Life of Hemacandrācārya, p. 13 (translated from the original
German by M, L, Patel, śāntiniketan, 1936 ). 91. See p. 185. 92. The relevant verse of Jinamapdana has been quoted in Bühler's
Life of Hemacandra, p. 70. 93. See Búhler, op.cit., pp. 13ff. 94. Quoted in Bühler's Life etc., p. 76. 95. Sce Prabhāvaka, p. 194; Prabandhacintamani, pp. 65f. 96. For a delailed discussion, see Majumdar, op.cit., pp. 89ff and
notes in pp. 448f. 97. For his earlier career, see Prabhāvaka, pp. 1955; Prabandha
cintāmani (Tawney ), pp. 11tff; and also Kumārapālacaritrasangraha ( edn. Jinavijaya, Bombay, 1956), pp. 9ff ; pr. 34ff ;
pp. 112ff etc, etc. 98. Prabhavaka, pp. 19:f. 99, Prabandhacintamani, (trans, ) pp. 116ff and original, pp. 77ff.
.
tol.

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71
100. See Majumdar, op.cit., pp. 94ff. 101. Kumārapaloprabandha, pp. 17-34. 102. See in this connexion Majumdar, op.cit., pp. 99ff, also Bühler,
op.cit., pp. 32ff. 103. For the contents of the inscription, see Ray, D.H.N.I. Vol. II,
pp. 983f ; see also Bhavn igar Inscriptions, pp. 183-93. 104. See E. I, II, pp. 421-24. 105. 1.4., 41. pp. 202-03. 106. See Jinavijaya, Jainapustakaprašastisangraha, pp. 106ff. 107. Ibid., p. 107. 108, See Sarga 20; also I. A., 4, pp. 268f. 109. P. C., pp. 84f. 110. See pp, 198ff. 111. See Jinavijaya, op.cit., p. 106. 112. See kühler, op.cit., pp. 35 and 90; see also Kielhorn, Report
of 1880-81, 113. For the original passage, see Bühler, op.cit., p. 90. 114. See I. A, 41 (1912), pp. 202-03; for the summary of the inscrip
tion, see Ray, H. C., op.cit., p. 981. 115. See Jinavijaya, op.cit., p. 107. 116. See Life etc., p. 34, 117. See J.D.P.S, (1906-13), parvan X; also H. Johnson's translation, 118. prāyena sa pratigrāmapi niņsimavaibhayah
karişya i mahimetāṁ jinayatanamanditām. 119. de vabhaktyā gurubhaktyå talpituḥ saddrśobhaya
Kumārapälah bhüpälah sa bhavisyati Bhārate. 120. We learn from Merutunga that at the time of his accession,
Kumarapala was a man of fifty, see P, C., p. 78 ; trans. p. 119. 121. See in this connexion Buhler, op.cit., p. 39; also Jainapustaka.
prašastisangraha, p. 113. 122. Quoted in the Jain spustakaprašastisangraha, p. 140. 123, Op.cit., P, 43. 124. See translation in I.A., 4, p. 268 ( Sarga, 20). 125. This work is referred in the colophon of T.S.S.P.C. 126. See Kumārapālacaritrasangraha, p. 119. 127. Pp. 210f. 128. P. 143 (translation by Tawney). 129. Edited by C. D. Dalal ( G. O S No. 9). 130. See P.C., p. 133. 131. For this epigraph, see Bhavnagar Inscriptions, pp. 172-73 ; see
also E.I. XI, pp. 44ff. The entire inscription has been reproduced in Jinavijaya's Prācin Jainalekhasangraha, Vol. II.

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pp. 204ff ; see also his comments in Gujarati in the same
volume, in the section entitled Avalok na, pp. 233 ff. 132. See Jinavijaya, Prācín Jair alekhasangi aha, Vol. II, pp. 20 ff (No.
345 : Bhandarkar, List, No, 1523 ; see also Ehaw nagar Inscrip
irons, pp. 206ff. 133. This custom has been mentioned in several works ir cluding
the Sakuntalā ( 6th Act, Vasumati edn., p. 165 ) and the Jain Nirayayalikā (p. 42 of the Rajkot edition); see also Manu,
IX. 189. 134. See G. O. S. IX (ed. Catur avijayi, Eerc do, 1918), p. 49 (3rd Act. 135. It was composed during the reign of A jayapāla, ihe immediate
successor of Kumārafala (Sce Act I, r. 3). 136. Edited by Jir avijaya in G, O.S., No. XIV, Barcda, 1920; see
in this connexion a summary of the work, given by Jipavijaya
in the Kumār apālacaritrasangraha, pp. 113ff; see also p. 120. 137. This particular name of the work occurs several times, in the
body of the work. The rame Kumāro pālapratito, ha only occurs in a late manuscript (dated V.S. 1458 ) of the work ; see
Jainapustakopraśastisangraha, p. 142. 138. See Kumärapālaptatil odła. p. 144. 139, See p. 206. 140. See P. O. r. 145 (trans.). 141. See Prabhāvaka, p. 206. 142. See translation in l. A,, 4, f. 269. 143. This has already been published by!, D, P, S., Bhavnagar : see
Jinaratı. akeśa, r.93. 144. Sce Peterson, III, p. 316. 145. Scep. 144. 146. Act IV, p. 93. 147. Prabhāvaka, p. 206. 148. See E. J., Vol. XI, pr. 54-55 ; see also Jinavijaya, Prācīn
Jainalekhasangraho, Vol. II, No. 352. 149. See Jainpustak aprašastisongraha, f. 109. 150. Ibid., pr. 7f. 151. Ibid., p. 110. 132. Act V, p. 123. 153. Jaina pustakaprašastisangraha, p. 113. 154. See Bühler, Life etc, p. 94. 155, P. 207. 156. P. 96 (Jinavijaya's edn. ). 157. Pp. 47f. 158. P. 85,

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159. See Kharatai agacchabshadgurvävali ( edn. Jipavijaya ), p. 52. 160. Ibid., p. 55. 161. Ibid., p. 59. 162. Pp. 174ff. 163. P. 9; the Kumārapālapratitodha (p. 179 ) informs us that, at the
suggestion of Siddhapāla, the son of Sripala, Kumārapāla appointed Raniga's son Āmra as the governor of Saurāstra and
entrusted the work of building steps for Girnar to him. 164. 4th Act (p. 74). 165. Pp. 174ff. 166. Pp. 42. 167. See Kielborn in E.I., I, pp. 293. 306. 168. Pp. 477-78. 169. For details on Sripala and his illuatrious son and grandson,
see Jinavijaya's Introduction to Draupadisyayamvara / see also
E. I., I, p. 295, 170, On tha exact relationship between Kumarapala and Ajaya
pala, sce Majumdar, The Chaulukyas of Gujarat, pp. 127-27. 171. See trans. ( Tawney ), pp. 151f, 172, See pp. 471. 173. Pp. 986. 174. See for details, Merutunga, trans. pp. 151ff. 175. See P. C., p. 96; Purātanaprabandhasangraha, p. 47. 176. Edo, Dalal (Boroda, 1918), p. 3 (Act. 1). 177. Quoted in Majumdar 'The Ohaulukyas of Gujarat, p. 456;
see also Peterson, Reports on MSS, 1887, p. 161 and Jinaratnakoša, pp. 244-45; for the date of this work, see Jinavijaya, .
Jainapustakaprašastisangraha, p. 59. 178. See the edition in Kavyamālā series (K. P. Parab and Sivadatta),
canto XV, verse 30; see also R. G. Bhandarkar, Reports on
MSS, 1883-84, pp. 18-22. 179. Sea Surathotsava, XV, vs. 20. 180. See E.I, Vol. 2, p. 442 ( verse 21 ). 181. Sce Vangavāsi ed., Brahmakbapdı, Dharmāraṇyakhandan, ch s.
36ff. 182. Brahmakbağda, Dharmāraṇyakbaqda, 36. 62. 183. See Jinaratnakośa. pp. 3c1f. 184. Ibid., Brahma Khanda, Dharmãranya, 38. 27. 185. For details, see Majumdar, op.cit., pp. 124f. 186. Ibid., p. 131. 181. Sec Jinavijaya, Jainapustakaprasastisangraha, p. 111. 188, See P.C. (trans.), p. 153.

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COMPREHENSIVE HISTORY OF JAINISM
189. See Catalogue of Sanskrit and Prakrit MSS in C.P. and Berar,
Nagpur, 1926, Introd., p. 50; the same mistake is repeated in
Velankar's Jinaratnakośa, p. 65. 190. Jinavijaya, Prasasti etc., p. 112. 191. Ibid., pp. 24, 113. 192. Ibid., p. 113. 193. Ibid., pp. 23, 114, 194. Ibid., p. 121. 195. Ibid., p. 122 196. As we have already seen, he gets Saiva titles in a manuscript
of V. S. 1247, written at Bhsgukaccha. In a few inscriptions (see I A., Vol. XI, pp. 337-40 dated V, S. 1264 and XVIII, pp. 110ff dated V. S. 1206 ) he is given Vaişpava titles ( cf, tho
epithet Nārāyanāyatāra ). 149. See Prācīn Jainalel hasangraha by Jinavijaya, Vol. II, No. 65. 198. Ibid., No. 64. 199. See E.I., Vol. 33, pp. 117ff. 200. See verse No. 24. 201. See E. 1., 33, p. 118. 202. See Hiralal, Catalogue of Sanskrit and Prakrit MSS in C, P. and
Berar, Nagpur, 1926, Introd., p. 50. 203. See Tirthai ande nasangraha ( ed. by V. Jobrapurkar, Sholapur,
1935), p. 32. 204. P. 85 ; according to this work, the original image of Candra
prabba was installed by Gautamasvamin, the disciple of Lord Mahavira ; even if we deny the veracity of this statement of Jina prabha, we have to accept the fact that, the original
temple of Candraprabha of Valabbi was of great antiquity. 205. P. 83. 206. See Majumdar, A. K., The Chaulukyas of Gujarat, pp, 1518. 207. Ibid., p, 165, 208. See in this connexion I. A. XXXI (1903), pp. 477.95; this
contains an English translation of Bůhler's original German paper on this work. The work has recently been edited by
Jinavijaya in Singhi Jaina Granthamala. 209. See I. A., 31, p. 491. 210. See VII. 66 (J D. P. S., Sim 1974 ). 211. See Jinaratnakośa, p. 315. 212, See I.A., 31, p. 491. 213. Se, Vastupälacarita, IV. 720. 214. Op.cit., XI. 4. 215. V. C., IV. 71%.

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• 75
216. XI. 6. 217. IV. 721. 218. XI. 7. 219. IV. 718. 220. XI. 8. 221. IV, 716. 222. See Kirtikaumudi, IV. 17. 223. See I. A., 31, p. 492; see also A. V. Kathvate's Notes in his
edition of KK. 224. Sec XI. 9. 225. IV. 36. 2:6. See XI. 10. 227. IV. 33. 228. XI. 11. 229. III. 457. 230. Loc.cit, 231. See XI, 12-14. 232. Ibid., XI. vs. 12. 233See VI. 631-32, 656-58. 234. IX, 31-33. 235, See VI. 630. 236. See XI. 17. 237. See Jinavijaya, Pracin Jain a lekha sangraha, Vol. II., Pp, 6211. 238. XI. 18. 239. XI. 19. 240, IX. 35. 241. VI, 633-34. 242. For details see I. A., 31, pp. 492f and also Sukstasankirtana,
XI. 20, 24 etc. 243. See Sukrtasarikirtana, XI. 26-28. 244. IX. 36. 245. VI. 677. 246. See 1.A., 31, p. 493, 247. XI. 30. 248. Seo Ji Davijaya, op.cit., Vol. II, pp. 47ff. 249. Loc.cit. 250. See p. 10 ( Jinavijaya's edn. S. J. G. M, No.10 ). 271. Seo Sukrtasarkfrtana, XI. 31. 252. See Vastupälacarita, VI, 695. 253, XI. 33. 254. III. 371. 255. XI. 34.

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76. COMPRBHENSIVE HISTORY OF JAINISM
256. Trans (Tawney), p. 158. 257, Loc.cit. 258. Loc.cit. 259. Pp. 160-61. 260. P. O., p. 158. 261, See 1. A., 31, p. 489. 262. See Arisimba, op.cit, IV. 24ff (I. A., 31, p. 489 ); P.0.. (trans),
p. 157. 263. See I. A.. 31, p. 490 ( X, v3. 6). 264. Pp. 796 (edo. Jinavijaya) 265. Loc.cit. 266. See Prabandhakoša, pp. 129-30. 267. See Vastupālacarita. pp. 305-06. 268. See p. 129. 269. Pp. 306-09. 270. See in this connexion B. J. Sandesara, Literary Circle of Maha
mātya Vastupala, pp. 44ff. 271. Ibid., pp. 32ff. 272. See Sandesara, op.cit., p. 134. 273. See Prabandhakośa, pp. 125. 274. Ibid., p. 126. 275. See Jipavijaya, Jair apustakaprašastisangraha, p. 124. 276. Ibid., p. 125. 277. See Jinavijaya, op.cit., Nos, 167, 191, 198, 203, 210, 211, 214 etc. 278. Eübler, after a thorough study of this work, assigned it to the
2nd half of the 14th century ; ste Majumdar, op.cit., p. 420. 279. See Book VI, verses 68-132 ; see also Sheth, op.cit., p. 154. 280. Pp. 36 ; also Sbah, op.cit, p. 157. 281. See VI, VSS. 42-66. 282. See Purātancprobandi asangraha, p. (6 ; and Vividhatirthakalpa,
(p. 80), according to wbich, Vastupala had built 64 mosques. 283. See Majumdar, op cit., p. 87. 284. See Jag aducarita, VI. 68-132; see also in this connexion, Purā.
tanaprabandhasargraha, p. 80, 285. See Jinavijaya, Jainapustakapraśastisargraha, p. 127. 286. Ibid., No. 223. 287. Ibid, Nos. 225, 226, 227, 231 and 233, 288. See Q. J. M. S. Vol. XIV, pp. 242-43, 289, See Sheth, op.c't., p. 158. 290. According to A. K, Majumdar, before this king. bis elder
brother, Rama, ruled for some time (See Chaulukya: of Gujarat, p. 181,).

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291. See Jinavijaya. op.cit., No. 244. 292. lbid., No. 247. 293. Ibid., Nos, 248, 250, 254, 264. 294. See Jinaratnakośa, p. 48. 295. See M. D. Desai, Jaina sähityano Samk sipta itihāsa in Gujarati
(Bombay, 1933 ), p. 404. 296. Ibid., p. 405. 299. Ibid. pp. 405-07. 298. See in this connexion, Ray, H, C, D.H.N.I, II, pp. 1063ff, 299. See Oatal gue of MSS in the Putan Bhardars, (Dalal and
Gandhi), p. 316. 300. See D. Sharma, Ea-ly Chauhän Dynasties (Delhi, 2nd edn., 1975),
p. 43. 301. Loc.cit. 302. See p. 16; see also D. Sharma, Cha hān Dynasties, p. 47 fo. 61. 303. See Khara'araga chapaffäva'í, p. 16. 304. See Caʻalogue of MSS in Pa'an Bhandars, I, p. 369. 305 Sco E.1, 26, pp. 84ff ; see also Jaina-śllalekha-sangraha ( M. D.
J. M.), Vol. 4, No, 265, vs. 43. 306. See Jinavijaya, Prācin Jain:-lekhasangraha, II, No. 445. 307. See Jinavijaya, Jaina pustakaprašastisangraha, p. 105. 308. Ibil, p. 107. 309. Ibid., p. 108. 310. Ibid., p. 105 311. See Khara'aragaccha-brhadguryāvall (by Jinapāla), p. 16, 19, 20,
24, 33, 34, 44, 84, 91, 92. 312. See D. Sharma, Early Chauhan Dynasties (Delhi, 1995), p. 61, 313. P. 16, 314. See Sharma, op. cit., p. 61 fo. 69 ; see also latroduction to the
Apabhrarśakavya'rayi, p. 45. 315. See Ca'alogue of pa'm-leaf Mss in the Pattan Bhan lars, p. 395. 316. See Sharma, op.cit., p. 63. 317. See Catalogue of Mss in the Jain Bhan lars (Patan). p. 370. 318. See Oallaogue of the Pa'm Leaf Mss in the Pa'tan Bhardars,
p. 370. 319. Se El., 26, p. 105; VSS 24 2; ; see also Jainasilalekha
saigra'a, IV, p. 19). 32). S'e Jainafilalekhasa igra'la, IV, p. 190, vs. 28. 321. See pp. 25ff. 322. S:e ibid., p. 23.
323. Ibid , p. 34. 32. Coinci, nin of this place was Naddula or Nāddüla ; for

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COMPREHENSIVB HISTORY OF JAINISM
the fuller history of this branch of the Cäbamanas, sec
D. Sharma, Early Chalwhān Dynasties, pp. 138ff. 325. See E.I, XI, pp. 28ff. 326. Ibid., XI, pp. 3cff. 327. For one of the earliest references to this gaccha (V.S. 1039) see
Nahar, P, C., Jain Inscriptions, part II, No. 1948. 328. See E.I., XI, pp. 34ff. 329. Ibid., p. 34. 330. Ibid., pp. 36f. 331. Ibid., pp. 41. 42. 332. See Vol. I, p. 123. 333. See P. C. Nahar, Jain Lekha Sangraha, part I, No. 845. 334, Sec E I., XI, pp. 42-43 335. See El., IX, pp, 63ff. 336. Ibid., IX, p. 64. 337. Ibid., IX, pp. 66ff. 338. See E.I., XI, p. 46. 33). Sco E.I., XI, pp. 46f; and also Jain-kekha-sangraha, 1, p. 229
No. 883. 340. Ibid., p. 47. 341. See E.I., XI, pp. 49ff. 342. Ibid., p. 49, 343. Ibid., pp. 51f. 344. See Nabar, op.cit., I, p. 198 No. 804.. 345. Ibid., I, pp. 265f (No. 955.) 346. See Vol. I, pp. 133, 283. 347. Soe E.I., XI, pp. 52ff. 343. Ibid, pp. 246. 349. See E.I., IX, p. 77. 350. S:e Jainapustakaprašastisangraha, p. 124. 351. See E.I., XI, p. 76 ; seo also Bhandarkar's Search for Sanskrit
MSS, 1883-84, p. 156. 352. Sec Jinavijaya's ed, (SJGM, No. 42), p. 50. 353. Ibid., p. 51. 354. See p. 56. 355. For details on this Jain temple, see K. C. Jain, Ancient Cities
and Towns of Rajasthan, p. 189. 356. See E.I., 1X, p. 78. 357. Ibid., pp. 7off, 358. See Nahar, Jainalekhasangraha, I, No. 902, p. 240. 359. Ibid., No. 901. 360. Ibid., No. 933.

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36'. For other references to the temple-complex of Pārsvanātha
at Ratnapura, see Nahar, op.cit., Vol. I, Nos. 933, 934 and 936. 362. See Jinavijaya, Prācín Jainlekhasangraha. II, No. 402. 363. See in this connexion K. C. Jain, op.cit., p. 161; and also
Vol. I of the present work, p. 153. 364. As for example H. C. Ray, D.H.N.1, pp. 11321 ; and
Choudhary, P,H.N.I, p. 166; see also Majumdar, Struggle for
Empire, p. 88. 365. P. 51. 365, P. 59. 367. See pp. 154ff. 368. Sec Nahar, op cit., No. 897. 369. Ibid., No. 936. 370. Ibid., Nos, 918 and 749. 371. P. 49. 372. Nabar, op.cit., 903. 373. Ibid., No. 959. 374. See Nahar, op.cit., No. 903 and also Purātanıprabandhasangraha,
P. 102. 375. See Catalague of the MSS in Patan, p. 316. 376. See Summary of Hammiramahākāvya in 1.A, Vol. 8, p, 64. 377. See Jainasilalekhasangraha, V, Nos. 152-53. 378. S:e in this connexion, Dasbaratha Sharma in Early Chauhan
Dynasties, p 27. 379. A.S.1.A.R., 1935-35 p. 122 ; see also Arbuda prăcina Jainalekha.
sandoha, pt. V, No. 486, p. 168. 380. See Arbudācalapradaksina, p. 43; and also Jinaratnakośa, p. 67. 381. Seo Jainapustakaprasastisangraha, pp. 34, 116, 118 and 120. 382. See KB, pp. 34, 87, 88. 383. P. 85. 384. See Jain, K, C., op.cit., p. 345. 385. P. 87. 336. See Prācina Jainalekhasangraha, II, No. 430. 387. Arbuda Lekha San loha, IV, No. 311, p. 108. 388. See Jair apustakaprasastisangraha, p. 109, 389. See Ji navijaya, op.cit., II, p. 263. 320. See Prašastisangraha (Ahmedabad), ed. by A. M. Shah (Vira
Samvat 2463 ; V.S. 1993), p. 83; and Jinavijaya, op.cit., p. 118. 391. Arbuda Prācina Jainalekha Sandoha, V, pp. 21-22. 392, See Jinavijaya, op.cit., II, No. 133. 393. Rajputana Mss. Rep. 1915, p. 2. 394. E.I., 21, p. 50.

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COMPREHENSIVE HISTORY OF JAINISM
395. Pp. 156-57. 396. Sec Bhandarkar, List No. 446 ard also A.S.1, W.C, 1916-17,
PP. 65-€6. 397. See Jinavijaya, II, No. 349 (dated V.S. 1221). 398. See Jainapustakaprošastisangraka, p. 116 and p. 125. 399. Rajputana Museum Report, 1927, p. 3; this epigraph is
actually a Saiva record, but the com oser is a Jain. 400. See Nabar, op.cit., J, No. 935. 401. See R.M.R, 1929. p. 3 and also JASB, S5, Part I, pp. 46-47. 402. See KB, pp. 14-15, 49, 56 etc, 403. See p. 157. 404. Ed. by Geiger in W.2.K.M., 21, pp. 142-62. 405, See R.M.R., 1923, p. 3; see also JASB, 55, Part 1, pp. 18 and
- 48. 406. P. 56. 407. P. 163. 408. See 1.8.Q., 30, pp. 183-85. 409. See 1.A., 18, pp. 237-39. 410. See A.S.R., 21, pp. 36f; also E.I., I, p. 153. 411. A.S.R., 21, p. 73. 412. See E.I., I, pr. 152-153. 413. Ibid., I, pp. 135f. 414. See A.S.R., 21, p. 74. 415. Ibid., 21, p. 74. 416. See Jainagranthaprasastis argraha, edited by Jugolkishore
Mukhtar and P. Jain Shastri, Delhi, 19:4, p. 116f. 417. See A.S.R,, 21, pp. 46, 73-74, 172, 208 etc. 418. See Act V, see also Act III where the Digambaras bave been
very severely ridiculed. The author of the Prabodkacandrodaya was evidently inspired by Mahendrava man's Mattavilās aprahasana (C. 625 A.D.), where the Jains and the Buddhists
have come under fire. 419.
Since no inscription of his faiber Sirdbudja is known, it appears Bhoja, started ruling a few years after the last date of Muñja i.e. V.S. 1050, supplied by the Jain poet Amitagati in his Subhashitaratnasandoha. This is also confirmed by his newly discovered Modesa grant dated 1010 A.D., which refers to bis son, prince Vatsaräja, who was below the age of 16 at the time of the issue of this grant viz. V.S. 1067. The writer in
the Struggle for Empire (p. 66) accepts our position. 420. See E.I., 19, pp. 69-75. 421. Ibid., 3), pp. 185ff.

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422. Trans (Tawney), pp. 52ff; original 'ed. Jinavijaya), pp. 36ff. 423. Kävyamālā (No. 85), Bombay, 1938, pp. 3f, the relevant verses
have been quoted in G. C. Choudhary's Political Hist. of N.
India, p. 88 footnotes 1-4. 424. P. 55 (Tawney's trans.). 425. Ins, No. 55. 426. See the E.I., 2, pp. 232 ff. 427. See the passage quoted in the Prastāvarā (. 59) of the Ratra.
karandakaśrāvakācāra (M.DJ M., No. 24). 428. Sce supra. Vol. I, pp. 164-65 and also p. 315. 429. See P. Bhatia, The Paramāras, p. 329. 430. Loc.cit., 431. See Jinara nakośa, p. 253. 432. See Premi, Jaina Sahitya aur itihāsa, pr. 286ff, 433. See Anekānta, 1956, p. 98. 434. See Jinaratnakośa, pp. 181-182 and also Bhatia, op.cit., p. 330
fp. 11. 435. See Apabhraíśa Jainogranthaprošastisangraha, No. 6. 436. lbid., No. 7; also Velai kar, op.cit., p. 65; it should here be
pointed out that Velar kar is wrong when he says that Sricandra's Kathal ośa was written during the reign of Mülarāja . As one of his spiritual predcessors was honoured by Bhoja I and Ganje ya, both of whcm lived in the first half of the lith century; his wolk Karhi kośa was evidently written
during the reign of Nūlarāja II (1175-78 A.D.), 437. See P.C. (trans, p. 46). 438. Edited A.N. Upadhye. 439. See N. Premi, op.cit , pp. 288-89. 440. P, 13, 441. See E I., 35, p. 1861 442. See Choudbary, P.H.N.1., p. 115 fn. 1; See also N, Premi,
op.cit., p. 394. 443. See in this connexicn, the illuminating article of Premi on
Āsādhara in his Jaina sähitya aur itihasa, pp. 342ff, 444. See colophon of Anogāra-Dharmāmsia, VES 6-7; see also
Choudhary, op.cit., p. 117. 445. See op.cit., p. 3:4 fn. 3. 446. See Jainapustakaprašastisangraha, pp. 120-21. 447. See the passage quoted by Premi, op.cit., p. 357 fn. 448. Premi, op.cit., p. 355 fn. 1, verses 12-13. 449. Ibid., p. 358 fn, verses 20-21. 450. lbid., p. 358, verses 30-31.

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COMPREHENSIVE HISTORY OF JAINISM
451. See Choudhary, op.cit., p. 119. 452, See Apabhr.imsa Jainagranthaprasastisangraha, No. 9. 453. See Mirashi in C.I.I., IV Part I, Introd., pp. Ci ff. 454. Ibid , No. 59. 455. S:e ibid , Introd., pp. CIV-CV. 456. Mirashi (ibid, p. 310fn. 3) surmises that this may be identical
with Candrakapāta gaccha of the Digambara sect, see I.A., 31,
p. 73.
437. See Mirashi, C.1.1., VI (Inicriprion; of the Silahāras, New Delhi,
1977), No. 44. 458. CI.I., VI, No. 45, 459. Ibid., NO. 46. 460. Ibid., No. 47. 461. Sie Jainagranthaprasastisangraha (ed. Mukhtar), pp. 199-200. 462. Sec Mirashi in C.I.1., VI, pp. 221-22, 463. Ibid., No. 49. 464. Se 1, A., 14, p. 19. 465. Loc.cit. 466. No. 39. 467. Mirashi, op.cit., No. 50. 468. P. 85. 469, Op.cit., p. 26, 470. We are following the dates' of the Kolhapur kings, as given
by Mirashi in his Silahāra Inscriptions (Introd., p. XXVII). 471. Mirashi, op.cit., No. 53. 472. Ibid., p. 247. 473. Ibid., No. 54. 474. Ibid., p. 251. 475. Ibil., No. 55. 4 6. S:e Jainagranthapraš stisangraha, (ed, Mukhtar), pp. 199-200. 477. Ibil., pp. 165-167. 478. Prastāvanā, p. 83. 479. See supra, Vol. I, p. 167. 480. S:e 1.A., 18 pp. 237-39. 481. Loc.cit. 482. See Juinasilalekhasangraha (M.D.J.M., No. 52), Nos., 26-29, 131,
132, 170-74. 483. Ibid., No. 132 (A.R., Indian Ep. 1958-59, No. 416). 484 Ibid., No. 99 (A.R., Indian Ep. 1959-60, No. 507). 435. Sec V. Smith, The Jain Stüpa and Antiquities of Mathură,
(Repriat, Delhi, 19.9), plate XCV and also page 53. 486. S:e E.I., 2. p. 211. 487, Smith, op.cit. fig. XCVI.

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CHAPTER II
JAINISM IN SOUTH INDIA
( 1000 to 1300 A,D.)
The history of Jainism in South India is practically the history of the Digambara sect; the Svetämbaras never really got any foodhold in areas beyond the Godāvari, However, in the period under review, even the Digambaras were fighting a losing battle in all the areas of South India, with the probable exception of Kannaďa-speaking areas; and even there, there were only a few important pockets, in which they were really powerful. Let us start our account with Tamil Nadu and Kerala.
(i) Jainism in Tamil Nadu and Kerala : We have already seen in our first volume that Jainism was quite popular in several places of Tamil Nadu. However, not many epigraphs are known of the period between 1000-1300 A.D. Let us first discuss the Jain epigraphs of the later period of the reign of Rājarāja I. We have one epigraph”, from Tirumalai, (N. Arcot), dated in the regnal year 21, corresponding to 1005 A.D. This epigraph mentions a Jain teacher, called Guņavira, "whose feet are worshipped by kings". It shows that the Digambara monk Gunavira was influential enough to attract the reverential attention of even Tamil Cola kings. From the same Tirumalai, we have two dated epigraphs of the reign of the next king Rajendra I (1012-1044 A.D.), both of which are found in Tirumalai (N. Arcot district). The first epigraph*, dated in the regnal year 12, corresponds to 1024 A.D. This epigraph records a çift to the god of the Tirumalai temple called Arambhanandin, who acording to Desai“, is no other than Rishabhanātha himself. We further learn from the same epigraph, that formerly a queen of one Pallava Sinnavai, had donated

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a lamp for the temple. We have already seen in the first volume of our works, that the Pallavas, sometimes, promoted the cause of the Jain religion. The second epigraph”, from the same site, dated in Rājendra's 13th regnal year (1025 A D.), records a gift of money for a lamp and for offerings to the Jain temple called KundavaiJinālaya, by the wife of a merchant, who appears to be of Kannada origin. Kundavai, the elder sister of Rājendra, is also otherwise known' for her patronage of other religious systems. It is apparent from the epigraph that the hill of Tirumalai was a part of Vaigavur palļiccandam "a village belonging to a Jaina temple." The Jaina temple here, therefore, was apparently named after this great lady.
We have an important undated Jain epigraphs from the same Tirumalai, which proves that the Cera rulers of Kerala were deeply interested in the religion of the Jinas. The epigraph refers to king Elini as the ruler of Kerala and represents him, as one responsible, for the building of the image of a Yaksha and Yakshi on the holy mountain of Arhat' meaning the Tirumalai hill. They were afterwards rebuilt by a later descendant of Elini..
For the reign of Rājendra II Parakesari (1052-1064), we have an undated Jain inscription from Tirumalai, which records a gift to the Jain temple there, by two Karņāțaka gentlemen, who served in the army of Rājendra II. This further proves that the Jain temple-complex of this sacred hill, was quite well-known in South India. We have another short Jain epigraph 10 from the same hill, belonging to the 11th century, recording the names of a Jain teacher called Arishțanemi Ācārya, a disciple of Paravādimalla, who is also known from an epigraph of Sțavana Belgola.
For the reign of Kulottunga I (1070-1120 A D.), we have five Jain epigraphs, which prove that Jainism continued to exist in different regions of his vast kingdom, including Thanjavur, North Arcot, Rāmanathapuram and Chengalpattu districts. The epigraph1l, discovered from

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Maruttuvakudi in Thanjavur district, is dated in the 16th regnal year of that king. It mentions two Jain shrines at Jananāthapuram. An undated epigraph 12 of Kulottunga's reign, mentions an acar ya called Mallisheņa. The epigraph 18 from Karandai in North Arcot, which is dated in Kulottunga's 45th year, mentions a grant for a Jain temple. For his 46th year we have another epigraph from Tirupparuttikundam in Chengalpattu district, which mentions a group of Jain teachers.16 Kovilangalam in Rāmanāthapuram district supplies another epigraph 16 of Kulottunga I, dated in his 48th year. The epigraph proves the popularity of the Digambara religion in this part of Tamil Nadu. It also shows that the Jains of Kumbnur in that district, were quite affluent.
For the reign of Vikramacola (1120-1135), we have two Jain epigraphs, dated in the 13th and the 16th years. The first epigraph"o, discovered from Chengalpattu (Tirupparuttikundam) mentions some grant by a village council for the Trailokyanātha Jain shrine. This shows that even ordinary villagers retained some love and affection for the Digambara religion, as late as the 12th century. The second epigraph 17 of the 16th year, records some grant for the Jina temple at Tirupidamkondai. A Jain epigraph 18 of Kulottunga II has also been discovered from Andhra, which will be discussed elsewhere in this chapter. Another Jain epigraph of the 4th year of this king, has been found from Tirunidamkondai. This inscription mentions some grant for the local Candraprabha (Kaccināyanār) temple, Three Jain Tamil epigraphs of Rājarāja II (1146-1173) are known. All of them have been found from Karandai in North Arcot, The first epigraph20, of his 10th year, records some gift for the local Jain temple. The two other epigraphs of the 10th and the 11th regnal years®1, also record some gifts, For Kulottunga III (1178-1218) we have two inscriptions connected with Jainism. The first one', dated in his 38th year, was discovered from Anandamangalam in

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Chengalpattu district. It records a grant for a Śrāvaka living at a village called Jinagiripalli. The second epigraph 2 3 is undated, and was found from Tirunidam: kondai,
We have also an epigraphs, of the time of Māravarman Sundara Pāndya I (1216 A.D.), recording a gift for a Jina temple at Ammasattiram (Tiruchirapalli district). The same district has supplied an epigraph 25 of king Konerinmaikondān. It was found from Bommaimalai and is dated probably in the Hizra year 675, corresponding to 1276 A.D.
(ii) Jainism in Andhra Pradesh: We have seen in the first volume of the present work that Jainism was more or less popular in the Andhra country before 1000 A.D. Its popularity was, however, on the decline, in the period under review. A few important Jain epigraphs have been discovered from this country, which throw some light on the state of Jainism in the period between 1000 and 1300 A.D.
The earliest important Jain epigraph 28, of this period from Andhra, comes from Rāmatirtha in Vizagapatam district. This particular place is mentioned in the Jain texts??, and has yielded a number of Jain antiquities. 2 8 The epigraph belongs to the time of Vimalāditya (1011-1022 A.D.), the eastern Cālukya king and mentions his religious teacher Trikālayogi Siddhāntadeva, belonging to the Desi gaņa. The epigraph further informs us that this great Jain savant paid a visit to Rāmakonda with great devotion. It surely proves that this place was looked upon as a Jain tīrtha. The detailed evidence, supplied by the 7th century Jain poet Ravishena, in his Padma Purāņa'', regarding Rāmagiri proves that, from much earlier times, Rāmagiri in Andhra was associated with Jainism. This particular poet pointedly mentions the fact that this place had a number of Jain buildingsso, (Jaināni veśmāni) in the 7th century A.D. To the 11th century, belongs a short interesting epigraph81, from a place called Konakondala

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in Anata pur district, which mentions the erection of a jinalaya in the birthplace of Kundakunda (Kondakundeya tirtha). It therefore appears that, according to this late tradition, Konakondala was the real birthplace of this famous Digambara philosopher. Yet another 11th century Jain epigraphs, from a place called Alladurgam, situated in Medak district of Andhra Prddesh, discloses the existence of a Jain temple called Kirtivilāsa, dedicated to śāntinātha. We have two Andhra Jain epigraphs83, of the time of Vikramāditya VI (: 076-1126), belonging to the 11th century. Both of these come from Pudur in Mahbubnagar district. The first epigraph mentions a temple of Pārsvanātha and second refers to a jinālaya, named after the Pallavas.
A highly interesting stone pillar epigraph84, of the time of Vikramāditya VI, has come from Anamakonda near Warangal. The epigraph is dated in the Cālukya Vikrama year 42, corresponding to 1117 AD. The epigraph mentions Vikramāditya Vi's Kakatiya feudatory Polarasa and also refers to the erection of a temple, dedicated to Kadalalāyadevi (probably Padmākshi, one of the Jain sasanadevatās). It is also of some significance that the epigraph begins with a prayer to Jinendra. Another epigraph88, dated 1125 A.D., of the time of Vikramā. ditya VI, found from Kolanupāka in Nalgonda district, mentions a temple of Ambikādevi, another Jain yakshi. An earlier epigraph 98, now preserved in the Hyderabad Archaeological museum, dated 1109, of the time of Vik ramāditya VI, discloses the existence of a Jain shrine called Brahma-jinālaya. An undated Jain epigraph 37 of this emperor's reign, found from Togarakunta, refers to a temple, dedicated to Candraprabha and mentions a monk of Mūlasangha.
A short undated epigraph 38, found from Gaṇavaram in Guntur district, of the time of Cola Kulottunga Rajendra, refers to a shrine called Candraprabha jinālaya. Another Jain epigraph8, dated Śaka 1107, corresponding to 1185

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COMPREHENSIVE HISTORY OF JAINISM
A.D., found from Pāțaśīvaram in Anantapur district mentions the Cālukya king Vira Someśvara, The same district has supplied another Jain epigraph (1198 A.D.). This inscription refers to a temple of Pārsvanātha and a line of Jain teachers of Pustaka gaccha.
An important epigraph*1, found from Ujjili (Mahbubnagar), discloses the existence of a temple of Pārsvanātha, which existed at that place, in the 12th century, and which was under the supervision of the monks of Korura gaccha, belonging to the Dravida Sena Sangha. The priest was one Indrasena Pandita. A Brahmin Jain priest is mentioned in a 13th century epigraph*2, from Amarapuram in Anantapur district. The inscription is dated in Śaka 1200, corresponding to 1278 A.D. It discloses the name of a Pārsvanātha temple, situated at this place, which was under the control of the monks of the Desi gana.
An epigraph*s, from Krishna district (Chebrolu), dated 1213 A.D., mentions a temple of Ananta Jina, the 14th Tirthankara. It was surely in existence from much earlier period.
The above survey of the Jain epigraphs of Andhra Pradesh, proves that the religion of the Jinas somehow continued its existence, in this state, in the period under review. According to B. V. Krishna Rao44, the appearance of the Andhra Mahābhārata, written by Nanniya Bhațța, marked the beginning of the revival of Brahmanism in Telegu land and "with it also disappeared all Telegu literature of the Jainas of the earlier period."'45 Rao further refers 6, to a tradition, according to which, Nanniya had destroyed the earlier Andhra Mahabhārata, written by a Jain poet called Atharvaņācārya, by getting it thrown into the Godāvari. We will see in a later chapter that, as a result of active hostility of the militant saiva leaders, Jainism breathed its last in Andhra Pradesh, almost unnoticed.
(iii) Jainism in Karnataka : As we have already noted, that unlike other areas of South India, Kurņāțaka had

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quite a large number of important Jain pockets. As a matter of fact, the Jain strongholds of Karnāțaka, have so far yielded over one thousand epigraphs and quite a few of them, are connected with the ruling dynasties. As we will shortly see, a number of important potentates of different dynasties, actively supported the cause of the Jain religion, Since the number of epigraphs, to be discussed, is quite a big one, it would be better to take up each district separately. Let us start our account with Gulbarga district.
Jain Epigraphs from Gulbarga district : The district of Gulbarga in the present Karnatak state, is geographically one of the biggest in that state. Quite a good number of Jain epigraphs have come from this district, which prove the popularity of this religion in this area. Several places of this district, as noted by P. B. Desai+7, were intimately connected with Jainism. These places, are Ajaki, Aland, Bankur, Chincoli, Gulbarga town, Hagargi, Harasur, Hattanuru, Hanasi-Hadagali, Ingalgi, Kalagi, Malkhed, Saradagi, Sedam, Tengali, etc.
Chronologically, the earliest important Jain epigraph*, from this district, is that found in the village of Ingalgi (Chitapur Taluk). It is dated in the Cālukya Vikrama year 18, corresponding to 1094 A.D. It prominently mentions, at the same time, the reigning monarch, the great Vikramāditya VI, who was otherwise known as Tribhuvanamalla. The epigraph is a long one, and introduces to us one of his queens, called Jākaladevī, who is represented as a great Jain devotee. Even Vikramāditya VI is mentioned here49 as a great admirer of the religion of the Jinas. According to this epigraph, the queen Jākaladevi, on being requested by the emperor himself, constructed a magnificent Jain temple of Mahumāņikyadeva (probably Mahāvīrab), at Inguộige (lines 12-13), the present site of the epigraph and asked her family teacher Indrasena Bhațțāraka of Mālanūra anvaya (Dravida Sangha, Sena gana), the disciple

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of Mallishena Bhaţtāraka, to look after its maintenance. Desai further informs us81 that this line of Jain teachers, viz, those belonging to Mālanūra (probably a place name) is otherwise unknown.
The next important Jain epigraph 52, from this district, comes from Hunasi-Hadagali, which is eight miles to the west of the town of Gulbarga. This epigraph also belongs. to the reign of Vikramaditya VI and is dated in 1097-98 A.D. (Cālukya Vikrama year 23). The inscription (altogether 67 lines), mentions among other things, two temples of Pārsvanātha and Santinātha, which were apparently situated in the above-mentioned place. One Rakkasayya, a petty chief and the disciple of Bālacandra, who is described as 19th in the spiritual descent from Kundakunda, the famous Digambara philosopher, has been represented as the donor in the epigraph. We are further told, that he was an official under Candaladevi, one of the senior queens of Vikramāditya VI. It appears that both these two, were devoted to the cause of the Jain religion. It further appears that the list of the Jain teachers, from Kondakunda to Bālacandra, given in this epigraph, is not fully correct. 58
Next, we have a Jain epigraph 54, from Seram, a subdivisional town of Gulbarga district. This inscription, like the two previous ones, is dated in the Cālukya Vikrama year 48, corresponding to 1124 A.D., and yields the name of Tribhuvanamalla or Vikramāditya VI. It is also a fairly long epigraph (58 lines) and opens with the praise of the words of Lord Jina. The epigraph records the construction of a temple of śāntinātha by some 300 merchants of the town of Sedimba. It also discloses the name of a distinguished Jain teacher, called Prabbācandra Traividya Bhasțāraka, who is described as a man of immense learning, a disciple of Rāmacandra Traividya. Prabbācandra was associated with a Jain centre of pilgrimage, called Virapura, which is not possible for us to identify, at the present state of our

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knowledge. However, it was surely named after the last Tirthankara. The temple-complex of Sedimba, was given the name of Brahma-Jinālaya. The epigraph also shows that the prosperous traders of the town, took active interest in the propagation of Jainism in this area,
We have three more epigraphs from Gulbarga district of the time of Vikramāditya VI. The first one comes from Adakiss, a small village and discloses the names of two eminent Digambara philosophers, Gunavīra Siddhäntadeya and his teacher Nemicandra Siddhāntadeva. Although no actual date has been given, it appears that, it was composed before Vikramāditya yi's 50th regnal year (1126 A.D.). The two merchants, named Mallisețți and Kālisețți, the teacher Guŋavira and the governor Koppadeva, mentioned in this undated epigraph, are also referred to in a another epigraph 68, from Adaki, dated in Vikramāditya Vi's 50th regnal year. It appears, therefore, that the present epigraph was composed a few years before 1126 A.D., his last known date. We are further told that the teacher Gunavira and his guru Nemicandra belonged to Vandiyūr gana, which is otherwise unknown.
We have just now mentioned the second epigraph from Adaki, dated in the Cālukya Vikrama year 50. It discloses a few of the names of monks and merchants, mentioned in the previous epigraph. Further, it refers to the construction of a temple of Pārsvanātha, called Koppa-Jinālaya, named after a general called Kopparasa,, who took active interest in the religion of the Tirthankaras. The last epigraph57 from Gulbarga, of the time of Vikramāditya VI, is a mutilated inscription from Harasur, 8 miles to the North-west of Gulbarga. It begins with a prayer to Jina. Another Jain epigraph 68, from Tengali (4 miles to the North-west of Malkhed), in Gulbarga district, should be referred to the reign of Vikramāditya VI, as it mentions Mabāmandalesvara Vira Bibbarasa, who is definitely known from an epigraphy, of that monarch from the same place,

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dated 1105 A.D. This mutilated epigraph, nientions a Jina temple.
From Gulbarga district, we have at least two Jain epigraphs of the time of the next ruler viz. Someśvara III (1126-38 A.D.), who was generally known by his title Bhūlokamalla. The first inscription, discovered from Seram, mentions Prabhācandra, the disciple of Rāmacandra, both of whom are mentioned in Vikramāditya VI's epigraph from the same place, dated in his regnal year 48. Like the earlier epigraph, it mentions Sāntinātha temple, but at the same time, it referson, to one Barmadeva, who according to it, played an important role in the foundation of this temple. The epigraph also refers to the three hundred representatives of the same locality, who too, were zealous supporters of the Jain religion. From the same place, viz. Seram, we have another Jain epigraphy, of Someśvara III, dated 1138 A.D., his 12th regnal year. It refers to some gift by the merchants of Sedimba, under the leadership of general Bhimarasa (a military officer of Someśvara III, in favour of the temple of Adi Bhațjāraka or Adinātha, which was situated in the southern part of the town.
From Seram we have an epigraph 68, of the time of Someśvara IV, who had a short reign in the last quarter of the 12th century. It refers to the temple of Jvālini or Jvālāmâlinio, the yakshi of Candraprabha, the 8th Tirthankara. The epigraph also refers to Candirāja, a prominent citizen, and represents him as a staunch devotee of the Jain faith.
A Jain epigraphos from Adaki mentions king Sovideva (1168-1177), the Southern Kalacuri king, who had the title of Raya-Murāri. The epigraph mentions some grant by the marchants of the locality for the Koppa Jinālaya, dedicated to Pārsvanātha, which was built much earlier, as we have noticed, during the reign of Vikramaditya VI. It is interesting to note that Pārsvanātha icon hare gets the title chenna, which means 'beautiful'. Another epigraph, from

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the same place, of the reign of the famous Yādava king Singbana, dated 1243 A.D, mentions a gift for the same temple of Koppa Jinālaya by a few local marchants.
A Jain epigraph67, from Seram is only important from the religious point of view. This long epigraph contains a list of monks of Kiāņura gaña and Tintriņika gaccka, which originated from Mülasangha. The teachers of this particular Digambara branch, are also known from other inscriptions.68 Some idea about Digambara philosophy also can be gathered from this epigraph.
A few Jain epigraphs, from the same district, inscribed after 1300 AD., will be discussed in a later chapter. Let us now turn out attention to the Jain epigraphs from Raichur district of Karpāțaka.
Jain Epigraphs from Raichur District : The district of Raichur, in Karnatak, can boast of the second most important tirtha of the Jains viz. Kopaņatīrtha, which as we have already noticed in the first volume of the present work?o, came to be associated with Jainism, as early as the 7th century A.D. P. B. Desai, has brought to our notice several important Jain epigraphs from this place, a few of which, we propose to discuss here. One of the carliest epigraphsti, from Kopbal (the present name of ancient Kopana) is an inscription, containing the name of king Nypatunga Vallabha, who is no other than Amoghavarsha I (817-877), of the Rāshtrakūța dynasty. However, the epigraph does not give any information of religious nature, although we know from other sources, that this king was a good patron of Jainism.
Ths first really important Jain epigraph's, of our period, is a fairly long (eleven lines) inscription of the first year of Vikramāditya V's reign, which has been assigned to 1008 A.D. It refers to the voluntary death of the monk Simhanandi, who belonged to Kondakunda anyaya of Desiya gaña. Five of his spiritual predecessors viz. Ravicandra, Guņasāgara, Guņacandra, Abhayanandi and

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Māghanandi are mentioned. The earliest one, Ravicandra, therefore, should be assigned to the 9th century A.D. Another Jain monk of great eminence viz. Kalyāņaklrti, who was, in all probability, a disciple of Simhanandi, has been eulogised in this epigraph. The last line mentions the erection of a temple of śāntinātha by Kalyānakirti, at the spot, where Simhanandi had attained emancipation.
Two short epigraphs?", from this place, disclose the name of a Jain temple of this great centre of pilgrimage, called Kuś2-Jinālaya, which was apparently quite a prominent Jain shrine in the early mediaeval period. Another Jain epigraph?5, refers to a Jain teacher called Candrasena. In a 13th century short epigraph, is mentioned the name of Sena gana, belonging to the Mülasangha, a very prominent sect of the Digambara Jains.
An important epigraph?6, dated Śaka 1163, corresponding to 1240 A.D., of the time of the famous Yadava monarch Simhaņa (1200-1247), records a charitable endowment of land, in favour of the Jain temples of Kopaņa. This epigraph further mentions the goddess Padmāvati, the Śāsanadevatā of Pārsvanātha. The epigraph proves, that the marchants of this town, continued to give patronage to the religion of the Jinas. Another epigraph??, of the 13th century, mentions a Jain temple, named after śāntaladevi, the queen of the famous Hoysala king Vishņuvardhana. It also refers to three other Jain temples viz. Arasiya Basadi, Tirthada Basadi and Timamba Basadi. This particular epigraph is found on the wall of the stone temple of Siva. It should be remembered, in this connexion, that with a few exceptions, practically in every place of South India, Jainism was replaced by Saivism. We will have something more to say, on this point, later in the present chapter.
Desai has also published several short Jain epigraphs8, dated between 1000 and 1300 A.D., which were inscribed by pilgrims. One of the records?', mentions a pilgrim of

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Kollāpura (Kolhapur), which, as we have alredy seen, was a Jain tirtha of the mediaeval period.
A fairly long Jain epigraphe, from Uppina-Betgiri, which is some 15 miles from Kopbal, in Raichur district, mentions a Jain temple, called Jayadbira Jinālaya, which was erected by Sankaraganda, a prominent Rāshțrakūta governor of the luth century. Sankaraganda was a converted Jain, and is mentioned not only in several other epigraphic records81, but also in contemporary literature. 8 2 The temple, he constructed at Kopaņa, was fittingly named Jayadbira Jinālaya, Jayadhira being a title of that governor. The epigraph further mentions a Jain divine called Nāganandi, the disciple of Srinandi, belonging to Śūrastha gana. Desai is of the opinion that the stone, bearing the epigraph, originally belonged to Kopana, and later it was taken to Uppina-Betgiri. The contents of the epigraph also support the view of Desai.
We have three short image-inscriptions8s, from Yalbargi, in the same Raichur district. One of them mentions Māghanandi Siddhānta Cakravarti a great Jain pontiff, who gets the title of Rajaguru, the royal preceptor. 84 It also mentions Mülasangha and Desiya gaņa. Another Jain divine, called Mādhavacandra, belonging to Mülasangha, Deśiya gana, Pustaka gaccha and lögaleśvara section, is mentioned in the second epigraph85, from the same place. A third epigraph86, from Yalbargi, of the time of the Sinda prince Vira Vikramāditya, of the 12th century, mentions the temple of Pārsvanātha, which was apparently situated at that place. Jain epigraphs have also been discovered from Aduru and Rujuru of the same district. 87
From Maski in Raichur district, was discovered an important epigraph88, dated Śaka 953, corresponding to 1032 A.D., of the time of Jagadekamalla, a title of Jayasimha II (1015-43), the Western Cālukya monarch of Kalyāna. It refers to a Jain shrine called Jagadekamalla Jinālaya, which suggests that the temple was named after

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that illustrious Cālukya monarch. It also proves that this particular king took some interest in the development of the Jain religion. An important epigraph88, from Daddala, of the same district, of the time of Someśvara II (1048-7), mențions a Jain temple called Girigoțemalla-Jinālaya and yields the dated Śaka 991, corresponding to 1069 A.D. This temple was apparently built by the sāmanta Maleyamarasa Girigoțemalla, who was a feudatory of the above-mentioned Cālukya monarch. From Karadakal of Raichur district, comes an epigraph, containing the names Mūlasangha, Pustakagaccha and Desi gaņa. The epigrapho mentions the date, Śaka 1081 (1159 A.D.), and the Kalacurya king Bijjala, who as we will see afterwards, was an enemy of the Digambara religion.
Jain Epigraphs from Bijapur district : This important district of Karnatak, was once a stronghold of the Jain religion. As we have already seen, in the first volume of the present work®1, that Bijapur district was the home of the Jain poet Ravikīrti, who was directly patronised by Pulakesin II.
One of the earliest important Jain epigraphs of our period, is dated Saka 976, corresponding to 1054 A.D.It refers to the Western Cālukya king Someśvara I, who had the title of Trailokyamalla. The epigraph was discovered from Honwad, and refers to the erection of a great Jain temple, called Tribhuvanatilaka, dedicated to śāntinātha, which was built by Cāäkirāja, an officer of Ketaladevi, the wife of Someśvara I, who was then governing that town. We are further told that Somesvara I himself, on being requested by this queen (apparently a zealous supporter of the religion of the Tirthankaras), sanctioned some land and house-sites for the temple. In this epigraph, Cãukirāja has been described as a sincere Jain layman and a disciple of Mabāsena, who belonged to the Mülasangha, Sena gana and Pogari gaccha. The immediate guru of this Mahasena, viz. Brahmasena, has been described, in the Sanskrit portion

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of the epigraph, as a great Jain saint, whose feet were worshipped by many monarchs." The preceptor of this Brahmasena was one Āryasena. The epigraph further informs us that Cāäkirāja also built an image of Supārsva, the 7th Tirthankara, at the request of his father Kommarāja, in the temple-complex of Sāntinātha. Another disciple of Mabāsena, viz. Jinavarman, built a temple of Pārsva near the main shrine. Apparently, as the language of the epigraph suggests, this temple complex at Ponnavāņa (the ancient name of Honwad), was quite a large and impressive one.
A some what earlier Jain epigraphos, of the time of Someśvara I, dated Śakı. 969, corresponding to 1047 A.D., has been discovered from Arasbidi. It refers to a Jain temple called Gonada Bedangi Jinālaya, which was named after Akkādevi, a sister of Someśvara I, Gonada Beqangi was a title of that royal lady and it was she, who according to the present epigraph, gave a grant for this Jain temple. The gift was entrusted to Nāgasena Paņdita of the Mūlasangha, Sena gana and Hogari gaccha. According to this inscription, the earlier name of the place was Vikramapura. Two more epigraphs from Arasbidi are known. The first oncot, dated Călukya Vikrama year 10, corresponding to 1085 A.D., refers to the same Gonada Bedangi temple and mentions a Sinda chief called Barmadeva. The second one, dated 1167 A.D., of the time of Kalacurya Bijjala, also refers to this temple. Another Jain epigraph from the same place is known.
Another important Jain centre in Bijapur district was Hungund, which was known in earlier times as Ponnugunda. At least two inscriptions from this place are known, and both belong to the 11th century. The first one'r dated 1074 A.D., of the ti ne of Someśvara Il discloses the name of Arasara Basadi, a Jain temple of this place. The other epigraph 8, from Hungund, belongs to the time of Vikramaditya VI, and refers to another Jain tem ple of this

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place, which was built by ore Bābubali Acārya, belonging to Mülasangha, Deśiya. gana and Pustaka gaccho.
From Aibole we have a short Jain inscription of the Călukya Vikrama year 26, corresponding to 1101 A.D. From Jakkali also, was discovered a short Jain epigraph 100, of the Cālukya Vikrama year 41, corresponding to 1116 A.D., recording the recor struction of an old Jain temple. Another Jain epigraph101, from Aihole of the time of Viramāditya VI, dated in 1119 A.D. (Cālukya Vikrama year 44), records the grant of a number of things by some marcbants. An epigraph10' from Badami, dated 1139 A.D, of the time of Jagadeka malla II, is a Jain record. Another 12th century Jain epigraph 108, from Bijapur district, comes from Babanagar, dated Śaka 1083, corresponding to 1161 A.D. It mentions a monk called Māpikya-Bhatjāraka, belor ging to the Malasangha and Desi gana, The epigraph records some gift for the local Jain sbrine. However, the most interesting aspect of the record is that, it refers of the reigning King Bijjala or Bijjana, who was an active opponent of this religious system. From Halsangi comes a record 104, which gives the dated Śaka 1090, corresponding to 1168 A D. It yields the name of a local Jain temple, called Ghora-Jinālaya.
From Kadangala, we have a Jain record 105, of the time of Yādava Sin ghana (1200-1247), dated 1230 A.D. It refers to some gist for a local temple of Pārsvarātha. A monk, called Sakalacandra Bhat'āraka of Mülasa ngha and Känuragana, has also been mentioned. The same king is also mentioned in another Jain epigraph 106, of 1245 A D. (Śaka 1107), which was found from Kalakeri. It refers to a temple of Tirthankara Ananta and a Jain muni named Kamalasena. Another Yādava king Kțshịa called by the name Kapnara in our epigraph) is referred to in a Jain inscription 107 from Agarakheda. It yields the date Saka 3170, corresponding to 1248 AD. Another Kalakeri

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epigraph 108, of the time of Yādava Kțsbņa, mentions the same Ananta Tirthankara temple, 108
Jain Epigraphs from Belgaum district : This particular district has yielded quite a good number of Jain inscriptions of the period under review. One of the earliest epigraphs 110 comes from Kalbbävi, which, however, gives a wrong and impossible date viz. Saka 261. The epigraph is actually written in the characters of the 11th century. This epigraph mentions a Ganga chief called Mabāmaņďaleśvara Saigațţa Ganga Permândi alias Sivamāra (described as the feudatory of one Amoghavarsha). This Ganga chief has been further described as being favoured by the Jain goddess Padmāvati and has been given titles, which prove his great devotion for the Arhats. The epigraph records the construction of a Jain temple (basadi) by this chief, and the gift of a village, called Kumudavāda (modern Kalbhāvi), which was entrusted into the hands of Devakirti, the disciple of Subhakārti, who was the disciple of Jinacandra. This Jinacandra was, in his turn, a disciple of Nāgacandra, and the latter's guru was Gunakirtideva, belonging to Mailāpa anvaya and Kåreya gana, which was a section of the Yapanlya Sangha 111
Next, we have two Jain inscriptions from Saundatti, belonging to the 11th century. We have already taken note of an earlier epigraph from this place in the first volume112, of the present work. The first epigraph113, is undated, but it belongs to the reign of Someśvara II (1068-1076) and discloses the names of two Jain munis viz., Ravicandra and Arhanandi, belonging to the Kāņợura gaņa. The second epigraph 116, is fortunately dated and belongs to the 21st year of the Vikrama Cālukya era, corresponding to 1069 A.D. It mentions the reigning king Tribhuvanamalla, alias Vikramāditya V). The inscription proves that all the Rațța kings, from the very beginning, were converted Jains. The present inscription mentions Mahamandalesvara Kārtavirya II, the feudatory of Vikramāditya VI and his grant for the Jain temple of Sugandhavarti, erected by Kālasena

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or Sena I, the father of Kārtavirya II. This epigraph also records a grant by Kårtavirya II's elder brother Kannakaira II, whose guru was the great preceptor, the Traividya Kanakaprabhasiddäntadeva.
A 13th century epigraph 116, dated Śaka 1151, from Saundatti, belonging to the reign of the Raffa chief Maha mandalesvara Lakshmideva II, mentions a great Jain teacher Municandra, who is given the epithet (rajaguru) the royal preceptor'. Incidentally, the epigraph also mentions Prabhācandra Siddhāntadeva, the priest of Manikyatirtha basadi at Hüli and some other colleagues of that priest.
An epigraph116, from Hüli, gives us two important dates. The first is Šaka 966, corresponding to 1044 A.D. The reigning Western Cālukya king of that time, viz. Somesvara I, alias Ahavamalla has been mentioned in this epigraph. We are told that, at this great centre of Brāhmanical learning (the original name was Pūli), Lacchiyabbe, the wife of the governor of that district (viz. Kūndi, roughly corresponding to the modern district of Belgaum), constructed a Jain temple, and for its maintenance gave, some grant to its newly-appointed priest, called Bālacandra Bhațjāraka, who belonged to the Yāpaniya Sangha and Punnāgavệkshamūla gana. A monk of this gaña, as we have already seen in the first chapter of the present work, has been mentioned in a 12th century epigraph from Kolhapur district of Maharashtra. The present inscription was however, incised at least a century before the Kolhapur record. The second part of the epigraph, yields the date Śaka 1067, corresponding to 1145 A.D., and mentions, Jagadekamalla (1138-51 A.D.) as the reigning king. It also records some grant in favour of that Jain temple and also mentions its priest Rāmacandra. It should be remembered, in this connexion, that the Mānikyatirtha basadi at Hali, mentioned in another epigraph, noticed above, is different from the Jain temple, referred to in the present epigraph. This Māpikyatirtha basadi at Hüli is, however, mentioned

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in a 12th-century epigraph117, from Hūli itself. The epigraph refers to the reigning king Vikramāditya VI and also several Ācāryas of Kāndura gana like Bāhubali, Subhacandra, Maunideva and Māghanandi. It then refers to a chief called Bijjala, son of king Pațța of Pūti town. This Bijjala is represented in the epigraph as a builder of a Jain temple, and as a patron of Jainism.
A short epigraph 118 from a place called Hûnašīkațți dated 1130 A.D., of the reign of Bhūlokamalla i.e. Somesvara III (1126-38), yields the name of a Jain temple called Māņikyadeva basadi, dedicated to Pärsvanātha. It also refers to the gift of one Mabāmandalesvara Märasimha for that temple.
An extremely important Jain epigraph 119, dated saka 1127, corresponding to 1204 A.D., has been found at Kalholi. It refers to the reigning Rațța king Kärtavirya IV and his younger brother Mallikarjuna, who were stationed at Venugrãma (Belgaum). The mother of these two princes viz., Candaladevi, also called Candrikādevi, was a great Jain devotee. The inscription also refers to the relatives of her father's side, who claimed descent from the Yādava lineage and who too, were dedicated Jains. A shrine, dedicated to śāntinātha, was constructed at Kalholi (ancient Kalapode) by Rājā II, the nephew (brother's son) of Candaladevi. It was enstrusted to Subha candra Bhațjāraka, the disciple of Nemicandra, who was the disciple of Maladbāri, belonging to Kundakunda anvaya, Mūlasaigha, Pustaka gaccha, Deśi gana and Hansoge section. The same king and his brother Mallikārjuna, are mentioned in another Jain epigraph 130, of the very same year, i.e. 1204 A.D. This was found from Belgaum town and the monk Subhacandra here also is represented as receiving gift for another Jain temple, constructed by a minor chief called Bica, who was a sub-ordinate or land-lord under Kārtavirya IV, who apparently was an independent king, unlike his predecessors.

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An epigraph 121 from Ekasambi, dated Saka 1087, corresponding to 1165 A.D., of the time of Silābära Vijayāditya and Rațţa Kārtavīrya III, records the gift of land for the temple of Neminātha, which was built by one Kālaŋa, a commander of Vijayāditya. The recipient of the gift was Vijayakirti II, the disciple of Kumārakīrti, who was the disciple of Vijayakirti I and the latter of Municandra, belonging to the Yāpaniya Sangha and Punnāgavpkshamüla. On the above mentioned date, this shrine of Neminātha, was visited by Kärtavirya III, who also made some gift of land to that temple. Another epigraph232, from Belgaum of 1204 A.D., of the reign of Kārtavīrya IV, mentions Rațţa-Jinālaya of Venugrama, built by Bica or Bicana and some grant of land for the temple by that king. The Digambara Subhacandra is also mentioned in this epigraph. It is interesting to note that Padmāvati, the wife of Kārtavirya III and the grand-mother of Kārtavırya IV, is represented as the second Padmãvati (the Sasanadevatā of Pārsvanātha) in this epigraph 128. Several other Jain epigraphs124, from Belgaum district are known; however, in the limited space of the present work, it is not possible to discuss all of them. These epigraphs abundantly prove that Jainism was still a force to reckon with, in the religious system of that area, in the period under review,
Jainism in Dharwar district: This large district of Karnatak was very intimately associated with Jainism from quite early times. In the first volume of the present work, we took note of a number of epigraphs, of this district, inscribed before 1000 A.D. Let us now discuss the important Jain inscriptions of the period between 1000 and 1300 A.D.
The earliest important epigraph of our period, from this district125, comes from Mulgund, an epigraph of which place has been discussed in the earlier volume126, of the present work. The inscription, under discussion, was inscribed in Śaka 975, corresponding to 1053 A.D., during

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the reign of Trailokyamalladeva alias Someśvara I (10431068) of the Western Cālukya dynasty. It mentions his son Someśvara II, who was the governor of this area. The inscription records the grant of some land by Kancarasa of Sinda house (a feudatory of the Western Călukyas) to Nayasena Pandita, who is represented in the epigraph, as the fourth in the spiritual lineage from Ajitasena, who belonged to the Mūlasangha, Senānvaya and Candrakavāta anvaya. The disciple of Ajitasena was Kinakasena and the latter's disciple was Narendrasena, the immediate spiritual predecessor of Nayasena. Both Narendrasena and Nayasena have been described in this epigraph as experts in grammar. Desai has shown 127, that Ajitasena of this inscription, is identical with the Jain teacher, of the same name, mentioned in the Cavuņdarāyapurāņa, as the guru of Cāmupdarāja. Again, we have in the earlier Mulgund epigraph128, dated 902 A.D., three generations of monks, begi ining from Kumārasena, his disciple Virasena and the latter's disciple Kanakasena. The earliest guru Kumārasena is described here also, as belonging to Candrikāvāța (Candikāvāța) Now, the Cāvundarāyapurāņa also makes Kumārasena's guru Dharmasena, as a resident of Candrikävāta. This particular place has been identified by Desai19' with Chandakavate of Bijapur district. That scholar has also referred to a few other monks of this lineage. It has further been shown 130, on the evidence of the Mahapurāņa of Mallishepa, that Mulgund was considered a Jiin tirtha in the mediaeval period. A few other short epigraphs from Mulgund are known.'81 An inscription 13 2 of the time of Someśvara I, claims on behalf of one samanta Bhāvanagandhavāraṇa, that he built Jiin establishments in various places, including Mulgund,
Next, we must refer to the epigraph of $ika 977, corresponding to 1055 A.D., found at Bankapur. This place, as we have already noticed in our earlier volume18s, is mentioned in the prašasti of the Uttarapurāņa, which was

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completed in Saka 820, probably by Lokasena, the disciple of Guṇabhadra. As late as the 17th century, Bankapur was considered a Jain tvrtka 186 In an epigraph 188, of 925 A.D., we have a reference to Dhora Jinālaya of Bankāpura. Another Jain temple of this place138, is mentioned in an inscription of the 12th century. The epigraph of Saka 977 mentions prince Vikramāditya VI, the son of the reigning king Someśvara 1. We are told that his sämanta Harikeśarl (of Kadamba liceage), along with his wife Laccaladevi and other marchants of Bankäpura, had built a Jain temple at this place. The epigraph also refers to the grant of some land to this temple.
An epigraph287, from Mote Bennur in Dharwar district, mentions a monk called Śântinandi Bhattāraka, who is described as belonging to the Candrikāvāțavamsa of the Mülasangha. We have already seen that Candrikāvāța was a place in Bijapur district and was associated with monks of Mūlasangha and Senānvaya. A short epigraphis, recording the death of a monk, called Māghanandi of Sürastha gana, has been found from this place.
Chronologically, the next important cpigraph 18., from Dharwar district comes from a place, called Gâwarwad. It has two dates viz, Saka 993 and 994 respectively, corresponding to 1071 and 1072 of the Christian era. The reigning king was Someśvara II (1068-1076). This long epigraph can be divided into four parts. The first part, which is the most important, records the description of a Jina temple at Angigere 10 (also in Dharwar district), which was constructed by Ganga Permāļi, generally identified with Bütuga II, who was such a great patron 111 of the Digambara religion. This temple was in charge of Gupakīrti, belonging to the Balāıkara gi ņa of the Mūlasangha. Several of his spiritual predecessors have been mentioned. Afterwards, we are told, that this temple was destroyed by a Cola king (obviously Rājādbirāja). After some time, during the rule of Someśvara II, when Laksbmarasa, became the governor

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of that area (Puligere etc.), he repaired it, and at that time, gave some grant to muni Tribhuvanacandra. Lakshmarasa has been described in the epigraph, as a dedicated Jain. At the time of this grant (Saka 993) Someśvara II was stationed at a place, called Kakkaragonda, on the Tungabhadra. The second part of the grant is dated Saka 994 and refers to another chief called Kāšarasa, who is described as the worshipper of Jvälipi (i.e. Jvālāmālini, the Yakshini of Candraprabha). The recipient here also is Tribhuvanacandra. The 3rd part mentions Sakalacandra, the disciple of Udayacandra, the superintendent of the temple and the fourth part mentions another Jina temple of Battakere (a nearby place).
An epigraph1, from Lakshmesvar, dated Śaka 996, corresponding to 1074 A.D., refers to Permāļi.basadi of Purigere and also to Tribhuvanacandra, who is mentioned in the earlier epigraph, just discussed. This particular place i.e. Purikara or Purigere, as noticed in the earlier volume of the present work 149, was known as a holy Jain tirtha from much earlier times. As noticed by Desai1**, there were several temples at this place, named after the Western Ganga kings, who were great patrons of Jainism.
Next, we must refer to the well-known Guļigere epigraph 145, dated Saka 998, corresponding to 1076 A.D. It mentions a great Jain monk Srinandi and his female disciple Ashfopavāsakanti (meaning 'the nun of eight fasts”) and also refers to a Pārsva temple of that place. We are also told of Anesejjaya basadi of Purigere, which according to this epigraph, was constructed by Kumkumamabädevī; the sister of Cālukya Vijayāditya. This information has now been confirmed by a copper plate charteris, of that king, dated 718 A.D. There is also reference to Bhuvanaikamalla śāntināthadeva temple, which was apparently built by Someśvara II, who had that title. It also proves that this powerful Călukya king, took personal interest, in the propagation of this religious system.

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The next important epigraph 147, from this district, once more, comes from Lakshmeswar, dated in the Călukya Vikrama year 6, corresponding to 1081 A.D. It refers to some gift to the Jain muni Narendrasena II, disciple of Nayasena, who was the disciple of Narendrasena I of the Mūlasangha, Seņagana. We have already come across Narendrasena 1 and his disciple Nayasena, who are mentioned in the Mulgund epigraph, dated 1053 A.D., referred to above,
Several Jain temples of Dharwar district are mentioned in some epigraphs of the 12th century. We have, for example, references to Brahma-jinālaya of Belawatti146, Mallinātha-jinālaya of Niralagi14, Pārsvanātha temple of Balehalli150, Vijaya-Pārsva-jinendra temple of Karagudri 162, Pārsvadeva temple of Guttal189, śāntinātha temple of Lakkundi108, Srivijaya-jinālaya of Lakshmeswar184, etc. There were certainly many more temples in this area, which have not been mentioned in the epigraphs,
Let us now turn our attention to the famous Ablur epigraph 165, which throws very interesting light on the relationship of the Jains with the Saivas in the 12th century. According to this well-known epigraph, it was the Śaiva saint Ekāntada Rāmayya, a contemporary of Kalacurya Bijjala (1156-1168), who defeated the Jains in debate and obtained a jaya-patra from Bijjala. We are further told that the debate was first held at Ablur (2 miles to the west of Kod). We learn from the relevant lines, that he astonished the Jains by showing a miracle and then after destroying the local Jain temple, built there a temple of Śiva, called Vira Somanātha. The Jains then complained to Bijjala, in whose court, it appears, Rāmayya once more defeated the Jains in debate, and demanded the destruction of eight hundred Jina temples, including the famous Anesejjayabasadi (that is of Lakshmeswar). The inscription, however, does not specifically say, whether any more Jain temple (other than that of Ablur) was destroyed either by Rāmayya

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or Bijjala. But we have evidences to show that in the 2nd half of the 12th century, the Brāhmanical Hindus, particularly the Saivas, were becoming increasingly hostile towards the Jains. Desai186 has drawn our attention to two more inscriptions, which prove that the Jains became the targets of attack in the 12th century. The first epigraph 187, found from Annigeri of Dharwar district (Navalgund Taluk), dated 1184 A.D., of the reign of Someśvara IV, describes one śaiva feudatory chief, called Vira Goggideva, as an "eagle to the Jaina snake' and as a 'hunter to the wild beasts, which are Jains', and as a 'fire to the Jaina scriptures' (Jaināgama dhūmaketu) and as 'god of death to those, who professed the Jaina creed'. There is, therefore, little doubt that this Goggideva, a staunch Saiva, like Ekāntada Rāmayya, did everything to damage the fair reputation of the Jain saints in Karnatak. The second inscription 168, referred to by Desai, of the same date, i.e. 1184 A.D., also of the reign of Someśvara IV, mentions Viruparasa, Viradāsa and other Saiva devotees, who are described as the 'conflagration to the wild forest of the Jaina creed' and who are represented as having pounded and powdered the Jaina temples." These three inscriptions, therefore, directly prove that the good days of Jainism were practically over by the end of the 12th century. They had to pay a very heavy price for the blind anti-Brāhmaṇism, from the very beginning of their existence, However, this will be discussed elsewhere in this work.
In this connexion, we should also examine the evidence, supplied by the Basavapurāṇa158, a Virašaiva work, which was written probably around 1369 A.D. 160 This text also has several passages, which were inspired by anti-Jain attitude, 161 Basava, was not only against Jainism, but also orthodox Brāhmaṇism, for he did not accept the traditional caste-system of the Hindus.168 However, it is quite interesting to note, that in the epigraph 163, which actually mentions Basava, there is a reference to a Jain shrine, called

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It should, however, not be supposed that as a result of the activities of the Saivas, Jainism ceased to exist in either Dharwar district or Karnatak. We have several epigraphs from this district after 1200 A.D., which prove our point. Jain temples continued to be repaired or built throughout the 13th century. A Jain shrine at Managundi was repaired in 1216 A,D.108 A gift to Srivijaya Jinālaya of the famous Purikara town (Lakshmeswar) was made in 1247 A.D.; during the reign of Yadava Simbaña. 166 A Jain temple was built in 1285 A.D., during the 14th year of Yadava Rāmacandra.167 A gift to a Jain shrine at Dambala, was registered during the reign of the same king in 1290 A.D.16* Another epigraph:69, dated 1295 A.D., mentions some gist for the Šāntinātha temple of Purikara. We have also some other Jain epigraphs170, of the reign of the Yådava Rāmacandra.
Jain Epigraphs from Shimoga district : Several places of Shimoga district were associated with Jainism from quite carly times. Many epigraphs from these places have so far been noticed. We will discuss here only some important epigraphs, which throw light on the state of Jainism, in this area. A large number of Jain epigraphs have been discovered from places like Balgambe, Humcha, Dansalc, Alehalli, Tattakare, Bandalike, Isur, Hirre Abli, Sorab etc. Let us first discuss the epigraphs from Balgambe, which was also known as Balligave or Baligrāma. All the important epigraphs, from this place, belong to the 11th century and the earliest one, is dated, Saka 970, corres. ponding to 1048 A.D.171 It was issued during the reign of the Western Cälukya emperor Someśvara I (1043-1068), who had the popular title of Trailokyamalla. It then mentions his feudatory Cāmundarāja Rāyarasa, who was then the governor of Banavāsı. His capital was Balligave and the

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epigraph registers some grant for the local Ashtopaväsi Bhațjāraka basadi. The gift was entrusted to Kesavanandi, the disciple of Meghapandi, who was connected with Jajābuti śāntinātha. Next, we have, from the same place, an epigraph17% of the very first year (Saka 990) of Someśvara II Bhuvanaikamalla (1068-76), which refers to his feudatory Lakshma. The general of this governor was Dandanātha śāntinātha, who was a great Jain devotee. He is described in this epigraph as a 'royal swan to the lotus, the supreme Jina creed'. We are told that many impurities, having corrupted the nectar of the Jina märga, like water and milk, with the bill of good doctrine, he separated the water of evil deeds, and made the good creed, which issued from the mouth of Jina, fit, to be imbibed by the Bhavyas with joyhence he was called the royal swan to the lotus. the supreme Jina creed. This epigraph further mentions the famous śānti Tirtheśa shrine of this place, which according to it, was formerly built of wood and at the request of general Sāntinātha (his very name is suggestive of the Jain affiliation of his family), Lakshma converted it into a stone temple. It is of great interest to note that Balligave or Baligrāma, was the meeting place of all important religious systems, and we are told, that this town could boast of the temples of Jina, Rudra, Buddha, Hari and Vipra (probably a temple, belonging to the orthodox Brahmins). This proves the great catholicity of the people of this town, and apparently the monks of all systems, lived peacefully in this area. The epigraph lastly mentions the recipient of the gift, Māghanandi Bhajțāraka, the disciple of Municandra, who was the disciple of Vardhamāna Muplodra, belonging to the Mülasangha, Desi gana and Konďakunda anvaya. A short epigraph178, of about 1075 A.D., in the Nāgari script, incised on a broken Jina icon, was also discovered from a field near Balgambe. It mentions the monk Anantakīrti, the disciple of Municandra, belonging to the Balātkāra gaña, who was connected with śāntinātha

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of Mālava janapada. It appears from this short epigrapb, that the monks of Northern India, used to visit or even stay in Southern parts of the country. After the 11th century, Karnāțaka became the safest place for the Digambara monks of other parts of India.
Another important epigraph17, from this place, is dated 1077 A.D., corresponding to the 2nd year of Vikramaditya Vl's reign. It refers to the gift given to the Jain monk Rāmasena, who was the disciple of Gupabhadra, belonging to the Mūlasangha, Senagana and Pogari gaccha. The donor was Barmadeva, the governor of that area, and the gift was given for the Cālukya-Ganga Permāņadi jinālaja.
Another very important Jain centre of this district, was Humcha, which was known in ancient times, as Pomburca. The earliest Jain epigraph175, of this place, is dated in Śaka year 819, corresponding to 897 A.D. It was the capital, from the very beginning, of the king of the śāntara dynasty, who according to the epigraphs176, originally belonged to Northern Madhurā or Mathurā, which, as we all know, was a great centre of Jainism 177, from pre-Christian times. It is also interesting to note that the earliest member of this dynasty viz. Jinadattarāya has been described in the epigraphs178, as being favoured by the Jain goddess Padmāvati, There is little doubt, therefore, that nearly all the members of this royal dynasty, openly patronised the religion of the Jinas. The earliest Jain temple, of this place, was built in 897 A.D., by Tolāpurusha Vikramāditya śāntara for his guru Mauni Siddhānta Bhattāraka, belonging to Kondakunda anvaya.179 Next, we have an epigraph 180, of the early 10th century, which informs us of the erection of a Jain temple, at this place, by Paliyakka, the queen of Tolā. purusha śāntara. It was known as Pāliyakka temple.
Next, we have an epigraph 181, of 1062 A.D., of the time of Trailokyamalla alias Someśvara I (1043-68), from Humcha, which mentions his, governor Vira śāntara and the latter's officer Pattana-svāmi Nokkaya Setti, who built a Jina

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111 temple, after his name, called Pațțana-svåmijinālaja in Saka 984 at Pombarchapura. (Humcha). The epigraph also discloses the name of this merchant's guru called Divākaranandi. The gist was entrusted to Sakalacandra Pandita, who too, probably was a disciple of Diväkaranandi. Some other pious works of Nokkaya Sețți have also been recorded in this epigraph.
Another epigraph 182, from Humcha, of the same date, (1062 A.D.), discloses the fact that Nokkiyabbe Jina temple was oiginally built by Jinadatta, who as we have already noted, was the founder of this dynasty. The epigraph shows that during Vira śāntara's rule, his wife Cāgaladevi, who was a great Jain devotee, built a torana for the Nokiyabbe Jina temple, wbich was evidently the earliest shrine of this place. The epigraph also mentions a Jain guru, called Mādhavasena. That Vira śāntara was a devout Jain, is clearly proved by his popular epithet jina-pădaradhakam, found in most of his epigraphs.
For the next śāntara ruler viz. Bhujabala śāntara, we have several Jain epigraph from Humcha. The first inscription 188, is dated in the Saka year 987, corresponding to 1065 A.D, The epithets of this king show that he too, like his predecessor was a Jain by faith. It also discloses the name of a new Jain temple called Bhujabala śāntara jina'aya, which was apparently built by this king, and was also named after him. His guru was Kanakapandideva, who was the recipient of the usual gifts, given for this temple.
The next epigraph 18, from this place, is undated, but is assigned to 1077 A.D., and it also mentions Bhujabala śāntara as the reigning king. The epigraph records some grant for the Tirthada basadi, built by Pațšanasvāmi. This particular temple has already been noticed in connexion with an epigraph of the time of Vira Šāntara.
A very important epigraph288, from Humcha, is dated in the Śaka year 999, corresponding to 1077 A.D. It

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mentions Nanni śāntara, the younger brother of Bhujabala Śäntara, as the reigning king and also represents that monarch as a great Jain by faith. This long epigraph also represents the aunt (mother's sister) of Nanni śāntara viz. Cațsaladevi, as a supreme Jain laywoman and mentions the fact that she built, in memory of her dead relatives, a great Jain temple, called by the name, Urvītilaka jinalaya. The epigraph also discloses the fact that Castaladevi also built a number of other temples, and caused a number of tanks to be excavated. She and Nanni Sāntara are further represented as the disciples of Vijaya-Bhasțăraka, belonging to Nandigaņa and Arungalānvaya. The famous disciple of this Vijaya-Bhatýāraka was Śreyānša Pandita, who was the recipient of the gift for this great temple-complex. Another epigraph186, of the same date, from the same site, records the gift, made by all the four brothers, viz. Bhujabala, Nanni, Vikrama and Barmadeva and their mother (actually aunt) Cațţaladevi, in favour of this temple. The epigraph, mentions Kamalabhadradeva, a prominent disciple of Vijaya-Bhattāraka, who is also referred to in the earlier epigraph. Two other epigraphs187, from Humcha, of the same period, mention some gifts by these śāntara brothers and Cațţaladevi in almost identical language. An epigraph 188. of Saka 1009, corresponding to 1087 A.D., mentions some gift, for the same temple-complex, by Vikrama Sántara, the younger bother of Bhujabala and Nanni. The recipient was Ajitasena, who too, was a disciple of Vijaya Bhattāraka
The epigraph 28, dated Śaka 1069, corresponding to 1147 A.D., from the same place, of the time of Vikrama śāntara II, mentions his overlord Jagadekamalla (1138-1151 A.D.), and refers to his sister Pampādevi, who is represented as a great patron of the Digambara Jains. Both Vikrama Šāntara II and Pampādevi are represented as the lay disciples of Ajitasena Pandita. The epigraph refers to some gift, made in favour of Urvitilaka jinalaya. The great

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Vāsu pūjya Siddhāntadeva, who is mentioned in many contemporary Karņāțaka epigraphs, is also referred to in the present inscription.
Bandalike, in Shikarpur taluk, was another very important Jain centre of this district, and is recognised as a tirtha in an epigraph150 of Śaka 840, corresponding to 918 A.D. The earliest Jain epigraph, of our period, from this place is dated in Saka 996, corresponding to 1074 A.D. It mentions the Cālukya feudatory Permāļi Udayāditya and his overlord Bhuvanaikamalla, alias Someśvara II. The epigraph101 records a grapt by Bhuvanaikamalla for the Šāntinātha temple of this place. The recipient was Kulacandradeva, the disciple of Paramānanata Siddhāntadeva, belonging to the Mūlasangha, Krāņūra gana. That the temple of Sāntinātha at Bandalike or Bandhavapura (this Sanskrit name of this place is found in several epigraphs) was quite famous, is also apparent from another epigraph183, found from Chikkamagadi in the same Shikarpur taluk of Shimoga district. According to that epigraph, the Hoysala general Rechana before 1182 A D., visited this place and granted a village for this temple. A good description of the templecomplex of śāntinātha, at this place, will aiso be found in an epigraph 108 from this place, dated Śaka 1125, corresponde ing to 1203 A.D. It mentions the erection of a mandapa by a merchant, called Bodha-Seţți, at the temple of śāntinātha. The priest Sabhacandra, belonging to Kragūra gana, was evidently a very influential monk of this area. Ao important minister of Ballāla II (1173-1220), viz. Malla alias Kammata, was also associated with this great temple, according to this epigraph. The death of Subhacandra is recorded in an epigraph 19+, from this site, dated 1213 A.D
From Kuppațūru in the same district, we have an epigraph 108 of Saka 997, corresponding to 1075 A.D. This epigraph mentions a Kadamba prince Kirtideva and his wife Mālaladevi, who was a great Jiin laywoman. This epigraph also incidentally mentions Bandalike (Bandanikā) as a great

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tirtha. We are told that the queen, after the washing the feet of Padmanandi of Bandaqike, granted some gift for the Brahma-jinälaya of Kuppațuru (actual spelling is Kuppa. ļūra). Ti is Brahma.jinālaya, we further learn, was dedicated to Pārsvarātha and was also held in great esteem by the local Brahmin community. Padmanandi belonged to Kundakunda line, Kāņura gana and Tintrini gaccha.
An epigraph 196 from Tațţekere in the same Shimoga district, dated Saka 1001, corresponding to 1079 AD, mections Tribhuvanamalla alias Vikramaditya VI as the reigning king and his feudatory Ganga-Permādideva. It records the construction of a temple and lake by Nokkayya, an officer of that feudatory king at Tɛ ţţekere. We are fure ther told that Ganga-Perrādi granted some gift for this temple and also that of a nearby place, called Nellavatti. Nokkaya has been described as a disciple of Prabbācandra Siddhāntika of Krānūra gana, Meshapashāna gaccha, belong. ing to the Mülasaigha. We have another undated epigraph 107 of the time of the same Tribhuvanamalla alias Vikramaditya VI from Isur in Shimoga district, which men'tions the construction of a Jain ten ple, and some gift by Bineya Bammi Sețţi.
Next, we have an interesting epigraph 108 from Alahalli in Shimoga taluk, which belongs to the Vikrama Cālukya year 37 and mentions Tribhuvanamalla alias Vikramaditya VI. It records the construction of a Jina temple by Bacaladevi, one of the queens of Mahāmandalesvara GangaPermādideva at Bannikere, dedicated to Pārsvanātha. We are told that this temple was constructed for the use of the morks of the Deši gana and Mülasangba. A gift was made for that temple, by that queen in presence of all princes of her family. It was entrusted to Subhacandra, the disciple of Maladhārideva, belonging to Deśi gaña.
From Dānsale in Tirthahalli taluk, we have an epi. graph 1 of the time of Vikramāditya Vi, dated Śaka 1025, corresponding to 1103 A.D. It refers to Cațsaladevi and

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Tribhuvanamalla Santara and mentions the erection of a Jain temple (basadi) by Cațţaladevi. The epigraph also refers to Ajitasena Bhattāraka, belonging to Dravida Sangha and Arungalānvaya. We have already seen that Cațţaladevi was a great Jain lay devotee, and did everything possible for the promotion of the religion of the Jinas. From Nidigi in the same district, we have a recordao, of the Cālukya Vikrama year 42, corresponding to 1117 A.D., recording the erection of a Jain temple by one Barmi-Sejți. Several monks, belonging to Krānūra gana, Meshapāshāna gaccha, including Prabhācandra and Subhakirti are mentioned in this epigraph. We have already seen that Prabhācandra of this gaccha, has been mentioned in the epigraph from Tattekere in the same district,
From Purle of the Shimoga taluk and district, has been found a fairly big epigraph, 201 dated 1112 A.D., mentioning both Tribhuvanamalla (Vikramaditya VI) and Hoysala Narasimha I. It also refers to one Ganga-Jinālaya, which was built at Kuruli-tirtha (modern Purle) by Satyagangadeya ; a gift was registered in favour of Madhavacandradeva. There is also a reference to a Caityälaya built at Kuntalāpura, which appears to be another name of Kuruli (Purle). Kuntalāpurā and its Jain temple are mentioned in another Jain epigraph 208 from Purle, dated 1204 A.D., of the time of Hoysala Ballāla II (1173-1220).
An epigraph 308 from Hire Abli of Sorab taluk, in Shimoga district, discloses the name of a local Pārsvanātha temple, which received a grant in 1142 A.D., during the reign of Jagadekamalla (1138-51). The donor was one Pergade Mayduna. It also mentions Daņqanāyaka YogeÁvara, who too, was probably a patron of the Jain religion, Hire Abli was known as Avali in ancient times. The epi. graph mentions Virasena and Mānikyasena, belonging to Mülasangha, Senagana and Pogari gaccha,
The above discussion of some of the epigraphs from Shimoga district, proves that this area could boast of a

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number of places, intimately connected with Jainism. Some of them will, once more, be noticed in the chapter on Jain tirthas. A few places which too, have yielded Jain epigraphs, will also be noticed, in that chapter.
Jain Epigraphs from Chitradurga district :--Not many Jain epigraphs have been discovered from this district of Karnatak. We will take note here of only three Jain epigraphs of this district. The earliest One*o*, dated in the Călukya Vikrama year 53, corresponding to 1128 A.D., was found from Sabnur, situated in Devanagare taluk. It refers to the reigning monarch Someśvara III (1126-38), who too, was known as Tribhuvanamalla. The epigraph refers to a temple of Pārsvanātha, which was built at Sambapūru (modern Sabnur), by Käliyakke, the wife of Dandādhipa Sürya, a general of Pandya, a Câlukyan feudatory. The priest of this temple, to whom a gift of land was given, for the maintenance of the temple was Śåntiśayana Papdita, who belonged to the Dravida Sangha and Arungalānvaya. Several monks of this line, have been mentioned in this epigraph. Both Dandădhipa Sürya and his wife were great Jain devotees.
The next Jain inscription from Chitradurga district is dated 1154 A.D. It was discovered from Hollakere. This copper plate records 908 the renovation of the dilapidated Śiva temple of this place, dedicated to Säntinātha, by one Pārsvasena Bhattāraka of the Mülasangba. The third Jain inscription 206, from this district, is dated in 1271 A.D., during the reign of the Yādava king Råmacandra. The cpigraph mentions the erection of a Jina temple of the name of Lakshmi jinalaya at Betürū, situated in Devangere taluk of Chitradurga district, by one Kūcirāja, a feudatory of Rāmacandra's governor Rāmadeva. This Kūcirāja was certainly a devoted Jain, as his guru was Padmasena Bhattāraka. We are further told that Lakshmi jinalaya, built by Kūcirāja, was dedicated to Pārsvanātha. The temple was given by Kicirāja to the monks of Mülasangha, Senagana

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and Pogale gaccha. His guru Padmascna became the chief priest of this newly-constructed temple.
Jain Epigraphs from Chikmagalur district :- The district of Chikmagalur has yielded a good number of Jain epigraphs of different periods, The earliest inscription, of our period, comes from Angadi in Mudigere taluk. A number of memorial epigraphs of the 10th and the 11th century have been noticed in this place. The earliest one207 is assigned to circa 990 A.D. This records the death of one Vimalacandra Pandita, belonging to Dravida Sangha, Kondakunda anvaya and Pustaka gaccha. The next one is also a memorial tablet 208, which records the death of one Vajrapāni, belonging to the same Sangha and gana. This monk has been described here as the guru of the king Rājamalla of Gangavādi, who is generally identified with the first Hoysala king Sāla. According to yet another memorial tablet from Angadiace, this Vajrapāni belonged to Sūrastha gana. This particular epigraph is dated in 1054 A.D., and refers to the reign of Hoysala (Poysala) Vinayāditya, one of the earliest kings of that illustrious dynasty. The epigraph also refers to a Jain temple of the place called Sosavura basadi and the gift, given to that temple by Jākiyabbe, the lady disciple of Vajra pāņi. Sosavüra is probably a corruption of Sasakapura210, the oldest name of Angadi, Another memorial tablet 211, from the same place, dated Śaka 984, corresponding to 1062 A.D., mentions śāntideva, who has been described there as the guru of Hoysala Vinayāditya. Another epigraph*19 mentions the erection of a new Jain temple at the same place, in the later part of Saka 984, corresponding to 1063 A.D., by the son of a master-architect called Mānika Poysalacāri. Guñasena Pandita of Mullura was made the new superintendent of this temple. The epigraph 218, dated 1164 A.D., from Angadi mentions a gift by Vijaya Narasimba, the Hoysala king (1152-1173) for the basadi, built by a merchant at Sosavūra (also spelt soseyūra). Another Jain epigraph 21%, from this place, dated 1172 A.D., yields the

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name of another Jain temple, called Honnangi basadi. All these epigraphs from Angadi, not only prove that this place was a great Jain centre from the 10th century onwards, but also was the resident of some influential Jain monks, who were regarded as the preceptors of the Hoysala kings. The association of the early members of the Hoysala dynasty, with the Jain monks, is also proved by other evidences. *15
An epigraph from Sagarkațțe 816 in Mysore district, mentions Vardhamāna muni, the disciple of Vādirāja, belonging to Dravida Sangha, Arungala anraya and Nandigana, as taking part in the Hoysala administration. Its editor assigned it to the 11th century AD. Saletore has identified this Vardhamāna with Sudatta, the Jain sage, who is traditionally associated with the founder of the Hoysala kingdom.'17 This Sudatta, is, however, mentioned for the first time, in an an epigraph 218 from Sorab, in Shimoga district, dated 1208 AD. The guru of Vardhamāna, viz Vādiraja is definitely known to have filourished in 102) A.D.210 Regarding him, we will have something more to say, in the chapter on the Digambara literature A 16th century epigraph from Humcha aso, referred to by Saletores 21, also mentions Vardhamāna as the guru of the Hoysalas. A Śravaņa Belgola epigraph223 of 1 29 A.D., mentions śāntideva as the guru of Vinayāditya, and we have already seen, that this Sātideva is mentioned in an Angadi epigraphs of 1062 A.D,, as the guru of the same king. All these evidences go far to prove the intimate association of the Jain monks with the early Hoysala kings. We will see also afterwards, that the later kings of this dynasty also were good patrons of this religious system.
From Kadavanti in the same Chikmagalur district, wo have an epigraph**, which has been assigned to 1060 A.D. This inscription mentions a temple called Niravadya Jinā. laya and records some gifts for it. We have several epigraphs from Mattāvara in the same district, which prove its close association with the Jain religion. The earliest Jain

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epigrapha 25 from this place, is dated in the Saka year 991, corresponding to 1069 A.D. It mentions the fact that during the reign of Vinayāditya, a new temple was built by triat king at Mattavūra and some gift was registered on that occasion. We are told that at first the Jain shrine was situated on a hill outside Mattavūra village ; afterwards at the request of a merchant called Mānikasetti, the king ordered the constructton of a new basadi in the village itself. This once more proves that this Hoysala king was a very sincere patron of the religion of the Jinas. The other epigraphs 26, from this place, dated 1116, 1120 and 143 A D., respectively are all inscribed on memorial tablets.
We have an important Jain ep graph?” from Hantûru in Mudigere taluk of Chikmagalur district, which is dated in the Śakı year 1052, corresponding to 1130 A.D. The reigning king was Vishnuvardhana (1106-56). The epigraph praises his daughter Hariyabbarasi, who was a converted Jain and wh se guru was Gandavimuka Siddhāntadeva, the disciple o Māghanandi Siddhāntadeva, belonging to Mūlasangha, Kundakundānvaya, Desigaṇa and Pustakagaccha. We are told that the princess Hariyabbarasi reconstructed the famous Jain temple at Hantiyūra (modern Hantūru) and also granted some gift for the temple, which was entrusted to Gandavimukta Siddhāntadeva, The epigraph further shows that the princess Hariyabbarasi had the gifted land freed from all kinds of taxes, from the Hoysala king. This also indirectly shows the soft attitude of the Hoysalas towards the Jain religion.
An epigraph 298 from Sindigere of this district, dated Śaka 1060, corresponding to 1133 A.D., of the time of Hoysala Vishnuvardhana (which mentions Tribhuvanamalla alias Someśvara III as his overlord) records some grant for Sindangere basadi by Vishpuvardhana. It also praises bis dandanāyaka Bharata, who was a great Jain. The epigraph (which is not complete) also mentions Kulacandra of Kundakunda anvaya, his disciple Māghanandi and the latter's

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disciple Gapdavimukta, who as we have already noticed, is mentioned in the Hantūru record of Saka 1052. There is little doubt that all these above-mentioned Digambara saints were greatly respected in the Hoysala kingdom.
An interesting epigraph":9 from Vakkalagere in Kadur jaluk, datad Śaka 1127, corresponding to 1205 A.D., of the time of Ballāla II (1173-1210), the first independent Hoysala monarcb, mentions the erection of a Jina temple, called Yek koți jinalaya, at that place (Vokkalugere), by mahāpradhana Amitayya Dannāyaka. The gift was given to Nayakirti, a Digambara saint. Jain epigraphs have also been found from Kalasa 980 in Mudigere taluk and Chikmāgalur 281.
Jain Epigraphs from Tumkur district :-From Tumkur district of Karnatak, have been discovered, a few Jain epigraphs, some of which, are quite important. The only important Jain epigraph 28, of the 11th century, from this district, comes from Hattana in Tiptur taluk. It is dated in the Śaka year 1000, corresponding to 1078 A.D. At that time, the sovereign lord was Someśvara II and his Hoysala feudatory has also been mentioned. It records the gift of land and other things for the Nakhara Jirālaya of Hattana. Monks, belonging to Mülasangha, Deśiya gana, Pustaka Saccha and Kondakunda anvaya have also been referred to in this epigraph. Another short epigraph288, from this place, of the time of Hoysala Ballāla (1101-1100), mentions a Jain Acārya, called Subhacandra.
A fairly long epigraph 984 from Kaidal in Tumkur taluk of this district, dated Śaka 1073, corresponding to 1150 A.D., of the time of Hoysala Vishnuvardhana (1106-1152), discloses the existence of a sāmanta called Bäcideva, who was a man of great religious catholicity. We are told that this gentleman not only built a Jina temple of the name of Bhima Jinālaya at Kaycāļa (the original name of Kaidal), but also several Brāhmanical temples, including those, dedicated to the gods Siva and Vishnu. Bhima Jinālaya,

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we are told, was dedicated to Pārsvarātha and a tank called Mārasamudra was built near it, for the exclusive use of the Jain devotees. Another Jain epigraph 385, of the same Tumkur taluk, dated Saka 1073, corresponding to 1150 A.D., of the time of Hoysala Narasimha I (1152-11 3), discovered from Panditarahalli, mentions the reconstruction of a dilapidated Jina temple (apparently of the same place). It also mentions the Jain monk Gaņdavimuktadeva of Pustaka gaccha, Desiya gana, Kondakunda anvaya and Mülasaigha, who is undoubtedly identical, with the monk of the same name, noticed in connexion with an epigraph from Hantūru (Chikmagalur district), dated Saka 1052, mentioned above. This Digambara saint was surely a very influential pontiff of this particular gaccha of the 12th century.
From Heggere in Chiknayakanhali taluk, was discovered an interesting epigraph286, dated Śaka 1083, corresponding to 1161 A.D., of the time of Narasimha I of the Hoysala dynasty. It also mentions his overlord, the Cālukyan king Bhūlokamalla, who was his nominal suzerin. The identity of this Bhūlokamalla has not yet been settled 237. This epigraph records the construction of a Jina temple, called CennaPārsva basadi, which was obviously dedicated to Pärśvanātha, by Bițțideva, the feudatory of Hoysala Narasimha I. It also mentions Māņikanandi Siddhāntadeva, the disciple of of Gunacandra, as the recipient of the gift, given to that temple. They belonged to Mülasangha, Deśiya gana, Pustaka gaccha and Kondakunda anvaya, Two short epigraphs 288, on memorial tablets. dated respectively 1163 and 1298 A.D., have also been discovered from the same place. Two memorial tablets 280 from Karaḥālu in Tumkur taluk, dated 1174 A.D. (approximately), record the death of two devoted Jain ladies called Haryaladevi and Hariharadevi respectively.
An epigraph 240 from Mānțanidugallu in Pavagada taluk of this district, dated Śaka 1155, corresponding to 1232 A.D., records the construction of a Jina temple, called Jogava

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ttige basadi at Niųugalla, by a chief called Gangena Māreya. We further learn from this epigraph that this temple was dedicated to Lord Pārsvanatha. The epigraph also discloses the names of the monks Padmaprabha Maladbārie deva and his guru Viranandi, belonging to Mülasangha, Deśiya gana. Kondakunda anvaya and Pustaka gaccha. Another epigraph 11 from Amarāpura in Sira taluk, dated Saka 1200, corresponding to 1278 A.D., mentions a Jina temple called Brahma-Jinālaya and two monks of Pustaka gaccha and Ingaleśvara bali.
Jain Epigraphs from Hassan district : Thi; district of Karnatak, bas yielded quite a large number of epigraphs, apart from Śravana Belgola. Before we discuss the epigraphs of that famous place, of our period, we have to take note of the Jain epigraphs, from other places of this district, The earliest epigraph, which has been assigned to .060 A.D., comes from Somavāra of Arkalgud taluk, and it gives the name of Guņascna Pandita, belonging to Dravida gana, Nandi Sangha and Arungala anvaya. He is further described as the guru of the queen Ecaladeyi 218 A few other short epigraphs2+8, of this place, yield the names of a number of Jain monks and an unnamed Jain temple (Jainageha). From Madaläpura in the same taluk, has been discovered an epigraph 244, which has been assigned to 1080 A.D., and which also yields the name of a temple, called Arakere basadi and associates Amalacandra Bhajjāraka and his guru Kalácandra Siddhantadeva with this basadi.
The well-known Belur, in this district, bas yielded a few epigraphs, which prove that this place was once associated with Jainism. However, among the epigraphs, discovered from this place, only one, deserves notice. A long epi. graph a45 (The first part of which is missing), from this place dated Śaka 1054, corresponding to 1137 A.D., culogises the achisvements of Vishnu dandadhipa, who was a general of Hoysala Vishnuvarvardhana. This general was a great Jain and built, according to this epigraph, a magnificent

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Jina temple, named after the Hoysala king called Vishnuvardhana Jinālaya in the capital Dorasamudra. His guru Sripāla Traividyadeva was a great logician of those days. and the gifts, recorded in this epigraph, were given to him. The epigraph proves that the king Vishduvardhana himself, was also associated with this gift.
Mugulār in Hassan taluk was a great seat of Jainism in the 12th century. The earliest epigraph*40, from this place, records the death of Väsupūjya, who as we learn from another epigraph 247, fron this place, belonged to the spiritual lineage of Śrīpāla Traiydy adeva, who has been mentioned in the Belur epigraph, referred to above. The Mugulura epigraph$48 of 1147 A D., of the reign of Vishņuvardhana, records the fact that at Muguļi (the old name of this place), a mercbant, called Govinda, built a Jina temple. His guru was Vāsupūjya II of the same spiritual line. We are further told that the father of this Govinda had built another Jina temple at Dorosamudra. The gift for th temple built by Govinda, was given to Vasupujya II.
An epigraph**from Muttatti, in the same Hassan taluk, assigned to 1120 A.D., informs us that Vinayāditya, a general of Vishnuvardhana, built a Jina temple at this place, and gave it the name of Hoysala Jinālaya. The gift for the temple was given to Prabbácandra Siddhāntadeva, ho was the disciple of Meghacandra, belonging to Pustaka gaccha and Kundakunda anraya af Desi gani and Mulasaigha.
Let us now turn our attention to the epigraphs, of the capital Dorasamudra, now known as Halebid. The earliest epigraph from this place, are two small, mutilated inscriptions 250, which have been assigned to the 11th century. One of them yields the name 'Puņisa Jinalaya' and another refers to a Päráva icon. However, the most important epigraph"51, of this place, is that dated in 1133 A.D., of the time of the famous Hoysala king Vishņuvardhana. The epigraph mentions both Gangarāja, the famius Jain general (dandanāyaka) and his equally illustrious son, the general

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COMPRRHENSIVB HISTORY OF JAINISM {camūpa) Boppa. This epigraph pays a glowly tribute to Gangarāja, who was not only, one of the greatest generals of South India, of the 12th century, but also a supreme supporter of The Jain religious system. He is also represented as rebuilding thousands of dilapidated Jain temples of Gangavādi, which became a second Kopana (the great Jain centre). His son Boppa, according to this epigraph, built a great Jain temple at Dorasamudra, in memory of his illustrious father. This temple was consecrated by the sage Nayakirti Siddhänta Cakravarti. We are further told that the guru of Boppa was Subhacandra, who belonged to Kondakunda anvaya and the latter was the disciple of Prabhācandradeva Saiddhāntika. Then, we are told, that Vishnuvardhana himself, was once so impressed by this temple, that he changed its original name viz Drohagharațța Jinālaya and christened it Vijaya-Pārsvadeva basadi and also granted some gift for it. Some other gifts, by other persons, are also recorded in the epigraph.
Vijaya-Pārśva Jinālaya was not the only Jain temple of Dorasamudra. Epigraphs, discovered in this place, mention, at least, two more Jain shrines. The temple of śāntinātha at Dorasamudra, is mentioned in a late 12th century epigrapha 63 from Halebid. According to that epigraph, some gift was registered, for this temple, in 1196 A.N, by some merchants of Dorasamudra. At that time, Ballāla II was the reigning king. It also mentions Bālacandra Siddhāntadeva and his disciple Rāmacandra. The latter was the recipient of the gift, given for this temple. This temple of śāntinātha is also mentioned in another epigraph of the 12th century262,
At least one epigraph, of the 13th century, mentions the famous Vijaya-Pārgya Jinalaya, built by Boppadeva at Dorasamudra. An inscription 259 from Halebid, dated Šaka 1177, corresponding to 1255 AD., informs us that Narasim. ha III, the son of Someša (Somegvara), the Hoysala king, visited this temple, built by Boppadeva, and granted some

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gift for it. We have already seen that there were at least two other Jina temples at Dorasamudra, one built by the merchant Govinda in the 1st half of the 12th century, during the reign of Vishnuvardhana, and the second called Puņisa Jinälaya, was built probably in the 19th century. We will see, in connexion with the epigraphs of Sravana Belgola, that the Hoysala kings and their relatives gave parennial support to the cause of the religion of the Jinas.
Heragu, in Hassan taluk, was another great centre of Jainism from the 12th century. According to an epigraph:56 dated Śaka 1077, corresponding 1155 A.D., of the reign of Narasimha I (1152- 173), a temple of the name of Cenna Pårsvanātha, was built by Jakkabbe, the wife of the general Cābimayya. Nayakirti of Pustaka gaccha was her guru. Other epigraphs from this place, are known. The first, dated 1174 A.D 365, of the reign of Ballāla II (1173-1220), records a gift for Cenna Pārsvanātha temple by the king himself, who was surely interested in the religion of Jinas. The second B. dated 1177 A.D., also refers to some gift for this Pārsva. temple by two ordinary individuals.
An epigraph 267 from Karugund in Arsikere taluk, dated Saka 1080, corresponding to 1158 A.D., of the reign of Narasimha I, informs ns that one śāntiyaņa, a petty chief, built a Jina temple at Karikuņda (the earlier name of Karugund), and made some gift to this temple, which was entrusted to Mallisbena Pandita, the disciple of the wellknown Vasupujya II, who in his turn, was the disciple of the srlpāla Traividya, about whom, we have already said a. few things. From the same taluk. has been discovered, another epigraph, from a place called Bancūra$58, which is dated in Saka 1090, corresponding to 1168 A.D., and mentions Balläla II, as the reigning king (although his father Narasimha I was still alive) and records the construction of a temple, dedicated to Pārśya, at Bandavura (the earlier name of Bandūra), built by two merchants, called Mädirāja and Sanka-Setti. The monks, belonging to

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the Arungala anvaya, including Mallisheņa, Šripäla Traividya and his disciple Vāsupūjya II are also mentioned here, which once more, proves that the Digambara monks, of this line, were indeed extremely influential in the Hoyala kingdom, We are further told that the icon of Pārsva, in this temple, was built by Pushpasena muni, who was one of the disciples of Vāsupujya II, Another disciple of Vāsu pūjya II, namely Vpsbabhanátha, was made the priest of the temple.
These great Jain saints of the Arungala anvaya arc, once more, mentioned in the Markuli epigraph*50, from Hassan taluk, dated śaka 1095, corresponding to 1173 A.D., of the reign of Ballála II (1173-1220). This epigraph informs us that Bucimayya, a dignitary of the court of Ballāla II, built a temple, called Trikuţa Jinālaya at Marikali (the earlier name of Markuli) and made some gift, which was entrusted to Vāsāpūjya II, the celebrated disciple of Śripala Traividya.
From Arsikere, has been discovered, an epigraph 360, dated Śaka 1141, corresponding to 1219 A.D., of the reign of Ballāla II (1173-1220), the famous Hoysala king. It records the construction of the celebrated Sahasrakūta Jinālaya at Arasiyakere by Recarasa, a minister of Kalacurya stock. The gift was given by him to Sāgaranandi Siddhāntadeya, the disciple of Subhacandra Traividya, who was the disciple of Māghanandi Siddhāntadeva, belonging to Pustaka gaccha and Ingaleśvara bali. We are further told, in this epigraph, that the Jain devotees of this town, also built another Jina temple at an enormous cost. Another temple, dedicated to śāntinātha, was also built by the people of this town.
An epigraph961 from Hirehalli, in Belur taluk, dated 1170, corresponding to 1248 A.D., mentions the construction of a shrine, dedicated to a Jain monk, called Perumäledeva by a chief called, Adi-Gavuqda. Another epigraph, dated 1257 A.D., from this place, is known. It also men

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tions the jinalaya, built by Adi-Gavunda. This epigraph records the construction of another Jina temple. From Gorur also, we have a Jain epigraph $68, which refers to the construction of a basadi at Goravūra. The epigraph is assigned to the 12th century. Let us now turn our attention to the epigraphs of the famous Śravana Belgola of our period.
A very good number of epigraphs, from Śravana Belgola, in Hassan district, of our period, are known. In a few epigraphs, some Western Cālukya kings are indirectly mentioned. In one epigraph ***, dated 1100 A.D., we are told, that the monk Gupacandra, was the worshipper of the feet of Mallikāmoda Santisa in Balipura. We have already seen that Balipura or Balgambe, was well-known for its Sāntinātha temple266, and the present epigraph proves that the Säntinātha temple of that famous tirtha, was originally built by Jayasimha II (1015-1043), who had the title of Mallikamoda. 260 The present Śravaņa Belgola epigraph also states that the Jain muni Vāsavacandra was given the title of Bala-Sarasvati in the Cālukyan capital. Another epigraph from this place $87, dated 1129 A.D., informs us that the Jain philosopher Vädirāja, was honoured by Jayasimha II and another Jain muni, called Svāmi, got the title of Sabda Catur mukha from Ahavamalla or Someśvara I (1043-68).
However, the majority of the epigraphs, of our period, from Śravana Belgola, are connected with the activities of the kings, . queens and generals of the famous Hoysala dynasty. We have already seen that the Jain monks took active interest in the internal affairs of the Hoysalas, from the very beginning of their rule. Quite a number of epigraphs from Humcha 268, show that the early kings of this dynasty, were favoured by the Jain goddess Padmāvati. The first important epigraph 269, of our period, from Śravana Belgola, is dated in 1123 A.D. The epigraph opens with the praise of Prabhācandra, the disciple of

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Meghacandra Traividya. Both these monks are mentioned in some other epigraphsato, which have already been discussed. It records the erection of a Jina temple, by the queen śāntaladevi, called by the rather curious name Savatigandhavāraṇabasti. According to this epigraph, Sāntaladevi, the queen of Hoysala king Vishnuvardhana, was the daughter of Mārasimha and Macikabbe. She has been described as a rampart to the Jain faith and as a rutting elephant to ill-mannered co-wives (udvrtta-savatıgandhavāraņa), and this apparently gave its name to the temple, erected by the queed. We are told, that the garden, which she granted, to the temple, was obtained from her husband, the king Vishņuvardhana himself.
The death of śāntaladevi is mentioned in several epigraphs, including one of 1131 A.D.871 We are told that the father of this great lady was a devotee of siva, and her mother, a Jain devotee and Prabhācandra was the guru of both the daughter and the mother. The mother Măcikabbe, we are told, died by fasting at Belgola,
An earlier epigraph®?, dated 117 A.D., from this place, records the erection of a Jina temple, by two merchants and yields the name of the Jain sage Bbānukirti. However, the most dominating figure, of that time, was Gangarāja, the Jain general of Vishnuvardhana, who was undoubtedly one of the greatest champions of the Jain faith of the 12th century, in South India. Several epigraphs, from Śravana Belgola, describe his passion and love for the religion of the Tirthaikaras. An epigraph978, of 1118 A.D., describes Gaigarāja as the lay disciple of Subhacandra Siddhāntadeva, who was the disciple of Kukkuțā sana Maladhärideva of the Pustaka gaccha, belonging to the Deśı gana of the Mūla. sangha and Kondakunda anvaya. We are told in this epigraph, that Gangarāja renovated all the Jina temples of Gangavādi, “wherever he marched, wherever he was encamped, wherever his eyes rested, wherever bis mind was attracted, there he had Jina temples made." Another

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epigraph 374, from the same place, dated 1120 A.D., describes him “as a moon in raising the volume of the milk ocear, the Jain religion”. The same epigraph tells us that his father's guru was Kanakanandi of Muļļur (Coorg). From another epigraph 275, of this place, we learn that Gangarāja, built the town of Jinanāthapura (one mile from Belgola). It appears that he obtained permission from Vishnuvardhana, to make a grant for the temple. Two epigraphs 276, state that this valiant general obtained from Vishnuvardhana, the village of Parama and granted to the Jain temples, erected by his mother Pocaladevi and his wife Lakshmidevī, both of whom were great Jain lay devotees. Three epigraphs277, from the same place (i.e. Belgula), state that Gangarāja, after his victory at Talakad. obtained the village of Govindavāļi from the king (Vishnuvardhana) and granted it for the worship of Gommateśvara. This grant was made, after washing the feet of his guru śubhacandra Siddhāntadeva.
A short epigraph 278, from Belgola, states that ar epitaph was set up by Lakshmi, the wife of Gangarāja, to commemorate the death of her brother Bücana, a disciple of śubhacandra. Another epitaphạ70, was set up by Gangarāja and Lakshmi in 1115 A.D., to commemorate the death of Meghacandra, a prominent Jain monk, who had a great disciple in Prabhācandra Siddhāntadeva. From the same epigraph, we learn, that by restoring innumerable Jain temples, in all places, to their former condition, be converted the Gangavādi, 96000, into Kopana (a great Jain tiriha). This particular expression, regarding Gangarāja, occurs in several epigraphs 80, including one from Halebid, already noted.381
Three other epigraphs888, from Belgola, record the setting up of epigraphs by Gangarāja, for his mother Pocikabbe, his wife Lakshmi and guru Śubbacandra, who died in 1120, 1121 and 1123 A.D., respectively. Some of

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other pious act of Gangarāja, will be discussed in connexion with the discussion of the Jain epigraphs of other districts.
Another general of Visbộuvardhana, viz. Bharata, was also a devout Jain, and like Gangarāja, built new Jina temples, everywhere in Gangavāời. According to an epigraph 2 8 , from Belgola, dated 1160 A.D., he built 80 new basadis and renovated 200 Jina temples in Gangavāời. This Bharata was a lay disciple of the well-known Gandavimukta Siddhāntadeva.8 84
Hulla, a treasurer (bhāņdāri) of Narasimha I (1152-1173), was another great Jain of the 12th century, and is mentioned in several Śravana Belgola epigraphs, of the time of Narasimba and Ballāla II. According to one inscription 285, he even served Vishnuvardhana. An epigrapho88, of 1159 A.D., informs us that the treasurer Hulla, erected at Belgola, a temple, dedicated to 24 Tirthankaras and it was popularly known as Bhāņdāri bassādi. His guru, according to the same epigraph, was Maladhāri Svāmi. The epigraph also records the visit of Narasimha I to Belgola, wbo paid homage to Gomateśvara and also visited the Caturvjmšati temple, built by Hulla. The king, we are told, gave it a second name viz. Bhavyacūļāmani, after Hulla's title Sam yaktva-Cūdāmani, and granted the village Savaneru to it, to provide for gifts, repairs, worship etc. The record closes with the statement that Hulla made over the village Savaneru to Bhānukirti of the Pustaka gaccha, Deśiya gana and Mūlasangha. One epigrapb287, dated 1159, mentions Hulla, as the third great promoter of the Jain faith, after Cāmundrāya and Gangarāja. The same epigraph refers to the restoration of two Jina temples at Bankāpura by Hulla. His religious activities also embraced Kopaņa. Mahāmandalācārya Nayakirti, the disciple of Guņacandra, was made the acārya of the Caturvimśati temple, set up by Hulla. Narasimha I's visit to Belgola is also mentioned in a late epigraph288, dated 1175 A.D., which states that he granted, along with the village Savaneru, the two villages Bekka

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and Kaggere also. The gift of these three villages were confirmed by Ballāla II, according to the present epigraph, at the request of Hulla, who granted them to provide for the worship of Gommața, Pārsva and 24 Tirthařkaras,28 9 According to another epitaph 2*, dated 1163 A.D, Hulla made an epitaph, of his guru, mahāmaņdalācārya Devakīrti Panditadeva. Another epigraph®91 mentions Hulla's wife Padmăvati.
Several important Śravana Belgola epigraphs were incised during the reign of Narasimha's successor Ballāla II. We have just referred to his epigraph of 1175 A.D. That inscription mentions Adhyātmi Bālacandra, the disciple of Nayakirti. This Bālacandra is also described as a great promoter of the Jain faith in this epigraph.28% An epigraph of 1181 A.D. 298, records the erection of Pārsvanātha basadi at Belgola by Aciyakka, the wife of Ballala II's minister Candramauli. Although Āciyakka was a devout Jain and a disciple of the great Nayakirti. her husband Candramauli has been described, in this epigraph, as a Saiva. It was, at his request, that Ballāla II, granted the village of Bommenahalli for the god Pārsvanātha, set up by Aciyakka, also called Acaladevī* This particular epigraph of Belgola also informs us, that Nayakirti had celebrated disciples like Bālacandra, Bhānukīrti, Prabhācandra, Māghanandi, Padmanandi and Nemicandra.
An important epigraph 295, from Belgoļa of the reign of Ballāla II, dated 1195 A.D., records the pious works of Nāgadeva, the pațțanasvāmi of that king. We are told, that Nāgadeva made a dancing hall in front of the temple of Pārsvanātha and another dancing hall in front of Kamatha Pārsva basti. However, his greatest achievement was the construction of the famaus Nagara Jinālaya. The epigraph also records some grants, by the merchants of Belgola, for this particular Jain shrine. According to another epigraph ***, dated 1200 A.D, Nāgadeva, caused a tank called Nāgasamudra to be excavated, and he also built a new

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.
garden. The land for that garden was provided by Bhānukirti, Prabhācandra and Nemicandra, the three disciples of Nayakirti, with the condition, that he should pay four gadyānas (gold coins), every year, for the worship of Gommateśvara.
An epigraph*°7 from Belgola, mentions that general Recimayya, set up a temple of śāntinātha at Jinanāthapura, which, as we have already seen, was built by Gangarāja. We further learn that this temple was made over to Sāgaranandi, the disciple of Subbacandra Traividya, who was the disciple of Māghanandi, connected with Sávanta basadi of Kollāpura. Though the king is not mentioned here, we know from two epigraphs 286, of Hassan and Shimoga dis. tricts that Recimayya was a general under Ballāla II.
An epigraph2o9, from Belgola dated 1231, of the time of Narasimha Il (1220-1234 A.D.), records that Gommațaseții, the son of Padumasețți, who was a lay disciple of Nayakirti's disciple Adhyātmi Bālacandra, made a money grant for Gommateśvara. From an epigraph 800, dated 1273 A.D., we learn that Sambhudeva and other merchants of Belgola, granted certain lands, which they had purchased from Mahamandalācārya Nayakirti's disciple Candraprabha. to provide for milk offering to Gommateśvara and the 24 Tirth ankaras of the enclosure. The ruling king, at that time, was Narasimha III. Another Jain epigraph 801, is also generally assigned to the reign of this king. This inscription mentions a Jain teacher, called Māgbanandi, belonging to the Balātkāra gana, and described as a disciple of Kumudacandra. This Māghanandi is further described, in this epigraph, as the royal guru of the reigning Hoysala king, who is probably no other than Narasimha III. This inscription also refers to the Nagara Jinālaya of Belgola, which according to this epigraph, was dedicated to Adinātha. A grant is recorded, in this epigraph, for this jināiaya, by the merchants of the town. These merchants have been represented as the disciples of Māghanandi.

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Jain Epigraphs from Mandya district : The earliest Jain epigraph 30% of our period, assigned to circa 1000 A.D., has been found from Mutsandra in Nagamangala taluk of this (Mandya) district. This short epigraph refers to a temple called Coka Jinālaya. Next, we have an epigraph Ros, from Belūru in Mandya taluk, dated Saka 944, corresponding to 1022 A.D., in the reign of Ganga-Permanadi. It refers to the construction of new Jina temple (nava-jinalayak. Next important Jain epigraph 30°, from this district, has been found from Tippur in Malavalli taluk, dated 1039, corresponding to 1117 A.D., in the reign of the famous Hoysala king Vishnuvardhana. It mentions the fact that, with the permission of his king, the great Gaigarāja donated the village of Tippüra to Meghacandra Siddāntadeva, belonging to Mülasangha, Kānūra gana and Tintriņika gaccha,
A number of epigraphs from Kambadahalli in Nagamangala taluk are known, which show that from the early 12th century, this place became a centre of Jainism. According to an epigraph 80% of 1118 A.D., of the time of Hoysala Vishnuvardhana, his famous Jain general Gangarāja, obtained this place from the king, and gave it to Subhacandra his guru. Probably after this date, this place became a J in tirtha and several Jina temples were constructed here. An epigraph 806 of about 1120 A.D., is actually an epitaph of two Jain ladies viz. Rukamabbe and Jakabbe, who were the lay disciples of Prabbâcandra, belonging to Kondakunda anvaya, Deśiya gaña, Pustaka gaccha and Mūlasangba. An epigraph 307 of about 1:30, records the construction of a Jina temple, dedicated to śāntinātha at this place by Boppa, the illustrious son of the great Gangarāja. Boppa, as we have already seen, constructed a temple at Halebid, in memory of his father, in 1133 A.D.308. Another epigraph 809, from this place dated 1145 A.D., records some grant for the śāntiś vara basadi (apparently identical with the temple, built by Boppa) of this place, by Mariyane and Bharatimayya, the two generals of the Hoysalas. Both the generals were the lay

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disciples of the monk Gandavimukta, wbo has already been mentioned in connexion with the religious activities of other persons in the Hoysala kingdom. Another epigraph 810, from this place, dated Śaka 1089, corresponding to 1167 A,D, indirectly proves that this place was not only a Jain tīrtha, bu it had educational institutes, where the students, interested in Jainism, were given lessons. It further shows that the temples of this place, remained under the control of the monks of Mülasangha, Desiya gana, Pustaka gaccha and Kondakunda anvaya. There is also a reference to Hanasoge, which was a great Jain centre, as we will see afterwards, in this chapter.
From Sukadare in Nagamangala taluk, we bave a Jain epigraph 811, which is assigned to 11 OAD, of the tim of Visbņuvardhana and which mentions Jakkisetti, a great Jain merchant. According to this epigraph, Jakkisețți constructed a Jina temple, at his village Sukadare and also a tank. His guru was Ajitasena of Drāvida Sangha. The gift was entrusted to the monk Da äpäladeya. Another updated epigraph 813, but assigned to 125 A.D., was discovered from Hosahollu in Krishnaraja pet i aluk, of this district. It records that during the rule of Vishnuvardhana, Nolabi Sejți, donated a village, a tank, a dānaśālā and various other things for the Trikuța-Jinālaya, constructed by Dembikabbe to his guru, the well-known Subhacandradeva, the guru of so many illustrious personalities of the 12th-century Karnatak. We have already seen that this Subbacandra was the disciple of Kukkuţāsana Maladbārideva,
Another epigraph 818, of the reign of Vishnuvardhana, dated 1131 A.D., discovered tro Abalwādi in Mandya taluk, records the construction of a Jina temple, by a Jain layman, called Mallinātha, who was a lay disciple of the monks of the Mūlasargha, Desiya gana and Pustaka gaccha. From Kasalageri in Nagamangala taluk, we have an interesting epigraph 314, dated Saka 1064, corresponding to 142 A.D., of the reign of Vishnuvardhana. It records the construction

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of a big jinilaya by a Samanta of Vishņuvardhana, which was known as Ekkoți Jinālaya, dedicated to Pärśva. A gift of a village is also recorded and the recipient was Brahmadeva, belonging to Mūlasangha and Sūrastha gaña. Prom Bogāļi in Nagamangala taluk, we have two epigraphs. The first 818, assigned to 1145 A.D., refers to a Jain shrine, called Karapa Jinālaya at Bhogavati (modern Bogādi), which was under the control of the well-known line of Ajitasena and Śripāla Traividya. It refers to the reigning king Vishnuvardhana. From the second epigraph 316, of tbis place, we learn that this Karana Jinālaya was dedicated to Pārsva. The epigraph is dated in the Śaka year 1095, corresponding to 1173 A.D., and the reigning king was Ballāla II. It records some gifts for the monk Padmaprabha, who also belonged to the line of the illustrious monks, mentioned in the earlier epigraph. The donor was mahāpradhāna, sarvadhikari Heggade, a loyal officer of Ballâla II. From Yalladāhalli, in the same Nagamangala taluk, we have an epigraph 917, dated 1254 A.D., of the time of Narasimha I, which mentions an offlcer called Devarāja, who belonged to a Jain family and who built a Jina temple, at a place called Süranahalli (the former name of Yalladåballi), which afterwards was given the name of Pārsvapura, by the king himself. The temple, therefore, was dedicated to Lord Pārsvanātha. A gift was also registered, which was given to Municandra, belonging to Pustaka gaccha and described as the disciple of Narendrakirti Traividya, an authority on tarka and Vyakarana.
Two Jina temples called respectively Māņikyadosalu basadi and Kodebāļa basadi are mentioned in two epigraphs918, of Mandya district, found respectively from Basti (Krishnaraja pet taluk) and Kyātanahalli (Srirangapatna taluk). Both are dated in the 12th century.
An interesting epigraph from Hațaņa $10, in Nagamangala taluk, dated Śaka 1100, corresponding to 1178 A.D., of the time of Ballā!a II, mentions a merchant, called

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Sovisetti, who belonged to a family of dedicated Jains, and who, according to the present epigraph, built a temple of Pārsvanātha and made some gift, which was given to Bālacandradeva, who belonged to Pustaka gaccha. The long and interesting epigraph820, from Aļesandra in Nagamangala taluk, dated Śaka 1105, corresponding to 1183 A.D, of the reign of Ballāla II, records the erection of a Pārsva temple at Sindagbațța by śāntaladev1, the daughter of the famous general Bharata. It also records some grant, for two other Jina tem ples, situated respectively at Aņuvasamudra (modern Alesandra) and Cākeyanahalli, which was given to Devacandra Pandita, the disciple of Gandavimukta Siddhäntadeva, who in his turn, was the disciple of Māghanandi Siddhāntadeva, belonging to Kollapura. He was of Pustaka gaccha and Ingaleśvara baļi. We have already come across this great Māghanandi of Kollapura, in connexion with the Jain epigraphs of the Silābāras of Kolhapur, in the first chapter of the present work. 591
From Dadaga in the same district, there is an undated epigraph 323, which refers to five Jina temples of Daời. ganakere (the ancient name of Dadaga). A temple, dedicated Bāhubali, at that place, received some gift from two generals of Vishnuvardhana viz. Bharata and Mariyane The recipient was Meghacandra, the disciple of Munibhadra, who belonged to Kāņura gana and Tintrinika gaccha. An epigraph 328, from Kalegere, of the time of Narasimha III, refers to Šāntirātha temple of Dorasamudra, which has already been noticed. This temple received some gift from the king himself, and it was entrusted to Māghanandi, the disciple of Kumudacandra, who belonged to Balātkāra gana and Mülasangba. There is also a very useful list, in this epigraph, of the several spiritual predecessors of these monks,
Jain Epigraphs from Mysore district : Quite a few important Jain epigraphs from Mysore district are known, A place called, Cikka Hanasoge, in this district, was a

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great centre of Jainism, from the last quarter of the Sth century A.D. According to a tradition**, it had once 64 Jina temples. And this tradition is recorded in an epigraph 8 25, of circa 1100 A.D. The earliest epigraph$ 26, from this place, is assigned to the early 10th century A.D. It records the death of Sridharadeva, who belonged to Panasoge sakhā. Panasoge is the ancient name of Hanasoge and the reference to this šakhā shows that, probably from a much earlier period, it was looked upon as a Jain tirtha. Another epigraph 827, of the same period, records the death of a lady called Jakkiyabbe, who according to Saletore888, should be identified with the Jain queen, of the same name, mentioned in an epigraph of 911 A.D. 889 Another epigraph890, from Chikka-Hapasoge of about the same time, refers to the death of Elācārya, a celebrated Jain monk. A single-line inscription *81, of about 1025 A.D., mentions a Jina temple called Rajendra Cola jinalaya.
Next, we have a short epigraph889, of about 1060 A.D., which refers to the erection of a Jina temple, dedicated to the monks of the Pustaka gaccha, by Vira Rajendra Nanni Cangälva. Another epigraph888, from Hanasoge, of about the same date, gives us the rather curious information that formerly the Jain tirtha, at that place, was in existence, during Dāśarathi Rāma, and afterwards during Vikramā. ditya, the enemy of the Sakas. This indicates that Hanasoge or Panasoge was looked upon as an old Jain tirtha, as early as the 11th century AD. The present epigraph further represents Nanpi Cañgālvadeva as the builder of a new basadi of this place. It also associates Mārasimba with this place, and this Mārasithha is no other than the great Jain king Mārasithha III (960-974), who lived and died a dedicated Jain 984.
Next, we have an epigraph 385 of about 080 A.D., which mentions Dāmanandi Bhattāraka of Deśiya gana, Pustaka gaccha and Kondakunda anvaya, as the monk in charge of all the 64 Jina temples (basadi) of Panasoge. He is further

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represented as the teacher of Divākaranandi Siddhāntadeva. We have already seen that this famous Jain tirtha was, from the beginning, in possession of the monks of the Pustaka gaccha. These monks, and a few others of the same Kondakunda anvaya, are mentioned in an epigraph, from this place, dated Śaka 1021, corresponding to 1099 A.D.386 It appears that the earliest sage of this line viz. Purnacandra, flourished about 1000 A.D. This epigraph records a gift of 30 gadyānas (gold coins) to a temple of this place, by Besavaveganti, the lay female disciple of Divākarananı į. It should further be noted that Hanasoge bali afterwards became a sub sect of the Pustaka gaccha and the monks of this line are mentioned in several epigraphs of Karnatak.887
An epigraph 8 88, from Cāmarājanagara, dated Saka 1039, corresponding to 1117 A.D., mentions a famous officer-cum-minister of Vishnuvardbana called Puņisa, who is represented in this beautiful epigraph, as a great general and a dedicated Jain. We are told that he beautified 96 10 Jina temples of Gangavādi. We are further told that Punisa, built at this place (Cāmarājanagara), a Jina temple of the name of Trikuța basadi and donated some land for it. This general Punisa apparently built another Jina temple at Halebid, called Puņisa Jinālaya, which has already been noticed, and which is mentioned in a recently-discovered epigraph.880 He is also mentioned in an epigraph 940 from Belur and another841, from Basti Hoskote (Mandya district.)
An epigraph from Śravanahalli of the early 12th century, of the time of Hoysala Vishnuvardhana 8 +3, mentions the gift of a village for Vira Kongālva Jinālaya by the queen Cantaladevi and her friend Duddamalla. The recipient was Prabhācandra Siddhāntadeva, the disciple of Meghacandra Traividya of Pustaka gaccha and Desiya gana. These two monks, as we have already noticed, are mentioned in several Jain epigraphs of the Hoysala period. A short mutilated epigraph 9 43, of about 1170 A.D., from Müdahalli, 'in Nanjangud taluk, praises the anvaya of

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Arungala, belonging to Nandisangha. Another epigraph 844 from Malejūr in Chamrajnagar taluk, dated Śaka 1103, corresponding to 1181 AD, mentions a temple, dedicated to Pārsvanātha at Kanal acala and also records the gift of a village by a lady called Cikkatāyi. The name of the village wa Kinnaripurā.
From Basavanapura in Narasipur taluk, was discovered an epigrah, dated Śaka 1105, corresponding to 118. AD 846 This epigraph gives an authentic list of the predecessors of Candraprabha Muninātba, belonging to Dravida Sangha, Arun ala anvaya and Nandisangha, who died in the abovementioned year It mentions Samantabhadra, Kumārasena, Cintamani, Cūdamani, Maheśvara, śāntideva, Akalanka. (who defeated the Buddhists), Pushpasena, Vimalacapdra, Indranandi (the author of the Jvälinikalpa), Paravādimalla (a contemporary of Kțisbnarāja). After this, a large part of the rock, bearing this epigraph, has been effaced, and then comes the names of Maladhāri, Ajitasena I, Candraprabha, Ajitasena II, Samayadivākara and Sūri Candraprabha.
Then we should refer to an epigraph $48, from Gundlupet, dated Śaka 1118, corresponding to 1196 AD. It mentions the erection of a jinālaya by Gorayagavunda, a. pett feudatory under Ballāla II at Tuppura, which was given to the monks of Arungala anvaya and Nanoisangha.
Jain Epigraphs from other areas of Karnatak : Some other areas of the present Karnatak, have also yielded a good number of Jain epigraphs and antiquities. The Coorg area was once a stronghold of Jainism. Let us first take note of the Jain epigraphs from Mercara taluk. In tie earlier volum of the present work847, we discussed the spurious. Mercara copper plates, which were forged in the early mediaeval period. The second epigraph from Mercara 8 48, is assigned to the second half of the 12th century. It mentions the consecration of an image of śāntinātha by Māghanandi of Tātaigi, belonging to Mūlasangha, Desiya gana and Pustaka gaccha. Another Sāntinātha image

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epigraph from the same place , is assigned to the 12th century, and mentions Hariscandradeva of the abovementioned sangha and anvaya. A third image epigraph 850, from the same place, discloses the name of the donor Hariyanna Heggade, who is described as the lay disciple of Nayakirti, mentioned above. It has been conjectured that this Nayakirti, should be identified with the homonymous monk, of the same name, who died at Śravana Belgola in 1176 A.D.851
Mullur, in Somayarapet taluk, was a celebrated centre of Jainism, from the lith century. According to an undated epigraph from the Pārsvanātha basadi of this place 858, Pochabbe, the mother of Rājādbirāja Kongāļva (a Coļa feudatory), a lay disciple of Gunasena Pandita of Nandi Sangha and Arungala anyaya, built a temple there. However, according to another epigraph858, dated Śaka 980, corresponding to 058 A.D., found from the same temple, it was built by Sri Rājendra Kongālva's father. So there is reason to believe that this Pārsvanātha temple was jointly built by this king and his Jain queen Pochabbe. It is interesting to note that in almost all the epigraphs of the Korgālva kings, found from Pārsvapātha basadi of Mullur, the name of Gunasena Pandita, is conspicious by its presence. He was treated as a royal guru and his death is recorded in a somewhat bigger epigraph 35, found from this basadi. According to this inscription, this great Digambara saint breathed his last in Saka 86, corresponding to 1064 A.D. Another undated epigraph888, records that Mallisheŋadeva, of Arungalānvaya and Nandisangha had the basadi (of Šāntinātha) re-consecrated.
Earlier Jain epigraphs have been found from Biliyur in Viraja pet taluk and. Peggur and Nallur of the same taluk. The epigraph from Biliyur 360, is dated in Śaka 809, corresponding to 887 A.D. This epigraph has been discussed in the earlier volume 357, of the present work. The Peggur epigraph858, dated Śaka 899, corresponding 977 A.D.,

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belongs to the reign of Rājamalla IV. It has also been noticed by us in our earlier volume. An epigraph889 from Nallur, in the same taluk, refers to a Jina temple, called Cargāla basadi.
A few Jain epigraphs have also been found from Bellary district. Several places, of this district, as noticed by Desai860, were connected with the Digambara religion, from the early mediaeva period. These places are Adoni, Kogali, Nandi Bevūru, Mannera Masalevāda, Kudatani and Rāyadurg.
Adoni area has several old Jain settlements and one of the epigraphs 361, discovered from Hālaharavi of that area, refers to a Jina temple at Nandavara and is dated in Saka 854, corresponding to 933 A.D., of the reign of Nityavarsha or Indra III. It also mentions a Jain teacher named Padmanangi. Kogali in Hadagalli taluk was a celebrated centre of Jainism, probably from the days of Durvinita (2nd balf of the 6th century A.D., down to the 13th century. An epigraph 8 68 of this place, is dated 992 A.D., of the time of Taila Il or Abavamalla. It mentions a Jain pontiff called Ganadharadeva Bhattāraka. The second epigraph 868, of the same lace, dated Śaka 977, corresponding to 1055 A.D., of the time of Trailokyamalla alias Someśvara I (1043-1068), is very interesting, as it informs us that the Jain temple (in which the epigraph was found) dedicated to Pārsva, was originally constructed by Durvinita, who in all probability is the Western Ganga king of that name as no other Durvialta is known to South Indian history). The epigraph mentions Indrakirti of Kondakunda anvaya, whose epithets. prove that he was not only a very influential Jain monk of Kogali (its earlier name was Kokali), but also a great poet. and a scholar, who was held in great esteem by Someśvara 1. Two 13th-century epigraphs86, from the same site, were inscribed during the reign of Hoysala king Rāmanātha, who ruled in the second half of the 13th century. These epigraphs refer to a number of donors hailing from different

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places of Andhra and Karnatak. Kogali has been described in these epigraphs as a tirtha and there is little doubt that this place was considered a very sacred tirtha by the Jains of Southern India. We have another reference to this tirtha, in an epigraph, from Sogi 3 8 6 of the time of Hoysala Ballāla II, which mentions a teacher called Ubhayācārya, hailing from Kogali, who belonged to Mūlasangha, Desi gana and connected with Hanasoge (ancient Panasoge). An incomplete epigraph866, on the wall of the Pārśyanatha temple of Kogali, mentions Sāmanta Jinālaya of Kolläpura, which is also mentioned in another well-known epigraph from Śravana Belgola 307, of the time of Ballāla Il (1173. 1220). This Sämanta Jinālaya of Kollāpura was actually the name of the famous Rūpa närāyana temple 368, which was constructed by Samanta Nimbadeva and which has already been noticed by us, in the first chapters & 9 of the present work.
Another epigraph from Bellary district, viz. the Nandibeyuru inscription870 of Saka 976, corresponding to 1054 A.D., of the time of Somegvara I Trailokyamalla, mentions a celebrated Jain saint known as 'Ashţopavāsi Bhatāra' or *the preceptor of eight fasts'. It refers to a Jina temple, constructed hy a Nolamba-Pallava chief called Brahmādhirāja. The epigraph also proves that local Brāhmaṇas also had love and affection for this Jina temple. In another epigraph $71, from the same place, there is a reference to a monk called Viranandi, belonging to Pustaka gaccha, Desi gana, who received a gift from another Nolamba chief called Ghattiyarasa Iriva Narasimhadeva, during the time of Someśvara I.
Another place of the same district, viz. Mannera Masalevāda, has yielded an epigraph 37 2 of Saka 1219, corresponding 1297 A.D., and it refers to a Jina temple of Mosalevada, which received a gift from a chief called Mabāmāņdaleśvara Bhairavadása. The recipient was one Vinayacandradeva,

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belonging to Mülasangha and Desi gana, who has been described as the disciple of Nemicandra.
An epigraph 378 from Śivaganga in Nelamangala taluk of Bangalore district, assigned to 1140 A.D., though a Śaiva record, refers to the construction of a Jina temple, by a chief called Vishnuvardhana. He also built Deva temples in the same place.
A Review : The above discussion of the epigraphs of South Iudia (1000-1300 AD.), abundantly shows that, with the exception of Karnatak, Jainism was practically a spent religious force, in other parts of the South. We have already seen that other Hindu religious sects were not favourably inclined towards this religious system, and in most places, they were denied political patronage. Even in Karnatak, they had to face very stiff opposition, and gradually lost their hold over the people. However, the Jain writers of this period, produced same brilliant works, both in Sanskrit and local vernaculars, and their works will be discussed in chapter on the Digambara literature.

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REFERENCES
1.
gan
See Vol. I, p. 131, see also pp. 210ff; several short Jain epigraphs of the period between 800 and 1000 A.D., are found mainly from Kalugamali in Tirunelveli district (see the Appendix entitled the Jain Epigraphs in Tamil, Nos, 46-75 in cluded in A Chakravarti's Jain Literature in Tamil, 2nd revised edition, New Delhi, 1974). These inscriptions not only refer to a good number of Jain saints, but also to a number of Jain
lady teachers. 2. See S.1.1., 1, No. 66 ; see also No. 76 of Chakravarti's List, 3. S.I.I., I, No. 68 : Chakravarti. No. 97. 4. Jainism in South India, p. 44 fp2. 5. See I, pp. 2. If. 6. See El., Vol. IX, pp. 229f ; Chakravaiti, No. 78. 7. See Sastri, The Colas, pp. 617, 653, 656, e c. etc. 8. See Chakravarti, No. 80 and SIT, I, p. 107.
. See S.I.I., III, No. 97 ; Chakravarti, No. 79. 10. Ibid., I, No. 73 ; Chakravarti, No 81. 11. See Inscriptions of the Madras Presidency, Tanjore, No 1003 ; see
also Jainasilalekhasangraha, IV, No. 167. 12 S:Report on South Indian Ep., 1939-4), No. 301. 1). Ibid., No. 135 ; see J.S.S., IV, No. 94. 14. See J.S.S., No. 95. 15. See J.S.S., IV, No. 198 and also Inss. of Madras Presidency
Ramaad, No. 17. 16. Ibid., IV, No. 215. 17. Ibid., IV, No. 219. 18. Ibid., IV, No. 224. 19. Ibid., IV, No. 223. 20. Ibid., IV, No. 248. 21. Ibid., IV, Nos. 249-50. 22. Ibid., IV, No. 324. 23. Ibid., IV No. 380. 24. See S.I.1., 17, No. 397 ; No. 82 of Chakravarti's List. 25. For the full significance of this epigraph, see Desai, op.cit.
pp. 3f and for the text of the epigrapb, see Chakravarti, List,
No. 83. 26. A.R. South Indian Ep., 1918, App B. No.831 and p. 133. 27. See Brhatkathākośa, 39, 194 ; sec Paümac ariyam, chapter 40;
and Padma P. ch. 40, verses 311f.

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28. See A.R.S. Indian Ep. 1918, p. 134; see also Madras Arch. Rep.,
1968-69, pp. 10 11 ; 1909-10; pp. 2Cff etc. 29. 40. 34ff. 30. 49. 45. 31. See Jainaśilāleh hasangraha, Vol. IV, No. 162; See also Annual
Rep. on South Indian Ep, 115-16, No. 565. 32. See Andhra Pradesh Archaelogiral Series, Vol. 3, p. 45. 33. See Rep. on South Inilan Ep, 1960-61, No. 82; see also Jaina.
silalekhasangraha, V, No. 55; for the second epigraph, see
Andhra Pradesh Archaealogical Series, Vol. 22, No. 79. 34. See E I., Vol. IX, pp. 25cff. 35. A.R., South Indian Ep., 1961-62, No, 92. 36. A.R. South Indian Ep., 1961-62, No, 21. 37. Ibid., 1925-26, No. 66. 38. Jainasilalekhasargraha, IV, No, 224, 39. Ibid , IV, No. 273. 40. Ibid., IV, No. 184; see also S.I.I., Vol. 4, No. 798. 41. Sce Anchra Archaeologic al Series, Vol. III, pp. 40-43. 42. See Jainasilalekhasangraha, IV, No. 347. 43. A.R. South Inaian Ep., 1936, No. 336. 44. See Journal of the Andhra Historic al Res. Society, XIII, pp. 185ff. 45. Ibid., p. 196. 46. Loc.cit. 47. See Jainism in South India, pp. 1:9ff. 48. Edited by P. B. Desai, op.cit., pp. 229ff ; see also A.R., Indian Epe
1959-60, No. 441 ; and the Jainasilalekhasarigraha, V, No. 58. 49. Sce lines 19-23 Desai, op.cit., p. 240), 50. See in this connexion, Desai, op.cit, p. 235. 51. See op.cit, p. 232. 52. Edit d by Desai, op.cit., pp. 241ff. 53. Ibid., p. 248. 54. Edited by Desai, op.cit., p. 25 ff; see also South Inc iun Inscript
tions, Vol. 7, No. 723. 55. Edited by Desai, op.cit., pp. 363ff. 56. Edited by Desai, op.cit., pp. 311ff. 57. Edited by Desai, op.cit., pr. 33tf. 58. See Desai, op.cit., pp, 333f. 59. See in this connexion, Desai, op.cit., pp. 333f. 60. Ed. Desai, op.cit., pp. 206ff ; see also S.I.I., VII, No. 724, 61. Desai, op cit., r. 270. 62. Desai, op.cit., pp. 273ff. 63. Ibid., pp. 288ff.
10.
10

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64. For datails on the iconography of this yakshi, see B. C.
Bhattacharya, Jaina : Iconography, pp. 128ff; see also Desai,
op.cit, pp. 1777 ; 292f. 65. Edited by Desai, op.cit., pr. 31€ ff; for another small mutilated
epigraph of the same king, see ibid, pp. 323f. 66. Edited by Dasai, op.cit., pp, 321ff. 67. Ed. by Desai, op cit., pp. 280ff. 68. Sce E.O., II. Malayalli, No. 31 ; VIII, Sorab, Nos. 233, 262; etc. 69. See particularly, the last passage, Desai, op.cit., p. 288. For a
few other short Jain epigraphs from Gubbarga, of our period,
see Jainosilalekhasangrcha, V, Nos. 124-76, 139, 168 etc. 70. See p. 195. 71. See Desai, op.cit., pp. 338f. 72. See supra, Vol. I, pp. 20:ff. 73. See Desai, op.cit., pp. 345ff. 74. It id., pp. 350f. 75. Ibid., PP. 353ff, 76. Ibid., ps. 356ff. 77. Ibid., pr. 35. ff. 78. Ibid., pr. 363ff. 79. Ibid., p.:65. 80. Ibid., pp. 367ff. 81. Ibid., pp. 369f. *2. Ibid., pp. 370. 83. See Hyderat ad Archacological Series, Nos. 9-10, pp. 11-13. 84. See Desai, pp. 37. ff. 85. Ibid., pp. 381ff. E6. Ibid., pp. 383ff. 87. It id., pp. 384ff. 88. See Jainasilalektas arigrala, IV, No. 125. 89. See E.I., Vol. 37, pp. 113.10. 90. See Jainasilalekhasang raha, IV, No. 251. 91. See p. 178. 92. 1.A., 19, pp. 268ff ; see also Joinaśilālekhasangraha, I), No. 186. 93. E.I., 17, pp. 121ff. 94. See S.1.1., XI, p. 239 ; see also Jainaśilālekhasangraha, IV,
No. 166. 5. Rep. on South Indian Ep., 1929-29, p. 44; see also Jainasilalekha.
sangraha, IV, No. 261. 96. See J. SL.S., IV, No. 241. 97. Ibid., No. 158 ; see also S.II., XI, p. 111.

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98. Ibid., No. 171 ; see also S.I.I., XI, p. 141. 99. See J.S.L.S., II, No 247 ; see I.A., IX, s. 96. 100. Ibid., V. No. 191. 101. See S.11., 11, p. 291. . 102. See J.S.L.S., III, No. 312. 103. lbid , IV, No. 256. 104. Ibid., IV, No. 263. 105. Ibid,, IV, No. 326. 106, Ibid., IV, No. 329. 107. Ibid., V, No. 141. 108. Ibid., IV, No. 336. 109. For some more discussion on Jaiaism in Bijapur districi, se
Dasai, op.cit., pp. 104ff. 110. 1.A., 18, pp. 309ff ; see also J.S.L.S., II, No. 182. 111. See Desai, op.cit., p. 113. 112, See pp. 191-42. 113. J.L.S., II, No. 205 ; for some discussion on this epigraph,
see Desai, op.cit., pp. 113f. 114. Ibid., II, No. 237. 115. Ibid, III, No. 470. 116. Ibid., IV, No. 130; see also E I., 18, pp. 172ff. 117. Ibid., IV, No. 207; see also E.I, 18, p. 201. 118. Ibid., II, No. 292. 119. Ibid., III, No. 449 and also J.B.B.R.A.S., 10, pp, 173ff. 120. Ibid., III, No. 454 ; see also E.I., 13, pp. 27ff, 121, Ibid., IV, No. 259. 122. EI., 13, pp. 16ff. 123. Ibid., p. 23 (verse 5). 124. See J.S.L.S., II, Nos. 182, 227, 246, 276: III, Nos. 314, 366, 446 ;
IV, Nos. 176, 186, 205, 206, 209-10, 245, 247, 296, 317-19 etc. 125. J S.L.S., IV, No. 138. 126. See Vol. I, pp. 205-C6. 127. See op.cit., p. 138. 128. J-S.L.S., II, No. 137. 129. Op.cit., p. 136. 130. See Desai, op.cit., p. 138 and N. Premi, Jaina sāhitya aur itihāsa,
p. 315. 131. See J.S.L.S., IV, Nos. 346, 432, 514 etc. 132. Ibid., IV, No. 135; see also S.I.I., XI, pp. 99f. 133. P. 306, 134. See Premi, op.cit., p. 463 and fn. 4. 135. See Bombay Karnatak Inscriptions, I, Part I, No 34; another

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Dhora Jipälaya of Dharwar district is mentioned in an
epigraph of 1060 A.D. (sce J.S.L.S., IV, No. 144.) 136. See Desai, op.cit., p. 390. 137. See J.S.L.S., IV, No. 147. 138. Ibid., IV, No. 148. 139. Ibid., IV, No. 154. 140. The earliest Jain epigraph, from this place, is as old as the 8tb
century; see supra, Vol. I, pp. 180f. 141. See supra, Vol. I, pp. 187f, 142. J.S.L.S., IV, No. 157, 143. See pp. 179f. 144. Op.cit., p. 388. 145. J.S.L.S., II, No. 210; see also 1.4., 18, pp. 35ff. 146. See A.R. on Ep., 1945-46, A. No.49.147. See J.S.L.S., No. 165. 148. Ibid., IV, No. 208. 149. Ibid., IV, No. 237, 150. Ibid., IV, No. 234. 151. Ibid., IV, No. 238. 152. Ibid., IV, No. 257. 153. Ibid., IV, No. 274. 154. Ibid., IV, No. 330. 155. See E.I., V, pp. 237ff. 156. Op.cit., pp. 148, 397ff. etc. 159. A.R., South Indian Ep., App. E. No. 207; the relevant lines
from this epigraph, with suitable translation, are quoted in
Desai, op.cit., p. 398. 158. A.R. South Indian Epigraphy, 1929-30, App. E. No. 68: this
epigraph also has been partially quoted, along with translation,
by Desai, op.cit., pp. 398f. 159. See abstract translation in J.B.B.R.A.S., Vol. VIII, pp. 65ff ;
see also for the translation of the Channabasavapurāna, ibid,
pp. 98ff; see for more discussion, E.I., V, pp. 239ff. 160. See E.I., V, p. 239 fn. 4. 161. J.B.B.R.A.S., VII, p. 71 ; see also E.I., V, p. 240. 162. See E.I.. V, p. 240. 163. Ibid., V, pp. 9ff. 164. Ibid., V, p. 22. 165. See J.S.L.S., IV, No. 325. 166. Ibid., IV, No. 330. 167. Ibid., IV, No. 352. 168. Ibid., IV, No. 355.

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169, Ibid., IV, No. 558. 170. See J.S.L.S., V, Nos. 148, 150, and 151. 191. Ibid., II, No. 181 ; also E.C., VII, Shik. 120. 172. Ibid., II, No. 204 ; also e.C., VII, Sbik, 136. 173. Ibid., II, No. 208 ; also E O., VII, Shik. 134. 174. Ibid., II, No. 219 ; also E.C., VII, Shik, 124. 175. Ibid., II, No. 132; also E.C., VIII, Nagar, 60. 176. Ibid., II, No. 213 (p. 282); II, No. 248 (p. 366). 177. See supra, Vol. I, pp. 44f1. 178. See J.S.L.S., II, No. 197. 179. See E.C., VIII, Nagar, No, 60. 180. Ibid., VIIT, Nagar, No. 45. 181. Ibid., VIII, Nagar, No. 58. 182. Ibid, VIII, Nagar, No. 47. 183. Ibid., VIII, Nagar, No. 59; see also J, Ś L.S., II, No. 203. 184. Ibid., II. No. 212. 185. Ibid., II, No. 213 ; see also E.C., VIII, Nagar, 35. 186. Ibid., II, No. 214. 187. Ibid., II, Nos. 215-16. 188. Ibid , JI, No. 226. 189. 161d., III, No. 326. 190. Ibid., II, No. 140. 191. Ibid., 11, No. 207 ; also E.O., VII, Shik, 221. 192. Ibid., III, No. 408 ; also E.C., VII, Shik, 197. 193. See I Ś.L S., III, No. 448 ; see also E C., VII, Shik. No. 225. 194. See J. L.S., III, No. 459 ; see also E.C., VII, Shik. No. 226. 195. See J.S.L.S., II, No. 209; see also E.C., VIII, Sorab, No. 262, 196. See J.S.L.S., II, No. 219; see also E.C., VII, Shim., No. 10. 197. Ibid., II, No. 221; see also E.O., VII, Shik, No. 8. 198. Ibid., II, No. 253; see also E.C., VII, Shim., No. 97. 199. Ibid., II, No. 248 ; also E.C., VIII, Tirth, No. 192. 200. Ibid., II, No. 267; see also E.O., VII, Shim., No. 57. 201. Ibid., II, No. 299; see also E.C., VII, Shimoga, 64. 202. Ibid., III, N. 450 ; also E.C., VII, Shim., 65. 203. Ibid., II, No. 322 ; also E C., VII, Sorab, 125. 204. See J.S.L S., II No. 288 ; see also E.C., XI, Devanagare, No. 90. 205. See J. ŚL.S., III, No. 338; see also E.C., XI, Holakere, No. 1. 206. Ibid., III, No. 511 ; sce also E.O, XI. Devanagare, 13. 207. Ibid., II, No. 166 ; see also E.C.. VI, Mudi, 11. 208. See ibid., II, No. 198 ; also E.O., VI, Mudi, No. 18. 209. See ibid., II No. 185; also E.C., VI, Mudi, 9. 210. See Struggle for Empire, p. 227,

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211. See J.S.L.S., II, No 200 ; E.C., VI, Mudi, 17. 212. Ibid., II, No. 201 ; E.C. VI, Mudi, 13. 213. Ibid., III, No. 367; EC., VI, Mudi, 13. 214. Ibid., III, No. 378 ; EC , VI, Mudi, i2. 215. See in this connexion, The Struggle for Empire, p. 226; and
also Saletore, Mediaeval Jainism, pp. 59ff. 216. See J.S.L S, IV, No. 175; see M.A.R., 1929, p. 108. 217. See op cit., pp. 64 ff. . 218. See J. Ś L.S., III, No. 457 ; E.C., VIII, Sorab, 28. 219. See Introd, p. 26 of his Yasodharacarita edited by K. Krishna
morthy, Dharwar, 1963. 220. See E.O., VIII. Nigar, 46 ; also J.S.L S., III, No. 667. 221. See op.cit., p. 65. 222. See E.C., II, (revised ed), NO, 67, p. 30. 223. Ibid., VI, Mudi, 17, 224. See J.S.L.S.. II, No. 193; E.C., VI, Chik, 75. 225. See M.A.R., 1932, p. 171 ; see also J. Ś L.S., IV, No. 152. 226. See J.S.L.S., Nos. 262, 273 and III, N), 321. 227. Ibid., II, No. 293; E.C., VI, Mudi, 22. 228. Ibid., II, No. 307 ; EC, VI, Chik, 161. 229. Ibid,, III, No. 452; EC., VI, Kadur, 36. 230. Ibid,, III, No. 522; EC., VI, Mudi, 07. 231. Ibid., II, No. 526; EC., Vi, Chik, 2. 232. Ibid., II, No. 218: EC, XII, Tiptur, 101. 233. Ibid., IV, No. 183; MA.R., 1918, p. 45. 234. Ibid., III, No. No. 333; E.C., XII, Tumkur, 9. 235. Ibid., III, No. 352 ; E.C., XII, Tumkur, 38. 236. Ibid., III, No. 346; EC. XII. Chik, 21. 237. See The struggle for Empire, p. 183,7. 238. See J. $ L.S., 11, Nos, 364 and 545. 239. Ibid., III, Nos. 33-384. 240. Ibid., III, No. 478; E.C., XII, Pavagada, 51-52, 241. Ibid, III, No. 521 ; E.C., XU, Sira, 32 242. Ibid., II, No. 192; E.C., V, Arkalgud, 98. 243. Ibid., II, Nos. 220, 234 and 236. 244. Ibid., II, No. 224 ; E.C., V, Ai kal. 162. 245. Ibid., III, No. 305; E.C., V, Belur, 17. 246. Ibid., II, No. 265; EC., V, Hassan, 131. 241. Ibid., III, No. 327, E.C., V, Hassan, 130. 248. Ibid., III, 327. 249. Ibid., II, No. 275 ; E.C., V, Hassan, 112. 250. Ibid., V, Nos, 66-67 A R. on Indian Ep., 1963-64, Nos. 361-62.

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251. Ibid., II, No. 301 ; E.C., V, Belur, 124. 252. Ibid., III, No. 426 ; E.C., V, Belur, 129. 252a. S:e J.S.L.S., IV, No. 309; see also M.A.R., 1937, p. 185. 253 Ibid., III, No. 499; E.C., V, Belur, 125. 254. Ibid., III, No. 33); E.C., V, Hassan, 57. 255. Ibid., III, No. 335; E.C., V, Hassan, 58. 256. Ibid., III, No. 3'0; E.C., V, Hassan, 59. 257. Ibid., III, No. 347 ; EC., V, Arsi, 141. 258. Ibid., III, No. 373 ; E.C., V, Arsi, 1. 259. Ibi 1., III, No. 379; EC, V, Hassan, 119. 269. Ibid., III, No. 435; E.C., V, Arsi, 77. 261. Ibid., III, No. 46; E.C, V, Belur, 133. 262. Ibid. III, No. 504; EC, V, Belur, 131. 263. See M.A.R., 1943, p. 74. 264. E C., II, (revised ed.), No. 69. 265. See supra, p. 109. 266. Sue E I., XII, p. 144 ; also Struggle for Empire, p. 166. 267, EC., II, No. 67. 268. See J S.L.S., II, Nos. 198, 213 etc. 269. See E.C. II, No. 13? (revised ed.). 270. S:e J.S.L.S., II, Nos, 275, 277. 271. EC. II (revised), Nos. 141-143; No. 113 of 1131 A.D., is the
most important among these three epigraphs. 272. Ibid., Il (revised) No. 137. 273. Ibid., II, No. 73. 274. Ibid., II, No. 118. 275. Ibid., 11, No. 388. 276. Ibid., II, Nos. 73 and 125. 277. Ibid., 11, Nos. 240, 251 and 397. 278. Ibid., 11, No. 1 26. 279. Ibid., II, No. 127. 280. See for example, J.Ś LS, III, No. 4 1. 281. Ibid., II, No. 301. 282. See E.C., II, Nos, 118, 128 and 17. 283, Ibid., II, No. 267. 284. Ibid , II, Nos, 265-266. 285. Ibid., II, No. 345. 286. Ibid., II, No. 349. 287. Ibid., II, No. 345. 238. Ibid., II, No. 240. 289. See also ibid., II, Nos. 178 and 181. 290. lbid., II, No. 64.

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291. Ibid., II No. 346. 292. Ibid., II, No. 240. 293. Ibid., II No. 329. 294. See also ibid., V, No. 150. 295. Ibid., II, No. 335. 296. lbid., II No. 326. 297. lbid., II, No. 380. 298. See ibid., V, Arsi, 79; and VII, Sbik. 197. 299. Ibid., II, No. 186. 300. Ibid., II, N. 246. 301. Ibid., II No. 331. 302. J.S.L.S., II, 170; EC., IV, Näga, 92. 303. Ibid., II. No, 172 ; E.C., III, Mandya, 78. 304. lbit, II N). 263, EC., III, Malavalli, 31. 305. Ibid., II No. 269; E.C, IV, Nagamangala, 19. 306. lbid., II No. 294; EC., IV, Naga, 21. 307. Ibid , IV, No. 213; MAR, 193, p. 193. 308. See E C., V, Belur, 124. 309. J S.L.S., IV, N52 3 ; MAR., 115, p. 51. 310. Ibid., III, No. 372 ; E.C., IV, Nāza, 20, 311. Ibid. , II, No. 274 ; E.C., IV. Naga, 103. 312. Ibid., II, N), 284; EC., IV, Krishnarajapet, 3. 313. Ibid., II, No. 297 ; E.C., III, Mandya, 50. 314, Ibid., III, No. 318; E.C., IV, N 18a, 94.95. 315. Ibid., III, No. 319; EC, IV, Naga 100. 316. Ibid., IV, NO, 268; M.A.R., 1940, p. 15). 317. Ibid., III, No. 34; E.C., IV, Naga, 76. 318. Ibid , III Nos., 328 and 387. 319. Ibid., III, N), 319; EC, IV, Niga, 70. 320. Ibid., III, No. 411; E.C, IV, Naga, 32 3.1. See Supra, pp. 62ff. 322. See J S.L.S., IV, No. 2:2; M.A.R., 1940, p. 156. 323. Ibid., IV, No. 376; M.A.R., 1940, p. 16!. 324. See Saletoie, Mediaeval Jainism, p. 199. 325, S:e J.S.L.S., II, NO. 241; EC, IV, Yeda, 26. 326. Ibid., IV, No. 74; M.A R., 1914, p. 38. 327. Ibid., IV, No. 75; M.A.R., 1914, p. 38. 328. Op.cit., p. 156. 329. E.C., VII, Sbik, 219, pp. 130-31. 330. J.SLS, IV, No. 76; MAR, 1914, p. 38. 331. Ibid., II,N). 175; E.C., IV, Yeda, 21.

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332. Ibid., II. N), 195: E.C., IV, Yeda, 22. 333. Ibid., II, No. 196; E.C., IV, Yeda, 25. 334. See supra, Vol. I, pp. 188ff, 3 5. J.S.L.S., II, No.:23; E.C. IV, Yeda, 23. 336. Ibid., II No. 239; E.C., IV, Yeda, 24. 337. See Introd. (prastāvanā), p. 161 of J.S.L.S. Vol. III. 338. Ibid., II, N . 264; E.C., IV, Cham, 83. 339. Ibid., V, N). 67; A.R., I idian Ep. 1963-64, No. 362. 340. Ibid., IV, N. 201 ; M.A.R., 1934, p. 83. 341. Sre Jain, Jain Bibliography (Calcutta, 1945, pp. 143f. 342. See J.S.L.S., IV, N 188; M.A.R., 1921. p. 103. 343. Ibid., III, No. 375; E.C. III, Ninjan, 133. 344. Ibid., III, N . 401; E.C., IV, Cham, 153. 345. Ibid., III. N 410; E.C., III, Nirasi, 105. 346. Ibid., III, N. 425; E.C., IV, Gundlu, 27. 347. Pp. 137f. 348. See E.C.. I revised ed., Mysore, 1992), N). 4. 349. Ibid., I, No. 6. 350. Ibid., I. No. 7. 351. Sue ibid., I, p. 8. 352. Ibid., I, No. 6'. 353. Ibid. I, N . 72. 354. Ibid., I, N), 71. 355. Ibid., I, No. 77. 356. Ibid., I, N. 96. 351. Sec pp. 186 f. 358. E.C., I, N). 98; the date of the Christian era was wrongly
given by us (supra, I, p. 221, fn. 72 a 918. I should actually
be 877. 35). Ibid., I, N . 101. 36. S-e op.c.it, pp. 149ff. 361. S:e J.Ś.L.S., IV, NJ. 79; 4.R., South Indian, Eplgraphy, 1915.
16 N). 510, p. 52. 362. S:e S.I.I., I<, part I. N. 97. 363. See J.S.L.S., IV, No. 141 ; I.A., 55, 1-26, p. 74. 36. See S.I.I., IX, part I. Nos. 3 16-347 ; see also 8.5.L.S., IV, 36);
and the I iscriptions of Malras Presidency, Bellary, 192. 365. S.I.1., IK, N). 36.. 366. See Desai, op.cit., p. 151. 36'. See E.C. II (revised , N). 330. 363. See Mirashi's I Itroduction, p. LI of C.I.I., Vol. VI.

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369. See supra, pp. 62f. 370. See J.S.L.S., IV, No. 139; see also A.R., on South Indian Ep.,
1918-19, No. 291 ; p. 16. 371. See S.1.1., IX, part I, No. 115. 372. See J.S.L.S., IV, No. 35); A.R., South Indian Ep., 1918-19,
No. 256, p. 22. 373. Ibid., III, No. 315; E.C., IX, Nela, 84.

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Chapter III
JAINISM IN NORTH INDIA
( 1300-1600 A.D.)
We have already seen that Jainism was fast disappearing from all states of Northern India, except Gujarat and Rajasthan. After 1300 A.D., things became totally different, as almost the whole of Northern India gradually came under the Muslim yoke. Several places of Rajasthan, however, continued to defy those hateful foreign invaders, who were bent on destroying the very fabric of the ancient Indian culture. Before the Muslims, the earlier foreign invaders were quickly absorbed in the Indian society, as they readily accepted the religion and culture of the superior Indian civilisation. But the Mohammedans, who were suffering from terrible inferiority-complex, and who were inspired only by malice and hatred, started demolishing Indian temples, belonging to all the three major Indian religious systems viz. Hindu, Buddhist and Jain, soon after their entry into this sub-continent. However, so far as the Jains are concerned, they were intelligent and practical enough, to keep a safe and honourable distance, from their new political masters, although, at times, they too, had to face the music of the new situation. Let us, once more, start our account with Gujarat, the citadel of Jainism.
Jainism in Gufarat : Although the Jains did not practically get any royal patronage, after the overthrow of the Vāghelās, they were lucky enough to enlist the support of some extremely influential merchants and landlords. And the most dominant figure in the history of Jainism in Gujarat, of the 14th century, was undoubtedly Samarasimha, popularly known as Samarā Shah. He

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belonged to Upakeśa or Ukeśavamsa and Veśata gotra. I All his family members, including his brothers, were good Jains. We learn from the Vividhatīrthakalpa', which is a highly reliable work, and which was composed in the lifetime of Samarā Shah, the mūlana yaka (main image) of the Adiśvara temple in Satruñjaya, was rebuilt by that merchant in V.S. 1371, after it was destroyed by the Muslims (Mleccha) in V.S. 1369. This information, given by Jinaprabha, is strikingly confirmed by two epigraphs, found from that famous titha, dated V.S. 1371.
Further information, on this great Jain merchant, is supplied by the work Nabhinandanoddhāraprabandha*, written by Kakkasūri in V.S. 1392. This work further represents Alapakhāna, the governor of Gujarat, as a friend and well-wisher of Samarã Shah. This Alapakbāna is evidently identical with Alp Khāno, the governor of Gujarat, during Ala-Ud-din's (1295-1316) time. We are told by Kakkasūri that it was this Alp Khan, who gave the necessary farmān to Samarā Shāh, to rebuild that famous temple of Adinātha at Palitana. As Alp Khan was alive till 1315 A.D.°, the account of Kakkasūri is obviously based on fact. We are further told that in his task of rebuilding the Adinātha temple, Samarā Shāh was helped by the king of Ārāsaņā. Kakkasūri also gives a list of prominent Jain monks who accompanied Samarā Shah to Palitana." The two monks, who were directly involved in the ceremony of installation, were Siddhasűri of Upakeša gaccha and Ratnasūri of Tapā gaccha. That Samarā Shah was a man of catholic outlook, is proved by the fact, that he adorned the famous Somanātha temple with five-colour flag. It should also be noted that according to Kakkasūri, Desala, the father of Samarā Shah, actively participated in his son's religious activities and spent enormous amount of money. 10 His two brothers viz. Sahajapāla and Sāhana also actively helped him.
The same work of Kakkasūri informs us that Samarā

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Shah was in the good books of even Gyāsuddin1, and this Muslims ruler was no other than the Sultan of Delhi, Ghiyās-Ud-din Tughluq (1320-25), who was an exact contemporary of Samarā Shah. We are told that he was made the governor of Telang and he built many Jain temples at Urangapura,12 The poet Kakkasari also gives the vital information that Kutubuddin, king of Delhi, had invited this great Jain merchant to Delhi in 1320 A D. This Kutubuddin is no other than Qutb-Ud-dīn Mubārak Sbāh 18, the third son of Ala-Ud-din, who ascended the throne of Delhi on April 19, 1316, and who ruled up to 1320 A.D. The account of Kakkasūri, therefore, proves that Samarā Shah, although a dedicated Jain, was able to maintain good relationship with contemporary Muslim rulers. He died in V.S. 1393 and in that year was written an account of his activities, by his guru Kakkasūri'.
A number of other Jains of Gujarat, openly worked for the promotion of Jainism in that state, in the 14th century. Jeśala Shah of Stambhatirtha (Cambay) erected in V.S. 1366, corresponding to 1310, a temple dedicated to Ajitanātha and also a paushadhašalā, 18 Desai in his monumentat Gujarati work on the Jain literature1', has given the names of a few other dedicated Jains of Gujarat, who had worked for the propagation of Jainism.
Jinaprabha, was another great Jain savant of that period, who was honoured by the Muslim Sultans. He travelled all over India and during his tour, he kept notes of his journey and incorporated them in his monumental work entitled Vividhatirthakalpa or simply Tirthakalpa which was written between V.s. 1364 and V.S. 1389.17 We will make a critical study of this work in our chapter on the Svetāmbara literature, but here we would like to comment on his relationship with at least one famous Muslim monarch viz. Muhammad Bin Tughluq (1325-51), who was his junior contemporary. In two places of this work, we get details regarding the relationship of that Muslim monarch with

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Jinaprabha. According to the Kalpa No. 22 entitled Kanyanayana Mahavirapratimākalpa18, Jinaprabha was not only greatly honoured by this emperor, but also succeeded in getting a new farmān for the śvetāmbara monks, which made all the important Svetāmbara tirthas safe places against Muslim depredations. We are further told that the icon of Mahāvīra at Kanyānayana, which was forcibly sent from this place to Tughluqabad in V.S. 1385, was restored with full honours to that tirtha, at the intercession of Jinaprabha, by that Muslim monarch. This probably proves that the first meeting between these two remarkable persons took place only after V.S. 1385, corresponding to 1328 A.D. That Muslim emperor also built a Jina temple, dedicated to Lord Mahavira in Delhi, and allowed both the Svetämbaras and Digambaras to offer pūia. It came to be called Bhattāraka Sarāi or temple. The Kalpa No. 51 entitled Kanyānayana Mahāvīra-Kalpa-pariseshal', written by Vidyātilakasûri (which is almost a contemporary account), gives some additional information, and also informs us that even the Sultan's mother was respectful towards the Jains. It informs us that the new Jina temple, built by the Sultan in Delhi, was opened in V.S. 1389, corresponding to 1332 A.D. Afterwards, we are toldao, Jinaprabha's disciple Jinadeva was installed in Delhi temple, and he two maintained cordial relation with the Sultan.
That the Jain account is based on truth, is also confirmed indirectly by the evidence of the Muslim historians. The historian Isāmi (a 14th-century writer) calls Muhammad Bin Tughluq a kāfir (infidel) and also refers to bis association with the yogis 21 Therefore there is no reason to disbelieve the account of the Tirthakalpa regarding his cordial relationship with the Svetāmbara Jains. Another Jain saint viz. Guṇabhadra of the BỊhadgaccha, we are toldas, was in the good books of this Sultan, who wanted to give him gold coins, which that saint naturally refused. His disciple Munibhadra, likewise was honouredas, according to his

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śāntināthacarita, by the emperor Fīrūz Tughluq (1351-1388). The seems somewhat strange, as that Muslim monarch was one of the greatest enemies of the non-Muslims, and was so well-known for his iconoclastic zeal.24
In the 14th century, the monks of the well-known Kharatara gaccha fearlessly worked for the propagation of Jainism in both Rajasthan and Gujarat. The great Kharatara Acārya Jinacandra III, who was the head of the Sangha from V.S. 1341 to V.S. 1376, was undoubtedly one of the most influential Jain monks of that time. We will take note of his activities in Rajasthan, in connexion with Jainism in that state. in the next section of this chapter. In Gujarat he visited the Jain tirthas of Prahlādanapura (Palanpur, 25 in V.S. 1346, Tāranagadha (Tarangā) in V.S. 1347.26 He revisited Prahlādanapura in V.S. 1348 and also 1351.27 This particular place was known for the temple of Yugādi. deya or Adinātha. It is highly interesting to note that according to the Kharatar agacchabshadgurvävalia 8, Jinacandra performed some installation ceremonies at Prahladanapura in the Yugādidevacaitya on the 1st of Māgha 1351 V.S. And we have an epigraph2, from that place, which also refers to the installation ceremony, performed in that temple, on the date specified in that text. This proves that this work is absolutely authentic. However, we will have occasion to discuss critically this work, in our chapter on the Svetāmbara literature,
Jinacandra III, afterwards, visited Patan in 1352 V.S.30 and Cambay in 1364 V.S.31 The author of the KB8%, gives a graphic picture of that period, when everything was submerged under Muslim depredations (Mlecchasankule). These were the years, when Muslims were systematically carrying on the work of destruction of Indian temples, in Gujarat and Rajasthan and also in other parts of India, This is the reason why in the KB, it has been described as the worst of times (vishamaduḥshamakale),38 The expression Mlecchakațakakopa, in this connexion, is also quite

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suggestive. But this great monk, with his devoted band of followers, practically visited every important tirtha of Northern India, in the first two decades of the 14th century, and kept the flag of his religion flying on every Jain shrine.
The KB gives us the vital information that in V.S. 1375, corresponding to 1318 A.D., Jinacandra III succeeded in obtaining a far mān from Kutabadina Suratrāņa94, and visited the Jain tirthas of Rajasthan, Haryana and other parts of Northern India. This Muslim king was no other than Qutb-ud-din Mubārak Shāh (1316-1320), the Sultan of Delhi, who as we bave already seen, was on friendly terms, with that celebrated merchant Samarã Shāh, another contemporary of Jinacandra III. It is interesting to note that this Kutabadina has been described very correctly, by the author of the KB95, as the son of Sri-Alāvadina Suratrana. This work further represents Kutabadina as honouring Jinacandra and his followers. It appears from this text, that during this period, there were a very good number of devoted Jains in tbe Muslim capital, where Jinacandra III stayed for a few months. Among the prominent Jains of Delhi, who were devotedly attached to this Kharatara guru, we may mention Thakkura Pheruse, of the Srimāla gotra, who wrote his Ratnaparikshas?, in V.S. 1372 and Dravyaparikshas B, in V.S. 1375. These invaluable works will be discussed in the chapter on the Svetāmbara literature.
Jinacandra III died in V.S. 1376 and was succeeded by Jinakusalasuri, who was an equally energetic monk. After spending the first two rainy seasons at Patan (Pattana), he decided to visit the two great tithas of Satruñjaya and Urjayapta along with his followers. The KB89, gives us the information that his followers at Delhi succeeded in obtaining a farmán from Patasähi-Śr 1-Gyasadina mahārājāchiraja in V.S. 1380. This king was the emperor GhijasUd-din Tugbluq (1320-25), who, as we have already noticed, also gave patronage to Samarā Sbāh. Among the śrāvokas

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of Delhi, who accompanied Jinakusala to those celebrated tīrthas of Gujarat, we may mention once more, Thakkura Pheruo, that influential Jain treasurer of the Muslim Sultans of Delhi. The relevant passages of this work, give an eye-witness account of this pilgrimage, undertaken by hundreds of influential Jain monks and śrāvakas from all over India, under the inspiring leadership of that Kharatara Acārya Jinakusala. It is quite significant to note that in connexion with the description of this journey, the author has not forgotten to mention the extreme hardship, inflicted on the hapless inhabitants of Saurāshtra by the maraudiog Muslim soldiers 1, which practically depopulated that janapada (Mlecchasainyopadravat sarvasun yāyām...Surashtrayām). But the Kharatara Acārya continued ceaselessly to work for the promotion of Jainism by undertaking repeated journeys and by inducing his followers to build or repair temples and paushadhaśālās. In V.S. 1381, Viradeva, a devoted follower of Jinakusala and a resident of Bhimapalli (10 miles from Patan), obtained a farmān from the Delhi Sultan Ghiyās-Ud-din“, which enabled him to visit the Jain tirthas of Gujarat. Therefore, there is little doubt, that at least, a few of the early Mohammedan kings of Delhi, grudgingly extended their hand of patronage to some Jain monks and śrāvakas, although their soldiers and generals practically did not spare any non-Muslim religious sect of India, and continued their "holy task” of demolishing the sacred places of the 'Kafirs'.
The KB*, also gives a very vivid and detailed account of some of the Jain tirthas of Sind (Sindhudeśa), which were visited by Jinakusala. We should remember that Sind, at that time, was fully under the Muslim control and majority of the inhabitants of that janapada, were Muslims. This courageous monk, it appears from the relevant passages of this extremely informative work, was not afraid of the Muslims, and moved about freely in towns and villages of that province. Some of the Jain tīrthas of this janapada,

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which are otherwise unknown, will be noticed in the chapter on the Jain tirthas, It is quite significent to note, that this great Svetāmbara saint died in V.S. 1389 at Devarājapura, a town of Sindhu-mandala. He was succeeded by Jinapadmasūri, who too, was an equally energetic monk.
In the 15th century, the dominating monk in the field of Jainism, was Somasundara and his activities are mainly known from the poem Somasaubhāgyakāvya', coposed by his pupil Pratishthāsoma in V.S. 1524 of the Tapā gaccha, Another work, of the same name, was written a few years afterwards by Sumatisādhu, the pupil of Lakshmīsāgara of the same gaccha, before V.S. 1551.46 A third works, written by an unknown author, on the same monk, is known.
The Somasaubhagyakāvyao?, not only proves that Somasundara was busy repairing and building Jina temples in Gujarat, but also in the extensive state of Rajasthan. He was however, belped greatly by a number of Jain merchants, who did not hesitate to spend millions of rupees for the cause of Jainism. Among these rich men, we can mention Narasimha*8, of Patan, Devarāja of Vadanagara·•, the two brothers Visala and Govinda of Idarbo, who were the sons of Vatsarāja, a rich Jain merchant of Ukeśakula, Gunarāja51 of Karnāvati, also of the Ukeśakula. This Gunarāja, we are told, was a favourite of Ahmad Shāh (1411-1443) king of Gujarat, who greatly helped him when the former went with Somasundara and others to Šatruñjaya in 1421 A.D.52 This generosity, on the part of Ahmad Shāh, appears somewhat strange, as he was the greatest iconoclast among the Muslim rulers of Gujarat. Almost all the standing Hindu and Jain shrines of Gujarat, of that time, were destroyed by his general Tāj-Ul-Mulk 58, who was appointed by that Sultan for the sole purpose of demolishing all the temples, belonging to the 'hated Kafirs'. However the great Somasundara, who was a man of matchless energy, continued his task of repairing and

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163 building Jina temples in Gujarat and Rajasthan, and in that connexion, he visited Devakulapāțaka, Rānakapura, Citraküța, Girnar etc.8. He is also mentioned in several inscriptions. His name appears on a metal image of Pārsvas, found from Ahmedabad and also on that of śāntinātha86, found from the same city. The first is dated in V.S, 1481 and the second in V.S. 1487. A third inscription57, dated V.S. 1501, on a metal icon of Sambhavanātha, which was consecrated by him, was also found from Ahmedabad. This is probably the last known date of this remarkable Jain saint, who not only was a great Jain sādhu of his days, but also the guru of several important Jain scholars, whose literary activities will be reviewed in the chapter on the Svetämbara literature. We will also have to refer to him later, in this chapter, in connexion with Jainism in Rajasthan.
A well-known disciple of Somasundara was Munisundara, who was not only a great author, but also an active promoter of the religion of the Jinas.08 He was even honoured by the Muslim Naik of Cambay.69 He also flourished in the half of the 15th century. 60 A successful lady preacher, of this time, was Dharmalakshmi Mahattarão1, who had many disciples, and was greatly respected even by her male counterparts.
Hundreds of Jain works were written and copied during the fifteenth century in different places of Gujarat and Rajasthan. This proves that in spite of the virtual absence of royal patronage, Jainism remained an important religious system in those two states of Northern India. For the time of the great Somasundara (of the Tapā gaccha) we get several dates on manuscripts. An Agamapustakaprašasti, was copied at Devakulapāļakas, in the temple of Adideva (Rshabhanātha) in V.S. 1474, corresponding to 1416 A.D., during the spiritual reign of 'guru Somasundara sūri'. Another manuscript, discovered from Patanes, has the date V.S. 1479 and it also mentions this great monk. From the

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same place, we have a big manuscripto", containing several Agamas, which was copied during the time of Somasundara, in V.S. 1479. A manuscript of Candraprajñaptivstti65, from the same place, gives the date V.S. 1483 and also mentions Somasundara. The date, V.S. 1492, is supplied by a manuscript of the Avašyakalaghuvstti66, also discovered from Patan. It also eulogises 'guru Somasundara'. However, the earliest date for Somasundara, in a manuscript, is V.S. 1470, supplied by a manuscript of the Sabdanušāsana®?, now in the Government Museum, Berlin. The same date for Somasundara in given in a manuscriptos, of the Arishțanemicarita, written by Ratnaprabha,
Several Śvetāmbara manuscripts, of our period (13001600), mention the great Kharatara Acāryas like Jinacandra III, Jinakusala and Jinapadma. A manuscript of the Upadeśapada, written in V.S. 1354, was copied at Patan, during the time of Jinacandra III. In V.S. 1389 was copied a manuscript of the Kalpacūrņi?o, during the spiritual reign of Jinakusala. This was incidentally the last year of Jinakusala's life. An undated manuscript?1, assigned to the 14th century, mentions Jinapadma, the disciple of Jinakusala. He is also mentioneds, in a manuscript of the Bhagavatīsūtravstti, written in V.S. 1400 and also in a manuscript78, dated V.S. 1393.
Hundreds of other manuscripts were prepared, in the period under review, and they have been noticed in several Prašastisangrahas, of both the Śvetāmbaras and the Digambaras. Quite a few of such original works will be discussed in the chapters on Literature.
Several other Jain monks like Jinabhadra, Jinasāgara, J naharsha, Jinacandra IV of the Kbaratara gaccha, Jayacandra, Ratnasekhara and Løkshmisagara of the Tapā gaccha, Kakkasūri of the Upakeśa gaccha, Merutunga, Jayakirti and Jayakeśari of Añcala gaccha and monks of several other gacchas worked ceaselessly for the propagation of Jainism, particularly in Gujarat and Rajasthan.

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They have been mentioned in hundreds of metal image inscriptions. Jinabhadra of the Kharatara gaccha is mentioned in many inscriptions of the 15th century, including one', dated V.S. 1505 and two75, dated V.S. 1509. For Jipasāgara of the same gaccha, we have dates V.S, 150976 and 1510.7' For Jinaharsha, we have inscriptions78, ranging from V.S. 1519 to V.S. 1552. He was also a prominent monk of the great Kharatara gaccha. Jayacandra of the well-known Tapā gaccha is mentioned in inscriptionsTe, ranging from V.S. 15u2 to V.S. 1506. Ratnasekhara, of the same gaccha, appears in inscriptions&o, from V.S. 1506 to V.S. 1517. And for the well-known Lakshmisägara, of the same Tapā gaccha, we have inscriptions81, ranging from V.S. 1518 to V.S. 1543. This Lakshmjsāgara was a contemporary of the great Kumbha of Mewar and we will have to say something, on this point, later in this chapter. Kakkasūri (more strictly Kakkasūri III) of the Upakeśa gaccha, was another well-known monk of the 15th century. He is mentioned in a very large number of published inscriptions. 82 He was undoubtedly one of the most influential and powerful Jain monks of the 15th century.
In the first half of the 16th century, Karmā Shāh (Karmarāja), originally a cloth merchant of Citrakūta, successfully worked for the propagation of Jainism in Gujarat. He afterwards became the chief minister of Ratnasimha, the son of Sangrāmasimha. We have a very important epigraph88, dated V.S. 1587, found from Satruñjaya, which contains a eulogy of Karma Shāh, who made the seventh restoration (saptama uddhāra) of the famous temple of Adinātha of this hill. We further learn from this epigraph that Karmā Shāh had obtained a farman from Bāhadura Shāh, king of Gujarat, who was his personal friend, which enabled him to visit Śatruñjaya. The epigraph proves that Karmarāja was intimately associated with the monks of the Tapā gaccha. The temple of Pundarikasvāmin, situated just opposite the temple of Adinātha

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COMPREHENSIVE HISTORY OF JAINISM on Satruñjaya, was built by Karmarāja. This is also disclosed by two epigraphs 85, from the same bill, of the same date, i.e. V.S. 1587, corresponding to 1531 A.D.
Let us now discuss the religious activities of Hiravijaya (A,D. 1527-1596), probably the greatest Jain monk after Hemacandra. He belonged to the Tapā gaccha and was a pupil of Vijayadānasūri, who is known from several inscriptions 86 of the 16th century. After the death of his preceptor in 1566 A.D., Hiravijaya became the head of the Tapā gaccha. A very good number of contemporary inscriptions mention him, and refer to the installation of Jina images by him. The earliest date is supplied by an inscription or of V.S. 1617, discovered from Cambay, and the latest date of V.S, 1651, by another inscription88 of Palitana. Several works, written within fifty years of his death, record bis achievements, Here we can mention the Hirasaubhāgyakāvya8, the composition of which began in the life-time of Hīravijaya, and ended during the spiritual rule of Vijayadevasūri. It was composed by Devavimala of the Tapā gaccha, The poet Rshabhadāsa, composed in Gujarati, another work in V.S. 1685, entitled Hiravijayasūrirāsa , which was based on the earlier Sanskrit work of Devavimala. The most important event of Hiravijaya's life was his contact with Emperor Akbar, which took place, for the first time in A.D. 1582 (Vikrama 1639) and continued till 1586 A.D. An important epigraphoi, from Satruñjaya, inscribed in V.S. 1650, tells us that this great Jain saint in V.S. 1639, persuaded that great emperor to issue an edict. forbidding the slaughter of animals for six months. We are further told that, under the influence of Hiravijaya, Akbar discoutinued the old practice of confiscating the property of the childless persons. This reminds us of the similar measure, taken by Caulukya Kumāra pāla, under the guidance of Hemacandra. Akbar also set free many captives and also birds and animals. Akbar became, according to this epigraph, a pious king like Śrepika

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(Bimbisāra) and that emperor also restored Śtruñjaya to the Jains. The epigraph further informs us that Akbar also established a Jain library (paustakam bhāṁdagäram). Afterwards, according to other authorities, Akbar prohibited the destruction of lives on some specified dates..2 It was even commonly believed, by some contemporaries, that Akbar himself became a Jainos, although it is not exactly correct. The inscription on Satruñjaya, mentioned above, records, the fact that Akbar abolished Jaziya. Among other Jain saints, who was honoured by Akbar, we may mention Hiravijaya's successor and disciple Vijayasena, who according to the above-mentioned Satruñjaya epigraph, was invited by Akbar to Lābhapura (Lahore) and also received a farmån from that emperor, which forbade the killing of animals. Another prominent pupil of Hiravijaya, viz. Bbānucandra was in the good books of Akbar, and succeeded in persuading that emperor to repeal the pilgrim tax on the holy Šatruñjaya hill.86. Another pupil of Hiravijaya, viz. śānticandra, composed his Krpārasakošao, which mentions some of the good deeds of Akbar in 128 verses. It was composed before V.S. 1648. A contemporary work viz. Jagadgurukavya 8, in 233 verses, was composed in V.S. 1646 by Padmasagara of the same Tapā gaccha. It also gives an account of Hiravijaya's life, who got the title of Jagadguru from Akbar before V.S. 1641. This is also confirmed by an inscription of V.S. 1647 from Rānapura, in the Marwar area of Rajasthan, which mentions expressly his biruda Jagadguru, given by Pātasaha Akabara.
Numerous inscriptions from Gujarat, Rajasthan and even U. P., mention Hiravijaya, and his disciples and associates, which suggest that he was a tireless and dedicated saint, who never tried to sit on his own laurels.
It should, however, be noted that the Digambara Padmasundara who died in V.S. 1639, was honoured by Akbar, even before Hiravijaya. One of his spiritual predecessors, Ānandameru, was honoured by kings like

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Bābur and Humāyūn.100 Among his works we can mention the Rāyamallabh, udaya101 and the Akabarošāhi-Srngadarpana.103
Jainism in Rajasthan : Like Gujarat, Jainism continued to exist in Rajasthan, as a separate religious system, in the period under review (1300-1600 A.D.). As we have already seen, several places of Rajasthan were intimately connected with Jainism from quite early period. However, a few of the important Jain centres were destroyed by the Muslims, in the period under review. Let us first take note of the condition of Jainism in Northern Rajasthan, which includes the very important district of Bikaner.
Bikaner area has yielded more than 2500 Jain inscriptions203, inscribed mostly on metal icons. Only a few inscriptions have the names of the reigning kings. However, they give the names of the prominent monks of different gacchas. The names of most of the śvetämbara monks, found in Bikaner inscriptions, can also be noticed in inscriptions, from other places of Rajasthan and even Gujarat.
The earliest temple10e, of Bikaner was founded during the reign of king Bjkāji in V.S. 1561, corresponding to 1503 A.D. It was dedicated to the first Tirthankara Adinātha. The relevant inscription informs us that the original icon of Ādinātha was first installed by the famous Kharatara Acārya Jinakušala in V.S. 1380 at Mamdovara. And we actually know from the KB105, that this great Jain monk was very much busy installing images in that particular year (V.S. 1380) in various places of Gujarat and Rajasthan. Another inscription, from the same temple106, gives us the information that Kāmrān, the brother of Emperor Humāyün had invested this place in V.S. 1591. and destroyed the temple of Adinātha, which was rebuilt by Varasimha, the minister of Jayantasimba in V.S, 1592. The date given for Kāmrān is absoluely correct, and this epigraph proves that, from the very beginning, the ministers of Bikaner kings were active supporters of Jainism. The temple of Adinātha

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is now known as Cintām ani temple and has a collection of 1050 metal icons in its underground chamber. According to the local tradition 107, all these icons were taken from Sirohi to Fatepur Sikri by a Muslim general of Akbar in V.S. 1633, and were kept in royal treasury there, till V.S. 1639. Afterwards, on being requested by Rāyasimha, the mahārajā of Bikaner, they were handed over to him by that emperor, who as we have already seen, was favourably inclined towards the Jains. It, therefore, follows that these icons were fashioned before that date and the evidence of inscriptions, on these icons, also support this. A very good number of inscriptions108, are dated before 1300 A.D. And an even larger number of images are dated between 1300 and 1550 AD. Well-known monks like Merutunga, Jayakįrti and Jayakeśara of Añcasa gaccha, Kakkasūri I, II and III of Upakesa gaccha, Napnasūri of Koramtaka gaccha, Jinapati, Jineśvara, Jinaprabodha, Jinacandra I, II, III, IV and V, Jinakusala, Jinabhadra, Jinasamudra, Jinahansa, Jinamāņikya and others of the great Kharatara gaccha, several Dhaneśvaras of Nāņaka gaccha and also several Śāntisūris and Siddhasenasūris of the same gaccha are mentioned in these inscriptions. Prominent monks of the well-known Tapā gaccha like Munisundara, Ratnasekhara and Lakshmisagara are also mentioned in these inscriptions. 109
Inscriptions from other temples of Bikaner, mention royal personalities like Emperor Akbar110 and rājādhirāja Lūņakarapa.111 Evidences, at our disposal, prove that before 1600 A.D., there were five Jina temples at Bikaner town viz. those of Adinātha, Sumati, Väsupujya, Mahāvira and Naminātha. 119 Jain inscriptions have also been found from other places of Bikaner district like Napasar, Rajaldesar, Ratangarh, Sardarsahar, Rini etc. Quite a good number of inscriptions of these places were inscribed in our period (1300-1600 A.D.).
Western Rajasthan is extremely rich in Jain antiquities.

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As we have already seen, a large number of towns of this region, were associated from very early times, with the Jain religion. Several Jain centres like Satyapura (Sanchor), Jāvālipura (Jalor), Jaisalmer, Abu were associated with Jainism, even before 1300 A.D. Both Satyapura and Jāvālipura, the two famous Jain centres, as we will shortly see, were destroyed by the perfidious Muslims in the early 14th century. Let us now turn our attention to Jaisalmer, which still continues as a Jain centre of pilgrimage.
The association of Jainism with Jaisalmer goes back to V.S. 1244, when in the spiritual reign of Jinapati of the Kharatara gaccha, the sangha of Jesalameru (the old name of Jaisalmer), participated in the pilgrimage, organised by that saint.118 The earliest temple of this place, viz. that dedicated to Pārsvanātha, was constructed by Jagaddhara, son of Kshemandhara, before 1218 A.D.114 This temple of Pārsvanātha is mentioned in connexion with Kharatara Jineśvara's visit to this place in V.S. 1323.116 Jinaprabodha116, of that gaccha visited Jesalmeru in V.S. 1340, and he was given a very warm welcome by Karṇadeva, the king of Jesalameru. Jinacandra III of the same gaccha visited this place in V.S. 1356 and stayed there till V.S. 1338. The then king of Jesalmeru viz., rajadhirāja Jaitra. simha, who was a great patron of Jainism, gave him a rousing welcome and new icons were installed by Jinacandra III in the Påráva temple in V.S. 1358, corresponding to 1300 A.D.117 His successor Jinakusala paid a visit to this temple118 in V.S. 1383. And Jinapadma, the successor of Jinakušala, also visited the temple11° in V.S. 1390.
It, therefore, appears that the temple of Pārsvanātha of Jaisalmer, was the only Jina temple of that place, for a very long time. During the rule of Lakshmana in the early 15th century, this temple was repaired. P. C. Nahar is obviously wrong 120, when he claims that it was during Lakshmaṇa's reign, that the temple was first built. It appears that as a result of Ala-Ud-din's raid, this temple

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was destroyed and had to be re-built. We however do not agree with Muni Vțddhiratna-21, when he claims that Pārśva temple at Jaisalmer was originally built in V.S. 1212. It was actually built, according to the KB128, in V.S. 1260. However king Lakshmana was surely responsible for giving a new lease of life, to the Jains of this town, by re-building the temple and the grateful inhabitants 128, renamed it as Lakshmanavibāra.
The son and successor of Lakshmana was Vairasimha, in whose reign, the temple of Sambhavanātha at Jaisalmer, was built in the vear V.S. 1494. corresponding to 1437 A.D 134 The relevant epigraph from Jaisalmer further informs us that the Kharatara Ācārya Jinabhadra installed 300 icons in that newly-built temple. The king Vairasimha125 is also represented as taking part in the ceremonies connected with the foundation of Sambhavanātha temple. The name of the above-mentioned Kharatara saint occurs in a very good number of published inscriptions from both Gujarat, Rajasthan and even other parts of Northern India. 136 Hundreds of image-inscriptions (many of which are, still unpublished) contain the name of this celebrated saint of the Kharatara gaccha. The next king of Jaisalmer Cācigadeya was also a great patron of Jainism in the 15th century. His name occurs in several Jain epigraphs187, from Jaisalmer, all but one, dated in V.S. 1518, corresponding to 1461 A.D. An earlier date viz. V.S. 1505 is given in an epigraph from the Sambhavanātha temple, 128 This inscription mentions the famous Kharatara Acārya Jinabhadra, while the othgr epigraphs, dated V.S. 1518 mention his successor Jinacandra V. The next king of Jaisalmer viz, Devakarya is mentioned in several Jain epigraphs, all dated V.S. 1536,120 The next king Jaitrasimha II is not only mentioned in several Jain epigraphs, but also a Jain manuscript. This particular manuscript was copied in V.S. 1590180, in Vikramadurga, which was under the Jaisalmer kings. However the date presents some

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difficulty, as his son and successor Lūņakarna, was on the throne of Jaisalmer131 in V.S. 1585. It we therefore reject this identification, we have to identify this .Jaityasingha' with the Bikaner king, whose name is found in a Jain epigraph"88 from that place, dated V.S. 1591. It is also a fact that "Vikrama' was an old name of Bikaner. Jaitrasimha II of Jaisalmer is known from Jain epigraphs from that place dated V.S. 1581188 and 1583184, respectively. For king Lügakarna we have a Jain inscription 185, dated V.S. 1585. Another Jaisalmer king of our period, who is mentioned in Jain epigraphs 188, was Bhīmasena or Bhimaji, who was a contemporary of Emperor Akbar. His dates are V.S. 1650 and 1663,
The above discussion of Jainism in Jaisalmer proves that it was exceedingly popular in that area. The frequent references to the Kharatara monks show that the Jain temples here were practically under their control,187 The Jain libraries of this town are exceedingly rich, and the labours of scholars like Dalal and Punyavijaya have brought to light some of these priceless works.
As we have already noted, Abu area of Rajasthan was connected with Jainism from the 11th century, if not earlier. This area has also yielded hundreds of Jain inscriptions. A very good number of Jain epigraphs of our period (1300-1600 A.D.), from Abu, are also known. The earliest important Jain epigraph, of this period, is one dated V.S. 1378, corresponding to 1322 A.D. 188 We are told that in this year, during the time of Tejasimba and Tihuna, of the Cābamāna lineage, the jirņoddhāra (repair) of Rshabhamandira was carried out by the two brothers Lalla and Vijaļa. The rebuilt temple was consecrated by Muni jñānacandra, who belonged to the spiritual lineage of Dharmaghosha. This Jõānacandra has been further described as the disciple of Amaraprabha. It appears that this Jñānacandra, the disciple of Amaraprabha, had an exceptionally long life, as he is mentioned in two image

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inscriptions of much earlier dates. One of them 189 is dated in V.S. 1307 and the other140, between V.S. 1300 and 1309. Another epigraph141, from Abu, supplies the date, V.S. 1311, for him. In several other epigraphs from Abu14, Jñāpacandra has been mentioned. The latest date for him148 is V.S. 1394, which shows that he was more than hundred years old, when he died, before V.S. 1396, a date supplied by another Abu epigraph 144, which mentions his disciple Munisekhara.
Several other important epigraphs from Abu are known. Two inscriptions, dated V.S. 1525, corresponding to 1468 A.D., have been discovered. One of them mentions the famous saint Lakshmisāgara of the Tapā gaccha and it also mentions Dūngarasimha, the king of Düngarapura.146 The second 146, of the same date, also mentions Lakshmisāgara and Dungarasimha, Several other epigraphs from Abu of the 15th century, mention the monks of the Tapā gaccha. The Kharatara Ācārya Jinaharsha is mentioned in an inscription 147, dated V.S. 1523, from the same place. An earlier inscription, dated V.S. 1518, refers to the celebrated king rājadhiraja Kumbhakarna alias Kumbha. It is incised on a brass image168 of Adinātha, which was fashioned at Düngarapura, which was under Raula Somadāsa, and later brought to Abu. The great Tapā gaccha monk Lakshmisāgara consecrated the image. This saint Lakshmisägara and the Düngarapura chief Somadāsa are also mentioned in a brass image of śāntinātha at Abu of the same date. 149
Dūngarapura was a centre of both the Svetāmbara and Digambara Jains in the period under review. Two fifteenthcentury Jain manuscripts were copied in the Pārsvanātha temple of this town. The first 169, dated V.S. 1480, mentions the local king Gaipāladeva or Gajapāla and the second 151, also mentions him, and is dated in V.S. 1496. A much earlier work entitled Pravāsagitikātraya of Jayānanda, written in 1370 A.D., mentions the fact, that at that time, there were five Jina temples at this town.183 The Pārsva temple of

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Dūngarapura was repaired by Sālba, the minister of Somadāsa, according to the Gurugunaratnākarakāvya168, composed in V.S. 1541, Dūngarapura was also known as Giripura and the Ādinātha temple of the Digambaras of this town was very famous. 164
Several places of Southern Rajasthan were directly connected with the activities of the Jain monks, in the period under review. We have already seen in the first volume of our work that Citrakūța was a Jain centre, even in the 8th century A.D. In the first chapter of the present work also, we discussed the popularity of Jainism at Citrakūta. It was not only a popular Svetāmbara centre, but was also equally popular with the Digambaras. The KB186, refers to the admirers of the Kbaratara Jinakusala, some of whom were the śrāvakas from Citrakūta, who at the instance of Jinakusala, participated in a conference at Patan in V.S. 1377.
The Jain Kīrtistambha (in the epigraph it is actually called mānastambha) of Citrakūļa is a Digambara monument, certainly built in the closing years of the 13th century. 150 According to a mutilated epigraph187, this stambha was started by a person called Jiju and completed by his son Pūcnasimha. It was ceremoniously consecrated by a Digambara saint called Dharmacandra, who has been described as having been honoured by king Hammira168, who, as we have already seen, was an admirer of the Jain religion. According to some, this Dharmacandra has been represented in a Digambara Pațļāvali168, as having flourished in the 13th century. The epigraph, mentioned above, further mentions the fact that Jiju also had built at Citrakūța, a temple dedicated to Candraprabha. We have already seen that there was an ancient temple of Lord Mahāvira at Citrakūţa. There were also other Jina temples in this famous fort ; but this will be discussed in the chapter on the Jain tirthas.
Mokal or Maukala of Mewar is known to have built a Jina temple through his minister Gunarāja in 1428 A.D. 160

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His son, the famous Kumbhakarna, was surely a warm admirer of the religion of the Jinas. We have already come across his name in connexion with a Jain inscription of Abu. In V.S. 1491, corresponding to 1434 AD, we have an inscription 101, which records that in that victorious year of king Kumbhakarņa, fourteen tankās were allotted by a devoted Jain, for the worship of Dharmacintāmani. The epigraph was found from Delavāļā in Udaipur district. It begins with a prayer to Lord Pārsva, who is also called Dharmacintāmaņi. Another epigraph 182, from Nagda in Mewar region, dated V.S. 1494, of the reign of Kumbhakarņa, records the installation of an image of Sāntinātha at Devakulapäțaka of Medapāța desa by a rich person called Sāranga. The consecration ceremony was done by Jinasāgara of the Kharatara gaccha. From Chitor also we have an epigraph 108, which refers to the erection of a temple of Säntinātha by the treasury officer, called Velāka of king Kumbhakarņa. Another inscription 184, dated V.S. 1496, found from the well-known Jain temple of Rānakapura, of the 41st year of this great Kumbhakarņa, records the build. ing of a temple, dedicated to the first Tirtharkara, by a prosperous gentleman of Prāgvața vaṁsa. This temple, it is of great interest to note, was named after him. The consecration ceremony was done by Somasundara, of the great Tapā gaccha. This surely proves that this remarkable monarch, who proudly assumed the title of Hindu Suratrāņa, had a soft corner for the religion of the Jinas. His son Råyamalla also apparently encouraged the Jains and an epigraph 185, from Nadlai, dated V.S. 1557, records the installation of an image of Adiśvara (Rshabha) in an old temple of this place, called Sãyaravasati. It also mentions the crown-prince Přthvīrāja, and an ancient monk of the Shaņderaka gaccha, called Yaśobhadrasūri, who flourished in the 10th century A.D.
Mahārāṇā Pratāpa, who flourished in the last quarter of the 16th century, was also an admirer of Jainism and his

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letter to the celebrated Hiravijaya, written in 1578 A.D., proves his concern for the religion of the Jinas, 166
Several places of Eastern Rajasthan were intimately connected with Jainism, in the period, under review. The town of Virāțanagara or Bairāț, of the epic fame, came to be associated with Jainism in the early 16th century. An image of Supārsvanātha, now preserved in the well-known Cintamani temple of Bikaner, contains a small inscription 167, which shows that in V.S. 1568, corresponding to 1511 A.D., this icon was set up at “Virāțçanagara.' We have a long inscription 168, on the wall of the local Jina temple, originally dedicated to Vimalapātha, which was erected in Saka 1509, corresponding to 1587 A.D., during the reign of Akbar by Indraraja, a local chief. The opening ceremony was done by Kalyānavijaya, a disciple of the renowned Hiravijaya. The epigraph actually opens with an obeisance to this great Jain muni, who was looked upon as a Superhuman, by the Jains of this place. The epigraph also proves that Hiravijaya was given the jagadguru biruda by Akbar before 1587 A.D. Another temple, dedicated to Pārsva, was in existence at Bairāț, before V.S. 1641, corresponding to 1584 A.D., the date of the composition of the Latisarn. hita168, by Rājamalla, which mentions this temple of that town. Several other places of Rajasthan were intimately connected with Jainism in the period under review. We will have to take note of them, in the chapter on the Jain tirthas.
Juinism in other Areas of Northern India : Gwalior or ancient Gopācala, in Madhya Pradesh, was connected with Jainism, from the 15th century, although quite a few images of that place, give earlier dates. Several published inscriptions prove that these were inscribed on Svetāmbara icons. 170 However in no Svetāmbara inscription before the 15th century, do we get the names Gopādri or Gopācala, the two old names of Gwalior. It appears that all the Śvetāmbara images were fashioned elsewhere and brought to

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Gwalior much afterwards. The Digambaras, were in control of Jina temples of Gwalior from the 15th century. Several Digambara works were written in Gwalior and the earliest date found in a Digambara literary work is V.S. 1468, corresponding to 1410 A.D, which clearly mentions the Tomara king Virammadeva (Viramadeva) of Gopācala.371 In this year, a copy of the Pañcāstikaya was caused to be written by a lady, called Devasri. It also mentions a few teachers of the Käsbịhāsangba and Mathuragaccha, The Gwalior king Viramadeva (also called Viramendra) is also mentioned in a manuscript of the Prayaca iasāralis, dated V.S. 1469. No Jain epigraph, of the time of Virama. deva, has been found. A minister of this Viramadeva viz, Kušarāja, was the patron of the poet Padmanābha, who was the disciple of GupakIrti. This Padmanabha was the author of the Yašodharacarita also called Dayāsundarakāvya.175 Kusarāja, the minister of Viramadeva, was the reputed builder of the Candraprabha temple of Gwalior.174
The next king of Gwalior, connected with Jainism, was Durgarasimha ; of his reign, we have a number of Jain records, both literary and epigraphic. A manuscript of the Bhavishyadatta Pañcamikathairs, was copied in V.S. 1486, at Gopăcaladurga ; in his reign. The next date for him viz. V.S. 1497 is supplied by an Adinātha image inscription, the installation ceremony of which, was done by that remarkable poet Raidhū 176 A manuscript was copied during his reign in V.8. 1506.177 Next, we have two records for him, dated V.S, 1510. In that year, a copy of the Samayasāra178, was made at Gopadri, which has been described in the prašasti as full of jinalayas and other beautiful buildings. There is little doubt that the fifteenth century was the golden age of Jainism in Gwalior, and it was largely because of the prosperity of this kingdom, during the rule of the Tomara kings. We have two inscriptions170, of his reign, dated V.S. 1510, one inscribed on an icon of Mabāvīra, and
12

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the second, on that of Sambhavanātha. The icon of Sambha. vanātha is now preserved at Alwar.
For the next king of Gwalior, viz. Kirtisimba, we have a few Jain records. A manuscript of the Jñanārņava was copied in V.S. 1521 at Gopācaladurga in the reign rajadhirāja Kirtisimha 180. Another Jain record, of his reign, gives the date, V.S, 1530 and mentions Subhacandra of the Kāshțbāsangha and Māthuragaccha. 181 Another king of Gopagiri, viz. Mānasimha is mentioned in a manuscript of the Nazakumaracarita183, written in V.S. 1358.
Deogarh in Lalitpur district of U. P., as we have already seen, was a celebrated Digambara centre from the early mediaeval period. A long epigraph189, from this place, dated in V.S. 1481 and also in Saka 1346, corresponding to 1424 A.D., of the time of Alp Kbān of Malwa (mentioned by the name 'Alambhaka' in the epigraph), who was better known by the name Hüshang Sbāh (1405-35)184, has been discovered. A number of smaller epigraphs from this place are also known. Unlike many Jain temple-complexes, Deogarh Jain temple was never destroyed. However, the absence of any literary reference to this place, is surprising.
There were several other Jain centres, in different parts of Northern India, and epigraphs have also been found from those places. Quite a few of them, will be noticed in the chapter on the Jain Tirthas.

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REFERENCES
1. Jinavijaya, Prācina Jain alekhasangraha, II, Nos. 34-35 : see also
Jaini Aitahästika Gurjara Kāvya Sañcaya by the same author,
pp. 238ff. 2. Edited Jinavijaya, p. 5. 3. See Prăcina Jainalekhasangraha, II, Nos. 34-35. 4. Velankar, Jinaratnakośa, p. 210 ; see also Jaina Sahitya kā brhad
Itihāsa. VI, pp. 229, 431. 5. See Majumdar (edited), The Delhi Sultanatc, p. 38. 6. See ibid., p. 39. 9. See in this connexion Sbeth, Jainism in Gujarat, pp. 173f, seo
also Jaina Aitahásika Gurjara Kāvya Sañcaya, pp. 243-45. 8. Sce in this connexion for some coniroversial points, Desai,
Jaina sāhitya no saṁkshipta itihāsa (in Gujarati), Bombay, 1933,
p. 429 and foot note 428. 9. See Jaina Aitahāsika etc, pp. 247ff. 10. See Sheth, op.cit., pp. 197ff; see also Nābhinandanoddhara
prabandha, V, Verse 97. 11. See Jaina Aitahäsika etc., pp. 160f. 12. Ibid., pp. 163f, 13. S:e Delhi Sultanate, p. 41, Sheth in his Jainism in Gujarat, p.
179fn, 21, obviously overlooks the fact that Mubarak Shāh, the
third son of Alā-Ud-din, assumed the title of Qutb-Ud-din. 14. See Desai, op.cit., p. 427. 16. Ibid., p. 42+; and Sheth, op.cit., p. 171; see also Jinavijaya,
Prācin Jainalekhasangraha, II, No. 447. 16. Op.cit., pp. 424ff. 19. The earliest date V S. 1364 is supplied by the Vaibhāragirikalpa
(Jinavijaya's ed. pp. 22f.) and the latest V.S. 1389 by the epilogue
(p. 109). 18. Pp. 458. 19. Pp. 95ff. 20. P. 46. 21. See Delhi Sultanate, p. 86. 22. See Desai, op.cit., p. 438. 23. Ibid., p. 439; see also praśasti, Verse No. 9 of his sāntinātha.
carita, written in V.S. 1410 (published in Yasovijaya Jaina Granthamala, Varanasi, Vira Sarvat 2437); see also Jaina
Sahitya kā brhad itihāsa, VI, pp. 508ff. 24. Sec in this connexion, Delhi Sultanate, pp. 104ff, 25. See KB, p. 59.

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26. Loc.cit. 27. Ibid., p. 60. 28. Loc.cit. 29.. See Buddhisāgara (edited), Jainadhātupratimälekhasangraha,
Vol. II, No. 734. 30. KB, P. 60. 31. Ibid., p. 62. 32. Loc.cit. 33. Loc.cit. 34. P. 66. 35. P. 67. 36. Pp. 667. 39. Edited with six other works under the title Ratnaparikshadi
Saptagranthasangraha, Rajasthan Prācyavidyā Pratisthan, Jodh
pur, 1961. 38. Edited in the Ratnaparikshādi Saptagranthasangraha, 1961. 39. KB, p. 72. 40. KB, pp. 72, 74. 41. Ibid., p, 75. 42. Ibid., p. 77. 43. Ibid., pp. 81ff. 44. See for the summary of this poem, Desai, op.cit., pp. 451ff;
see also Jinaratna kośa, pp. 452f. 45. See Jinaramnakosa, p. 452 : see also J.S.B.I., VI, p. 215. 46. See Velankar, op.cit., p. 453. 47. See Desai, op.cit., pp. 453ff.
8. See Somasaubhāgyakāvya, V, 51ff, sco also Desai, op.cit., p. 452. 49. Ibid., VI, Verses 18ff; see also Sheth, op.cit., pp. 2008. 50. See Desai, op.cit., p. 453, footnote No. 441. 51. Ibid., pp. 454. 52. Soc Somasaubhāgyakāvya, VIII, 24ff.
· See also Delhi Sultanate, pp. 158f. 54. See canto IX of Somasaubhāgyakāvya ; see also sheth, op.cit.,
pp. 205ff. 55. See Buddhisā gara, Jaina-dhātu.pratimālekhas angraha (Bombay,
V.S. 1973), I, No. 789. 56. Ibid., I, No. 845. 57. Ibid., I, No. 881. 8. See Sheth, op.cit., pp. 207f. 9, See Somasaubhāgy akávya, X, 2-3. 60. See for further details on Munisundara, Desai, op.cit., pp. 464f. 61. Sec Sheth, ep,cit., pp. 221f.

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62. See Jinavijaya, Jainapustakaprašastisangraha, p. 49. 63. Ibid., p, 48. 64. Ibid., pp. 48ff. 65. Ibid., p. 72. 66. Ibid., p. 73. 67. lbid., p. 92; also Weber, Catalogue, I, No. 1682. 68. Ibid., p. 142; for some other manuscripts, written during
Somasundara's time, see Jinavijaya, op.cit., pp. 142f; and 148. 69. Ibid., p. 134. 90. Ibid,, p. 137. 11. Ibid., p. 67. 72. Ibid, p. 115. 13. Ibid., p. 131. 74. See Buddhisagara (edited), Jainadhātupratimälekhasangraha, II,
No. 139, 75. Ibid., II, Nos. 258 and 530 ; Jinabhadra is also mentioned in
Nos. 495, 589 and 608 of the same volume, 76. lbid , II, No. 424. 77. Ibid., II, No. 916. 78. See ibid., II, Nos. 487, 443, 690, 985, 148, 97, 605, 313, 422, 410,
597, 707 and 719. 79. Ibid., II, Nos. 731, 3, 103, 358, 629, 749, 53, 655, 510 etc, etc. 80. Ibid , II, Nos. 17, 77, 89, 154, 225, 343, 404, 741, 933, 989, 1048
etc. etc. 81. Ibid., II, Nos, 31, 214, 413, 595, 439, 149, 257 etc. etc. ; see also
Jinavijaya, Prācin Jainalekhasangraha, II, Nos. 264, 265 and 267; see for further details on Lakshmisāgara, Sheth, op.cit.,
pp. 224ff. 82. For inscriptional references to him, see Buddhisāgara. op.cit.,
II, p. 217; P. C Nahar, Jain Inscriptions, III, p. 212; A.C.
Nahata, Bikaner Jainalekhasangraha, Parisishta, p. 28. 83. See E.I., 2, pp. 42ff; see also Jinavijaya, op.cit., II, No. 1ff. 84. See in this connexion, Sbeth, op.cit., pp. 236ff; and Viveka
dhira's Šatrunjayoddhāra, published with an Introduction by Jinavijaya, Bhavnagar, V.S. 1973. It is significant to note that Vivekadhira, wrote this work in V.S. 1587 and in the same year, he wrote the Prasasti of Karma Shāh at Satruñjaya (SCC E.I, 2, p. 47). He belonged to the Tapā gaccha. For some more information, sec Jinavijaya's Avalok ana, pp. 16ff, in his Vol. II
of Prācin Jainalekhasangraha. 85, Sec E.I., 2, pp. 471 ; see also p. 46. 86. See Buddhisāgara, op.cit., II, Nos, 621, 992. 491. 794 etc, etc;

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COMPREHENSIVE HISTORY OF JAINISM
see also Bikaner Jainalekhasangraha, Nos. 1840, 777, 1701, etc;
see also Nahar, Jain Inscriptions, III, Nos, 2370-71 and 2448. 87. See Buddhisagara, op.cit, II, No. 935. 88. See Nahar, op cit., II No. 1763 89. Published in 1900 (Bombay, Kāvyamālā Series); see also Jina
rainakosa, p. 461 and J.S.B.I., VI, pp. 217f; and p. 433. 90. See JS.B.I., VI, p. 217. 91. S.E.1.. 2, pp. 50ff; see also Jinavijaya, op.cft , II, pp. 11ff 92. See Badaoni II, p. 331 (trans. W. H. Lowe). 93. See Sheth, op cit., p. 272. 94. See Verse No. 11. 95. See Verses 25ft. 96. See in this co nexion, Desai, op.cfr., p. 550. 97. See Jinaratnakosa. p. 95; published in V.S. 1973, Bhavnagar. 98. Ibid., p. 128 ; see also J.S.B.I., VI, pp. 216f; this work has also
been published (Yasovijaya Jaina granthamala, No. 14,
Bhavnagar). 99. See Nahar, op.cit., I, No. 714. 100. See J.S B.I. VI, pp. 669. 101. See Jinararnakośa, p. 332. 102. See J.S B.I., VI, p. 67. 103. See in this connexion, Bikaner J. Inalekhasangraha ed. by A.C.
and B.L. Nahate, Calcutta, Viräbda, 2482. 104. Ibid., No. 1. 105. Se pp. 7. ff. 106. Nabata, op.cit., No. 2. 107. Ibid., Introd., p. 27. 108. See the list in Parisista 'Ka' of Nahata's work. 109. See for the entire list of monks in the Bykaner inscriptions,
the Appendix V of Nabata's work. 110. See Nos. 1234, 1235, 1399, 1402-05, 1408-11 and 1993. 111. No 1165. 112. See ibid., Iatrod, pp. 24f; of also the verse of Gupavijaya
(V.S. 16 4), quoted in p. 25. 113. Sce KB, p. 34. 114. See Dalal, Jaisalmere Catalogue, Baroda, 1923, p. 3; see also
K. C. Jain, Ancient cities and Towns of Rajasthan, Delhi, 1972, p. 374 ; according to the KB (p. 44), the Parsva temple of
Jaisalmer was built by Jagaddhara in V.S. 1200. 115. See KB, p. 32. 116. Ibid., p. 58. 117. Ibid., p. 61,

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118. Ibid., p. 83. 119. Ibid., p. 86. 120. See bis Jain Inscriptions, III, Introd., p. 14. 121. See ibid., p. 17 footnote, 122. P. 44. 123. See ibid., No. 2112 (p. 4). 124 See Nahar, op.cit., III, No. 2139. 125. Ibid., No. 2139, line 28. 126. See Nahar, op.cit., I, Nos. 8, 121, 116, 214, 275, 465, 478 etc. etc;
Buddhisāgara, op.cit., II, Nos, 595, 608, 495 ; Nahata, op.cit.,
698, 788, 893, 935, etc. etc. 127. See Nahar, op cit., II, Nos, 2116-17, 2119, 2140 ; soc also
Nahata, op.cit., NO. 2702. 128. See Nihar, op.cit., No. 2:44. 129. See Nabar, op.cit., III, Nos. 2120, 2154, 2400, 2404, 2406, 2409 ;
see also Nahat. Nos. 2725, 2781, 2810; the temple of Santinatba of Jaisalmer was built during the reign of this
Devakarna in V.S. 153) (see lines 20-21 of No. 2154). 130. See Shah, Śri Prasasti Sangraha, Ahmedabad, V.S. 1993 (Vire
Samvat 2463), No. 325. 131. See Nahar, op.cit., III, No. 2155. 132. Sce Nihata, op.cit., 2 (b). 133. See Nahar, op.cit., III, No. 2154 (line 35). 134. Ibid., No. 2154. 135. Ibid., No. 2155. 135. Ibid, Nos, 2494 and 2565. 137. For a discussion on other Jain temples of Jaisalmer, see
Nahar, op.cit, Introd., pp. 14ff. 138. See E.I., IX, pp. 148ff ; see also Bhandarkar, List, No. 671 ;
sce also Jinavijaya, op.cit., II, No. 132 (pp. 114ff). 139. Soe Buddhisā gara, op.cit., II, No. 548. 140. Ibid., II, No. 801; the ffgure after 130 could not be read. 141. See Jinavijaya, op.cit., No. 225. 142. Ibid., Nos. 134, 136, 141, 142, 148, 155, 159, 161, 162, 164 etc, etc. 143. Ibid., Nos. 162, 178, 194 etc. 144. Ibid., No. 166. 145. See Jinavijaya, op.cit.. II, No. 249 ; soe also Nabar, op.cit., II,
No. 2025. 146. Ibid., II, No. 251. 147. Ibid., II, No. 258. 148. Ibid., II, No. 264. 149. Ibid., II, No. 265.

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150. Sce Jinavijaya, Jainapustakaprašastisangraha, p. 143. 151. Ibid., p. 146. 152, Jain, K, C., Ancient cities and towns etc., p. 359. and also J.S.P.
III, p. 259. 153. See Jain, op.cit., p. 300 ; see also Jinaratnakośa, p. 106. 134. See Johrapurkar, Braffaraka Sampradaya, pp. 144, 287. 155, P. 69. 156. See in this connexion, the detailed discussion in Hindi in tho
work Bhārat ke Digambara Jaina Tirtha, by B. Jain (Bombay,
1978), Vol. IV, pp. 8vff. 137. Ibid,, pp. 89ff; and J.S.L.S., Vol. V, pp. 6«ff. 158. Verse No. 44. 159. See Bhaffāraka Sampradāya, Sholapur, 1958, No. 230; it is
however, somewhat difficult to reconcile the evidenco of this
Pattavalt with that of the Chitor epigrapb. 160. See K. C. Jain, op.cit., p. 30 and footnote 3. 161. See Nahar, op.cit., II, No. 2006. 162. Ibid., II, No. 1958. 163. See A.R.R.M.A., 1920-21, No. 10; see also C. L. Jain, Jain
Bibliography, p. 163. 1€4. See Ji navijaya, op.cit., II, No. 307; and Nahar, op cit., I,
No. 700 ; and Bhandarkar, List, No. 784. 165. See Jinavijaya, op.cit., II, No. 336; the date here is wrongly
given as 1597; but see Bhandarkar, List, N). 874. Nihar also
(op.cit., I No. 852) has committed the same mistake. 166. See in this connexion, A. P. Goyaliya's work Rājputane ke
Jaina Vira, Delhi, 1933, pr. 341f. 167. See Nabata, op.cit., No. 1].4. 168. See Jinavijaya, op.cit., II, No. 379. 169. Ed. in M.D.J.M., No. 26, Bombay, V.S 1984. 170. See in this connexion, Nabar, op.cit., II, Nos, 163-1423. 171. See Bhajfāraka Sampradaya, No. 5.5. 172. Ibid., No. 588. 173. See J.S.B.I., VI, p. 290 ; See also Jinaratnakosa, p. 319. 174. See Bhārat ke Digan bara Jaina Tirtha, III, pp. 45, 50. 175. See Ehaffär aka Sampradaya, No. 557. 176. Ibid., No.:60 ; see also Nahar, op.cit., II, No. 1427. 177. Ibid., No. 591. 178. Ibid., No. 565. 179, Seo Nahar, op.cit., II, Nos, 1428 and 1232, 180. See Bhattāraka Sampradaya No. 567.
1

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181. Ibid., No. 593. 182. Ibid., No. 264 for some newly-discovered epigraphs from
Gwalior, sce J.S.L.S., V, Nos. 195-96, 199-200, 202-18, 221-24, etc. In these epigraphs we get the names of both Dūngara
simba and Kirtisimha. 183. See J.S.L.S., III, pp. 617ff ; see also J.A.S.B., 52, pp. 67ff. 184. See Delhi Sultanate, pp. 1738f.

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Chapter IV
JAINISM IN SOUTH INDIA
( 1300-1600 A.D.)
As we have already seen, the Jain religion gradually disappeared from almost the whole of South India, with the exception of Karnatak. And even there, if was fighting a losing battle against heavy odds. In this chapter, we will first take note of the position of Jainism in Karnatak, and then we will have to refer to a few scattered Jain records, found from other parts of South India. Even in Karnatak, Jainism continued to exist, as a separate religious system, only in a few selected pockets. The maximum number of Jain epigraphs have come from Shimoga district.
Jainism in Shimoga district :- This particular district of Karnatak, as we have already seen, has yielded a very large number of Jain epigraphs of different periods. Some of the places, which were well-known as centres of Jainism, have also yielded Jain epigraphs, of this period. Kuppatūru of this district, which has already been discussed in the earlier chapter of the present volume, has two epigraphs of our period. The first inscription? mentions the restoration of a dilapidated Jaina temple (jirņajinabhavana) by one Adideva, who was the disciple of Devacandra yati of the Deśī gana, in the Śaka year 1289, corresponding to 1307 A.D. The second epigrapb, which is much more important, is of the reign of the Vijayanagara emperor Devarāya I (1406-1422), the son of Harihara II. The inscription is dated in the saka year 1330, corresponding to 1408 A.D, It records that in the reign of this king, the samanta Gopipati II, of this town (Kuppațūr), built a Jina temple. He was the lay disciple of Ācārya Siddbāntācārya, belonging to the Mūlasangha and the Desi gaña. The town of Kuppațūru has been described

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as containing a number of beautiful Jina temples, and also some beautiful lakes, abounding with lotus. We have already seen, in our earlier chapter, that this place, was wellknown for the temple of Pārsvarātha (called BrahmaJinālaya), built by a Kadamba chief. Another epigraph®, from this place, probably of the time of Harihara II, mentions the death of a Jain monk. It also mentions a Jina temple, built by the Kadambas, which is obviously identical with the temple of Pārsvanātha of this place.
Hirre Abli which too, was a Jain centre of Shimoga district, from much earlier period“, has yielded quite a large number of Jain epigraphs of this period. Several epigraphs from this place, are, however, memorials recording the death of influential monks. Two short epigraphs", of the years 1346 and 1371 A.D., from this place, for example, mention the Vijayanagara emperor Bukka I (1356-377). And we have several epigraphs of the time of the next Vijayanagara emperor Harihara II (1377-1 +24), from this place, and in one of them, there is a reference to the Pārsva-Jina of this place, which as we have already seen, in this volume?, was in existence even before the 11th century. The next emperor Devarāya I (146-1422) is also mentioned in several memorial tablets, of this place. These epigraphs prove that this place continued as a Jain centre till a very late period.
Bhārangi, in Sorab taluk of this district, has yielded three epigraphs of our period, of whici the first one®, is an important Jain record. It refers to this place, as the ornament of Nāgarakhanda, a district of Karņāțaka. It further refers to the Jina temple of this place, which was dedicated to Pārsvanātha. The epigraph records the death of Gopana, a ruler of Nāgarakhanda, a great Jain layman and, we are told, that his ancestors were devoted Jains. It further appears from this epigraph, that the Pārśva temple of this place, was under the control of the two Jain gurus of Gopana, namely, Panditācārya and Śrutamuni. One of their spiritual ances.

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tors, namely, Siddhāntadeva Muni, has been described, in this epigraph, which is dated in Saka 1337, corresponding to 1415 A.D., as emerging victorious in debates against the Buddhists, the Cārvākas, and the philosophers, versed in Sãňkhya, Yoga, Prabhākara and other systems. The other epigraph10, from this place, dated 1466 A.D., describes Bhārangi as an important Jain tirtha and also mentions several monks, belonging to the 'Pustaka gaccha and Desi gana. It records the demise of Samanta Bullapa, who was a dedicated Jain.
The well-known Balgambe supplies an important epigraph"1, dated 1319 A.D., of the time of Hoysala Ballāla III, It mentions the famous Mallikāmoda Jina temple, dedicated to śāntinātha. This particular temple, as we have already noticed is, is mentioned in a Śravaņa Belgola epigraph, dated 1:00 A.D. This epigraph further montions some gift to a sage called Padmanandi, for the maintenance of this temple, which was originally built in the early 11th century.
Two Jain epigraphs18, from Tavanandi in Sorab taluk of this district, both dated Śaka 1301, corresponding to 13'9 A.D., of the time of the Vijayanagara emperor Harihara II (1377-1404) show that this place was an important Jain centre. The first epigraph discloses the name of a temple, dedicated to śāntinātha, of this place, which is called by the name of Tavanidhi, in this epigraph. From Udri, in the same Sorab taluk, we have several Jain epigraphs, of which two1are dated in the reign of the Vijayanagara emperor Harihara II (1377-1404). The first mentions the achievements of the Jain general Baicappa and the second gives the names of some Jain monks of this place (called by the name Vuddbare), at least a few of whom, were actively engaged in building and repairing Jain temples in Karnatak in the 14th century. A saint of this line, called Munibhadra, a contemporary of Harihara II, has been represented in the second epigraph as the builder of a Jina temple, called Hisugala basadi and as

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the person, who enlarged the famous Mulgund temple, which was a Jain tirtha from about 900 A.D.16.
From the great Jain centre of Humcha, we have an extremely important Jain epigraph of about 1530 A.D. This inscription 16 describes the achievements of the great Jain saint Vidyānanda, who was undoubtedly one of the finest Jain intellectuals of the sixieenth century. He has been represented, in this epigraph, as having defeated the Europeans in Sriranganagara (Seringapatam) and a number of opponents in debate at several places of Karņāțaka, including Kårakala, Bidire, and other places. He also visi. ted the two great Jain tirthas of South India, namely Kopaņa and Belgola and at the latter place, he participated in a colourful ceremony. We are further told that in the court of great Vijayanagara king Kệsb adevarāya (1509-1529), he vanauished all his enemies in debate. Several other achieve. ments of this supreme logician, have been enumerated in this long epigraph from Humcha. Two spiritual predecessors
of Vidyānanda, namely Simhakirti and Viśālakirti are re-- · presented, in this epigraph, as having defeated their oppo
nents in debate, in the courts of Muhammad Bin Tughluq and Sikandar Shah respectively. A disciple of Vidyānanda was Devendrakirti, who, we are told, was worshipped by Acyutarāya, the successor of Kțshŋadevarāya. A colleague of Vidyānanda, called Nemicandra, built a big. temple of Pārsvanātha at Humcha.
The above-mentioned epigraph from Humcha, abundantly proves that Jainism was not a dead religious force in South India, in the 16th century. A number of philosophers. certainly boosted the prestige of this religious system, once again, in this century, and no word of praise can adequately measure the achievements of Vidyānanda, who was fittingly. given the epithet Vādi17.
Jainism in Northern districts of Karnatak :--Several places. of Northern Karnatak, have yielded Jain epigraphs, which prove that in those places, this religious system, somehow

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lingered, in the period under review. Ancient Vijayanagara (modern Hampi) in Bellary district, has yielded a few important Jain epigraphs of our period. An inscription from this place18, dated Saka 1307, corresponding to 1386 A.D., of the time of the emperor Harihara II (1377-1404), discloses the construction of a temple of the 17th Tirthankara Kunthunātha by Iruga, the son of the Dandādhinayaka Caicapa, a great Jain devotee, and the disciple of Simhanandi of Mülasangha Balātkāra gana and Sārasvata gaccha. This epigraph further describes the beautiful city of Vijayanagara. It further proves that in the earliest period of the rule of the Vijayanagara kings, Jainism was accepted as one of the major religious systems of this newly-created Hindu empire. Another inscription 19 from this place, dated Śaka 1348, corresponding to 1426 A.D., of the time of the emperor Devarāya II (1422-1446), records the construction of a temple of Pārsvanātha in the capital Vijayanagara, by that king himself. We have already seen that Vijayanagara kings, although devout Hindus, were also equally respectful towards the Jain religion.
From the same Bellary district, we have a few more Jain epigraphs, one of which 20, was found from Hampi. It actually refers to a Jina temple, dedicated to Kunthunātha, which was constructed at a place called Kundanavrolu, probably not far from Vijayanagara, by Immadi-Bukka, the son of the minister Baicapa Dandanātha. The Jain saint Dharmabhushana, who is mentioned here, is also referred to in the epigraph from Vijayanagara, mentioned above, as belonging to the lineage of Simhanandi. It is dated in 1395 A.D. An earlier epigraph*1, from Rayadrug, in the same district, dated 1355 A.D., of the time of Harihara I (1336-1356), the Vijayanagara emperor, mentions the setting up of an icon of Santinātha by Bhogarāja, a lay disciple of Māghanandi, who belonged to the Balātkāra gana and Sarasvati gaccha. This proves that even, at the time of this earliest king of the Vijayanagara dynasty, Jainism was not neglected.

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From North Kanara district, we have a few Jain epigraphs, which show that, from the 14th century onwards, Jainism was becoming popular in this district. Desaio has drawn our attention to several places of this district, which were known for their Jain temples. Gerasoppe, of this district, was especially well-known for its Jain temples, most of which were constructed after 1350 A.D. We have several epigraphs from this place, a few of which are im. portant. The earliest Jain epigraph28, from this place, is dated in Śaka year 1300, corresponding to 1378 A.D. It mentions the king Haiveya and some Jain ministers and merchants, all of whom were good Jains. This epigraph and another from the same placeas, mention a devoted Jain lady called Rāmakka, who constructed a temple of Ananta. Dātha, the 14th Tirthaikara at Gerasoppe. This lady was the wife of Yojanasejți, a prominent Jain merchant, who is also mentioned in both the epigraphs. The third epigraph 5, from Gerasoppe is dated in Saka 1323, corresponding to 1401 A.D., wbich records the death of the son-in-law of king Haiveya, who was a dedicated Jain, A more important Jain epigraph 28, from this place, dated 1421 A.D., records some gift for the Pārsvanātha temple of this place. It mentions several gentlemen and ladies of a family, all of whom were dedicated Jains. We will afterwards see in the chapter on the Jain Tirthas that Gerasoppe was looked upon as a sacred Jain place by the Jain monks of North India.
Other places of North Kanara district have also yielded Jain epigraphs. One such place was Bhatkal, from which we have a Jain epigraph'', dated Śaka 1332, corresponding to 1410 A.D. From Sonda of this district we have two copper plates 28, of 1522 A.D., which record some gift for the Huligere Samkha basadi, by a prominent citizen of this area. Both the epigraphs mention the monk Candraprabha, who belonged to the D:si gana, and who was a disciple of Vijayakirtideva.
Biligi in the same North Kanara district was a great Jain

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COMPRBHENSIVB HISTORY OF JAINISM
centre of the 16th century. We have two Jain epigraphs, found from Ratnatrayabasadi of this place, one of which is dated in Saka 1510, corresponding to 1587 A.D. It discloses the name of an influential Jain monk called Bhatta Akalanka, who belonged to an influential line of Pustaka gaccha, who originated from the saint Cācuklrti of Sravana Belgola. The monks of this line were not only great Jain sādhus, but also took active part in the politics of North Kanara district 30 The spiritual predecessors of Bhațța Akalanka (date saka 1510) were Vijayakirti III, Akalanka I, Vijayaklrti II, Śrutakįrti II, Vijayakirti I, Śrutakirti I and Cărukirti, who is given several titles, which show that he was respected by the Hoysalas. An epigraph 1, from Manki in the same district, dated 1514 A.D., refers to an Ananta Tirth ankara temple and another 8 2, from Moļakhoda of the same district, dated 1516 A.D., mentions a basadi, dedicated to the 24 Tirtharkaras. A third's, from Jalolli dated 1545 A D., mentions a temple of Pārsvanātha.
From Dharwar district, we have some Jain epigraphs, of our period, wbich prove that Jainism somehow survived in some regions of this district. From Sāvikerist in this district, we have a Jain epigraph, dated 1376 A.D., which mentions Bukka I (1356-1377), the Vijayanagara emperor. Another epigraph from Sangur85, in this district, dated 1395 A.D., of the time of Harihara II refers to some gift for the local Pārsvanātha temple. At Mulgund, the famous Jain tirtha, we have an epigraph 36 from the Candranātha basadi, dated 1421 A.D. Another epigraph® 7, from the celebrated Lakshmesvara, dated 1539 A.D., is an important inscription as it records the settlement of a dispute between the Jains and the Śaivas. In this agreement, the Jain saints Šan khaṇācārya and Hemācārya of the Sankha basadi and the Saiva Acāryas Kālahasti and Sivarāma took active part. This proves that in the sixteenth century, the relationship between the Jains and the Śaivas, once more, become cordial.
From Gulbarga district, we have two Jain epigraphs of

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our period, of which the second $ 8, is more important. It mentions the restoration of a dilapidated Pärśva temple of Kesavāra, in this district, in the year 1385 AD. We have also short Jain epigraphs89, from Belgaum district, dated 1400 A.D. Another Jain epigraph*, has been found from Anegondi in Raichur district, dated 1400 A.D. It records the construction of a Jina temple, at the time of the Vijayanagara emperor Harihara II (1377-1404), by that devout Jain official Irugapa, the son of the minister Baicapa, both of whom were good Jains.
We should also refer to a Jain epigraph*1, of the time of the Vijayanagara emperor Sadāśiva, dated 1545 A.D. It refers to the construction of a Jina temple at Kurugodu in Bellary district, by Rāmarāya and it also mentions some gift for that newly-constructed Jina temple. This proves that, even during the last days of the Vijayanagara empire, the Jains continued to enjoy royal patronage.
Jainism in Soutkern Karnatak : Like Northern Karnatak, the Southern Karnatak also has yielded a few Jain epigraphs, of our period. As we have already said, Jainism was gradually losing its ground, all over Southern India, although a few Jain pockets somehow survived in this part of South India. The largest number of Jain epigraphs, of this period, have come from South Kanara (Dakshin Kannad) district. The earliest epigraphos, of our period, from this district, is dated in the saka year 1279, corresponding to 1357 A.D. It was discovered from a place, called Hosāl, and it mentions emperor Bukka I (called Bukkana in the epigraph) and also his Jain general Bajcaya dandanayaka. Next, we have an epigraph*s, from Koraga dated 1410 A.D., in the same district, which mentions, a temple at Bārakūru (the ancient name of Koraga) and some grant to it, by the chief of Keravase, called Pāndya-Bhūpāla. It also refers to a Jain monk called Vasantakįrti, belonging to the Balātkāragana. We have also two Jain epigraphs from Keravase, dated 1450 and 1510 A.D., respectively both
13

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COMPREHENSIVB HISTORY OF JAINISM
of which refer to the Vardhamāna temple of this place. The earlier epigraph refers to the king Vira-Pāņd ya Devarasa, It also records the gift of some gold coins (gadyāna), by a merchant, for the temple. The same South Kanara district has yielded another epigraph«5, from Varānganā, dated Śaka 1346, corresponding to 1424 A.D. It records the gift of the village Varānganā by the Vijayanagara emperor Devaraya II (1422-1446), for the Varānga-Neminātha temple of Varānganā. This surely proves that this Vijayanagara emperor had a genuine love, for the religion of the Jinas. Devarāya II is also mentioned in another epigraph*8, from this district, which was discovered from Basarūr and is dated Śaka 1353, corresponding to 1431 A.D. It records some gift for the local Jina temple, by the Cețţis of the town, Two epigraphs4? from Baindaru, in the same district, are dated 1450 A,D. The first mentions the Vijayanagara emperor Mallikārjuna (1446-1465) and also the Pārsvanātha shrine of that place, and the second also mentions the same temple and some gift for it, by the local chief.
The well-known Kārakala, in South Kanara district, was an important seat of Jainism in our period. A temple, dedicated to Gommațeśvara, was built at this town, in Śaka 1353, corresponding to 1432 A.D., by Śri Pāņdyarāya, the local king. This is disclosed by an epigraph“8 from this place, which also mentions the Jain monk Lalitakirti, belonging to Panasoge sākhā. The same king is mentioned in another epigraph of the same temple, from Kārkal, dated 1436 A.D.49 Other Jain temples were also built, afterwards, at this town, and in this connexion, we have an extremely important epigraph , from this place, dated Śaka 1508, corresponding to 1586 A.D. It not only mentions the temple of Gommateśvara of this place, but also records the construction of a new Jina temple, at this place, called Tribhuvanatilaka Jina-Caityālaya. This temple was built, on the hill Cikkabețța, near the Gommateśvara temple, by the king Bhairava II. That king also, according to this

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epigraph, built icons of Aranātha, Mallinātha and Suvrata in this Jina temple, built by him. The epigraph also mentions the Pārsvanātha temple of this town, which was situated on the hillock Govardhanagiri. An earlier epigraph61, dated 1545 A.D., from Kārkal, records some gift for the Gommateśvara temple, during the reign of the local king Pāņdyappa Bodeya.
Mudabidure, of the same South Kanara district, was another great centre of Digambara Jainism, and we have records, from this place, from the beginning of the 16th century. The earliest record 6a, from this place, is a copperplate inscription, dated Saka 1426, corresponding to 1504 A.D. It refers to an influential Jain monk, called Cārukirti, but not to any Jina temple. A copper plate inscription, from this place 58, dated Śaka 1468, corresponding to 1546 A.D., mentions some gift for the Tribhuvanacūļāmaņi temple of this place, which was dedicated to Candraprabha (also called Candranātha). This temple of Candraprabha is also mentioned in contemporary literature, and this will be noticed in the chapter on the Jain Tirthas. The temple of Pārsvanātha of Mūdabidure is mentioned in a copper plate grant, dated 1563 A.D. It records, some gift for this temple and also mentions the saint Cărukirti, who was probably a very old man, at that time. An inscriptions, of the 18th century, shows that the saint Cārukirti was a contemptempory of the Vijayanagara monarch Vijaya Sadāśiva Mahārāja. Another copper plate grants, from the same place, shows that the Pārsvanātha temple, of this town, was originally built by this Jain saint.
An inscription 57, from Guruvayanakare in South Kanara district, dated 1484 A.D., mentions a Jina temple, called Kannadi-basadi. It was probably dedicated to śāntinātha, as another epigraph58, from the same place, proves. The great Kșshpadevarāya is mentioned in a Jain epigraph , from Varānganã, dated 1515 A.D. A temple, dedicated to

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Anantanātha is mentioned in an epigraph®, from Nellikara in South Kanara district, dated 1525 A.D.
An important copper-plate grantoi, found from Kāpa, in this district, dated Saka 149, corresponding to 1556 A.D., of the time of the Vijayanagara emperor Sadāśivarāya and his general Rāmarāya, mentions some grant for the local Dharmanātha templo. Several important monks like Devakirti, his disciple Municandra, and the latter's disciple Devacandra are also mentioned in this epigraph. The inscription also refers to a saint called Bhānumuniśvara, who belonged to the Kāŋura and Tintrini gaccha. The imprecetary passage at the end mentions Gommateśvara of Belgoļa, Candranātha of Kopaņa and Neminātha of Girnar. In another inscription from a place, called Māruru, in the same South Kanara district, dated 1598 A.D., there is a reference to the Pārśva temple of that place.62 A few other Jain epigraphs from this district, of our period, are also known.
Next to South Kanara, Mysore district has the largest number of Jain epigraphs, from South Karnatak, of our period. The earliest inscription's, of this period, was discovered from Honnenahalli in Hunsur tāluk of this district, and is dated Śaka 1225, corresponding to 1303 A.D. It mentions the local Jina temple, of this place, and records some gift by the monk Padmanandi, who belonged Hansoge branch, and was a disciple of Bāhubali Maladhārideva. Maleyūr in Chamrajnagar taluk of this district, which contains an earlier inscription dated 1181 A.D.*, has several epigraphs of our period. We have already seen that the Jina temple, of this place, was dedicated to Lord Pārsvanātha, which afterwards, came to be called by the name Vijayadeva or Vijayanātha temple. An epigraphos, from this place, records the installation of an image of Vijayadeva (probably Pārsvanātha) by a monk of Hanasoge branch. A more important epigraph, from this place, is dated in the Saka year 1344, corresponding to 1422 A.D.,

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of the time of the Vijayanagara emperor Devarāya II (which incidentally is his first regnal year). We are told that the son of this emperor, prince Harihara, granted the entire land of the village of Māleyūru (Maleyūr) for the temple of Vijayadeva. Some other epigraphso7, from this templecomplex, are also known.
From Echiganahalli, of the same district, we have a Jain epigraph88, of Śaka 1292, corresponding to 1370 A.D. It praises the two Jain monks, Bāhubali and Pārsvadeva, and also records the death of Meghacandra. The inscription was found in the Neminātha temple-complex of that place, A more important epigraph, dated 1372 A.D., was found from Huluhallis, in the same Mysore district. It mentions a number of monks of the Pustaka gaccha and Deśliya gana, the earliest of whom was Abhayendu. It also records that in the Saka year 1294, corresponding to 1372 A.D., the monk Śrutamuni, of this line, expired at Trinyapura (modern Huluhalli). This place had two Jina temples. The earlier one was known as Parameśvara Jinālaya and the newly-constructed one was called Trijajammangala, dedicated to Māşkiyadeva or Pārsvanātha. The reigning king, at that time, was Perumāladeva, apparently a local chief. He made arrangements, according to this epigraph, for the maintenance of both these temples, Next, we have an epigraph"o, from a place, called Rāvandur of this district, dated 1384 A.D., which mentions a temple, dedicated to Sumatinātha. It also mentions a few monks of the Deśiya gana and the lnguleśvara bali. From Saraguru of Mysore district, we have an epigraph71, dated Śaka 1346, corresponding to 1424 A.D., of the time of the Vijayanagara emperor Vijaya Bukka also called Vijaya I (1422-1430)??, who has been described in this epigraph, as bhagavat-arhatparamešvara, which shows that he was a dedicated Jain. We are told that the king granted the village of Toțahalli for the worship of Gommateśvara of Belgola, and this village was renamed Gummațapura, in honour of the presiding

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god of Belgoja. A short epigraph's, from Anevālu in Hunsur taluk of this district, dated 1430 A.D., refers to a temple of the Jain goddess Padmāvati. Another inscription?", from Chamrajnagar tāluk of this district, discovered at a place, called Harave, dated 1482 A.D., mentions some grant for the local Adi-Parameśvara temple. Adi-Paramesvara is apparently the same as Adinātha, the first Tirthankara. From the famous Hanasoge, we have a short Jain epigraph's, of the 15th century, which mentions a Jain merchant, called Bommisetti. Another Jain epigraph, from Mysore district, was discovered from Chamrajnagar and is dated in 1518 A.D. It mentions the local Vijaya-Pārsva temple. Another epigraph, from Hanasoge, dated 1585 A.D.??, records the construction of a few Tirthankara icons.
From Bangalore district we bave a very important Jain epigraph', which was discovered from a place called Kalya. It is dated in Śaka 120, corresponding to 1368 A.D., and the reigning king was the Vijayanagara emperor Bukka I. It refers to an agreement, signed by the Jains of different places of Karnatak with the Vaishṇavas (called in this epigraph Bhaktas) and the latter agreed to protect the Jain temples of Bukka's empire. The emperor himself, according to this epigraph, played a vital role, during the negotiations between the two parties. This proves that this great Vijayanagara king, who was a devout Hindu, was a person of great catholicity, and at the same time, an astute politician. He knew that animosity among the persons, having adherence to different Indian religious systems, would only help the common enemy ... the Muslims. Another epigraph'', from Bangalore district, dated 1427 A.D., mentions a Jina temple called Cokimayya Jinālaya. It was found from a place, called Begūr in Bangalore taluk. It mentions a monk, called Subhacandra, belonging to the Pustaka gaccha.
From Chikmagalur district, we have a few Jain epigraphs.

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The well-known Sringeri, of this district, was associated with Jainism, even from the 12th century. This is proved by an epigraph®, from this place, dated Šaka 1041, corresponding to 1150 A.D. It is found in the local Pärsvanātha temple and it mentions Mülasangba, Krāgūra gana and the Pustaka gaccha. This temple, according to another 12th century epigraph 81, from Sringeri, was built by the wife of a merchant, before 1160 A.D. We have also two more Jain epigraphs, of the 16th century, from this place. 8 2 Mattāvāra of this district, which has yielded an eleventh-century Jain epigraph88, has a 14th century inscription, which mentions the local Jina temple (basadi). 84 An epigraph from Kallavasti85, in Koppa taluk of this district, dated 1529 A.D, records some grant for the local Pārsva temple, by Kālaļadevi, the sister of the king Bhairarasa Bodeyara. Another Jain epigraph88, from Koppa town, refers to the Sādhana-Jinālaya of this place, dedicated to Pārsvarātha. It is dated in Śaka 1521, corresponding to 1599 A.D. An epigraph87, from Bastipur, in Srirangapatna taluk of Mandya district, dated 1383 A.D., refers to the local Pärśva (Pärusha) shrine, built by a prominent individual. It also mentions a few monks of Tintini gaccha and Kāpūra gana.
Chitradurga district has a Jain epigraph88, of our period, It is assigned to 1410 A.D., and it begins with a prayer to Sāntiratha. It was discovered from Dharmapura in Hiriyur taluk and it mentions the great Vijayanagara monarch Devaraya I (1406-1422), who has been given the epithet Hindu rāya-suratrāņa. It should be remembered that the contemporary Hindu king of Rājasthan, Mahārāṇā Kumbha also, as noticed by us, in the earlier chapter, of the present volume 8, has been given the similar title in a Jain epigraph. Devarāya's Jain general Gopa Camūpa has also been mentioned in this epigraph. Since the epigraph is addressed to Santinātha, it is reasonable to assume that there was a temple, dedicated to this Tirthankara, at this place.
The district of Tumkur has a few Jain epigraphs, of our

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period. The earlier one is assigned to 1450 A.D. It was discovered from Māpța Niềugalluo, and it mentions the death of the wife of a Jain merchant, called Candrave, whose father-in-law was the disciple of a Jain saint called VỊshabhasena Bhațjāraka, belonging to the Mūlasangha. Next we have an epigrapho1, from that district, dated 1531 A.D., which was discovered from Maddagiri. It refers to the local Mallinātha-svāmi temple and also records some gift for it. And lastly, an epigraphos, of 1578 A.D., refers to some gift for the old Jina temple of this place. This particular Jain centre has been mentioned in two epi. graphsøs, of much earlier period.
From Coorg area, we have an extremly important Jain epigraph®, dated Šaka 1466, corresponding to 1541 A.D. It was discovered from Anjanagiri. According to it, Abhinava Cărukirtipandita of the Mūlasangha, Deś, gana, Pustaka gaccha and liguleśvara bali (circle), discovered in Śaka 1453, two icons of Śā iti and Ananta in the river Suvarṇāvati and afterwards got them installed through his disciples in the existing Jain temple of that place, which was first made of wood, and then converted into a stone temple, in 1544 A.D. These two icons have epigraphs of the characters of the 12th century, and they originally belonged to a place, called Tātangi, which was probably not far from Anjanagiri in Mercara taluk.
Lastly we should mention a few important Jain epi. graphs from Śravaņa Belgola, of this period. In five epigraphs, from this place, we get the names of the Vijayanagara kings. The first, and at the same time, the most important epigraphos, is dated in the Saka year 1290, corresponding to 1368 A.D., which was found from the well-known Bhāņdāra basadi of this holy place. It is a copy of the epigraph, found from Kalya in Bingalore district, and refers to the settlement of a dispute between the Jains and the Vaishnavas, as we have already said. However, unlike its copy at Kalya, this epigraph is in

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excellent state of preservation at Śravaņa Belgoļa. As we have already said, this inscription shows the great religious catholicity of that mighty Vijayanagara emperor Bukka I (1356-1377). The policy of religious concord, indicated in this epigraph, it appears, was followed by all the later kings of this great Hindu dynasty, but for whom, the temples of South India, would have met the same fate, as the temples of the North.
Two short inscriptions from Śravana Belgola refer to the death of two emperors of the Vijayanagara dynasty. The first epigraph 7, dated 1404 A.D., records the death of emperor Harihara II. The second epigraph 8, dated 1446 A.D., mentions the death of Dsvarāya II,
An epigraph from Belgoļao, states that queen Bhīmādevī, the wife of Deyarāya I (1405-1422), caused an image of the Tirthařkara sāntinātha to be made at this holy place. She has been described as the disciple of Panditācārya.100 That Devarāya I had a special love for the Jains, is proved by a record101, from Humch", which states that the two feet of Dharmabhūshana, the chief disciple of Vardhamāna Muni, were illumined by the crown of the rājadhirājaparameśvara king Devarāya. An inscription from Belgola1os, dated Saka 1355, corresponding to 1432 A.D, mentions the death of a great Digambara saint Śrutamuni, the younger brother of Pandita Yogīrāja, who was also a renowned saint of the 15th century. This particular epigraph also mentions the fact, that one of the spiritual predecessors of these two brothers, viz., Cārukīrti was the author of a work called Saratraya and another monk called Siddhānta Yogi was the author of the work called Siddhašastra. An earlier inscription08, from Śravaņa Belgoļa, records the death of a prominent monk of the Pustaka gaccha, called Subhacandra Muni in Śaka 1235, corresponding to 1313 A.D.
Jainism in other areas of South India: A few Jain epigraphs from some other places of South India, are known.

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Tiruppattikkuņru near Kanchi, has two Jain epigraphs of of the last quarter of the 14th century. Both these epigraphs10* mention the Jain general Irugappa, the son of Baicaya and record the gift, by that great Jain devotee, for the Vardhamāna temple of this place. The second epigraph records the fact that Pushpasena was the guru of Irugappa. We know that both Baicaya and his son were the generals of the Vijayanagara kings. From Tirumalai also, we have a Jain record 106 of the 14th century; and another Jain record 108, of the 16th century, from Tamil Nadu, is known. It was discovered from Tirunamkondai and it is engraved on the local Candranātha temple. From Karandai of Northern Arcot district in Tamil Nadu, we have a number of Jain epigraphs, a few of which, were noticed in an earlier chapter of this volume.107 Several epigraphs108, from this place, of our period, are also known. One of them 109, mentions the great Kșshnadevarāya, the Vijayanagara emperor, and is dated in Saka 1431, corresponding to 1509 A.D. It records that the king Kệsbộadeva had freed all temples from all kinds of taxes. The Buddhists and Jains also naturally were benefitted by this measure. From Hanumantguļi in Ramnad district, we have a Jain epigraph 110, which gives the date Saka 1455, corresponding to 1533 A.D.111
In Andhra Pradesh, we have only a few Jain epigraphs, one of which should be mentioned here. The pedestal of a missing image, now preserved at Hampi, records21, the construction of a Jina temple, in the city Kandanavrolu, which is the ancient name of Kurnool. An image of Kunthunātha, the 17th Tirthaikara, was installed, in that temple, by Immadi Bukka Mantrāśvara, the son of Baicaya Dandanātha, in 1395 A.D. This royal official has further been described as the disciple of the great Jain saint Dharmabhushaņa, who belonged to the Sarasvati gaccha and the Balātkāra gana. Desai refers to an epigraph113, belonging to the Virašaivas, found from Srisailam in Andhra

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203 Pradesh of the early 16th century, which refers to the persecution of the Svatâmbara Jains, in that region, by the Viraśaivas. It not only proves the existence of the Svetāmbaras in Andhra Pradesh, as late a period, as the 16th century, but also the hostile attitude of the Saivas towards the Jains.

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REFERENCES
1. See J.L.S., III, No. 563 ; EC VIII, Sorab, 260. 2. Ibid., III, No. 605 ; E.C, VIII, Sorab, 261. 3. Ibid., III, No. 555; E.C., VIII, Sorab, 263. 4. See Supra, p. 115, 5. See J.Ś.L.S,II Nus, 56 and 510; E.C, VIII, Sorab, Nos. 102
and 115. 6. Ibid., III, No. 594; E.C, VIII, Sorab, 103. 7. Supra, p. 115. 8. See J.S.L.S.. II, Nos. 604, 611, 613 and 614.
9. Ibid., IJI, N». 610; E.C, VIII, Sərab, 329. 10. Ibid., III, No. 646; E.C, VIII, Sorab, 330. 11. Ibid., IV, No. 391; M.A.R, 1929, p. 128. 12. See supra, p. 27. 13. See J.Ś L.S., II, Nos. 577.78 : E.C, VIII, Sorab, Nos., 200, 196. 14. Ibid., III, Nos 579 and 588 ; E.C, VIII, Sorab, 152 and 146. 15. See supra. Vol. I, p. 206. 16. See J.S.L.S., III, No. 667; E.C, VIII, Nagar, 45, 17. See for details, Saletore's article on Vidyananda in Jain Anti
quary, IV, pp. 1-21 ; see also his Medieval Jainism, pp. 370ff. 18. See J.L.S., III, No. 585; S.I.I. I, No. 152. 19. Ibid., II, No. 620; S II, I, No. 153. 20. Ibid., IV, No. 404; A R South Indian Ep., 1935-36, p. 41. 21. Ibid., IV, No. 393; A. R. South Indian Ep., 1913-14 ; p. 12. 22, Jainism in South India etc., pp. 123ff. 23. Se J Ś.L.S. IV, No. 397; M.A. R., 1928, p. 95. 24. Ibid,, IV, No.4:0; M.A.R., 1928, p. 97. 25. Ibid., IV, No.420 ; M.A.R., 1928, p. 100.
6. Ibid., IV, No. 433 ; M.A.R., 1928, p. 93. 27. lbid., IV, No. 423. A, R. Indian E2., 1944-45, No. 339. 28. Ibid., IV, Nos. 46-63; M.A.R, 1916. p. 69; and A. R. South
Indian Ep., 1939-40, p. 22. 29. Ibid., IV, No 490 ; E.I., 28, p. 292; see also for some other
details about láese epigraphs, Desai, op.cit., p. 125, fn. 1. 30. See fmmatails, Desai, op.cit., pp. 124ff. 31. See J.J.., V, No. 231, 32. Ibid., V, NO, 234. 33. Ibid., V, N). 240. 34. Ibid. IV, No. 396; A. R. Indian Ep., 1947-48, p. 27. 35. Ibid., IV, NO. 402 ; A. R. South Indian Ep., 1933-34, p. 107. 36. lbid , IV, No. 432; A. R. South Indian Ep., 1926-27, p. 8.

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37. Ibid., IV, No. 471 ; A. R. South Indian E.P., 1935-36, p. 162. 38. Jbid,, V, No. 181 ; A. R. Indian E.P., 1958-59, No. B 628. 39. Ibid., V, Nos. 183-84. 40. Ibid., V, No. 192; A. R. Indian E.P., 1958-59, B, 678. 41. Ibid., IV, No. 473 ; Inscriptions of Madras Presidency, Bellary,
113. 42. Ibid., IV, No. 394; A. R. South Indian E.P, 1931-32, p. 31. 43. Ibid., IV. No.422 ; A. R. South Indian E.P., 1928 29, p. 49. 44. Ibid., V, Nos. 201. 230. 45. Ibid., III, No. 619; see also Sewell, Archaeological Survey of
South India, Vol. II, p. 14; this particular epigraph is also incised on three copper plates, preserved in the sub-court of . Kapara ; see A. R. South Indian E.P., 1928-29, pp. 5,49; the Neminātha temple of tbis place is also mentioned in
an inscription, dated 1522 A.D. (see J.S.L.S., IV, No. 461), 46. Ibid., iv, No. 436; see also Inscriptions from Madras Presidency,
S. Kanara, 27. 47. Ibid., IV, Nos. 440.441; see also A. R. South Indian E.P., 1929-30,
p. 53. 48. Ibid., III, No. 624 ; see also EI, 7, Nos. 14, C-D. 49. Ibid., III, No. 627; and EI., 7, No. 14, E. 30. Ibid., III, No. 680; see also EI, 7, No. 10. 51. Ibid., IV, No 474, A. R. Indian E.P., 1953 $4, p. 52. 52. Ibid., IV, No. 455; A. R. South Indian E.P., 1940-41, f. 24, 53. Ibid., IV, No. 475 ; A. R. South Indian E.P., 1940-41, f. 23. 54. Ibid,, IV, No. 478 ; A. R. South Indian E.P., 1940-41, p. 23. 55. Ibid., IV, No. 520 ; A. R. South Indian E.P., 1940-41, p. 24. 56. Ibid., IV, No. 577; A. R South Indian E.P., 1940-41, No, A. 7. 57. Ibid., IV. No. 445: A. R. South Indian E.P., 1928-29, p. 45. 58. Ibid., IV, No. 457; A. R. South Indian E.P., 1920-29, p. 45. 59. Ibid., IV, No. 458 ; A. R. South Indian E.P., 1928-29, p. 49. 60. Ibid., IV, No. 466 ; A. R. South ludian E.P., 1928-29, p. 49. 61. Ibid., IV, No. 476 ; see also E.I., 20, p. 89. 62. Ibid., IV, Nos. 194.95 ; see also A. R. South Indian Epigraphy,
1939-40, Nos. 74-75. 63. Ibid., NI, No. 551 ; E.C., IV, Hunsur, 14. 64. See supra, p. 139. 65. J.S.L.S., III, No. 560; see also E.C., IV, Cham. 153. 66. Ibid., III, No. 615 ; sec also E.C., IV, Cham, 144 and 159. 67. lbid., III, Nos, 657, 663, 705, 720, 753 and 178. 68. Ibid., III, No. 567 ; E.C., III, Nan. 43. 69. Ibid., VII, No. 571.

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90. Ibid., III, No. 534, EC., IV, Hunsur, 123. 71. Ibid., III, No. 618; E.C., IV, Hegga, 1. 12. See Delhi Sultanate, pp. 238f. 73. See J.S.L.S., III, No. 623 ; E C., IV, Hunsur, 62. 74. Ibid., III, No. 652 ; E.C., IV, Cham, 189, 75. Ibid., IV, No. 454 ; M.A.R , 1939, p. 194. 96. Ibid., IV, No. 459; M.A.R., 1912, p. 51. 97. Ibid., IV, No. 488; M.A.R., 1913, p. 51. 78. Ibid., III, No. 566; E.C., IX, Magadi, 18. 99. Ibid., III, N3.621 ; E.O., 1X, Bangalore, 82. 80. Ibid., IV, No. 240 ; M.A.R., 1934, p. 113. 81. Ibid., IV, No. 255 : M.A.R., 1933, pp. 122, 125. 82. Ibid., IV, Nos. 464-65; M.A.R., 1933, p. 124. 83. Ibid., IV, No. 152; MA.R., 1932, p. 171. 84. Ibid., IV, No. 410 ; M.A.R., 1932, p. 171. 85. Ibid., III, No. 654 ; EC., VII, Koppa, 47. 86. Ibid., III, No. 638 ; E.C., VII, Koppa, 50. 87. Ibid., III, N). 582; E.C., III, Seringa, 144, 88. Ibid., III, No. 609; E.C., IX, Hiriyur, 28. 89. See supra, p. 175. 90. See J.S.L.S., III, No. 637; E.C., XII, Pava, 56. 91. Ibid., III, No. 668; E.C., XII, Maddagiri, 14. 92. Ibid., II, No. 697; EC., XII, Chiknayakahali, 22, 93. Ibid., III, Nos. 354 and 545. 94. Ibid., III, No. 673; E.C., I, No. 10. 95. See E.O., I (revised ed., 1972), Nos, 4 and 9; see also Introd.,
p. XXIV. 96. Sze E.C., II (revised edition, Mysore, 1993) No. 475. 97. Ibid., II, No, 446. 98. Ibid., II, No. 445 and also No. 447. 99. lbid., II, N). 467. 100. For more details, see Siletore, op.cit., p. 297. 101. See E.C., VIII, Nr. 46, p. 148. 102. Ibid., II, No. 364. 103. Ibid. II, No. 72. 104. See J.ŚL.S., III, Nos, 531 and 587 : see also E.I., 7, No. 15
A and B. 105. Ibid., III, No. 557 ; S.II., I, No. 90. 106. Ibid., IV, N), 530 ; see also A. R. South Indian E.P., 193)-40,
p. 65. 107. See supra, p. 85.

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108. See J.Ś.L.S., IV, pp. 99, 140, 178, 289, 3:3, 335, 339 and 347. 109. Sre ibid., IV, No. 456, and A. R. South Indian E.P., 1939-40,
N). 144. 110. Ibid., IV, N. 469 ; see also Inscriptions of Madras Presidency,
Ramnad, 279. 111. For some more details, see Desai, op.cit., pp. 94fi, 112. See J.S.L.S., IV, No. 404; see also Desai, op.cit., p. 23 and
A. R, South Indian E.P., 1235-31, p. 41. 113. See op.cit., pp. 23f.

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Chapter V
THE ŚVETĀMBARA LITERATURE
( 1000-1600 A.D. )
The svetāmbara Jain writers, of our period, have left their mark on almost every aspect of literature, and some of their works, have great importance, not only for the students of the general literature, but also of history. It is significant to note that some of the Svetām bara writers were influential Jain saints, whose philosophical attitude towards life, has certainly enriched their writings. We should note that unlike most of the other Indian writings, the Jain works are dated and therefore it is much easier to assess their historical importance in correct perspective.
The earliest important Svetāmbara writer, of our period, was Jineśvara, the disciple of Vardhamāna, the first head of the Kharatara gaccha', who was given that title by the Gujarat king Durlabha in 1024 A.D. He was not only a brilliant Jain philosopher, but also, at the same time, a successful writer. Unfortunately, one of his important works namely the Lilavati-katha in Prakrit, is no longer available in the original, although we have a good Sanskrit imitation by Jinaratna, which was made in V.S. 134), at the town of Jāvālipattana (Jalore). The original work of Jineśvara (strictly speaking, Jineśvara I of the Kharatara gaccha) is mentioned, for the first time by Maheśvara in his Kathäsurasundari, composed in V.S. 1095.3 We learn from the KB*, that this work was composed at Aśāpalli by Jinesvara. From other later references, it is clear, that this work of Jineśvara, became celebrated after its composition.
From the literary point of view, Jineśvara's Kathakosha”, written in Prakrit, in V.S. 1108, corresponding to 1052 A.D., is one of the most celebrated Jain Prakrit works of the 11th

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century. It has several popular stories, which were known previously, as for example the story of Salibhadra, that of Simhakumāra and also of Dhavala, etc. Some of the stories are frankly crotic, as for example that of prince Tosali and Sundarī.Here we find the prince making love with a married lady, and they are further represented as living like husband and wife, in a different kingdom. It appears that Jineśvara himself approved of such love-affairs,' A story has been told, which proves that there was intense rivalry between the Śyetambaras and the Digambaras in the 11th century.8 Another story', tells us about the very intense rivalry between the Śvetāmbaras and the Buddhists. In another story, Jineśvara attacks the orthodox Brahmins, who blindly follow the teachings of Smộti texts. 10 Such anti-Brāhmaṇical passages are also found elsewhere in this work.11 Needless to say, such stories were deliberately invented by the Jain writers to taroish the reputation of the Brahmins, before the general public. As we have already said, the Jains had to pay a very heavy price for indulging in such anti-Brāhmanism.
A few other works of Jineśvara are known, but they mostly deal with Jain doctrinal matters and therefore, we need not discuss them in the limited space of the present works,
The Jñānapañcamikathals of Maheśvara was written certainly before V.S, 1109, as we have a manuscript, of that work, from Jaisalmer, dated in that year.1We do not know much about this Jain writeris, except the fact that he was a disciple of one Sajjana Upadhyāya. As observed by J. C. Jain 16, this work of Mahesvara was heavily influenced both by the language of the Ardha-Māgadhi canon and also that of the Apabhramsa language. The work has altogether 2800 verses and ten stories, which glorify the 5th day of the bright fortnight of the month of Kārtika, which was known as jñāna or saubhagya pañcami. This particular date was considered sacred by the Jains and we have many works?",
14

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written by the Jain writers on this auspicious date. Maheś. vara, it appears, was an accomplished poet and some of his descriptions show that he was capable of describing, in poetical language, everything beautiful and attractive. We refer, in this connexion, to bis description 18 of the Kuru janapada. He was also a man of liberal outlook and his attitude towards woman, in general, proves his deference and concern for them.19 He also bad a keen sense of humour and his descriptions of sexual behaviour of men and women proves his knowledge of the character of human beings. Frequent references to places like Bhțgukacchao, Girinagara21 and Śūrpāraka82, prove his intimate knowledge of the geography of Western India. Elsewhere he has mentioned places like Takshasilās, Kāmpilya 2*, Kāñcies, Simhala 26, Kusumapura?" (Patna) etc.
Another important literary work of the 11th century is the Surasundaricari ya 28, written by Dhaneśvara in V.S. 1095. He was the pupil of Jineśvara I, the author of the celebrated Kathākosha, discussed above. The work was written, according to the Praśasti at Candrāvati. It is actually the lovestory of a Vidyadhara prince in 4000. Prakrit verses, divided into sixteen chapters. The heroine, Surasundari, the princess of Kuśågra pura, is represented as falling in love with Makaraketu, the prince of Hastinapura, although the name of that princess appears, for the first time, in the eleventh chapter of this work. Dhaneśvara, it appears, had a good knowledge of the science of Love and the descriptions of some of his love-scenes are quite readable. He has also described, in poetical language, the spring-time, Madana festival, the setting sup and also the rain y-seasion. Like many mediaeval Jain works, there are passages on the Bhjlas and śavaras. The work also throws light on the mediaeval Indian sea-trade and acquaints us with the items of export. Sometimes we come across passages, which are essentially misogynistic in nature. A few other works on Surasundari are also known. 39

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Gunacandragani was another reputed author of the last quarter of the 11th century. His other name was Devabhadrasūri and he belonged to the famous Kharatara gaccha. His guru was Sumati Upādh payaso, who was a disciple of the famous Jineśvara 1.81 The names of four works of Guņacandra are known ; they are : Samvegarangasala, Pārsvanathacarita, Mahaviracarita and Kathāratnakośa. The first work is now not available, but is mentioned 82, in his two works viz. the Parsvanathacarita and the Kathāratnakośa. Padmaprabhasūri, one of his spiritual successors, has called him by the name 'Granthacatushţayisphutamati', which proves that he was indeed the author of these four works. 33 His second work, the Pārsvanāthacaritas, was composed, according to its Prašasti at Bhțgukaccha in V.S. 1168, corresponding to 1111 A.D. However, it appears that it was actually completed quite a few years before this date, as this work is mentioned in the author's Kathār atnakośass, which was completed in V.S. 1158. It appears, therefore that the Prasasti of the Pārsvanāthacarita was composed at a later date 36. So it appears that this work was composed even before the author's Mahaviracarita in the last quarter of the 11th century. The work is divided in five parts (prastāvas), and we get the stories of his three births. It is interesting to note that the kuladevata of the Vanga country, according to this work, was Kātyāyani, who according to the Matsya PurāņaS7, was a ten-armed goddess, and who is still widely popular in Bengal. This is probably the earliest literary reference to the worship of this ten-armed goddess in Bengal. This work also gives a faithful account of the last bhava of Pārsvanātha, when he was born at Vārāṇasi. A few of the details are taken from the Kalpasūtra of Bhadrabāhu. It appears that the author had in mind some of the tirthas, associated with Pārśva in the later period, including Ahicchatra. The story of Brahmin Somila is obviously taken from the Agamic texts, and that of Pārsva's visit to Amalakappa, from the same source. It is therefore certain that the author

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of this work was a keen student of the original Agamic texts, which were surely available at Burgukaccha in the 11th century.
The Mahāvīracaritas 8, was completed, according to the testimony of the Prasasti, in V.S. 1139, corresponding to 1082 A.D. This work, was also written like the Parsvanathacarita in Prakrit and has altogether eight chapters, of which the four deal with the previous lives of this great man, and the last four with his actual existence. This work also contains 50 Apabhramśa verses and also quite a few Sanskrit passages. The poet has also shown his acquaintance with the religious practices of the Kāpālikas. In one place, we are told, that the killing of prostitutes and Vidūshakas, is as great an offence as the killing of cows. A good number of places of geographical interest like Śriparvata, Jālandhara, Kalinga, Vasantapura (probably in Rajasthan), Seyāviyā, Nālandā, Campā, Vaiśāli, the river Gandaki etc, are mentioned. He has shown thorough acquaintance not only with the relavant sections of the Āgamic texts, dealing with the life of Lord Mabāvira, including, Bhagavati, Kalpasūtra, Ācāranga etc, but also with the Cūrņis of Jinadāsagaņi Mabattara. References to the worship of Skanda, Mukunda, Rudra etc, show how deeply this author was influenced by the original Agamic texts. We also get details about the comtemporary life, A beautiful description of the town of Jalandbara in the 5th Book is of considerable importance. The life of the city of Vārāṇasi has also been given in this Book and at the same time, the author has attacked the Brāhmanical practice of bathing in the Ganges. The 6th Book dealing with Gośāla, follows the 15th Book of the Bhagavati, The 7th Book deals with his attainment of kevalajñāna and the last, his missionary life, including the rebellions of Jamāli and Gośāla.
The last work of Gunacandragani is the Kathāratnakośa or Kahāyaṇakosa® 9, which was composed, as we have already seen, in V.S. 1158, corresponding to 1100 A.D. It contains fifty stories, which throw very interesting light on the con

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temporary life. Like his other works, the author has freely used both Sanskrit and Prakrit and there are also Apabhramśa passages. The story of Nāgadatta refers to the worship of kuladevata on the famous Kālañjara mountain. Another story refers to the worship of the goddess Kätyāyani and also associates the religion of the Jinas with Śriparvata in Kurnool district of Andhra Pradesh This particular mountain is quite well-known in the Sanskrit literatureo. Kāmarūpa's association with Tantric rites has been mentioned. The author has also tried to show the superiority of Jain religion over other religious sects. It is also quite significant to note that almost all the Jain narrative authors have shown great acquaintance with the Tantric and especially sākta rites. Even the human-sacrifice in connexion with the worship of Candikā was practised. The dramma coin was generally the medium of exchange, as we know in Western India, there was not much use of gold coins. Among the Hindu tirthas Pravåga and Pushkara are
rominently mentioned and there is also some information on the life of the prostitutes of those days. It also appears that the author was capable of understanding the intricacies of love-affairs and he had also thorough knowledge of nonJain literature.
Another well-known Śvetāmbara writer of the 11th century was Nemicandrasūri, whose ākhyānamaņikoša 1, (AMK) was written in V.S. 1129, corresponding to 1073 A.D. He belonged to the Bșhad gaccha and the Vrtti of this work was completed in V.S. 1190 (1134 A.D.) by Amradevasūri, who was the pupil of Jinacandra, a friend of Nemicandra. If was written at Dhavalakkapura (Dholka), during the reign of Jayasimha Siddbarāja. 2. This work (along with the Vrtti) has been described “as the treasure-house of stories" and it can very well be compared, in this respect, with the Brhatkathakośa of Harishena, written in 931 A.D., and which has been discussed in our earlier volume. A few stories are taken from the Jain canonical literature, but a few others,

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are also from the Byhatkathā tradition, as for example, the story of Gandharvadattāts. Some historical personages like Candragupta, Bindusāra, Asoka, Kuņāla and Samprati are mentioned in the eleventh chapter*%, o this book. The author has also mentioned, in this connexion, the story of the blinding of Kuņāla, which is also known from other sources, King Samprati has been represented as a Jain convert and as the disciple of Arya Suhastin *8. Several other stories from the Jain Àgamic texts, and also the commentaries of Jinadāsa and others have been incorporated in this book, We have also a great deal of information on contemporary life and society.
A great deal of geographical information is also available from the Vștti ; however most of the janapadas and the cities, mentioned by the author, are otherwise known. Even the references to ports and countries outside India, are known for other texts (both Hindu and Jain)"?. The description of Ujjayini as a great cultural and commercial centre of Northern India 8, is also quite useful. However the description of Rājagsha*, appears to be conventional. The description of the marriage ceremony of Nala and Damayantiso, throws a flood of light on that important social custom in the mediaeval period, in Gujarat. The dināraba, coin is mentioned, along with suvarņas 2. Several types of festivals like Ratha-yātrāks, Indra-festivals, Madana festival56, Kaumudi Mahotsva 56, festival of lights 67 etc. are also mentioned. The work also throws a flood of light on Art, Architecture, Sculpture, Painting, Music and other related things 8. We have also references to temples, dedicated to Candikā5o. The worship of the goddess Cāmundā&o, the most terrible aspect of Durgā, was also quite popular.
Two other works of Nemicandra are also known ; they are Ratnacūďarājacarita and Mahāvīracarita, both written in Prakrit. The date of the Ratnacūďarājacarita 1, (Prakrit Rayaņacūďarāyacariya) is not known, but we have two dates of this author, one from AMK and the other from the

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Mahavir acarita, composed in V.S. 1141. This work should be assigned to the closing years of the eleventh century. It describes the love-affair of Ratnacūļa and Tilakasundari, although like Naravāhanadatta of the Brhatkathā literature, he wins the love of a few other beautiful ladies. The influence of the Ka lambari on this and other Jain poems, of this time, is quite clear. The poet also speaks about the everyday life of the common people. In this connexion, we come across a cantankerous wife of a merchant called Isvarī, who never regarded the begging monks, as welcome guests62. There is a good description of a Deva temple of Pāțaliputra's. Like other Jain works of literature, this work also contains good stories about common people.
Tne third work of Nemicandra, viz. the Mahāvīracarita's, as we have already seen, was composed in V.S. 1141, corresponding to 1033 A.D. It was written in Prakrit and has altogether 2385 verses. Although the work does not contain much new information, it is written in a simple yet graceful style. The same author has also written a Vștti on the celebrated Mülasūtra text the Urtarādhyaya 1a, called by the name Sukhabodhaes. It is based on the commentary of Šāntācārya called Sishyahitā 6, Nemicandra has incorporated several stories in his Vrtti, which has certainly made his commentary a readable work. It was written, according to the Prasisti, at Apabilapāțaka in V.S. 1129, in the temple of Dohadi merchant of that town.
Hundreds of Śvetāmbara Jain writers, wrote their works, in the 12th century. Luckily for us, almost all the impore tant Jain narrative or religious works, of this period, are dated. We should further note that the 12th century was indeed the golden age of Jainism in Western India, particularly Rajasthan and Gujarat. Some of the kings, as we have already seep. openly patronised the Jain saints and authors. A good number of historical works, both in Sans krit and Prakrit, were also written in this century.
Several works, were writtten on Kālaka or Kālikās

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cårya of Ujjayini, who brought the Śakas from Pärasakala to Hindugudeśa (India) in order to punish king Gardabhila, who wanted to molest the sister of this monk, called Sarasvati. The story is told, for the first time, in the Nisīthacūrnies, and repeated in the Bhashya on the Vyavahāra. This story was so popular with the Jains that we have no less than 38 works, on this subject, the earliest of which, is recorded in the Kālikācārjakatharo of Devacand razūri, the guru of Hemacandra, who wrote it V.S. 1146. The next work on this subject?1, was by Maladhari Hemacandra, a celebrated Jain monk of the early 12th century, and who was a senior centemporary of kalikalasarvajña Hemacandra. The latest work on this subject was written in the 18th century.
Maladhāri Hemacandra, as we have already seen, in the first chapter of the present volume, was a contemporary of Jayasimha. He was the author of several Agamic commentaries?', a few of which contain popular stories, including the story of Kālaka, mentioned above. He was a vastly learned man, and was a respected figure in the early 12thcentury Gujarat.
A celebrated literary work of the first half of the 12th century is the Nammayasundarikaha's, writteh by Mahendrasūri in V.S, 1187, corresponding to 1130 A.D. It describes the trials and tribulations of Narmadāsundari, the wife of a Jain merchant, called Maheśvaradatta. It is significant to note that Maheśvaradatta did not hesitate to take his wife to a foreign country (Yayanadvipa), where he went on a business tour. Then we are told, that this merchant (like Othello) became suspicious of his innocent wife's character, and deserted her. Then we are told that this great lady was forced to stay with some prostitutes in another foreign country (Babbaral üla, probably in Arabia). However she remained a chaste woman, in spite of many temptations. In this connexion, some useful details are given about the free sexual life of the prostitutes, who used to charge very high

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fee (sometimes as much as 800 drammas) from the customers. The character of the heroine reminds us of Damayanti of the Mahabharata, as both of them are represented as moving about in the streets in half-naked, dirty condition. However the story ends with the re-union of the husband and the wife. The author has also thrown some light on the economic and commercial life of the 12th-century India.
The Upadešapadate of Haribhadra, was another popular Prakrit work, on which an extensive commentary was written by Municandra in V.S. 1174, corresponding to 1116 A.D., at Anabillapāțaka. It contains a very good number of stories, wbich throw a flood of light on the everyday life of mediaeval period. In one story, we are told, how a Buddhist Bhikshu (raktapața) was humbled by a Jain sådhu in debate and in another story, the author has ridiculed the life of a Brahmin, who used to take his bath everyday in the Ganges, However, such stories, against the Brahmins, are to be found, as a routine matter, in almost every Jain narrative work, written from the earliest times up to the 18th century. Probably, the Jains were of the opinion that the offence is the best means of defence. However, this anti-Brāhmanical, attitude did not help them much, and they succeeded in converting only a microscopic percentage of the vast Hindu population of this country. The Brābmanical Hinduism, which derives its strength, from the Vedas and Epics, stood like the Himalayas, not only against the onslaughts of its internal enemies, but also against that mighty force, the religion of Islam.
Let us now turn our attention to the great works of that supreme Jain savant, namely kalikālasarvajña Hemacandra, who was not only the greatest Indian saint of the 12th century, but also, at the same time, the supreme literary artist
s country. He was not only a celebrated grammarian, but also at the same time, a successful historian and a famous literary artist. His great grammatical work, along with his own commentaries were written during the reign

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of Jayasimha Siddharāja, but his other great works were composed during the rule of his royal disciple, Kumāra pāla.
In the colophon of his famous Trishashțiśalakāpurushacaritra (henceforth called TŚC), composed during the later period of the reign of Kumārapāla, Hemacandra himself gives some idea about the chronology of his works. Accor. ding to his own statement, his famous work Siddha-Hema, also called Saldanuśāsana was composed at the request of Jayasimha. Then he composed the Yogaśāstra, the Dvyāšrāya (both Prakrit and Sanskrit), the works on the Chandas, Alamkāra, Namasangraha and lastly the TŚC, all during the time of Kumătapāla. It therefore appears that this great work on grammar was the only book, which he wrote during the time of the celebrated Jayasimha, i.e. before 1143 A.D.
The sabdanušāsana78, consists of eight chapters, and each chapter has four pādas and the total number of Sūtras in +685, of which 3566 describe the Sanskrit language and the rest of the Sūtras deal with the Prakrit dialects. The Master himself wrote two separate commentaries on these Sūtras, called the Laghuvștti76, and the Brhadvrtti??. He also supplemented them with his Dhātupārāyaṇa78, with his own commentary, Uņādi?), with his own commentary and the Lingānušāsanas o, with a Brhat-ţika. He also wrote a Brhannyāsa on his own grammar, a fragment of which has been discovered81.
Hemacandra's grammar is not only a work of profound learning, but it is, at the same time, a very practical and easy grammar for the students of the Sanskrit language. It may not be an original work on this subject, but it is the most useful work on the Sanskrit grammar, ever written, According to Kielhorn, it is "the best grammar of the Indian middle ages”. The 8th chapter of his Siddha Hema is devoted to the Prakrit grammar and it is undoubtedly, as Winternitzes, says, the most important grammar of the Prakrit dialect.

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Hemacandra was also a great lexicographer. His Abhidhānacintāmaņi8, in six kāņdas is one of greatest works on Sanskrit lexicography. He has generally followed the Amarakośa and he has mentioned authorities like Vācaspati, Halāyudha, Yadayaprakaša, Vaijayanti etc. The original of the Abhidhānacintāmaņi bas 1541 verses and the Vriti has an additional 24 verses. A supplement to the Abhidhānacintāmani is the Anekārthasangraha85, which runs to seven kāņdas and has altogether 1889 verses. There is a Țikā on this work by Mahendrasūri, the pupil of Hemacandra , but the disciple, out of deference for his master, attributes it also to him86. Another small dictionary called the Nighantu$esha87, consisting of 396 verses, was also composed as another supplement to the Abhidhānacintamani, It contains the botanical names, and is of unique importance for the students of Botany and Ayurvedic science. Yet another supplement in the form of the Deśināmamala88, (also called Ratnávali) is his Prakrit lexicon and this work has practically no rival in the Indian literature. It has altogether 783 verses, divided in eight chapters.
The Yogaśāstras' is another great work of Hemacandra, which according to his own statement, he wrote for his royal disciple Kumārapäla. It consists of twelve chapters (prakāśas) and has altogether (019 verses. “Yoga' in this work, according to Winternitzoo, is not merely meditation, but also religious exercise. It is also called Adhyātmopanishad and the first four chapters are very popular with the Jain monks. There is an extensive Vrtti°1, on this by Hemacandra, where we have several popular stories, quite a few of which, are also given by Hemacandra in his TỚC. Hertel's believes that Hemacandra was probably influenced by Amitagati, the Digambara philosopher, whose Yogasärao s is also well-known.
A small work of Hemacandra is the Lingānušāsanao, which consists of 138 verses and he also wrote a Vrtti on it, in 4000 verses. But his two works namely, the Chando

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nušāsana and the Kavyānušāsana are more famous, The Chandonušāsana", is divided into eight chapters and has altogether 7.64 verses. It deals not only with Sanskrit metres, but also with Prakrit and Apabhramsa metres. Hemacandra also wrote a Vrtti on it. The Kāvyānusasana7 is a work on Rhetoric, also in eight chapters and 208 Sūtras. It is a great work on this rather difficult subject. This work also has a Vriti by the writer himself, called by the name Alamkāracūdamaņi and there is another commentary on it, also by the author himself, called Viveka. The author acknowledges his debt to Mammața and Bhoja, and like all the works of Hemacandra, this particular work also was written in easy, graceful language.
Hemacandra was not only a great authority on Grammar and Rhetoric, but also a conscious historian and his Dvyd. śrāyakāvya 8, is the first historical work on Gujarat. It is actually, as the name indicates, a poem with a double purpose. It was written to illustrate the rules of his SiddhaHema grammar. The first twenty chapters, written in Sanskrit indirectly relate the history of Gujarat before Kumārapāla and the last eight chapters, written in Prakrit, are on Kumāra pāla, his royal patron. We should remember, in this connexion, that before Hemacandra, no writer ever seriously attempted to write a connected account of the early history of Gujarat. And this is the reason why this poem of that great Master has a unique importance.
The first chapter deals with the origin of the Caulukyas and in the next few (I-V) we learn about the exploits of Mūlarāja I, the founder of that dynasty. The 6th Sarga throws light on Cāmundarāja and the 7th deals with Durlabha and Vallabha. The 8th Sarga throws light on Bbima I. The 9th Sarga gives a lot of information not only on Bhima I, but also on Paramāra Bhoja and the Cedi king Karna. The struggle between these three rulers has also been referred to, in which Bhoja had to suffer a serious reverse. This Sarga throws light also on the Caulukya

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Karna and his marriage with Mayanalladevi. The next Book deals with the birth of Jayasimha and in 11th chapter, is given a few details about Jayasimba's military exploits. The next four Books do not give any information of historical importance, but there is a reference to the death of this celebrated monarch. The 17th Book shows Hemacandra's poetical qualities and in the 19th, there is a reference to the struggle between Arnorāja of Rajasthan and Kumārapāla. The last or the 20th Book, of the Sanskrit portion of this poem, mentions some of the reforms of Kumārapāla as a Jain and also the declaration of amari.
The Prakrit portion of this poem, which deals exclusively with Kumāra pāla, is also known as the Kumārapalacarita (Kumaravalacariya). The 21st Book refers to the exploits of Kumārapāla, who is represented as a Jain monarch. The next Book describes his visit to Jina temples and his worship of the Jinas. The next three Books do not give any historical information and in the 26th has been mentioned the disaster, suffered by Mallikārjuna, the king of Konkana. This Book further represents this Jain king as a universal monarch, whose overlordship was accepted by the kings of Kāśi, Magadha, Gauda, Kānyakubja, Daśārņa, Cedi, Jāngaladeśa etc., which is an obvious exaggeration. The last two Books are important only from the religious point of view
It is, however, a fact that Hemacandra has not mentioned some of the major details about Jayasimha and Kumārapāla and sometimes his commentator Abhayatilakagani, writing in V.S. 1312 (that is almost a century after Hemacandra), was misled by some of the obscure passages of this work, which always had a double meanings.
The greatest and the most voluminous work of Hemacandra is his Trishashțišalakāpurushacaritra1oo, which runs to eleven parvans or Books and has altogether 36,000 verses, almost twice the size of the present critical edition of the Rāmāyana. The last Book, known as the Parisishịaparvan, is actually a separate work101. It is also known as the Sthavira

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valicarita and it contains an account of the later Jain saints. Hemacandra also gives historical details about the Maurya kings, which are very valuable and positively help us in reconstructing the political history of the Mauryan times.
The other Books of this extensive poem are written in easy, limpid style. The first Book in six cantos, is the Ādiśvaracarita or in other words, dedicated to Lord Rshabhanātha ; it also gives the story of his son emperor Bharata ; the second describes Ajitanātha and king Sagara and in the tbird is described the story of the eight Tirthařkaras from Sambhavanātha to Śitalanātha ; in the fourth is given the story of the next five Tirthankaras, five Vāsudevas, five PratiVäsudevas, five Baladevas and two Cakravartins ; in the fifth parvan is given the legend of śāntinātha, who was both a Tirthaņkara and Cakravartin in the same bhava. The eth Book gives the story of the next four Tirthařkaras from Kunthu to Suvrata, and also of the next four Cakravartins, two Vāsudevas, two Baladeyas and two Prati-Vasudevas, The 7th parvan, is popularly known as the Jain Rāmāyana ; although it gives the story of Naminãtha and the two Cakravartios along with the 8th Baladeva and Prati-Väsudeva. the major portion of this Book, describes the exploits of Rāma. The 8th Book, called the Nemināthacarita gives the story of Arishțanemi, the 22nd Tirthankara and his three contem. poraries—Väsudeva Kșshŋa, Baladeva and Jarāsandha, who were the ninth Vāsudeva, ninth Baladeva and the ninth Prati-Väsudeva, respectively. As they were the contemporaries of the heroes of the Mahabharata, we have also a few details about them, in this Book of the T.S.C. The 9th Book is on Pärsvanātha and it also gives the story about the famous Brahmadatta, the twelfth Cakravartin. The 10th Book is on Lord Mabāvīra and it is almost a separate big kavya, in which the life of the last Tirth ankara, has been very extensively described. Even we get some useful details regarding king Kumārapāla, the patron of Hemacandra.
We have given above some details about the major works

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of Hemacandra, although a few smaller works of this great master are also known. There is little doubt that Hemacandra was the wonder of that age, and his epithet kalikalasarvajña was fittingly bestowed on him by his admirers and disciples, many of whom were themselves great literary figures. And now we will have to review the works of some of the direct disciples of Hemacandra.
The most prominent pupil of Hemacandra was the oneeyed Rāmacandra, who was popularly known as the author of hundred treatises (prabanchasatakarır)102. A very good number of his works are known, and they prove that he was not only a worthy disciple af a great guru, but also, at the same time, a successful poet-dramatist of the twelfth-century Gujarat. He was also a great authority on dramaturgy. We have his learned work on dramatic poetry called the Najyadarpaņa108, which he composed jointly with Guņacandra (another pupil of Hemacandra), in four chapters. A great number of Sanskrit plays, mentioned in this learned work, are now no longer available, and this includes DeviCandragupta and some of the plays of the author himself. Among the most important, available plays of Rāmacandra, we can mention Satya-Hariscandra104, Nalavilāsa 108, KaumuaiMitrānanda106 and Nirbhaya-Bhimavjāyoga107. The first two plays are directly based on the Mahabharata and the last play is obviously influenced by Bbāsa's Madhyama-Vj dyoga. The Nalavilása is probably the best play of Rāmacandra. The character of the heroine Damayanti has been treated with great care and artistry. Almost all the plays of Rāmacandra prove that he was a better poet than dramatist. The Mallikāmakar anda is another play of Rāmacandra, which is only known from the Națyadarpana of this playwright108.
Ramacandra was also an accomplished poet. His Kumāravihārašataka109, which gives a description of the famous Jina temple, built by Kumārapāla at Patan, is a well-known poem. His Dravjalankara110, which he com

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posed jointly with Gugacandra, is a treatise on philosophy, in three chapters,
Another prominent pupil of Hemacandra was Devacandra, whose Candralekhāvijayaprakarana111, is a five-Act play. It is based on genuine history, as it gives the account of victory of Kumāra pāla over Arņorāja of Sākambhari, and Kumāra pāla's marriage with Arnorāja's sister. This play was enacted during the spring-festival, in the temple of Ajitanātha, at Patan, before Kumārapāla and his courtiers. 112. We have already mentioned Gunacandra, another pupil of Hemacandra, who wrote two critical works on drama and philosophy, jointly with Rāmacandra, which have already been mentioned. Another pupil of Hemacandra, namely Vardhamānagani, composed the Kumāravihārapraśasti118, in Sanskrit Slokas. It is an extremely clever composition, in which Kumārapåla, Hemacandra and the minister Vāgbhata have been praised. We have already mentioned Mahendrasuri, a disciple of Hemacandra, who wrote a commentary on his Guru's Anekārthasangraha114 in V.S. 1241, but which he attributed to his Guru. Bālacandra, another disciple of Hemacandra (who was Rāmacandra's rival), is well-known for his poem Snātasya116, in which Vardhamāna has been praised in a most poetic style.
Several other celebrated Jain works were also written in the 12th century. We should first mention the well-known play Maharāj aparājaya118, in five Acts, which is an allegorical drama like Křshqamisra's Prabodhacandrodaya. This play was written by Yaśaḥpāla, who describes himself as a mantrin and further describes himself as a bee to the lotus feet of Ajayapāla (1229-1232 V.S.), which proves that this play was written during the seventies of the 12th century. This play describes the conversion of Kumārapāla to Jainism, which took place, according to this play117, in V.S. 1216. All other characters exept Hemacandra, Kumāra pāla and Vidūshaka are allegorical characters, representing either dharma or adharma. It also gives an idea about the popu

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larity of Jainism of those days and also refers to other sects. The Prakrit used in this play, follows the Prakrit rules of Hemacandra, and the Sanskrit language of this drama, is both attractive and simple. It was first enacted, according to the testimony of the drama itself, in the Kumāravihāra (the Jina temple, built by Kumārapāla) at Thårāpadra, during the Rathayātrā festival of the Tirthařkara Mahāvira.
Another well-known play of the 12th century, was the Draupadisyayamvara118, by Vijayapāla, the son of Siddhapāla and the grandson of the poet Śrīpāla. It was enacted before the Caulukya king Bhima II, probably during the closing years of the 12th century, during the spring-festival. Vijayapāla was a scion of an established and affluent Svetā nbara family of Apabilapura. The dramatist Vijayapāla is called a mahākavi in this play, which probably suggests that he was the author of some other works. However no other poem or play of Vijayapāla, is known. The play Draupadisvayanvara runs to two Acts only; but it is a beautiful play, written in an unaffected language. The poet's father Siddhapāla was also a good poet, as we learn from Somaprabhasūri110. The poet Śrīpāla was a friend of Jayasinha Siddharāja.
The play Mudritakumudacandra120, in five Acts, describes the defeat of the Digambara Kumudacandra at the court of Jayasimha in 1124 A.D., at Anabilapura. This play indirectly proves that there was no love lost between the Digambaras and the Svetāmbaras in the 12th-century Gujarat. As we know, the two sects were sharply divided on the question of emancipation of women. And this was precisely the subject matter of this play, in which the king Jayasimha is represented as the judge. However there is some doubt regarding the historical existence of Digambara Kumudacandra 121. The author Yaśascandra belonged to sākambhari and he also wrote another play called the Rājimatiprabodhanāțaka122, Two other dramas, written by the Śvetāmbara writers,
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of the 12th century, should be mentioned here. The first play entitled the Prabuddha-Rauhiņeya123, was written by Rāmabhadra, of the line of Vādidevasūri, and it was enacted, for the first time, in 1199 A.D., in the temple of Adjśvara Jinalaya of Jāvālipura. The play has altogether six Acts and it describes the conversion of the thief Rauhiņeya, during the time of Śrenika, to the religion of the Jinas. The popularity of this particular story, among the Jaios, is proved by the fact, that Hemacandra himself has mentioned the case of Rauhiņeya in his Yogaśāstra124. The second play Dharmabhyudaya125, was surely written before V.S. 1273, as we have a copy of that work, of that date 126. It is written by one Meghaprabhācārya, about whom, we know nothing. It is based on the life of a sage called Daśārgabhadra. It was first enacted in a Pārsvanātha temple (probably of Gujarat). It has only one Act. It has been described 127 as a Shadowplay.
Several competent authorities wrote on Kumārafāla, after Hemacandra. The earliest work on Kumāra pāla after his death, was the voluminous book of Somaprabha. called by the name Kumārapalapratibodha128 also called Jinadharmapratibodha. The author was a contemporary of both Kumārapāla and Hemacandra. However, his work is full of old legendary stories, although a few useful details, on both Ammacandra and Kumārapāla, are also available, in the work. He also gives a short account about the predecessors of Kumāra pāla from Mülarāja I to Jayasimha Siddharāja, and also relates the account of Kumāra pāla's first meeting with Hemacandra, and records some of the lectures of Hemacandra delivered to the king, regarding the bad effect of gambling, hunting, indulging in luxury, enjoying the wives of other people. Hemacandra, we are told, also advised the king not to confiscate the property of the heirless persons. That Jain saint also induced the king to declare amāri. Some account of Kumāra pāla's building activities has also been given by Somaprabha, including the construction of Tribhuvanavihāra

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227 (Tihuņavibara) and Kumāravihāra. We are also told that, like the Mauryan king Samprati, Kumārapāla popularised the Rathayātrā festival among the Jains and also visited various Tirthas of Gujarat, including Girnar and Palitana. We, therefore, do not completely agree with A.K. Majumdar199, when he says that its worth as history is insignificant”. Somaprabha belonged to the well-known Bịhad gaccha, and a pupil of Vijayasimhasūri and the grand-pupil of Ajitadeva. The work is written in simple Prakrit prose and verse and there are also a few stories in Sanskrit. It was written according to the Prasasti, in the vasati of the poet Siddha pāla, the son of the celebrated poet Śrīpāla at Gurjarendrapura (Anabilpura) in V.S. 1241, corresponding to 1185 A.D., some twelve years after the death of Kumārapāla, and apparently during the reign of Bhīma II,
Several other works on Kumāra pāla, written during the next 300 years, are known. We should, at first, mention the Kumārabhūpālacarital30, written by Jayasimha in V.S. 1422 in six thousand verses, in which we have both historical matters and legendary stories. The 1st canto gives some historical details and his statement that one Kāñcikavyāla was the grandfather of Mülarāja I, the founder of of the Caulukya house, is confirmed by the Varuņagarmaka grant of 977 A.D., a much earlier record 131. Several details about Jayasimha Siddharāja and Kumārapāla, given by this writer, of the 14th century, are also confirmed by contemporary records. The next work on Kumārapāla was written by Somatilakasūri entitled Kumarapālapratibodhacarita132, in V.S. 1424. He belonged to the Rudrapalliya gaccha and was the disciple of Sanghatilakasūri. Next we have two more important works on Kumāra viz., those written by Cāritrasundaragani and Jinamaņdanagani, both written in the 15th century. The work of Cāritrasundara is a poem of 10 cantos and it runs to 2032 verses, and this Kumārapalacarita188, was written in V.S. 1487 ; he was a disciple of Ratnasimbasūri. Although he gives some his

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torical information, it is written in a kävya style134. More important than this is the Kumārapalaprabandha135, of Jinamandanagani, the pupil of Somasundara of the Tapā gaccha. It was written in V.S. 1492, in mixed Sanskrit prose and verse. This writer freely used earlier works on Kumārapāla. This work has been described as a loose compilation of the select portions of some texts. Even then, we cannot deny the usefulness of his work 138.
Several Jain writers were contemporaries of those two great men viz., Vastupāla and Tejaḥpāla. They also befrierded non-Jain writers like Someśvara, Harihara and Nānaka. Among the Jain writers, who came in direct contact with them, we may mention Arisimba, Amaracandra, Vijaya. senasūri, Udayaprabha, Jinabhadra, Naracandrasűri, Narendraprabhasüri, Bålacandra, Jayasimbasūri, Mānikyacandra and others,
Somešvara, though a scion of a Vedic Brahmin family, was in the good books of Vastupāla. He has praised him in the last canto of his Surathotsava137. His Kirtikaumudil 38, in a historical mahākavva in honour of his patron Vastupāla188. Although this is not a Jain work, its last two cantos show Someśvara's deep knowledge of the Jain doctrine of Abiṁsā. The last or the 9th canto (sarga) describes Vastupāla's pilgrimage to Satruñiaya and Urjayanta. Someśvara also wrote Prašastis at Abu2 40 and Girnar111, which also prove his close association with these two famous brothers and also the Jain religion, Two othei Brahmins, who were befriended by Vastupāla, were Harihara'and Nānaka 143, whose works have not, however, survived. It appears from the Prabandhakosa144 that Harihara was a Bengali Brahmin, who migrated from Gauda country to Gujarat, during the days of Viradbavala and Vastupāla. We are told by Rājasekhara245 that even Someśvara was jealous of him. That poet has, however, mentioned Harihara in his Kirtikaumudi14 6. Some of the verses of Harihara have been quoted in the Prabandhakosa147. The same work148 also

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mentions Nānaka and quotes a verse1to of him, in praise of Vastupāla.
Arisimha, the reputed author of the Sukstasankirtana 160, was a Jain layman and was a follower of Jinadatta of the Väyada gaccha. He has been described in the Prabandhakoša151 as a teacher of the poet Amaracandra in fine Arts (kalāguru). His Sukstasankirtana, is like Kirtikaumudi, has Vastupāla as its hero. It has eleven sargas and has altogether 553 verses. Five verses, at the end of each canto, is by his friend and pupil, Amaracandra. It is apparent, from this work, that this poem was composed in the life-time of Vastupäla:63.
This poem of Arisimha has mentioned the Cãpotkațas in the first chapter, and the only other poem of the Jains, in which the Cäpotkațas have been described, is the Sukstakirtikallolini168 of Udayaprabha. No other Jain writer, of this time, not even the great Hemacandra, has described them. In the next canto we have an account of the Caulukyas. The third canto describes the genealogy of the Vāghelas and also refers to the family of Vastupāla and Tejahpāla. The fourth refers to the spiritual predecessors of Vijayasena sūri of the Nāgendra gaccha, who was the guru of these brothers, and who asked them to undertake pilgrimage to the sacred places, like Girnar and Palitana. The fifth describes the preparation of the journey and the sixth has a conventional description of the sun-rise and the next two cantos describe the actual tirtha-yatrā and this may be compared with the description of the same in the Kirtikaumudi of Somešvara. The 9th describes the six seasons and the tenth, the return jour
ey, in which we have references to Vāmanasthali (Vanthli) and Dhavalakkapura. Everywhere Vastupāla was given rousing reception. The last sarga is devoted to the pious deeds of Vastupāla in classified manner184, which may be compared with those given in other works155. The poem of Arisim ha is the work of a diligent versifier and cannot be compared with that of Somešvara. However, we are grate

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ful to him for giving some important information in a classified manner,
Amaracandra, the friend of Arisimha, was looked upon as a great poet by his contemporaries and also by the later writers. He belonged to the Vāyaļa gaccha (Vāyada, being the name of a place, 15 miles North-West of Anahilapura). It has further been suggested 168 that Amaracandra was probably a Brahmin, before he became a Jain sādhu; however, there is no definite evidence to support this contention. Rājasekhara, who has written a separate prabandha167. on this poet, has nowhere represented him as a Brahmin.
Two principal works of Amaracandra are the Bālabhārata and the Padmānandakāvya, The Balabhārata 158 is a summary of the Mahābhārata in 18 paryans and in this mahakāvya, the poet has praised Vyāsa, the original poet of the Great Epic, in every canto of every parvan. There are over
verses. He has concentrated on the story-part of the Mahābhārata and this explains why there is not much room, in his poem, for the didactic portions of the original epic. The Padmānanda Mahakāvya168, also called Jinendracarita has two recensions; the longer one, in 19 cantos, is called the Padmānanda Kavya and the shorter Jinendracarita180 has little over 1800 ślokas and is divided into 24 chapters on 24 Tirthankaras. The longer kavya is devoted exclusively to Ādinātha or Rshabha. It is described in the body of the poem (Book XVIII) as Vyshabhadevacaritābhidhāno granthaḥ. This kävya was composed, at the time of Visaladeva, and it was dedicated to minister Pampa, who was the patron of the poet. And this gentleman, like Amaracandra, belonged to a Vāyada merchant family. We further learn from the Praśasti of Padmānanda kāyya that Amaracandra had once defeated a Paņdita named Gauraguņa, in a debate held before Padma, who gave him a jayapatra in recognition of his feat161.
Vijayasenasūri162, of the Nāgendra gaccha, who was the guru of these two famous brothers, was also a writer and a man of immense scholarship. However, no separate work of

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this saint has survived. His disciple Udayaprabha is chiefly known for his poem Dharmābhyudaya Mahakāvya183. It is a poem of 15 cantos, describing the achievements of Vastupāla. It runs to over 5000 verses ; the first two cantos only deal with Vastupāla ; the next few cantos are actually Dharmakathas, based on Jain mythology. The cantos X to XIV is almost a separate work called the Nemināthacarita. The last canto describes the pilgrimage of Vastu pāla, in which we have the names of some new places, visited by that remarkable man. The Prasasti suplies the genealogical list of the Sadhus of the Nāgendra gaccha. Since the earliest manuscript of this poem is dated in V.S. 1290, corresponding to 1234 A.D., it was surely composed before that date. This manuscript, preserved at Cambay, was written by the great Vastupāla himself184
The Kathāratnakara166 or Kathāratnasāgara in 15 cantos, was written by Naracandrasūri, pupil of Devaprabhasūri of the Maladhari gaccha, at the request of Vastupala. Its earliest manuscript186 is dated V S. 1319 and it is still unpublished. He was also the author of several other works187. He was the guru of Vastupāla on his maternal (mātrpaksha) side 168.
The Alamkāramahodadhi 169 of Narendraprabhasūri, the disciple of Naracandrasūri, was written in V.S. 1282, corresponding to 1226 A.D., at Vastupäla's request. It is a work of great labour, though there is not much originality170, in this work of poetics. The author also wrote, along with it, a commentary (Vrtti) of his own. Like the Kavyānusāsana of Hemacandra, it is divided into eight chapters.
Bālacandra of the Candra gaccha was another great contemporary of Vastupāla and his Vasantavilasa171, a mahakavya, in 14 cantos, is actually the description of the achievements of Vastupāla. It was composed at the request of Jaitrasimha, the son of Vastupāla, probably after V.S. 1296, the date of Vastupāla's death. Like the great poet of the Kirtikaumudi, it follows the course of Vastupāla's life and it also incorporates, in its third canto, a history of Gujarat

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COMPREB ENSIVE HISTORY OF JAINISM from Mūlarāja to Bhima II. There is also a good description of Vastupāla's pilgrimage and in this, he practically follows the Kirtikaumudi and Sukstasankirtana. He also describes in an allegorical style, the death of Vastupāla, which was probably influenced by the Moharājaparājaya. Bālacan. dra has been described as an adept in the Vaidarbh] style172. Some of his descriptions are quite vivid and beautiful ; for example, his description of Sarasvati appearing in the poet's Yoganidrā (I. 58-70) and also his charming description of Apabilapura 17.
Jayasiṁhasūri, was a pupil of Virasūri, and the head of the famous Suvrata svāmin temple of Bhrgukaccha. He is the reputed author of the play Hammiramadamardana174. It was enacted at Stambhatirtha, at the request of Jaitrasimha, the son of Vastupāla, after V.S. 1273, but before V.S. 1286, the date of the first known manuscript of this work178.
his is a bistorical play on a contemporary event, in which the playwright has dramatised the strategy, adopted by that remarkable Jain statesman to repulse a Muslim attack on Gujarat. The drama has altogether five Acts and the hero Vastupāla acts like Cânakya of the Mudrārakshasa. He is represented as the friend, philosopher and guide of prince Viradhavala. It also throws welcome light on the espionage system of the 13th century. It appears that Vastupāla, who was an astute politician, was well-read in the Artthaśāstra of Kautilya. The 3rd Act of the play shows the terrible effect of Muslim depredations in Mevād. The 4th Act shows the success of Vastupāla's diplomacy. The 5th Act has a female character, in the person of Jayataladevī, the queen of Viradhavala. That particular Act describes the return of Viradheyala and Tejaḥpāla, from the scene of action by Naravimāna, an aerial car, and in this connexion we get charming descriptions of Abu, Candrāvat], Siddhapura, Anabilapura, Karṇāvat] and finally Dhavalakka. There is no doubt that the dramatist had in mind the description of Rāma's return journey by Pusb paka, from Laökā to Ayodhyā, in the origi

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nal Rāmāyaṇa of Vālmīki. Although a Jain, the author represents Vfradhavala as entering the Śiva temple of Dhayalakka and obtaining boon from that god, in the concluding part of the play.
Another writer, who came into contact with Vastupāla, was Mānikyacandra of the Rāja gaccha, and a pupil of Sāgaracandrasūri, who was a disciple of Nemicandra. He is the reputed commentator of the Kavyaprakāśa of Mammața (C. 1110 A.D.). According to Sandesara178, his Sanketa was composed, in all probability, in V.S. 1266, and not V.S. 1216, as generally supposed177. Since Mānikyacandra was definitely a contemporary of Vastupāla, there cannot be any doubt regarding the date, proposed by him. The Pārsvanāthacaritra178 of Mānikyacandra was composed in V,S. 1272. He also wrote a work on Santinātha and both these works were jaspired by the TŚC of Hemacandra.
Several authors, mentioned above, also wrote Prašastis on Vastupāla. We can mention the Prašastis, written by Udayaprabha, Naracandra, Narendraprabha, Jayasimha and
$ 179 These Prašastis are also important from the historical point of view, and there is a broad agreement among these poets regarding the achievements of Vastupāla, who was not only a great Jain, but also, at the same time, a person of great catholicity.
Vastupāla himself also was a good poet. We have his Naranarayaņānanda1 80, a mahakāvya in sixteen cantos. It is an undated work, but was probably composed after 1221 A.D., the date of his first pilgrimage to Girnar and Palitana. This Mahākāvya of Vastupāla, as the name suggests, is based on the Mahabharata, and it describes mainly the friendship of Nara (Arjuna) and Nārāyana (Vasudeva Kșshqa) and also the romantic love-affair of Arjuna and Subhadrā. The poet, though a great Jain Srāvaka, has very elaborately described erotic love-scenes and also other associated romantic actions, prescribed by Vätsyāyana, with evident relish. He has also shown his mastery over Sanskrit vocabulary and metres and

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in the last canto he has given details, about himself and his spiritual preceptors, belonging to the Nāgendra gaccha. His second name 'Vasantapāla' is also mentioned in a verse181 of this poem. This name of Vastu pāla was also known to other writers. Some of his other writings are also known189
Several great historical works, written by the Jain writers in the 13th and 14th centuries are known. The earliest of such works, is the Prabhāvakacarita188, written by Prabhācand sa of the Rāja gaccha of Candrakula. According to the Prasasti 18%, at the end of the work, Prabhācandra was the disciple of Candraprabha, and the work, was completed in V.S. 1334, corresponding to 1276 A.D.185 We further learn from the Prästāvikam (introduction) of this work, that this poem was corrected by Pradyumnasūri, the disciple of Kanakaprabha186. A few other details about the author is also available from the long Prašasti.
According to the author himself, he was inspired by the work of Hemacandra and he wanted to incorporate the history of the great Jain figures, not covered by the Parišishtaparyan of that great master. Twenty two great Jains from Vajrasvāmin to Hemacandra have been described in this work and sometimes we get very valuable historical details. It is significant to note that the famous Svetāmbara Acārya Bappabhatti has been described very correctly in this work187, as the contemporary of king Dharma (Dharmapāla) of Bengal. This Acārya, according to this work188, was born is V.S. 800 and Dharmapāla ruled from circa 770 to 810 A.D. 189 Therefore Bappabhațți was a middle-aged man, when he first met that king. Several other historical details, given about Bappabhațți, help us considerably in reconstructing the political history of the 8th century. The destruction of Takshasilā by the Muslims, is recorded in this work190. The details given about Mahendrasūri, Sūrācārya, Abhayadeva, Vādidevasūri and Hemacandra are also absolutely reliable. In this connexion we learn some

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thing about the political history of the Caulukya period. A very good number of places of Western India, connected with Jainism, have also been mentioned.
The Prabandhacintāmaņi (PC)191, of Merutunga, written in V.S. 1361, corresponding to 1305 A.D., is undoubtedly the finest historical work after Kalhana's Rājatarangiņi. According to the Prasasti, given at the end of this book, the author wrote this work, at the well-known town of Vardhamāna of Gujarat. He was a disciple of the saint Candraprabha of the Nāgendra gaccha192. His history starts from Vikramāditya of the tradition, and in this connexion, he relates the story of that monarch, as found in the earlier story books and also the Bșhatkatha tradition. After devoting a paragraph on the Śatavāhana king (Hāla) and another on an unknown king of Kānyakubja, called Bhūyarāja, the author takes up the history of Gujarat from Vanarāja, the founder of the Cāpotkața dynasty and this may be compared with that given in the 1st canto of Arisimha's Sukstasankirtana193. There is little doubt that the year V.S. 802, given in the PC, as the beginning of the Cãpotkața rule, is based on solid historical tradition. However, that king is represented, in this work184, as having died, when he was one hundred nine years old, which appears somewhat improbable, but not entirely impossible. However the story, told in connexion with Vanarāja's accession, appears to be fanciful. There is a typical Jain bias as in this story. The history of the Caulukyas, has been told in much more sober manner, and it appears, that the author was using some earlier historical documents, in connexion with the description of the achievements of the kings of this dynasty. No miraculous story has been told. in connexion with the accession of Mūlarāja I, the founder of the dynasty. The achievements of Mūlarāja I, described in the PC are more or less confirmed by other writers, and also by the evidence of inscriptions195.
Regarding the Paramāras of Mālava, our author has very correctly described a few important historical details.

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The name of Muñja's minister is given as Rudråditya and this is confirmed by the evidence of epigraphy 196. His statement that Muñja was killed by Tailapadeva is fully confirmed by Western Cālukya inscriptions107. Merutunga has also given a very detailed history of Paramāra Bhoja, and he has been represented as a progresssive and cultured monarch. His patronage of several poets, including the Jain Dhanapāla, has been elaborately described. The rivalry between the great Bhoja and the Caulukya Bhima I has also been given quite elaborate treatment. Jayasimha Siddharāja, Kumārapāla and the two great Jain ministers Vastupāla and Tejahpāla have been given quite a big space in this excellent and readable work. Everything that has been said about the great Hemacandra, has been fully confirmed by other writers and also by the testimony of that celebrated Svetāmbara saint. However, the date of the destruction of Valabhi18 by the Muslims, has been incorrectly given as V.S. 375; the correct date has been given by the author of the Vividhatirthakalpa198, as V.S. 845. Merutunga also gives the interesting story of Lakshmaṇasena and his poet minister Umāpati200. And we actually know from epi. graphs and Jayadeva's Gitagovinda that Umāpati was not only a contemporary of Vijayasena, but also of his grandson Lakshmanasena 201, Merutunga has also mentioned the defeat of Paramardin by Pţthvirāja 202, which is strongly supported by the evidence of epigraphy 203. His account of the tragic defeat and death of Pșthvīrāja and Jayaccandra is also supported by Muslim historians,
This short critical assessment of the PC at least shows that it is a serious work, and not merely a story-book, as supposed by some scholars. However, like all other early Indian writers, Merutunga has also invented charming stories, in connexion with eminent historical personages, and sometimes those stories have stood in our way in understanding the work of this historian.
Another work, now called by the name Purātanapraban

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dhasangraha (PPS) 20$, contains like the PC, a great number of important historical details. It has been shown by the editor Jinavijaya 205, that a very good number of these Prabandhas, were written by one Jinabhadra, the disciple of Udayaprabha of the Nāgendra gaccha in V.S. 1290, for Jayantasimha, the son of Vastupāla. However, it is not possible at present to distinguish the original Prabandhāvali of Jinabhadra from other stories, a few of which were apparently composed after that date. Even then, the later Prabandhas, included in this work, were composed not later than the middle of the 14th century.
Several Prabandhas of this work also occur in a slightly different language in the PC. However in both this work 20 6 and the PC207, Māgba has been incorrectly represented as the contemporary of Paramāra Bhoja (11th century). As a matter of fact, Māgha flourished a few hundred years earlier than this date208. The PPS 209, is one of the few Jain works to refer to the powerful Kalacuri king Gāngeya ; he has further been correctly represented as the king of Vārāṇasi, which is supported by the evidence of the Muslim historians210. Elsewhere, this work 911 gives a date (V.S. 1310) of the destruction of Jāvālipura (Jalore) by Jalāluddina Suratrāņa. However this date seems to be incorrect as Jalāl-Ud-din Fīrīz Shāh ruled in the nineties of the 13th: century21%. In another place, we are told, of the liberal attitude of Vastu pāla even towards the Muslims213. This work also mentions the destruction of Valabhi by the Muslims. It is one of the few known literary texts that refers to the enmity between Lakshmaṇasena and Jayaccandra214. This work also refers to several Jain sacred places, some of which will be noticed in the chapter on the Tirthas. We have also interesting coin names like päruttha dramma2 15 and bipottara? 18. The second name is undoubtedly the original of Balotra of Muslim historians. Elsewhere it also refers to dināra217 or gold coins.
Another historical work, of the 14th century, is the

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famous Prabandhakośa®18 of Rājasekhara, written in Delhi in the Vikrama Samvat 1405, corresponding to 1347 A.D., during the reign of Sultan Muhammad Bin Tughluq (Sri Mahamada Sāhi). Rājasekhara, according to the Prasasti219 of this work, was the pupil of Śrītilaka of the Maladbāri. or Harshapuriya gaccha, belonging to the ancient Praśnavāhana kula and Koţika gaña. The hodse of Delhi, in which it was composed, belonged to Mahanasinha, son of Jagatsimha, originally hailing from the country of Sapädalaksha.
The Prabandhakośa begins its account from Bhadrabāhu ; but it incorrectly makes him a 20 a contemporary of Varāhamihira, and at the same time, confuses between the two Bhadrabāhus, one flourishing in the 4th century B.C., and the second, the author of the Niryukti texts. It wrongly makes Bhadrabāhu, the son of a Brahmin of Pratishthāna ; the much earlier work the Brhatkathākoša (931 A.D.), represents this Jain savant as the son of a Brahmin of Devakoțța in Bengal, as noticed by us, in the earlier volume of the present work 221. The stories of the Jain saints like Ärya Nandila, Jivadevasūri, Siddhasena, Haribhadra, Bappabhațți and finally Hemacandra are taken from works like the Prabhāvakacarita and the Prabandhacintāmaņi. There are some interesting accounts about the poets like Harihara, and Sriharsha. It also refers to the king Govindacandra of Kānyakubja222. The enmity 22 between Jayaccandra and Lakshmaṇasena has also been referred to. Kumāradeva has been mentioned as the minister of Lakshmanasena, who has been described as a powerful and just kinga 24 Some of the passages of this work remind us of both PC and PPS.
The Vividhatirthakalpa22 6, is another great Śvetāmbara work, written between V.S. 1364 and 1389. It was composed by Jinaprabha, of the Kharatara gaccha, at the town of Yoginipattana or Delhi, during the rule of Hammīra Mahammada or Muhammad Bin Tughluq (1325-1351 A.D.). This is the only systematic and scientific account of the Jain tirthas, written by any Jain writer. The author was not only a

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very intelligent observer, and a man of vast learning, he was, at the same time, one of the most influential Jain monks in Northern India of the 14th century. He himself took the trouble of travelling in distant places, and took suitable notes of those places, connected with Jainism. In this respect he may be compared with Yuan Chwang. He personally visited places like Raivataka, Śatruñjaya, Stambhatirtha, Arbuda, Satyapura, Apahilapura, Näsikya, Pratishtbāna, Mathurā, Kaušāmbi, Ahicchatra, Kampilya, Śrāvasti, Campā, Pāțaliputra, Vārānasi, Hastināpura, Kanyānayana, Phalavardhikā and other places. He has not only given a detailed account of these Jain tirthas, but also has recorded some very significant historical events, connected with those places. Even in his time, the Svetāmbara Jains were respected throughout India, and he himself, as we will presently see, was honoured by no less a person than the contemporary Muslim emperor of India. It is therefore not only a great work of geography, but at the same time, one of the most valuable historical works, written in the mediaeval times.
In the first chapter of this work, the great Jain lütha of Śatruñjaya has been described and in that, connexion, the learned author has traced its history from the earliest times. However, a great part of his description is based on fancy. As we have already noted, this tirtha is mentioned, for the first time, in Nāyadhammak ahão, in connexion with the description of the last days of the Pandava s2 26 It therefore proves that, probably from the pre-Christian times, Śatruñjaya came to be associated with the Jains, Jinaprabha associates kings like Samprati, śātavāhana and Vikramāditya also with this tirtha. Some other details, given by the author, regarding this holiest of the holy Jain tirthas, will be discussed in the chapter of the Jain tirthas. This chapter was written, according to Jinaprabha's own statement227, in V.S. 1385. The next four chapters are devoted 10 another great Jain tirtha of Gujarat, namely Raivataka or

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Urjayanta. It was not only a Vaishṇava sacred place, but also was a great Jain tirtha, being associated with Neminātha. There were several Jina temples on this mountain and a few of which will be duly noticed in the chapter on the Jain tirthas. The author refers to the village of Tejalapura, which Tejahpāla founded along with a great temple, dedicated to Pārsvanātha. This temple was named after the name of his father, called Asarāja. The author also refers to the Vāsudeva icon, built of stone, on Urjayanta, which fully proves that it was considered a Vaishnava tirtha, from much earlier times; and we know from the Mahābhārata28, that Raivataka was associated with Väsudeva, from very early times. After this, the author describes in two chapters the well-known Stambha tirtha, famous for its Pārsvanātha temple. After this, the author devotes a chapter on Ahic chatra (he gives the form Ahicchatrā), which was also associated with Pārsvarātha, from quite early times. Then the well-known Arbuda tirtha of Rajasthan, originally dedicated to Rshabhadeva, has been described. Afterwards this place came to be associated with Neminātha and also Mahāvira. The well-known Jain tirtha of Mathurā has been described in the 9th chapter and the author, gives in this connexion several new information, which will be discussed in connexion with the Tīrthas. Then there is given a detailed history of the Asvāvabodha tirtha of BhȚgukaccha, dedicated to Muni Suvrata. The next chapter (No. 11) describes the Jain tirthas of Rājagļha and we get the date V.S. 1364, in this connexion. It is interesting to note that the author also was aware of the existence of Buddhist shrines of this place. It connexion with the description of Kauśämbi, the author refers to the temple of Padmaprabha of this place. Then the author describes Ayodhyā, which according to the Jains, was the birth-place of several Tirthařkaras. After giving a short description of Pāvā, the author describes the Kalikunda Pārsvarātha, which was situated near Campā. Then is described the Jain tirtha of Hastināpura, in which he saw

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the temples dedicated to śānti, Kunthu, Arapātha and Mallipatha. Then we have a very important chapter on Satyapura tirtha dedicated to Lord Mahāvira, in which some very significant historical events have been noticed. It is in connexion with this titha, that we are told, that Valabbi was destroyed in V.S. 845, and it also refers to the invasion of Sultan Mahmūd in Gujarat and Rajasthan in V.S. 1081, which is an absolutely correct date. The Muslims, we are told, made repeated futile attempts to destroy the temple of Mahāvira, of this place, and they succeeded only tn V.S. 1367, during the reign of that great iconoclast AlaUd-din (Allāvadiņa) Khalji(1296-1316). The fanciful account of Asbţāpata, written by Dharmaghoshasūri, has also been incorporated in this work. In connexion with Mithilā, we are told, that it was known as Tirahutti in Jinaprabha's time, an information supported by contemporary epigraphs and literary works. We are told that the town of Mithilā was situated near the confluence of the Bāņagangā and Gandaki and in Jinaprabha's time the place was known as Jagai229. Then the author describes Ratnavāhapura of Kosala country, well-known for its temple of Dharmapātha. The story in connexion with Pāpāpuri, was written by Jinaprabha at Devagiri in V.S. 1387. The account of Kanyā. nayana tirtha is also very informative. It refers to the death of Psthvirāja Caubāna in V.S. 1248 in the hands of Sultan Sābavadipa. Some other facts, given in chronological order regarding this tirtha will be noticed in the chapter on the Jain tirthas. The chapter on Pratishthāna, written in verse, mentions the fact that the saint Kālaka flourished 993 years after the Nirvāņa of Mahāvīra. This will make him a contemporary of Candragupta Vikramāditya. The next important chapter is on Kāmpilya, which was well-known for the temple of Vimalanātha. Then is given an account of the tīrtha of Anabilapura, well-known for its temple of Arishtanemi. The chapter on Nāsikya (Nasik) mentions the Candraprabha temple of this place. The next important
16

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tirtha, described by Jinaprabha, is the Abhinandana temple of Mangalapura in Mālava. In connexion with the description of Campā, Jinaprabha gives the extremely important information 280, that this city was raided by Hammira Sur atrāņa Samasadīna of Laksha nāvati in V.S. 1360, who took away stone columns from this place, for the newlybuilt Sankaradurga. This Muslim king of Laknāwati was no other than Shams-Ud-dia Firûz Shab, who ruled from 1301 A.D. to 1322 A.D.281. This is indeed a very rare historical reference, found in our work. It further appears from the chapter on Pāšaliputra that it was included in the Gauda country, during the time of Jinaprabha23 . In connexion with the description of Srāvasti, we are told, that this ancient city was known in Jinaprabha's time as Mahesha and this immensely inportant information fully supports Cunningham's identification 283, of this great city with the present day Sāhet-Mahet. The Jain author also refers to the destruction of this city (which was already in a ruined condition, even in Fa-bien's time) a 34, by Malik Kāsūr385, an information, which is also of great historical importance. In connexion with Vārānası, the author has mentioned the Buddhist temple-complex called Dharmekshā2:8, which is the earlier name of the present Dhamek (Sarnath). Even in Jinaprabha's time, it appears, that the Buddhist vihāra here existed in fully glory. In connexion with the description of Kokāvasati - Pårśvanātha (near Patan is Gujarat), the author has mentioned the fact that both Patan and this temple were destroyed by the Muslims 237, during the time of Bhima II, some time before 1200 A.D. It was again rebuilt in V.S. 1266. Jinaprabha also has written on several other trihas, quite a few of which will be noticed in the chapter on the Jain tirthas.
The above discussion of Jinaprabha's work amply proves its immense importance, as a source-book of history. As we have already said, he was not only respected by the

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Jains of his time, but also by the Muslims, including the Sultan of Delhi.
Two more historical works, written by the Svetāmbaras, during the early Muslim period, should be mentioned in this connexion. The first work, called the Jagaducaritra288, was written by Sarvānandasūri, pupil of Dhanaprabhasūri in 338 verses. Although the date is not known, it was probably composed around y.S. 1350239. As we have already noticed, the work contains valuable details regarding the history of Gujarat. It not only refers to Visaladeva of Gujarat240, but also to the great famine241, which occurred in Northern India between V.S. 1312 and V.S. 1315. Elsewhere, this work mentions the king Madanavarman of Mālava and Mojadina (Nasiruddin) of Delhi and also Pratapasimba of Kāśi. It also throws light on the overseas trade of Gujarat. The second work viz. the Hammiramahākāvya4 2 is one of the finest historical poems, written according to the evidence of the poem itself, during the Gwalior Tomara king Viramadeva, who ruled from V.S. 1440 to V.S. 1474. It was composed by Nayacandrasūri, who was the disciple of Prasannacandra, the pupil of Jayasimha of Kțshqarshi gaccha, the well-known author of the Kumārapalacaritra, composed in V.S. 1422. The earliest manuscript of this work is dated in V.S. 1486948.
This poem consists of 14 cantos with 1564 verses. In the first canto we have a very useful description of the Cākamā. nas. The second and the third cantos deal with the historical wars between Pșthvirāja and Muhammad of Ghūr (Shihab-Ud-din). The 4th canto describes the birth of Hammira and the next four are conventional chapters, without much historical importance. The 9th sarga deals with the digvijaya of Hammira, in which he is represented as having defeated among others, Bhoja (II) of Dhārā and Arjuna, the Paramāra ruler of Bhimarasapura. He also won victories at Ujjayini, Citrakūța, Arbuda and Pushkara 244, The next few cantos give a detailed, historical account of

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Hammira's wars with the Muslim emperor Alā-Ud-din, in which he was finally defeated and killed 246. In spite of bis tragic end, Hammīra was looked upon by the later writers of Rajasthan, as a spirited and courageous patriot. In the last canto, Nayacandra pays Hammira a fitting tribute, by calling him an immortal hero246,
The Kharataragaccha-brhadgurvāvali 247 (KB) is a tremend. ously important Svetāmbara historical work, written originally by Jinapāla, the disciple of Jinapatisūri, some time after V.S. 1305. He has described the activities of the Gurus of the Kharatara gaccha from Vardhamāna sūri to Jinapatisūri, including a part of the activities of Jineśvara il, up to V.S. 1305. Thereafter, the activities of other chiefs of this gaccha up to V.S. 1393, has been given by some unknown writers of this gaccha. This work not only throws a flood of light on the relationship of the well-known monks of this gaccha with contemporary rulers of Northern India, but also discloses the existence of a great number of Jain tīrthas of Western and Central India. Some of the details, given in this work, are strongly supported by the evidence of inscriptions and non-Jain (including Muslim) literary works, We have already given above, on the basis of this text, the activities of some of the chiefs of this well-known gaccha. So far as the tirthas, mentioned in this work, are concerned, they will be noticed in the last chapter of the present work,
The Vijñaptilekhasangraha248, is another interesting work, containing important letters exchanged between the Svetāmbara monks of different places. It also throws welcome light on various tirthas and also on social and religious customs.
Thakkuru Pheru was a contemporary of Ala-Ud-din Khalji, and was an important official under him in Delhi. As we have already noticed, the KB 219, mentions him in connexion with the activities Jinacandra III (V.S. 1375) and Jinakusala (V.S. 1380). A manuscript, containing seven of his works, was discovered from an old Jain library of

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Calcutta, a few decades ago. These seven works are the following (i) Yugarradhāna Catushpadikā (ii) Ratnapariksha (iii) Vastusāra (iv) Jyotishasāra (v) Ganitasāra-Kaumudi v) Dhatütpatti, and (vii) Dravyapariksha. All these seven works were published in a single volume in 1961, from Jodhpur, Rajasthan 250. His earliest work viz. the Yugapradhana Catushpadika was written according to the evidence of the poem itself351, in V.S. 1347, at Kannana or Kanyānayana near Delhi. He belonged to Dhandhakula according to his Ratnapariksha963, and in the KB258, he is represented as belonging to the Śrimāla vařśa. His three works Ratnaparikshā, Jyotishasāra and Vastusāra were written in V.S. 1372. And the Dravyaparīkshā was composed in V.S, 1375. We have already seen that the KB supplies another date for him, namely, V.S. 1380.
The Dravyaparikshā*68, is a work of outstanding importance for the students of the Indian numismatics. He has not only mentioned the contemporary coins of Ala-Ud-din and other Muslim rulers, but also many types of coins of different regions of Northern India, namely those of Gujarat, of various dynasties of Madhya Pradesh and Rajasthan. Even the coins of Deccan have been mentioned by Pheru. This gifted Jain writer was the officer-in-charge of the treasury (tarkašala) 2 6 6 of Delhi, during the time of Ala-Ud-din and his immediate successors. He had perfect knowledge about different types of metals and a good knowledge of the chemical sciences. Among the prominent coins, mentioned by him, we can refer to the coins of Devagiri king Singhaņa (1200-1247)266, and of Kumärapāla of Tribhuvanagiri257. He has also mentioned the coins of the Candellas258, and also Mahoba (a Candella town)*59. The coins of the Pratihāra Bhoja have been mentioned 260. The silver coins of Candragupta Vikramāditya have also been described in this work 281. The coins of Kumārapāla, Ajayapāla, Bhima II, Lavaṇaprasāda, Visaladeva, Arjunadeva etc., belonging to Gujarat, have been mentioned by Pheru2 82. There is a

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detailed description of the coins of Sārangadeya also of Gujarat263. The coins of Mālava, Chitor, have been mentioned. He also refers to the currency of Kolhapur 284, Jālandhara 285, and also of Jayaccandra 268. Coins of several Tomara kings of Delhi like Ananga pāla, Madanapāla and others 287, have been mentioned by Pheru. He has also noticed the coins of almost all the Delhi Muslim rulers, who issued them from Delhi 288.
Hundreds of Jain works were also composed between 1400 and 1600 A.D. Quite a good number of works were written in old Hindi and Gujarati. We have also interesting works on the great Hiravijaya. Several Patļāvalis of various gacchas are also known288
The above discussion of the vast Śvetāmbara literature, composed between 1000 and 1600 A,D., proves that the writers of this particular sect, wrote on every aspect of the Indian life, and have enriched the various branches of literature by their writings. For a fulier account of this literature, the readers are advised to go through the works of Desai, Kapadia and the big history of the Jain literature, compiled recently by Pārsvanātha Vidyāśrama, Vārāṇasi.

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REFERENCES
1. See KB, pp. 1ff ; see also A. K. Majumdar, Chalukyas o, Gujarat,
Bombay, 1956, pp. 41, 310 ; see also the Vrddhācārya Prabandhā
vali, included in Jinavijaya's edition of KB, p. 9). 2. J.S.BI, VI, p. 346 ; see also Jinaratni kośa, p. 33; and Dalal s
Introduction, s. 50 of his Juselmr2 Catalogue (Baroda, 1923); sce also in this connexion, Jinavijaya's latroduction, pp. 666
to his edition of Jineśvara's Kathakosha, 3. See Jiraratnakośa, p. 214 4. P. 5 (Yugaprathānācāryaguryāvali). 5. Ed. Jinavijaya, S.J.G.M., N). 11 , Bombay, 1949. 6. See pp. 47ff, 7. S:e Jipa vijaya, Iatroduction, p. 82. 8. Se p. 106. 9. See pr. 106ff. 10. S:e pp. 113f. 11. See pr. 121ff. 12. For a discussion, on other works of Jineśvara, sec Jinavijaya's
Introduction, pp. 44ff, 13. Edited in SJ.G.M , No. 2 i by A.L. Gopani, Bombay, 1947, 14. See Jinavijaya, Jain apustakaprašastisangraha, p. 99. 15. See in this connexion, the Introduction by the Editor of this
work, pp. 7ff., where he draws our attention to several
Maheśvaras, 16. See his Prakrit sähitya kā itihāsa, p. 440. 17. See for the names of such works, Jinaratnakośa, p. 148. 18. 10. 2ff, 19. See the passages quoted by J, C. Jain, op.cit, p. 442, 20. V. 3. 36, 37, 124. 21. See V. 55, 61, 71, 94. 22. See V.1, 30. 23. IX. 3. 24. X. 250. 25. II. 65, 82, 83. 26. I. 31; X, 254. 21. VIII, 37. 2%. Edited with Notes by Muni Sri Rajavijaya, Varanasi, 1916 ; see
also Jinaratnakośa, p. 67. 2). Sue Jinaratnakośa, p. 447. 3). See KB, p. 5. 31. Lo.cit.
Vla.

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32. Cf. Peterson's Report, III. A, pp. 64, 141. 33. See Jina ratnakośa, p. 407. 34. See Jinaratne kośa, p. 244 : Ahmedabad, 1945, 35. Ibid., p. 66. 36. See Jir aratnakosa, p. 244. 37. 259. 55. 38. Bombay, 1929 (D.L.P); see also Jinaratnakosa, p. 306. 39. Ed. Punyavijaya, 1944 (Ātmānanda Jaina Granthamalā,
Bhavnagar), 40. Sce for some references to Śriparvata, Jain, op.cit., p. 451 fo. 2. 41. See Prakrit Text Society edition, Varanasi, 1962 (editor
Punyavijaya). 42. See Prašasti, Verse No. 32. 43. See pp. 104f. 44. See p. 124. 45. See also in this connexion, Introd to AMK, p. 5 and footnote 2. 46. See Iatrod., pp. 9ff. 47. Loc.cit. 48. See p. 4. 49. P. 9. 50. See p. 48. 51. Pp. 116-17. 52. P. 48. 53, P, 125. 54. P. 142. 55. P. 26. 55. P. 143. 57. P. 104. 58. See the very valuable discussion in the Introd., pp. 22f., by
U. P. Shah. 59. P. 150. 60. P. 174 : see for more discussion on this work, Jain, J. C., op.cit.,
pp. 444ff. 61. Ahmedabad, 1942: see also Jinaratnakosa, p. 160. This work
is also known as Tilakasundari-Ratnacūdı kathāraka. 62. See Jain, op.cit., pp. 543F. 63. Ibid., p. 545. 64. See J.A.S., Bhavnagar, V.S. 1973 ; see also Jinarain kośa, p. 306. 65. Published from Valad in the Ātmavallabha Granthavali, 1937;
see also Jinaratnakośa, p. 43; see also J.S.B.I., III, pp. 447f. 66. See Jiniratnakośa, p. 43. 67. See Jincrainakośa, pp. 86ff,

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68. Ses in this connexion, Prakrit Proper Names, I, p. 170. 69. See J.S.B.I., VI, pp. 210ff; see also N. W. Brown, The story of
Kalaka, Washington, 1933. 70. See Prakrit Sahitya kā Itihāsa, pp. 456ff. 71. See J.S.B.I., VI, p. 210 ; it is included in his Pushpamala (see
Jinaratna kośa, p. 254). 72. See for a list of his works, Sheth, op.cit., pp. 297. 73. Edited in SJ.G.M., Bombay, V.S. 2016. 74. Palitana, 1909; another edition from Baroda, in two parts
1923-25 (Vira Samvat 2449); see also Jinaratnakośa, pp. 48f., for
more details regarding its various commentaries. 75. Ed. in Y.J.G. Series, Varanasi, 1905 : also Poona, 1928 ; for
different manuscripts of this work, see Jinaratnakośa, pp. 374ff. 76 The Laghuvsiti is published along with his sabdānuśāsana in
both the Varanasi and Poona editions, published respectively
in 1905 and 1928. 77. See Jaina.grantha-Prakāšaka Sabha, Ahmedabad; see J.S.B.I.,
V, p. 31. 78. It is published with the commentary by J. Kirste, Bombay,
1901 ; sec Jinaratnakośa, p. 193. 99. See Jinaratnakośa, p. 41. 80. N. S. Press, Bombay, Saka 1818 ; also Y. J. G. Series, Varanasi,
1905. 81. See Introduction to Kāvānušāsana, p. CCIII, part II, Bombay,
1938. 82. Quoted in Winternitz's Foreword, p. XIV in Buhler's Life of
Hemacandrācārya, English trans., Santiniketan, 1936. 83. Loc.cit. 84. There are several editions of this work (see J.S.B.I., V, p. 81, fn.
1) , that published from Bhavnagar (Vira Samvat 2445) with Svopojñavstti is quite an authentic one; see also Jinaratnakośa,
pp. 13f. 85. Ed, in Cnowkhamba Sanskrit Series, Varanasi ; for some other
editions, see J.S.B.I., V, p. 85, fn. 2; see also Jinararnakosa,
P. 10. 86. This commentary of Mahendrasūri, along with the original of
Hemacandra, was edited by Zacharia, Bombay, 1893. 87. Published in the Abhidhānasangraha by the N. S. Press. Bombay,
Saka 1818 ; also published with the Tikā of Vallabha, Ahmeda
bad, 1968. 88. Edited by Pischel and Bühler in the Bombay Sanskrit Series,
1880 ; also by M. Banerji, Calcutta, 1931 ; see also Jinaratna

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COMPRBHENSIVB HISTORY OF JAINISM
kośa, p. 180; there is a Vrtti on this work, by Hemacandra himself, For various editions of this tremendously important work, sec J.S.B.I., IV. pp. 242-43, fp, 2; see Jinaratnakośa, pp. 323f; and Winternitz, H,J.L., II, p. 567, fn. 2. The complete edition has
been published from Bhavnagar, 1926. 90. See H.I.L., II, p. 563. 91, The Vrtti or Țikā has been published with the original, by
J.D.P.S., Bhavnagar, 1926. 92. See W.Z.KM, 17, p. 106. 93. See S. J. G, Calcutta, 1918. 94. Published with the Vrtti, Bombay, V.S. 1996. 95. See Jinaratnakoša, pp. 337f. 96. The work with Hemacandra's own Vrtti, has been published in
S.J.G.M., Bombay, 97. The most competent edition of this work, with the two
commentaries of the author, is the Kāvyānušāsana in two volumes by C. Parikh and Athavale, Bombay, 1938 ; see also Jinaratna kosa, p. 90 ; sec in this connexion, Kane, Sahityadar
pana, 2nd ed., Iotrod. p. CXIII. 98. Ed. in two volumes by A. V. Kathvate, Bombay (1915 1921);
the Prakrit portion edited by S. P. Pandit, Bombay, 1900; there
is another cdition, P. L. Vaidya, Bombay, 1936. 99. See in tbis connexion, Majumdar, Caulukyas of Gujarat,
pp. 404ff. 100. J.D.P.S., Bhavnagar, 1906-13; the entire poem is now available
in the English translation of Johnson ; see also Jinaratnakośa,
p. 164. 101. Edited by Jacobi, 2nd edition, Calcutta, 1932. It has a valuable
Introduction, written by Jacobi. 102, See P.C., (Ji navijaya's ed.), p. 97. 103. Edited in G.O.S., No. 48 (Vol. I), Baroda, 1929; there is also a
Drtti written by the authors themselves. This commentary is
also extremely valuable. 104. See Ahmedabad, 1924 (edited); N. S. Press, Bombay ; see also
J.S.B.I., VI, p. 575. 105. Edited in G.O.S., Baroda, 19:6; see also Jiniratna kośa, p. 205, 106. See J.A.S., Bhavnagar, V.S. 1973. 107, Y.J.G., Varanasi, Vira Samvat 2437. 108. See J.S.B.I., VJ, pp, 577f ; see also K. H, Trivedi, Natyal'arpaņa,
A Critical Study, p. 230. 109. See J.D.P.S., Bhavnagar ; see also Jinaratnakośa, p. 93.

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0154
110, See Jinaratnakośa, p. 183. 111. Ibid., p. 120 ; this work is written by Devacandra, who was the
disciple of Hemacandra and not by the latter's guru, as
supposed by Velankar, 112, See Desai, op.cit., p. 280. 113. See Jinaratnakośa, p. 93 ; see also J.S.B.I., VI, p. 522; this
poem has been published in the Anekārtha Sahitya Sangraha,
Push pa 2, Ahmedabad. 114. See J.S.B.I., V, pp. 85f; this work is included in Zacharia's
edition, Bombay, 1893. 115, See Desai, op.cit., p. 324; see also Jinarat nakośa, p. 456. 116. See G.O.S., Baroda, 1918; see also Jinaratnakośa, p. 316. 117. This is disclosed by Jinamandanag ani. who wrote his Kumāra.
pālaprabandha in V.S. 1492, in which he has given a summary of Yaśahrāla's play. It should here be pointed out that the passage, in which Kumārapāla has been described as marrying Krpasundari in V.S. 1216, does not occur in the original play.
But there is little doubt tbat this date is a genuine one. 118. See J.A.S., Bhavnagar, 1918 (editor Jipavijaya). 119. See in this connexion, J.S.B.I., VI, pp. 384-85. 120. YJ.G., Varanasi, Vira Samvat 2422 (1905 A.D.) : see also
Hultzsch, Z.D.M.G., 75, pp. 61ff. 121. See in this connexion, J.S.B.I., VI, p. 588. 122, See Jinaratna koša, p. 331. 123. J.A.S., Bhavnagar, V.S. 1974, see also Jinaratnakosa, p. 265. 124. See J.S.B.I., VI, p. 583. 125. J.A S., Bhavnagar, V.S. 1975. 126. See J.S.B.I., VI, p. 589. 127. Loc.cit. 128. Edited by Jinavijaya with an Introduction in G,0.8., XIV, 1920. 129. Majumdar, op.cit., p. 412. 130. Published by Hiralal Hansraj, Jamnagar, 1915; also Bombay,
1926; see also Desai, op.cit., pp. 439-40 ; and Jinaratnakośa
p. 92. 131. See in this connexion, Majumdar, op.cit., pp. 21f. 137. See Jinaratnakośa, p. 93. 133. Edited in J.A.S., Bhavnagar, V.S. 1973, 134. For some discussion on this work, see J.S.B.I., VI, pp. 4:5-16. 135. J.A.S., Bhavnagar, V.S. 1971. 136. For some other works on Kumarapāla, see Jinavijaya (edited),
Kumārapālacaritasangraha, Bombay, 1956. 137. Edited by Siyadatta and Parab, Bombay, 1902, XV, Verses, 48ff.

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COMPREHENSIVE HISTORY OF JAINISM
138. Edited Kathayate, Bombay, 1883. 139, See canto I, Verses 44ff. 140. See E.I., VIII, pp. 208 ff ; see also Bhandarkar, List, No. 488. 141. See H.I.G., Nos. 207 and 209, see also Bhandarkar, List,
No, 491. 142. For Harihara, see Praban dhakośa, pp. 58ff by Rājasekhara; see
also Sandesara, Literary Circle of Mahāmātya Vastupāla etc.,
pp. 52ff. 143. See Sandesara, op.cit., pp. 56ff, 144. P. 58. 14, Op.cit., pp. 58f. 146. See 1, 25 (Punyavijaya's edition, 1961, p. 4). 147. Pp. 58ff. 148. P. 62. 149. P. 120. 150. Edited by Puộyavijaya (Singht Jainaśāstra sikshāpitha), Bombay,
1961. 151. P. 63. 152. See Sandesara, op.cit., p. 63. 153. Verses I ff. 154. XI 2 ff. 155. See in this connexion, Bühler in L.A., 31, pp. 491ff. 156. See Sandesara, op.cit., pp. 64. 157. See pp. 61ff. 158. Kavyamālā Series (2nd edition, 1926), Bombay ; see also
Jinaratnakośa, p. 282, 159. S:e G.O.S, Baroda, 1932 (edited by H. R. Kapadia). 160. Included in the Appendix 'ka' of the Baroda edition. 161. For further details, see Sandesara, op.cit., pp. 66ff, 162. See ibid., pp. 69f. 163. Edited Punyavijaya, Bombay, 1949. 164. Sec Jinavijaya, Jainapustakaprašastisargraha, p. 119. 165. See Jinaratnakośa, p. 66 ; see J.S.B.I., VI, p. 251. 166. See Ja napustakapraśastIsangraha, p. 127. 167. See in this connexion, Sandesara, op.cit., pp. 93if. 168. See Prabandhakośa, p. 113. 169. Edited by P. B. Gandhi, Baroda, 1942. 170. Sec Sandesara, op.cit., pp. 153ff. 171. Published in G.O.S., Baroda, 1917 (editor C. D. Dalal); see also
Jinarainakośa, p. 344. 172. See Sandesara, op.cit., p. 101. 173. Loc.cit.

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253
253
174. Edited by C. D. Dalal, Baroda, 1920 (G.O.S., No. X), 195. See Jinavijaya, Jainapustakaprašastisangraha, p. 117. 176. See Anandashram Series, Poona, 1921. 177. See Jinaratnakośa, p. 90. 178. See the Prasasti reproduced in Jinavijaya's Jainapustaka
prašastisangraha, p. 59. 179. See in this connexion, Sandesara, op.cit., pp. 127ff. 180. Edited by C, D. Dalal, G.O.S., Baroda, 1916; see also Jina
ratna kośa, p. 204. 181. XVI. 38, 182. See J.S B.I., VI, pp. 50102, 183. Edited by Jinavijaya, S.J.G.M, 13, Calcutta, Ahmedabad, 1940. 184. Verses 14-15. 185. Verse No. 22. 186. Prāstāvikam, Verse 16. 187. See pp. 85, 88-89, 94.59. 188. P. 109. 189. See R. C. Majumdar, Hist. of Ancient Bengal, p. 101, 190. See pp. 119-20. 191. Edited Jinavijaya, S.J.G.M., I, Santiniketan, 1933; see also the
excellent English translation by C. H. Tawney, Calcutta, 1899,
1901. 192. See Jinaratnakośa, p. 265; see also Desai, op.cit., p. 429 and
JS.B.I, VI, p. 425. 193. Puộyavijaya's edition (Bombay, 1961), pp. 96ff. 194. See Tawncy's trai slation, p. 19. 195. See in this connexioo, G. C. Choudhary, P.H.N I., Amritsar,
1963, pp. 226ff. 196. See H.C. Ray, D.H.N.I, II, p. 857. 197, Loc.cit. 198. See p. 109 (Jinavijaya's edition) ; Tawney's trans, p. 176. 199, P. 29 (Jipavijaya's edition). 200. Pp. 112f. 201. See Majumuar, Hist. of Ancient Bengal, pp. 228, 231. 202. Pp. 188ff (trans.). 203. See Struggle for Empire, pp. 107f. 204. Edited by Jinavijaya, Calcutta, 1936 (S.J.G.M, No. 2). 205. Introduction, p. 8. 206. Pp. 178. 207. 34ff. (Jinavijaya's ed). 208. See Classical Age, p. 311. 209. P. 20

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COMPREHENSIVB HISTORY OF JAINISM
210. See Ray, D.H.N.I, II, p. 773. 211. Pp. 50f. 212. See Delhi Sultanate, pp. 12ff. 213. P. 66. 214. P. 88. 215. P. 51. 216. P. 65. 217. P. 69. 218. Ed. Jinavijaya (S.J.G.M, No. VI), Santiniketan, 1935. 219. P. 131, 220. Pp. 28. 221. See supra, p. 311. 222. P. 54. 223. Pp. 88ff 224. Loc.cit. 225. Edited by Ji navijaya (S.J.G.M, 10), Santiniketan, 1934, 226. See supra, Vol. I, p. 244. 227. P. 5. 228. Critical edition, II, 13, 49. 229. P. 32. 230. P. 65. 231. See Delhi Sultanate, p. 193. 232, P. 70. 233. P. 469. 234. Pp. 472 (Cunningham's Ancient Gcography etc. Majumdar's ed). 235. See p. 70. 236. P. 14 237, P. 77. 238. Edited by M.D. Khakhar, Bombay, 1896. 239. Soe J.S.B.I, VI, pp. 2298. 240. VI. 25. 241, VI. 68. 242. Edited by Jinavijaya with an Introduction by D. Sharma,
Jodhpur; see also Kirtane's edition, Bombay, 1879 and I, A., 8,
pp. 55f. 243. See J.S.B.I., VI, p. 414. 244. For a detailed discussion on Hammira's digvijaya, see D.
Sharma (edited), Rajasthan through the Ages, Bikaner, 1966,
pp. 621ff. 245. A graphic account of Hammira's various wars against the
Muslims, has been given by D. Sharma, op.cit., pp. 623ff. 246. See Sharma, op.cit., p. 634 and footnote 2.

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247. Edited by Jinavijaya (S J.G.M., No. 42), Bombay, 19:6. 248. Edited by Jinavijaya (S.J.G.M., No. 51), Bombay, 1960. 249. Pp. 66, 61, 72, 250. See Ratnaparikshādi Saptagranthasargraha, Jodhpur, 1961
(Rajasthan Fracyavid ya Pratisthan). 251. See the verse quoted in the bhūmikā (p. 10) of Nahata's edition
of the Dravyaparikshā, Vaisāli, 1976. 252. Ibid., p.9. 253. P. 66. 251. Ed. Nahata, Vaisali, 1976. 255. Verse No. 2. 256. Verse No. 54 and also No. 59. 257. Verse No. 57. 258. Verse No. 70. 2;9. No. 69. 260. No. 71, 261. Nos. 79-81. 262. Verses 82ff. 263. Verses 86ff. 264. N). 104. 265. No. 109. 266. N). 109. 269. No. 111. 268. Verses 1128f, 269. See J.S.B.I., VI, pp. 454ff.

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Chapter VI
THE DIGAMBARA LITERATURE
(1000_1600 A.D.)
Like the Svetāmbaras, the Digambaras have an exceedingly rich literature, and majority of the Digambara works, of our period, wore written in Sanskrit, although there are good number of non-Sanskrit works, particularly those in Kanarese. Although the Digambaras had no Hemacandra among them, there were quite a few competent writers, who have left a mass of second class literature, meant mainly for the consumption of ordinary readers.
One of the most important, and at the same time, a very pleasing work of literature, is the Kathākośal of Prabhācandra, who according to the testimony of the work itself?, was a resident of Dhårā and a contemporary of king Jaya. simha (2nd half of the 11th century)s. It has further been conjectured by Upadhye*, that this Prabhācandra is identical with the commentator of Pushpadanta's Uttarapurana', which was also completed at Dhārā. during the reign of Jayasimba. He also probably wrote a number of other commentaries, as claimed by Upadhye®. He was a disciple of Padmanandin and wrote a commentary, called the Prameyakamalamārtanda on the Parikshāmukhasūtra of Mānikyanandin', and was a resident of Dhārā and contemporary of the great Bhoja. He has also been mentioned as a great logician in a Sravana Belgola epigraphe,
The Kathākoša, unlike the Bșhatkathakośa of Harishena, is a much smaller work in easy Sanskrit prose, and it contains some of the stories of the earlier work. We should not forget that all the Kathakośas owe their origin to the original Bhagavati Ārādhana, which contained 2166 verses in Prakrito. However, as noted by Upadhye, Prabbäcandra was not much

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influenced by Harishena's work. He was probably influenced by the Punyaśrava-Kathakośı of Rāmacandra Mumuk. shuio. The work of Prabhācandra gives interesting information about Pātrakesarin, Akalanka, Samantabhadra and others. There is an interesting reference to the Pārsvarātha temple of Abicchatrali, in connexion with the story of Pätrakesarin. However the carelessness of the author is proved by the fact that he has represented Ahicchatra as situated in the Magadha country. Elsewhere, the author has mentioned the Buddhist temple of Mabābodhi12, and the celebrated Buddhist logician Dinnāgais. The intense rivalry between Buddhism and Jainism has also been graphically des. cribed 14. Vārāṇasi's close association with the Saiva religion has been indicated in the story of Samantabhadra 18. There is a highly interesting reference to a Pārsvanātha temple-complex at Tāmralipti16 of 'Gauda-Vishaya'. The story of queen Urvilā, told in this work17, also occurs in the Brhatkathakośa18, of Harishena and in this story, every attempt has been made to belittle the Buddhist religion. The association of Buddhism with Dbānyakataka of Andhra has been mentionedio. The temple of Vāsupujya of Campā is mentioned in the story No. 22. The spring festival (Vasantot saya) of Ujjayini is mentioned in the story No, 25. The declaration of amāri by a king of Vārānasi has been referred to in the story No. 26. An interesting reference to Ratnadvipa occurs in the story No. 28. An interesting story mentions the marriage of a person with his maternal uncle's daughter at Campaso. The author throws interesting light on the overseas trade 21. In the story of Rājaśrī (No. 42) we have references to all three well known temples, dedicated to the Sun-god, according to which Aditya was worshipped at Muņdira (described as situated on pūrvasamudratațe) in the morning, Kālapriya in the afternoon and Mülasthāna (decribed as situated in Marudesa) in the evening (astamanavelayam. These three famous temples, dedicated to the Sungod, are also mentioned in some Purānass. The earlier
17

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COMPREHENS.VB HISTORY OF JAINISM
Brhatkathākoša28, of Harishena, dated 931 A.D., also mertions these three tirthas, dedicated to the Sun-god. So far as the Mülasti āna is concerned, the earliest reference appears in the records24, of Hiuer-tsang. The two Jain gc madharas Agnibhūti and Vāyubl ūti bave been described in Prabłācandra's work 25, as the son of Brahmin Somašarman of Devikossa ra of Varendra (North Bengal), although in the earlier Byhaikathakosaa 6, the same Brahmin of Devakotta, appears as the father of the celebrated Bhadrabābu I. The well-known Koțitirtha according to both these works27, is identical with Levakojța pura (modern Ganganagar in West Dirajpur district, W B.) of Varendra. The rivalry between Jainism and Buddhism in the Andhra country, has been described in another place of Prablācandra's work 28. There is little doubt, therefore, that the Kathakośa of Prabhācandra is an invaluable text for the critical study of social, economic and religious life of the eleventh century.
There are other Kathākošas, written by the Digambaras, in the period under review. We have already mentioned the Kathakośa of Rāmacandra Mumukshu, which is better known as the Punyusrava Kathākoša.29 Upadhye 3° is of the opinion, that Prabbācandra's Kathakosa was influenced by the work of Rāmacandra Mumukshu. However, this is a controversial point. There are altogether 56 stories and the author has not only shown his acquaintance with t'e Bhagavati Ārādhanā, but also with the Harivaṁsa of Jinasena II and the Pac'ma Purīņa of Ravishena. The influence of Gunabhadra and Harishena is also clearly perceptible. The language is influenced by the local Kanarese dialect. He was a disciple of Kešavamuni, belonging to the Kundakunda lineage. His guru in grammar was Padmanandin, who was also known as Vādibhasitha.91 There is another Kathakośa in Apabhra mía, written by Digambara þricandra, who as we have already shown, was a contemporary of Mūlarāja II, and not of Mūlarāja I, as supposed by Hiralal82, and Velankar. 89 Another well-known Kathak sa

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is popularly known as the Aradhana-Kathakośass, written by Brahma Nemidatta in the 16th century; he was the disciple of Mallibhushana. His another spiritual predecessor was the great Vidyānandi. His work, as he himself says, is directly based on Prabhācandra's work. However, unlike the work of Prabbācandra, Nemicandra has written this in verse. There is, however, some difference between the works of Prabhācandra and that of Brahma Nemidatta. The total number of stories in Prabhācandra's work is 122, while that in Nemidatta's book, it is 114. Some 17 stories of Prabhācandra's work are not found in that of Nemidatta and nine stories of Nemidatta's text are absent in the work of Prabbācandra. 86
The Vaddaradhane 36 is a collection of Ārādhand stories in the Kannada language. It closely follows, as Upadhyes7 shows, the original Bhagavati Āradhāna. There is great controversy regarding its date, but that eminent authority would assign it to the 11th century A.D. All the stories, told in this work, are found with slight variation, in the work of Harishena (Nos. 126-144). It begins with the story of Sukumāra and ends with that of Vșshabhasena and has, therefore, altogether nineteen stories. There is a balanced proportion of Sanskrit and Kannada words in this work and it has been conjectured that the author was probably using a Prakrit commentary of the original Aradhanā. It has further been shown that the author was acquainted with the Varāngacarita, the Uttarapurāna and other wellknown Digambara texts. The prose style of this work appears to Upadhye, as later than that of the Cavundaraya Purāņa.
The celebrated Digambara poet Vādirāja lived in the first half of the 11th century. He has written several works, including the famous Pārsvanāthacarita and the Yaśodharacarita. He was also a great scholar on logic and other related subjects. He belonged to the Nandisangha and his guru was Matisāgara, who was the disciple of Sripāladeva.

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According to his own statement, in the Parsvanathacarita88, he wrote that work in Saka 947, corresponding to 1025 A.D., in the court of the Western Cālukya king Jayasimha II (1015-1043 A.D.), when the latter was stationed near the river Ghataprabhā. We further learn from this work that the guru of his guru viz. Śrīpāla was the chief of a town called Simbapura (Simhapuraikamukhya) and in his Nyāya. viniscayavivarana he calls himself the lord of Simhapura (Srimatsimhamahipati). * There is some controversy regarding this Simhapura ; but K. Krishnamoorthy, the editor of Vādirāja's Yasodharacarita, is strongly of the opinion that Vādirāja's Simhapura is in modern Tanjore district of Tamil Nadu and it is now known as Singaveram. From his prašasti of the Nyāyaviniscayavivarana", we learn that he was honoured in the court of king Jayasinha as a great debator and he had the title of Syadvāda-vidyāpati. The Pārsvanāthacarita*% of Vadirāja is an epic in 12 Books, in which the life of the penultimate Tirthankara, has been told. It is based on the relevant section (chapter 73) of Gunabhadra's Uttar apuräna. However, the author has not shown any acquaintance with the much earlier work, the Kalpasūtra, where the life of this Tirthankara, has been told, for the first time. The story-element is practically absent, although we have very useful references to earlier Digambara saints and writers like Umāsvāti, Gydhrapiñca, Samantabhadra, Akalavka, Vādisimba, Jinasena, Anantavirya, Višeshavādin and lastly Viranandin, the author of the Candraprabhacarita. We have a commentary on this work by Subhacandra, the author of the Pandavapurana, written in V.S, 1608.
The Yasodharacarita(Yc) was written after the Pārsvanatha. carita and it appears from the YC 8 that the poet had composed another poem, besides the PC, called Käkutsthacarita, before he started composing YC. As the name indicates, it was probably a poem on Rāma, as he had the epithet Kakutstha. But no such poem has yet come to light.

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The YC is a poem", of only four cantos. In this poem also, the poet has indirectly mentioned the contemporary Western Cālukya king Jayasimba, which proves that it was composed between 1025 A.D. (the date of the composition of PC) and 1043 A.D., the last regnal year of that king. As we have already seen, there were several earlier poems on Yaśodhara and the earliest work, on this subject, was by one Prabhañjana, whose poem has been mentioned by the author of the Kuvalayamala 6 (3.31). However the greatest work on this subject, is by Somadeva, which has already been discussed in our earlier volume of the present work." Vâdirāja's treatment is different from either Somadeva or Pushpadanta, although the latter's work probably influenced the present poem.“7 However, the poem proves that Vādirāja was a complete artist and his descriptions are both moving and dramatic. In only 296 verses, he has been able to tell a beautiful, yet tragic story.48 It has been described “as the shortest and sweetest mahakāvya".
The Nyāyaviniscayavivarana"), which is now available in print, has been hailed by no less an authority than Satkari Mukherjee 5o, as “an encyclopaedia of Indian logic, which is noted for its stupendously wide range and its appalling! dialectic". In it the author has effectively refuted the arguments of the Buddhist Dharmakirti. Several authorities like Asvaghosha, Kumãrila, Prasastapāda, Isvaraksshņa, Mapdanamiśra and others have also been mentioned in this great work. The work is divided into three sections, namely perception (Pratyaksha). Inference (Anumāna) and Testimony (Pravacana); but these three sections run to almost one thousand pages “of close print in super royal size".
Another early Digambara literary authority of our period was Viranandin, whose Candraprabhacaritasi, was written around 1000 A.D. As we have already said, he has been mentioned by the great Vādirāja in his Pārsvanāthacarita.$ 2 He has been mentioned with respect by

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COMPREHENSIVB HISTORY OF JAINISM
Nemicandra's, who like him, was a disciple of Abhaya. nandin. Several other later Digambara writers, including Ašādharat and Dāmodara 55, have also remembered him in their works. The poet has informed us that he belonged to Deśl gana and names his three spiritual predecessors, namely Abhayanandin, Bibudhaguņanandin and Guņanandin.66 He further claims that he was a great logician and earned fame by destroying the bad arguments (kutarka) of others. This work, like any mahākavya, runs to 18 cantos and it is primarily based on the relevant section of the celebrated Uttarapurāņa (chapter 54) of Guņabhadra. It has altogether 1611 verses and it relates the story of his seven births (bhava). However most of his descriptions are conventional, and unlike the poems of Vādirāja, this poem is another colourless addition to the vast mediocre mass of Jain poetry.
A contemporary of Vădirāja was Mallisheņa, who definitely belonged to Karņāțaka. Several of his works are known; they are-Mahapurana, Nagakumärakāvja, Bhairava-Padmavatikalpa, Sarasvati-Mantrakalpa, Jvālinikalpa, Kāmacāndalikalpa etc. The only work that gives a definite date is the Mahapurāņa57, which was completed according to the Prasasti of that poem, in Śaka 969 corresponding to 1047 A.D. It is also called by the name Trishashțisalākapurāņa.58 According to the Prašasti of this unpublished work, the poem was completed in the tirtha of Mulgund. We have already seen that Mulgund, of Dharwar district, was connected with the religion of the Jinas, from at least 902 A.D. Other Jain records also, as already noted by us, have been found from this place. Mallishena was the disciple of Jinasena, who was the disciple of Kanakasena and the latter of Ajitasena, who was the guru of the famous Cāmundarāya. The Mahāpurāņa of Mallisheņa bas 2000 verses and it gives a short account of all the 63 remarkable men of the Jain mythology. His other work, the Nagakumārakāvyao2 is a short poem of 507 verses and five cantos,

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It is a simple and beautiful poem in which the glory of SriPañcami has been sung. The work is unpublished and also undated. The Bha'rava-Padmavalikalpa is a remarkable work, and is no y fortunately available in print. It is a work dealing with different types of magical rites and it also gives a very clear idea about Padmāvati, the wellknown yakshi of Pārsvanā ha, who is represented in the Jain mythology as a goddess, connected with magical formulae. Some of the materials of this work have been taken from the Brāhmapical works, and as we know, tie source of all these magical rites, is the Atharvaveda. The author has also shown his acquaintance with the earlier medical texts.
The Neminirvana-kavya"4 was composed by Vägbhata, who was in all probability, a Digambara poet. Nothing has been told in the Prasasti, but a verse in more than one later manuscripts of this mahākāvya, describes him as belonging to the Prāgvața kula of the town of Abicchatrapura, which according to Ojba 5, is the same as Nagaur (or Nāgapura) of Rajasthan. According to Velankare, this Vägbbata is identical with the famous Vāgbbața, the author of the celebrated Vägbhațā.ankara.67 It is significant to note that in the Vagbhațălankāra, at least six verses of the Neminirvāna kāvja occur, and the writer is silent on the authorship of those verses in each case. It is, therefore, quite likely that both these Vägbhațas are identical. According to the commentator of the Vāgbhatalankara, viz. Simhadeva, Vigbhata was also a ma'rākavi, which indirectly supports our contention that these two Vāgbhațas are identical. It has been argued that while the author of the Neminirvāņakavya was a Digambara, that of the Alamkāra text was a Svetāmbara. It is just likely that Väzbhaţa, ia his early life, was a Digambara Srāvaka and afterwards became a Svetāmbara, probably under the influence of one of the Svetā nbara luminaries of Jayasimha Siddharāja's court. It has further been argued that while the name of

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the father of the poet of the Neminirvāṇakāvya was Chāhada, that of the father of the Alaṁkära work, was Soma. It is just possible that these two are the names of a single individual.
The Neminirvāņa-kavya, also called a mahākāvya, has altogether 15 cantos, and has some 958 verses. As the name indicates, it deals with Neminātha, the 22nd Tirthankara. The language is simple, yet extremely dignified, and we find the use of all the principal metres. The life of the hero is based on the poem of Guņabhadra (chapters 70-72) and.we also can notice the influence of the sisupalavadha.“
We have another yāgbhața, who was the author of a very competent work on Rhetoric, called the Kāvyānusasana.6. His father Nemikumāra was a great Jain Śrävaka, who built Jina temples in Rajasthan and especially in the Medapāța (Mewar) area. In this work, the author has quoted a verse from bis own Rshabhadevacarita, which is no longer available now. He has also shown acquaintance with various poets and rhetoricians, including the Candraprabhakāvya, Neminirvāņakāvya, and the pag bhatalarkara," This Kavyānusasana was probably written around 1:00 A.D.
śubhacandra was the author of the well-known Digambara work of philosophy, called the Jñānārņava", which was probably composed in the 11th century. According to Premits, this work was definitely written before the Yogasastra of Hema candra and certainly influenced that great master. However, a few others would assign this work in the last quarter of the 12th century. Its earliest manuscript is dated in V.S. 1284 and Premi claims that many of the passages of Hemacandra are borrowed from the Jñānārņava. It is a work of 42 chapters and it has altogether 2077 ślokas. According to a tradition, recorded by Premi?, Subhacandra was a contemporary of Paramāra Bhoja. In that case, Subhacandra definitely flourished before Hemacandra.
Another remarkable Digambara Jain writer, of the 11th

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century, was Vadlbhasimha, whose second rame was Odayadeva. We know of two works of this author, namely the Gadyacintamani, in Sanskrit prose, and the Kshatracūdamaņi in verse. Both these works deal with the life of Jivandhara, whose story is told, for the first time, in Guņabhadra's Uttarapurāna.? The Gadyacintāmaņi76 is a serious work like Subandhu's Vasayadatta or Bāna's Kādambari, and is meant for the consumption of highly educated readers. It also gives, like the Dašakumaracarita, a good idea about social and economic life of the medieval period. The work has altogethər eleven Books, and the author also has shown, like Bāna, his mastery over Sanskrit vocabulary. The Kshatracūļāmaņiis a kávya, and like the Gadyacintămaņl, has eleven Books or cantos. There are altogether 746 verses. It is also known as the Jivandharacarita. The poem is written in extemely simple, yet beautiful language and can be understood even by the young and unsophisticated persons.
The poet Haricandra was the author of the remarkable poem the Dharmasarmabhyudaya?", a mahakarya in 21 cantos. Unfortunately, the poet has not given the date of his work. He has also not mentioned any major Jain poet, who flourished before him. However he has represented himself as a scion of a remarkable Kayastha family. This poem tells the life-story of Dharmanātha, the 15th Tirthankara. The immediate source of the poet was the Uttar apuräna (61.1-87), in which the life of this Tirthankara has been told in less than one hundred Slokas. But our poet, in the 21 cantos, has succeeded beautifully in telling the life-story of a Tirthaikara, about whom, not much is known. This mahākavya has altogether 1765 verses and the poet has clearly demonstrated his complete mastery of the language, and some of his descriptions are quite attractive and moving. It has been conjectured that the poet was influenced"8, both by the Neminiryāņakāvya and the Candraprabhacarita, discussed above. He was an extremely well-read man, and

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one of his verses occurs in the anthology of Jalbana (1247 A.D) of Kashmir. He also probably was influenced by Hemacandra, and since the earliest manuscript of his work is dated in V.S. 1287, his poem can be assigned to the last quarter of the 12th century."
One of the greatest Digambara writers, of the mediaeval period, was Āsādhara, who wrote his works at a village called Nalakacchapura (modern Nalcha), near Dhārā, in the Mālava country. Unlike most of the Jain writers, Ašādbara was a householder. From his principal Prašasti80 (which is found with minor variations in many of his works) we learn that Āśādhara originally belonged to the Sapādalaksha (Ajmer and adjoining regions of Rajasthan) country and because of the depredations of the Muslims, led by Sāhibudina-Turushkarāja (Muhammad of Gbūr), the panicstricken poet fled to Dhācā of Mālayamandala, during the reign of Vindhyavarman. The poet was a scion of Vyāghreravāla family of Mānļalgarh (Mewar), which is some 100 miles S.W. of Udaipur. His father Sallakkhaņa probably became afterwards an officer under Arjunavarman, for whom we have three dates, namely V.S. 1267, 1270 and 1272. We also learn from the Prasasti that Ašā Ibara's son Chāhada also was favoured by the same Arjunavarman. At the time of Arjunavarman, Aśādhara left Diārā for Nalakacchapura (not far from Dhārā; and composed all his works in the Neminātha temple of that place. He has also mentioned in the Prasisti, king Jaitugideva.
The Jinayajñakalpa 61, which was completed in V.S. 1285, is also known by the name Pratishthasdroddhāra. Its Prašasti mentions 10 works of Ašādhara, which were apparently completed before that date, A number of works of Asādhara are no longer available. However we have his sagāradharmāmsta, also known simply as Dharmāmsta8", which was completed in V.S. 1296, and Anājāradharmāmsta, which is the 2nd part of the Diarmāmsta and was completed with the author's own commentary in V.S. 1300. The first part,

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namely the sagāra has 9 chapters and the second has 8 chapters. The work deals with the different rules and duties of the Jain monks. That Āsādhara was not merely a dry scholar, is proved by the fact, that he wrote poems and Kavyas, and according to his own Prasasti, he was honoured as a great poet by his contemporaries and he got the title of Sarasvatiputra. Unfortunately, the poem Rajimaii-Vipralambha, mentioned as a Khandakavya in his Prašasti, is no longer available ; this was according to the Prasasti, a poem on Neminātha and Rājīmati. However his Sahasranāmast avana with the author's commentary is available.88 Ašādhara has also summarised the tremendous work on 03 great men, written by Jinasena I and Gunabhadra (Adipurāna and Uttarapurana) in his Trishashțismstiśāstra8+, written in V.S 1292. His commentary on the Aradhana is also known.88
A śādbara had a good number of admirers and pupils, Most of them are mentioned in the Prašasti of Asādhara himself. Madanakirti, mentioned by Aśādhara, is undoubtedly the author of the very useful poem Sasanacałustriṁsatikās, which throws light on a number of Digambara tirthas, which will be mentioned in our chapter on the Jain tirthas. This work also mentions the fact that the wellknown temple of Abhinandana, of Mangalapura, was destroyed by the Muslims (Verse 34). It also refers to the Pārsva temple of Dārā, and the verse on the Candraprabha also appears in an epigraph from Veraval. 87
Another great contemporary and admirer of Āsādhara was Arhaddāsa. He is not, however, mentioned in the celebrated Prasasti of Asādhāra, but in his works, he has remembered, with great deference, the poems (sūkti) of Aśādhara and also his Dharmamsta. The most well-known work of Arhaddāsa is Munisuvratacarita88, which was composed in the last quarter of the 13th century, probably after the last known date of Aśādhara, namely V.S. 1300. In this poem, Arhaddāsa has made a pointed reference to

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the Master's Dharmāmsta.89 The poem has altogether ten cantos and has 408 verses. It is based, like many Digambara Kavyas, on the Uttarapurāņa'o of Gupabhadra. The story here has been told in a very attractive style, and the poem also throws considerable light on the social, religious and economic life of the 13th century. His other work the Purudevacampū° 1, also has ten chapters, and it contains the story of Ķshabhadeva's (Purudeva) life. The poet has everywhere borrowed verses from the Adipurāņa of Jinasena I, and the prose section is also quite simple.
The Dhan yakumaracarita's, of Gunabhadra was written, in all probability, in the 12th century A.D. According to the Prasasties of the poem, this Gunabhadra was the disciple of one Nemisena, who was the pupil of a Digambara monk, called Māņikyasena Muni. The poet further informs us that his work was completed at the town of Vilāsapura, during the reign of king Paramardin. This Paramardin is, in all probability, identical with the Candella king of that name, who ruled from 1165 A.D. to 1201 A.D. This Vilāsapura has been identified with a place near Jhansi, called Pachār. The poet further informs us that in his time. Vilāsapura was well-known for its Jain temples, We have already seen that the Digambara Jains were quite active during the reign of the Candellas. An inscription", from Pachar, of the same Paramardideva, records a grant of land for a Brahmin in this village of Vilāsapura in 1176 A.D.
The poem runs to seven chapters and it appears to be the first dated work on this subject. The language is extremely simple and graceful, and some of the descriptions are quite informative. We can refer to the beautiful description of Ujjayini (1 21ff) and elsewhere in this poem also Gunabhadra has shown his poetical power. A few other works on this subject are also known.° 8
The Karakandacariyu, in Apabh ramsa, is a remarkable poem, composed in all probability, in the 11th century. It

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was written by one Kanakâmara Muni, who was originally a Brahmin. He mentions many earlier authors, including Pushpadanta, who lived in the 10th century. A few contemporary kings namely Vijavāla, Bhūvāla and Kaņṇa have been mentioned and it is very difficult to identify these kings correctly. The work was written at Asai town, which is also quite difficult to identify.100 The poet, being originally a Brahmin, was an extremely well-read man, and has shown thorough acquaintance with the Hindu mythology. Even in his days, persons, who wanted to die voluntarily, used to go to Prayaga1o1, a custom also mentioned by Hiuen-tsang.102 The author has also mentioned several places including Cambay (Khambhāyacca Pattana)108, Girinagara10 of Sorattha (Saurashtra), Tamalitti105, Teranagara 106 (Tagara) etc. The poet also has successfully described love-scences. There is also a good description of the goddess Padmavati, who has been represented1o as a four-armed goddess. The colour of her body was red. The poet has told the story of Naravahanadatta in the 6th Book; he has however given the story a strong Jain bias. Several other Jain works on this subject are known.1
106
269
Hastimalla, who lived in the 13th century, was a great Digambara dramatist of South India. According to Brahmasuri, who was his descendant, being separated from him, by four generations, he was originally a resident of Guḍipattana (in Tanjore district) and afterwards lived in Karnataka. His patron was one Pandyamahiśvara, who probably ruled in the Karkal area. Four plays of this writer are known; they are Añjana-Pavanañjaya, Subhadraharaṇa, Vikranta-Kaurava and Maithili-Kalyāṇa.
109
The Añjana-Pavanañjaya11o (AP) is a drama of seven Acts. This particular story of Añjana and Pavanañjaya has been told, for the first time, by Vimala, as early as the first century A.D., and repeated by Ravisheņa, Svayambhu and others. The playwright has not been able to give a correct

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dramatic form to this subject and therefore it is practically impossible to stage this play. The conversation of the chief characters are artificial, and there are unnecessarily long sentences, which have destroyed the dramatic appeal of this play. The next drama, namely the Subhadraharana also called Subhadrā nāțika111, is a shorter play of four Acts, in which we have the romance of Bharata and Subhadiā. The heroine Subhadrā has been represented not as the sister of Vāsudeva and Baladeva, but as that of Nami, a Vidyadhara. The earliest treatment of tbis subject will be found in the Adipurāņa11% of Jinasera I. The playwright has consciously imitated the Ratnāvali of Harsha. But unlike that play, it is full of long sentences, which, as we have already said, are against the dramatic success of the play. The next drama of the author entitled VikrāntaKaurava 118 has six Acts and tells us the love-affair of Jayakumārs, the prince of Hastināpura and Sulocanā, the princess of Kāśi. It is also known as the Sulocană-nājaka. The play, once more, is based on the Adipurāņa story 114 of Jayakumāra and Sulocanā. This is a much better play and the poet-dramatist has shown some skill in dealing with his source-materials. The last play of the author is the Maithili-Kalyāṇa115 in five Acts, in which the romance of Rāma and Sitā has been dealt. The poet has followed the description of Sītā's svayamvara as given in the Paumacariyam116, Padma Purāņa117 and Paumacarij u. 118 However the hero and heroine are represented as meeting each other and exchanging sweet conversations before the actual svayarnvara, and the play, as a whole, is quite readable.
Another Digambara play right was Brahmasūri, whose Jyotishprabhārāțaka 19 was written in the 14th century. He was a descendant of Hastim alla and the story is partially based on the Uttarapurāņa (chapter 62); however the heroine Jyotish prabbā is practically a new creation. Two other works of this author are also known; they are Pratishthatilaka120 and Trivar nācāra. 121

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Mādhavacandra Traiyidyadeva composed his Vrtti122 on the Kslapoņāsāra of his guru Nemicandra in Śaka 1125, at a place called Cullakafura, during the reign of Bhoja, who has already been identified by us with Bboja II, the Silāhāra king of Kolhapur. The Sabidi ņavacancrikālas is the commentary by Somadeva on the Sabdārņara of Gunanandin, a work of Jainendra Vyakaraña. This commentary was composed, according to the testimony of Somadeva bimself, in Saka 1127, during the reign of this Bhoja II, who has been given all the imperial titles. The work was completed in the Tribhuvanatilaka Jain temple, which had been constructed by the mahāmandalesvara Gandarāditya at the mahāsthana of Ajurikā, situated in the famous Kollāpuradeśa. Ajurilã is modern Ajare, a well-known place of Kolhapur district. This Somadeva was a disciple of Pandita Visālo kirti, belonging to the Mülasangha.
Another work, written during the time of the silābāras of Kolhapur, is the Ni minātha Purāņa12, composed by Karpajärya in Kanarese. The reigning king was Vijaya. ditya (1138-1175), the son of Gandarāditya. The agramahishi Ponnāladevī, the chief queen of Vijay aditya, has also been mentioned by Karşapārya. It was written in the Tribhuvanatilaka Jinālaya, dedicated to Candraprabha at Herle, near Hațakanagale. Karna pārya's patron was Lakshma or Laksh midhara, the Karaņāgraņi (head of the Secretariat) of Vijayāditya. This official has been described in this work as devotee of Lord Neminātha.
A well-known work called, the Purānasärasangraha125, written by one Câmanandin describes, in 27 cantos, the lives of tbe six important Tirthankaras, namely Adinātha, Candraprabha, Santi, Nemi, Pārsva and Mabāvira. We are not sure about the actual date of this Dāmanandin. He has been generally placed between 1100 and 1300 A.D. He was, in all probability, a resident of Karnataka, It has further been surmised that his actual home was at Chik

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Hansoge. Another work of this author was Caturviríatitithankarapurāņa. 18 6
We have a beautiful poem called Sudarśanacarita197, written by one Vidyānandin, belonging to the Mülasangba, Bhārati gaccha, Balātkāra gana of the line of Kundakunda. He was the disciple of Devendrakirti, whose guru was Padmanandin, and the latter's guru was Prabhācandra.
A number of dated records mention this Vidyānandin and his guru Devendrakirti.188 Vidyānandin is mentioned, for the first time, on an icon, dated V.S. 1499 from Surat139, and his last known date is V.S. 1537. The earliest manuscript130 of this work is dated V.S. 1591. There is little doubt that the original work was written between V.S. 1499 and 1537 ; in other words, it is a work of the 15th century A.D. The story of Muni Sudarśana is treated, for the first time, in the Bhagavati Ārādhana131, and then by Harishena in his Brhatkathakośa182 ; the two Apabhramśa works, namely Nayanandin's Sudaṁsaņacari yu188 and Sricandra's Kathakośa 18. also deal with the life of Sudarśana. The present work, in Sanskrit verse, has altogether 12 cantos (Adhikaras), and is written in the easiest possible language. The poet has graphically described a Jain temple-complex in the 1st canto and in the third, there is a beautiful description of the marriage-ceremony. 188 The poet has also described the life of the Bhīlas of Vindhyagiri in the 8th canto of his poem. There is also a significant reference to a Jina-temple of Gandhāra puri in the last canto. 186
Raidbu was a remarkable Digambara poet of the 15th century. He was a resident of Gopagiri (Gwalior). His father's name was Harisimba. However, not much is known about the personal life of this great Apabhrathśa poet. According to his Balabhadracarita187, also called Padmapurāņa, he had two other brothers, named Bāhola and Māhapasimha, and the same book also informs us that his guru was Acārya Brahma Sripāla, who was the pupil of Yaśaḥkirti, Elsewhere in his Yasodharacarita188, he has

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mentioned this Yaśahkirti and another Acārya Kamalakirti as his teachers. Yašahkirti is known to have written a copy of the Bhavishyadattapañcamikatha189, in the year V.S. 1486. This poet is mentioned in an inscribed image of Adinātha, found from Gopagiri140, dated V.S. 1497. The reigning king, at that time, was Düngarasimha. Most of his works were written in the temples of Neminatha and Vardhamāna, of this town. He was patronised both by this king and his son Kirtisimha. Some of bis other works are Sammaijiņacariyu, which was composed at the request of Khelbā Brahmacärin and Yaśaḥkirti, and Punņāsaya Kahakosa, The Śrāvakacarita was composed at the request of Sanghadhipa Kušarāja. 141
Next, we should refer to the works of Śrutasagara, who flourished between 1400 and 1540 A.D.149 In his works, he has bestowed on himself the following epithets - kalikalasarvajña, kalikālagautama, ubhayabhashakavicakravarti, vyāk araña-kamalamārtanda, tarkikaširomaņi, paramāgamapraviņa, nayanavatimahāmahāvādivijetă etc. These epithets at least prove that he was an extremely learned man and was a thorn in the flesh of his religious rivals, Brahma Nemidatta, the well-known author of the Neminātha Purana, Kathakosa and Sripalacarita, has paid tribute to this Srutasägara. His Tattvärthadīpikā 148 is a commentary on the Tattvärthasūtra. His commentaries on Jinasahasranama14. of Ašādbära and Jinasena are also available. He also wrote an excellent incomplete commentary on the Yaśastilaka. campū11b, a manuscript of which is dated in the Vikrama year 1602. He also composed a few Gujarati works, 146
Subhacandra was a remarkable Digambara poet of the 16th century. He is chiefly known for his excellent Sanskrit poem called the Pandavapurāṇa14, which is also called the Jaina Mahabharata. This work was completed, according to the testimony of the author himself, in V.S, 1608, at the town of Sri-Sākavāța (Sagwara). He was assisted, in the composition of his work, by bis disciple Ścipāla Varnin.
18

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He describes himself as the disciple of Vijayakirti and mentions in the 25th canto, a very good number of books118, written by him, which were apparently completed before V.S. 1608. This formidable list includes poems on different Tirthankaras and commentaries on philosophical texts a also a commentary on Vädirāja's Pārsvanāthapurāņa.
The Pandavapurāṇa has altogether 25 cantos (paryan), and it runs to 6000 verses, written in lucid Sanskrit. The poet has effectively used not only the original Mahābhārata, but also the Jain Purānas, like the Harivansa of Jinasena and the Uttar apurāna of Gunabhadra. He also made use of the Pandavacaritrali' of Svetāmbara Devaprabhasūri. In each parvan, there is a separate prayer, addressed to the various
Tirthankaras. In the first parvan all the 24 Tirthankaras have been addressed ; and in the second, there is a prayer, addressed to Lord Mahāvīra. From the 3rd paryan to the 25th parvan, twenty-three Tirthankaras from Rshabha to Pārsva, have been addressed, according to the order of seniority. The treatment of the different characters of the Mahābhārata is refreshingly simple. After the Pandavapurāņa, Subhadcandra is known to have written two more works, namely the Karakanducaritra150, composed in V.S. 1611 in the Adinātha temple of Khangejavācha and the ţikā on the Kärttikeyānuprekshā151 in V.S. 1613, completed in the Jain temple of the Hisārasāra town. The work on Karakandu is not, however, an original poem of the author, but a mere Sanskrit tranlation 252, of the Apabhramśa poem of Kana. kāmara, which has already been discussed above. Subhacandra, however, has not mentioned the original work of Kanakâmara in his poem.
Śubhacandra's literary activities began as early as V.S. 1573, in which year, he wrote a commentary (tika) on the Adhyātmatarangiņi or Samayasāranāțakakalaśa164 of Amstacandrasūri. He composed his pañjikā on Vādirāja's Parsvanātha Purāņa at the request of Sribhūshana. Subhacandra belonged to the Balātkāra gana of the Mülasanzha

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and the Sarasvati gaccha (Idar branch). The first guru of this branch was Sakalakirti, whose earliest known date is V.S. 1490166. He was also the author of several works.
Vādicandra, the disciple of Prabhācandra of the Balātkāra gaņa (Surat branch), was the author of several works. His earliest poem the Pārsvapurāṇa156, was completed in V.S. 1640 at the town of Vālmīkinagara. Here he describes his guru Prabhācandra as the successful rival of several religious
onents, including those belonging to the Buddhist and Brāhmaṇical sects. The work has 1500 verses. His second work the Jñanasūryodaya187, is a play, in which he has tried not only to ridicule the Brahmins and their philosophical systems, including the Upanishads, but also the Svetapața (Svetāmbara) Jains. This fully proves that as late as the end of the 16th century A.D., there was no love lost between the philosophers of there two principal Jain sects. The play is a parody of Kșshna Miśra's Prababodhacandrodaya in which the Digambaras, along with the Buddhists, have been severely ridiculed and criticised. Here Vādicandra has tried to pay back his Brāhmaṇical opponents, in their own coin. This drama was written at Mādhūkanagara (Mahuā, Gujarat) in V.S. 1648. The author's Pavanadūta158 is a weak imitation of the celebrated Meghadūta of Kālidāsa. His Šripāla ākhyāna168, was completed in V.S. 1651 and the Pāndayapurāņa160 in V.S. 1654. The latter work was written at Nodhaka Nagara. Afterwards, he wrote his Yasodharacarita161, in the Cintāmani temple of Ankaleśvara (near Broach) in V.S. 1657 and the Sulocanācarita162, was written before 1661. His other works are also known183.
Brahma Nemidatta was another well-known Digambara writer of the 16th century. A very good number of his works are known. He belonged to the Malasangba, Sarasvati gaccha and the Balātkāragana and was a disciple of Mallibhashana and his other guru was Vidyānandin. His earliest date is supplied by the Ārādhanā Kathakośa166, which was written about V.S. 1575. In this work, he has

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mentioned Mallibhūshana, Simbanandin and Śrutasāgara, who were his teachers and contemporaries. This Kathakosa of Brahma Nemidatta, as Upadhye166, has shown, is based on the Kathākoša of Prabhācandra. Nemidatta also mentions this in his work, and has repeatedly referred to Prabhācandra's book in his text. The only difference between his work and that of Prabhācandra is that the latter's work is written in prose, while that of Nemidatta is in verse. There are, however, some minor differences. The Sripalacaritra168, was written at the town of Purņāśā of the Mālaya country, in V.S. 1585. His Neminātha Purāṇa187, which contains sixteen chapters, was written at the request of Simhanandin of Mālaya, who was another disciple of Mallibhushaņa. A few other works of Brahma Nemidatta are also known 108

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REFERENCES
1. Edited by A. N. Upadhye, (M.D.J.M.), No. 55, New Delhi, 1994. 2. See p. 112. 3. See Struggle for Empire, p. 68; see also P. Bhatia, The Paramāras
etc., pp. 97ff. See in this connexion Upadhye, Introd., p. 28; see also the very valuable discussion on several Prabbācandras by Jugal. kishore Mukhtar in the Introduction to the Ratnakaranda
kaśrāvakacāra, V.S. 1982, pp. 57ff. 5. See Mukhtar, op.cit., p. 61. 6. Op.cit., pp. 28f. 7. See Jinaratnakośa, p. 239 and Mukhtar, op.cit., p. 59. 8. No. 40. 9. See in this connexion, Upadhye's Introduction to Harishena's
Kathākoša, F. 50. 10. Upadhye's Introd., to Prabhācandra's Kathākosa, p. 29. 11. P. 2. 12. P. 3. 13. P. 4. 14. Pp. 3ff. 15. P.11. 16. P. 26. 17. Pp. 326, 18. 12. 78ff. 19. Pp. 37. 20. P. 56. 21. Pp. 56ff, 22. See in this connexion, D, C, Sircar's Studies in the Religious Life
etc., Delhi, 1971, pp. 246ff, Sircar, however, is unaware of the
clearly dated Jain references, mentioned by us, 23. See 98. 19, 110, 113. 24. See Watters, On Yuan Chwang's Travels, II. p. 234. 25. P. 114. 26. 131. 1ff, 27. See Brhat kathākoša, 16.45; Kathakośa, p. 114. 28. Pp. 130ff. 29. Sholapur, 1964 (J.S.S.S). 30. Upadhye's Introd. p. 22 ; and also his Introd, to Prabhācandra's
work, p. 29. See Mukhtar and P. J. Shastri, Jainagrantha-prasasti-sangraha, pp. 153f.
31

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32, See Introd., p. 50 of Catalogue of Sanskrit and Prakrit Mss in
C.P and Berar, Nagpur, 1926. . P. 65; see for some more discussion on the Kathakośa of
Sricandra, Upadhye's Introd., to the Brharkathākoša, p. 39. 34. Published in 3 parts with Hindi translation, Bombay, Vira
Samvat 2440-42. 35. See also in this connexion, Upadhye's Introd., to the Brhat
kathākoša., pp. 62f. 36. For a discussion on this work, see I.A., 12, pp. 95, 99 etc. ; see
also for other sources, Upadhye's Introd., to the Brhatkathākoša, p. 64, fp.2 ; see also ibid., pp. 63ff : and S. K. Sastri, Sources of
Karnataka History, 37. Pp. 66ff. 38. Edited in M.D.J.M., Bombay, V.S. 1973; the relevant prasasti
verses are quoted both in Premi's Jain Sahitya aur itihāsa, pp. 298f , and the editor of the Yasodharacarita in his Introduc
tion, pp. 24ff. See also Jinaratnakośa, p. 246. 39. Published in two volumes by Bhāratiya JBānapitha, Varanasi
1949. 1954 (editor, M. K. Jain); the colophon is givea in
p. 369 (Vol. II); see also Premi, op.cit., p. 299. 40. Introduction, pp. 14ff. 41. See the quotation, Verse No. 5 in Premi's work, p. 299. 2. See in this connextion, Introduction Yosodharacarita, pp. 40f ;
and J.S.B.I., VI, pp. 118ff. 43. I. 6. 4. Edited by Gopinath Rao, Tanjore, 1912 ; also edited by
K. Krishnamoorthy, Dharwar, 1963; see also Jinaratnakośa, pp. 319-20. Dr. Krishnamoorthy's edition has a very good
Introduction and an English translation. 45. See Handiqui, Yaśastilaka and Indian Culture, pp. 42ff, J.S.B.I.,
VI, P. 283, where we have a complete uptodate list of works on Yasodhara ; see also Premi, op.cit., 2nd edn., p, 421, where the
relevant verse of the Kuvalayamālā has been quoted. 46. See supra, pp. 314f, 47. See Krishnamoorthy's Introd., p. 57. 48. See for a brilliant assessment of this poem, Krishnamoorthy's
Introd., pp. 55ff. 49. Varanasi, 1949, 1954 (2 volumes), Bhāratiya Jñānapitha. 50. Foreword by Mukherjee. 51, See Sholapur edition, 1970, see also Jinaratr akośa, pp. 119-20
and J.S.B.I., VI, pp. 481ff. 52. I. 30.

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279
53. See Karmakānda, Verses 436, 785 and 896. 54. See in this connexion, J.S.B.I., VI, p. 484. 55. Loc cit. 56. See the verses quoted in J.S BI, VI, pp. 483-84, footnote 2. 57. See Jinaratnakośa, p. 163 and I.A., 40, pp. 4 ff. 58. See J.S.B.I, VI, p. 5; and Premi, opcit., pp. 314ff. 50. Quoted by Premi, op cit., p. 318. 60. See supra, 1, pp. 205-06. 61. For details, see Desai, op.cit., pp. 138f, 62. See J.S.B I., VI, pp. 149. 63. Ahmedabad, 1937. It has an English Introduction by M. L.
Jbaveri ; see also J.S.B.I., IV, pp. 311ff. 64. Bombay, 1896 (Kāvyamālā Series); see also Jina"atnakośa,
p. 218. See Premi, op.cit., p. 327, footnote 1; see also Nāgari Pracārini
Patrikā, II, p. 329. 66. See Jinaratnak śa, p. 218. 67. Edited in Kavyamala Series, Bombay. 68. See in this connexion, J.S.B.I., VI, pp. 477if, 69. See Premi, op.cit., pp. 329ff ; JS.BI, V, pp. 115f.
See also Jini ratni kośa, pp. 90f. 71. R.J.S., Series, No. 3, Bombay, 1907; see also Jinaratnakośa,
p. 50. 72. Op.cit., pp. 335ff. 73. Loc.cit. 74. See P. L. Jain's edition, chapter 75, verses, 183-691. 75. See Bhāratiya Jñänapitha edn., Varanasi, V.S. 2015; see also
J.S.B.I., VI, pr. 536ff; and Jin, ratnakośa, pp. 103. See for a
discussion on this writer, Premi, op.cit., pp. 32(ft. 56. Edited by Kuppaswami, Tanjore, 1903 ; see also 1.A., 36,
pr. 28. ff; Jinarainakośa, p. 97 and J.S B.I, VI, pp. 151 ff. 77. N. S. Press, Bombay, 1888 ; also edited by P. L. Jain in Bharatiya
Jñanarītha with Hindi translation, Varanasi, 78. See J.S.B.I., VI, P. 489, 79. See in this connexion, Premi, op.cit., pp. 303ff. 80. The entire Prasasti has been reproduced by Premi, op.cit.,
pp 353ff, 81.
Bombay, V.S. 1974; see also Jinaratnakośa, pp. 261f. 82. Both these parts with the commentary of the author are now
available in M.D,J.M., Nos, 2 and 4; V.S. 1972, 1974. The Sāgā radharmāmsta is also separately available with the Vijayo. dayă fikā from Jabalpur Vira Sarvat 2482 and 2484.

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COMPREHENSIVB HISTORY OF JAINISM
83. Published by Bbāratiya Jñanapitha. 84. Bombay, 1939 (M.D.J.M, No. 36); see also Jinaratnakośa, p. 165. 85. Published from Sholapur. 86. See Tirthavandasangraha (Sholapur, V.S, 2021), pp. 30ff. 87. See E.I., 33, pp. 117ff. 88. Arrah, 1929 ; Jinaratnakośa, p. 312; and J.S.B.I., VI, pp. 503ff. 89. The relevant verse has been quoted by Premi, op.cit., p. 349,
footnote 1. 90. Chapter 61, verses, 1-60. 91. See M.D.J.M, No.21, Bombay, V.S. 1985. 92. Edited by Pannalal sabityācārya, Vira Samvat, 2499; see also
Jinaratnakoša, p. 187. 93. P. 129, verses 1-2. 94. See Struggle for Empire, p. 3o. 95. See Prastāvanā, pp. 6f. 96. See Prasasti, verse S. 97. See El., 10, pp. 448. 98. See J.S.B.I., VI, pp. 168f. 99. Edited by H. L. Jain (Bbāratiya Jñada pitha), Dolbi, 2 id edition,
1964 ; see also Jinaratrakoša, p. 67. 100. See in this connexion, Introduction, pp. 51if, 101. Sie VI, 6-7. 102, Watters, Y.C., I, p. 362. 103. VIII. 12.10. 104. DI. 5. 7. 105. X. 10. 7. 106. V.2.6. 107. VII. 13. aff. 108. See Jincrainakośa, p. 67. 100. See in this connexion, Premi, op cit., pp. 364ff, 110. See M.D.J.M., No. 43, Bombay, 1950. 111. Ibid., No. 43. 112. Chapter 32. 113. See M.D.J.M., No. 3, Bombay, V.S. 1972; see also Jinaratnakosa,
p. 350. 114. Chapters 43-45. 115. See M.DJ.M., N.5; Bombay, V.S. 1973. 116. Chapter 33. 117. Chapter 38. 118. Sandhi 21. 119. Bangalore, 1893-94 , see also J.S.B.I., VI, p. 598. 120. See Jinaratnakośa, pp. 137, 261.

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281
121. Ibid., p. 163. 122. See Linagrantha prasastisangraha, Delhi, Part I, 1954 ; ed. by
Mukhtar and P. J. Sastri, No. 111. 123. Edited in Sanātana Jaina granthamala, Varanasi, 1915 ; see in
this connexion Mirashi's Introdnction, pp. LXXVII ff, of his
C.I.I, Vol. VI. 124. Published by Madras University, 1940. 125, Published by Bharatiya Já inapitba, Varanasi 1954 in two
parts ; see also J.S.B.I., VI, pp. 63f, 126. See Jiniratnakosa, p. 253. 127. M.D.J.M., No. 51, Varanasi, 1970 (ed, H, L. Jain). 128. S:e V, P. Jobra purkar, Bhaffäraka Sampradaya, Sholapur, 1958,
Nos, 425ff. 129. Ibid., N . 427. 130. Ibid., No. 434. 131. Gatha, 762. 132. Story No. 60. 133. Ed, H, L. Jain, Vaišali. 134. Ed. H. L. Jain, Ahmedabad, 1969 (22nd Sandhi). 135. IV. 101ff. 135. XII, 4. 137. See Bharat ke Digambara Jaina Tirtha, HII, p. 42. 133. Loc.cit. 139. See Bhaftāraka Sampradaya, No. 557. 140. Ibid., No. 560. 141. Soe in this connexion, an article on Raidhū by Pandit Parama
nanda in Anekārta, X, pp. 377ff, 142. See Premi, op.cit., p. 375. 143. Ibid., p. 374. 144. See Jinaratnakosa, p. 138. 145. Ibid., p. 319. 146. See Premi, op.cit., p. 374. 147. Jivarāja Jhina-granthamälā, Sbolapur, 1954; see also Jinaratna
koša, p. 243. 148. For a list of these books, see Jiniratnakośa, p. 243 ; and the
verses quoted in the Bhaffäraka Sampradaya, pp. 147f; sce
also Premi, op.cit., p. 383. 149. See Jinaratnakośa, p. 242. 150. See Bhattāraka Sampradāya, p. 145. 151. Ibid., p. 145 (N), 370). 152. See in this connexion, the Prastāvani, p. 29 by H, LJaip,

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282
.
COMPREHENSIVE HISTORY OF JAINISM
153. See Jain 7-grantha-prašasts-Sangraha, No. 40; see also
Bhaftăraka Sampradaya, pp. 144f. 154. See Jinaratnakośa, p. 417. 155. See Bhattāraka Sampradaya, No. 331. 156. See Jinaratno koša, p. 246 ; see also Bhaffāraka Sampradaya,
p. 186. 157. For some useful discussion on this work, see Premi, op.cit.,
pp. 3846 ; see also Jaina-grantha.prasasti-sangraha, No. 18. 158. See Premi, op.cit., pp. 386f. 159. See Bhaffäraka Sampradaya, p. 187; and Premi, op.cit., p. 387
and footnote 2. 160. See Jaina grantha-prasasti-sarig raha, Prastāvanā. p. 24 and
footnote 3. 161. See Bhasțāraka Sampradaya, p. 187 (No. 495). 162. See Premi, op.cit., p. 388 and footnote 2. 163, Loc.cit. 164. See Jinaratnakośa, p. 32; edited in three parts with a Hindi
translation, Bombay, Vira Samvat 2440. 165. See the Introduction to his editon of Harishena's Brhat katha
kośa, pp. 62f. 166. See Jaina-grantha-prasasti-sang raha, No. 11. 167. See Jinaratnakośa, p. 218; and the Jainag ranthaprasasti.
sangraha, pp. 1578. 168. Ibid., Iatrod., p. 14.

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Chapter VII
THE JAIN TIRTHAS In this chapter an attempt will be made to discuss important Jain sacred places of ancient and mediaeval India. We will have to take note of both the literary and epigraphic sources. However, we will have to omit a few unimportant tirthas. The list of the tirthas is being given in the alphabetical order, and there is no separate footnote,
1. Abbānagari:-This places is now in Jaipur district of Rajasthan, and is situated near Bandiqui Railway station. It is still well known for the temples, dedicated to Rshabha and Mabāvira. See for details, K. C. Jain, Ancient Cities and Towns of Rajasthan, Delhi, 1972, pp. 275 ff. and Appendix No. 16. At present it is known as Ābāneri.
2. Ablūr (Abbalūru): The well-known Ablur epigraph, dated circa 1200 A.D., proves that this place of Dharwar district of Karnāțaka, had a Jina temple, before 1200 A.D., which was destroyed by Ekāntada Rāmāyya, the Saiva teacher (see E, I, V, p. 256).
3. Acalagadh :--This is a well-known tirtha on mount Arbuda. The fort of this place was built by king Kumbha. It has the temples of śāntinātha, Ādinātha, Kunthunātha etc ; for details, see Prācin Jaina lekha Sangraha (Jinavijaya), II, Nos. 263, 268 and Tirtha Darśan, Vol. I, Madras, 1980, pp. 320 ff.
4. Acalapura :- It is now known as Elichpur. It was surely an early Śvetämbara centre. See Prakrit Proper Names, I, p. 8; and J. C. Jain, Bharat ke prācin Jaina tirtha, Vārānasi, 1952, p. 62. It is situated in the Vidarbha region of Mahārāshtra.
5. Adaki :--This was an important centre of Jainism in Gulbarga district and has yielded a few Digambara epigraphs of the 12th century. The Koppa Jinālaya of this place

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was dedicated to the god Pārsvanātha. Its ancient name was Apakki and it had some other Digambara temples ; for details, see P. B. Desai, Jainism in South India etc., pp. 179 f.
6. Aghäţa :-Its present name is Ābar and it is situated near the well-known Udaipur city of Rajasthan. It was a well-known Svetāmbara centre from the 10th century A.D. The Pārsvanātha temple of this place is as old as 972 A.D. It had also a temple of Mabāvira. Several Jain manuscripts were copied at this place and it is mentioned as a tirtha in the 10th-century poem the Satyapuriya Mahavira Utsaha. For some other details on Āghāta, see K. C. Jain, op. cit., pp. 222 ff.
7. Agra :-From the days of Akbar, Agra became a centre of Jainism and by the end of the 17th century, it had as many as 48 Jina temples. This is known from a poem called Argalapura Jinavandana-Argalapura being the Jain name for Agra. Hiravijaya visited this place in V.S. 1639 during Akbar's rule. See for details, Bharat ke Digambara Jaina Tirtha, I, pp. 58 ff; and Tirtha Darsan, I, p. 131 ; and Nabar, Jain Inscriptions, I, Nos, 295, 307, 309, 310, 311, 322, 433 and 506; also ibid., II, Nos. 1442 ff.
8. Ahicchatra :-From very early times, Ahicchatra was a centre of Svetāmbara Jainism. It is identical with the present-day Ramnagar in Bareilly district of U. P (see Cunningham A.G.I, ed. S. N. Majumdar, pp. 412 ff); see also Law, H.G.A.1, pp. 63 f. Jinaprabha, the author of the Vividhatirthakalpa (p. 14) has connected this place with Pārsvanatha, and as we have already seen, in our earlier volume (supra, pp. 93ff.) Pārśva temple of this place existed as early as the second century A.D. Jinaprabha gives a very vivid account of this place and mentions at least two Jina temples of Ahicchatra and other temples, dedicated to Hindu deities like Hari, Hara, Hiranyagarbha, Caņņikā etc. There is little doubt that as the late as the days of Jinaprabha, this place used to attract Jain pilgrims. The only Digambara work of antiquity to refer to this great

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Jain tirtha is the Nirvāṇakānda, written in the 12th century (see Tirthavandanasangraha, p. 37).
9. Ajāharā :-This particular tirtha is associated with Pårøvanātha in Jinaprabha's celebrated work (p. 106), where we have the form Ajjāhara. It is situated in Junagarh district, and is near the Una Railway station. The earliest epigraph, from this place, is dated in V.S. 1042 (see Jaina tirthano itihasa by Jõānavijaya, Veraval, 1924). The Digambara Sumatisāgara, writing in the middle of the 16th century, mentions it in his Tirtha Jayamala (verse 12); see Tirthavandanasangraha, p. 56. It is also mentioned in the famous Rānakpur epigraph of Kumbha, dated V.S. 1496 (see Prācin Jain Lekha Sangraha, II, p. 171). For more details, see Tirtha Darsan, II, pp. 412 f.
10. Ajayameru :-Ajmer, the modern name of the ancient Ajayameru, as we have already seen, in one of the carlier chapters of the present volume, was associated with Jainism from the days of the early Cāhamāna kings. It was closely associated with the activities of the monks of the Kharatara gaccha (sce KB, pp. 16, 19, 20, 24, 25, 33, 34, 44, 84, 91, 92). A temple of Pārsvanātha existed in this place in the days of Arnorāja. There was also a temple of Mahavira at this town (see Pracin Jaina lekha sangraha, II, No. 445). There was a temple, dedicated to Adinātha, at this town (see KB, p. 84). For a detailed discussion, see Jain, K. C, op. cit., pp. 304 ff.
1. Ālabhiyā :-This old town was associated with the activities of both Buddha and Mabāvjra. It was probably situated to the east of Ayodhyā; see Prakrit Proper Names, 1, p. 90.
12. Amijharā :-It is dedicated to Pārsvanātha and it became a Jain tirtha from roughly 1300 A.D. It is identified with modern Amjhara in Dhar district of M. ;P. see Tirtha Darśan, II, p. 498.
13. Ankaleśvara :- This place had a Jain shrine called Cintāmaņi Pārsvapātha in the 16th century. As we have

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COMPREHENSIVB HISTORY OF JAINISM already seen, it was at this place that the Yašodharacarita of Vādicandra was written in 1600 A.D. It is near Broach in Gujarat see Premi, op.cit, p. 388 and Tirthavandanasangraha pp. 118-19. Its earlier name was probably Alakeśvara (see Bhattāraka Sampradaya, p. 30 and footnote 9.
14. Ayahilapura :- This town also had a number Jain temples from the days of Vanarāja.
15. Apāpā:- According to Jinaprabha, it was the earlier name of Pāvā, where Lord Mahāvīra breathed his last (see p. 25 and pp. 34 ff).
16. Ārāsāņa :- This was a famous Svetāmbara centre of pilgrimage in Gujarat and it is at present known as Kumbhāriyā. The temples of this place have yielded a number of important epigraphs of the mediaeval period. See Jinavijaya, op.cit., II, Nos. 277 ff. ; and also the very valuable discussion in Gujarati entitled Avalokana pp. 165 ff in the same book (Pracin Jaina lekha Sangraha, Vol. II). The earliest temple of this place was dedicated to Lord Nemi. nātha. There are also temples of Mahāvira, Pārsva, Santi etc. The KB (p. 71) calls it a mahatirtha (a great centre of pilgrimage).
17. Arbuda:-It was a great tirtha from the 11th century, when in V.S. 1088, a temple, dedicated to Rshabha, was built by Vimala daņpanāyaka during the reign of Caulukya Bhima I. The original image of Rshabha, according to Jinaprabha, was made of brass (p. 16). Two hundred years afterwards or in V.S. 1288, Tejahpāla constructed the Neminātha temple. Even this great temple-complex of Mount Abu was not spared by the Muslims and we are told, by the author of the Vividhalithakalpa, that it was repaired in Śaka 1243, corresponding to 1378 A.D. He also refers to the Mahāvīra caitya on the top of the mountain, built by he great Kumārapāla (see for details, pp. 15 f.). We have already discussed a few of the important epigraphs from this place. In the Sirohi district of Rajasthan, where Abu is situated, there are a number of smaller Jain tirthas (for the

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287 important epigraphs of this place, see Jinavijaya, Pracin Jaina lekha sangraha, JI, Nos, 64 ff).
18. Annigeri (Annigere) :-This was a famous Digambara centre of the Dharwar district in Karņāțaka. The earliest Jina temple of this place was built in 751 A.D. (see supra, Vol. I, pp. 180-81). The temple of this place was in charge of the monks of the Mūlasangha and Balātkāragapa (see above, p. 104).
19. Arasibidi :- This was a well-known Digambara centre of the Bijapur district of Karņāțaka. It came into the limelight from the 11th century (see for details, supra, p. 97).
20. Āśāpalli :- This place is still known as Ashawul and it is almost the site of the present Ahmedabad in Gujarat. It came into the limelight in the days of the Caulukya Karna (1066-1092), as we learn from Merutunga (PC, p. 55). Several Jain manuscripts, dating from the 12th century (the earliest of such manuscripts was copied in V.S. 1191, see Jainapustaka-prasasti-Sangraha, p. 5), to the last quarter of the 13th century, were copied at this place. There is a reference to the “ri Vidyāmatha of this place in a manuscript of Hemacandra's Vyakaraṇalaghuvsiti (see ibid., p. 109). This place was destroyed by the Muslims.
21. Ashtāpada :- This is generally identified with Kailash and according to the Jain tradition, Rshabha died on the summit of this mountain. However, it is doubtful whether this particular Jain tirtha ever existed in reality (see also Vividhatirthakalpa, p. 31).
22. Ayodhyā-This famous ancient town is represented as the birth-place of the five Tirthankaras, namely Rshabha, Ajita, Abhinandana, Sumati and Ananta. Jinaprabha saw a number of Jina temples at this town. Probably, the earliest temple of this town, was dedicated to the Tīrthankara Suvrata, which has been mentioned in the Paumacariyam (see 89.20). For further details, see also Vividhatirthakalpa, pp, 24 f.

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23. Ayyāvale (Aihole) :-This place in Bijapur district of Karnāțaka has supplied a very early Jain epigraph, dated 634 A.D., composed by the Digambara poet Ravikirti (see for further details, supra, Vol. I, pp. 177 f.). This epigraph shows that in the first half of the 7th century, there was a Jinendra temple, built of stone at this place. Another epigraph, noticed in the present volume (p. 98), dated 1116 A.D., records the reconstruction of the same temple. As noted by Desai (Jainism in South India etc., p. 318), the merchants of this particular place were quite influential in South India,
24. Badli :-It is a place in Belgaum district of Karnāšaka and an epigraph, from this place, discloses the existence of a Digambara shrine, called Brahma Jinālaya, which was built by Māra simba (see Jainism in South India etc., p. 118).
25. Badanāvara :—This is a place in Dhar district of M.P., and is known for the beautiful temple of Adiśvara ; see Tirtha Darsan, pp. 506-07.
26. Bāhadameru :-It was a well-known centre of Jainism in Rajasthan. Its modern name is Barmer. The KB (p. 49) refers to the Rshabha temple of this town in connexion with the wanderings of Jineśvara II of the Kharatara gaccha in V.S. 1283, A temple of Mabāvīra existed here in V.S. 1327 (see Jainapustaka-prasasti-sangraha, p. 98). These references show that in the 13th century, Barmer was a Svetāmbara centre and the temples dedicated to Rshabha and Mahavira were its principal shrines.
27. Baligrāma :-This was a famous Jain tirtha, associated with the Tirthaikara śāntinātha (see above, pp. 108 f.), now known as Balgambe, which is in Shimoga district of Karnāțaka. As we have already seen (see p. 127), this temple of Sāntinātha was originally built by Jayasimba II (1015-1043) af the Western Cālukya dynasty. It was also a great centre of the Brābmanical religion in the early mediaeval period, and there were temples, dedicated to Rudra,

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Hari, and other gods. There was also a Buddhist temple at this town.
28. Bāndhavapura :- This was the Sanskrit name of the well-known Bandalike in the Shikarpur taluk of Shimoga district in Karrāțaka. As noted by us (see above, p. 113), this place was recognised as a tirtha, as early as the 1st quarter of the 10th century A.D. The Sāntinātha temple of this town was well-known throughout Karpāțaka.
29. Barkāpura:-This great Jain tirtha of Dharwar district of Kargātaka, became a Jain centre from the 9th century A.D., as we learn from the prašasti of Guṇabhadra's Uttar apurāņa (see supra, Vol. I, p. 306) written in Śaka 820, corresponding to 898 A.D. It was founded by Barkeyarasa, a sâmanta of the Rāshţrakūța Amoghavarsha I, who ruled in the 9th century A.D. (see Premi, op cit, p. 463 footnote 4). Jain inscriptions of later times also have been discovered from this place (see above, pp. 103 f.). Even in the severteenth century, it was considered a flourishing Jain tirtha by the Svetāmbara Sila vijaya, who visited the Jain tirthas of South India in the 2nd half of that century (see Premi, op.cit., p. 463).
30. Belgola :-Belgola, or more correctly Śravana Belgola in Hassan district of Karņāțaka became a great Jain tirtha from the post-Gupta period (see supra, Vol. 1, pp. 185-86, 190-91, 194, 202, 206, 210, 317, 328, 333). One of the earliest Jain saints, connected with this place, was Prabhācandra (sec supra, I, p. 94), who has been mentioned in an epigraph of circa 600 AD. One of the earliest temples of this place was dedicated to the Tirthankara Candraprabha or Candranātha (see above, Vol. I, pp. 184-85). Afterwards, several Jain shrines were built in this holy place (see above, pp. 127 ff.); among them we can mention Pārsvanātha temple, Bbā dāri basadi, Nagara Jinālaya, the trmple dedicated to 24 Tirtharkaras etc. For a more detailed account of the temples of this place, see the revised edition (introduction) of E.C, II.
19

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31 Belur-This place in Hassan district of Karnataka was associated with Jainism from the early mediaeval period, and a few epigraphs also have been discovered from the ruined temples of this place (see above, pp. 122-23).
32. Bhadresvara :-It is a well-known Śvetāmbara tirtha of Cutch district of Gujarat, and was the birth-place of the great Jain tycoon Jagadu. The temple of Pārsvar atha of this place is well-known. In the Jagaḍucarita (canto VI), there is a reference to the Viranatha shrine of this place, which was beautified by that merchant. The same work also gives in the same canto (VI), the very revealing information that Jagaḍu had constructed a mosque (apparently for the Muslims) at that town. The same work also discloses the fact that the Jain kings Kumarapala and his two predecessors Mülarāja I and Karna had built tanks at this town. A separate Jina temple, containing the icons of all the 24 Tirthankaras, was also built by Jagaḍu. And lastly a paushadhasala was also erected by that merchant in the same place; see Jainism in Gujarat by C.B. Sheth, pp. 155 f. In V.S. 1309, a manuscript of a particular Book of the Uttaradhyayanasutra was copied at this town (see Jainapustakaprasastisangraha, p. 125). See also Tirtha Darsan, Vol. II, pp. 396 ff.
33. Bhārangi :-This place of Shimoga district of Karṇataka, was quite well-known for the temple of Pārsvarātha, which was built before 1415 A.D.; see J.S.L.S, III, Nos. 610, 641 and 645; see also above, pp. 187 f.
34. Bhartṛpura :-This place in Mewar (Rajasthan) was a well known Jain tirtha from the 10th century A.D. A temple of Adiratha was built at this town by Rāņa Bhartṛbhata in the first half of the 10th century; see K. C. Jain, Jainism in Rajasthan, Sholapur, 1963, p. 29. A separate gaccha called the Bhartspuriya gaccha of the Svetambaras, was named after this place; see ibid., p. 66 and the Jainapustakaprasastisangraha, Jinavijaya, p. 129. At present, it is known as Bhatvera. This particular gaccha originated in the 13th century.

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35. Bhařkal :- This place in North Kanara district of Karņāțaka, was founded in the 15th century and was associated with the Digambara Jains, from the very beginn. ing of its existence. We find references to several temples of this place in the epigraphs, discovered from this town. The shrines, dedicated to Pārsva, Mahāvira are quite famous. Another temple, called the Ratnatraya basadi, dedicated to Aranātha, Mallinātha and Suvrata, was built in the 16th century ; see Desai, op.cit., p. 395. We further learn from an epigraph, discovered at Biligi in the same district, that this town owed its existence to the saint Vijayakirti II of the Mūlasangha, Pustaka gaccha (see J.S.L.S, IV, No. 490).
36. Bhimapalli :-It is a village, 10 miles South-west of Patan in Gujarat and was a well-known Jain centre from the last quarter of the 12th century. The temple of Mahāvīra, of this place, was celebrated throughout Gujarat and this tirtha was closely associated with the activities of the monks of the Kharatara gaccha. See K.B, pp. 44, 50, 51, 56, 59-60, 62-64, 69-71, 73, 77-79, 87.
37. Bhinmäl :-This ancient place, situated in the present Jalore district of Rajasthan, was known by several names like Bhinnamāla, śrimāla etc. Its association with Jainism, goes back, according to a later day epigraph, dated 1276 A.D., to the days of Mahāvira himself. It is, however, difficult to accept this statement of that epigraph. But, as noted by us, in the earlier volume of the present work (p. 153), as early as the days of the composition of the Kuvalayamala (778 A.D.), it was considered a Jain centre of pilgrimage, Siddhasena mentions this place as a tirtha in his Sakalatirthastotra (see G.O.S, 76, p. 156). The Jain temple of this place is referred to by both Dhanapāla and Jinaprabha. Siddharshi's guru was associated with this tirtha, apparently in the last quarter of the 9th century. Some of the other temples, dedicated to śānti and Pārsva, also existed at this town. Its connexion with Jainism is also told in the

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Srimāla-mahatmya, a work of the mediaeval period; for fur. ther details, see K. C. Jain, Ancient cities etc., pp. 161 f. See also for a modern account of this ancient tirtha, Tirtha Darsan, I, pp. 294 ff. The temple of Sāntinātha, of this place, was reconsecrated by the great Hiravijaya in V.S. 1634 (sce ibid., p. 296).
38. Bhțgukaccha :This ancient port-city was associated with the Jain religion, probably from pre-Christian times. As early as the 2nd century A.D., two Buddhist monks were defeated in a debate by a Švetāmbara monk called Jinadeva, at this town. This indirectly proves the association of the place with Jainism in the early centuries of the Christian era (see also supra, Vol. I, p. 99). In several works of quite early times, including the Niryukti and Bhashya commentaries, Borgukaccha, has been recognised as a tirtha (see ibid, I, pp. 158 f.), and there are early references to the Śakunikā-vihāra of this place, which was dedicated to the Tirthankara Suvrata. As we have already noted in p. 287 of our earlier volume, the earliest datable reference to this temple, occurs in the 9th-century work of Jayasimha, entitled Dharmopadešamāla. The great Jinaprabha also in his celebrated work, the Vividhatirthakalpa (pp. 20 ff.), gives a short history of this tirtha, which like many holy centres of India, was completely destroyed by the Muslim iconoclasts. There was another temple here, called the Mūlavasati (see supra, I, p. 159). For a modern account, see Tirtha Darsan, II, pp. 498 f.
39. Biligi :--This Jain centre of the North Kanara district of Karpāțaka, was associated with the Digambara religion from the 16th century, and it appears that the Ratnatraya basadi was the earliest Jina temple of this town. It was built, according to an epigraph, of that temple, in the early 16th century (see Desai, op.cit., pp. 128 ff.).
40. Bodhan :-It is situated in the Nizamabad district of modern Andhra Pradesh. The original Jina temple, of this place, was afterwards destroyed by the Muslims, and con

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verted into a mosque. A teacher called Municandra Siddhāntadeva, has been mentioned in a damaged Jain epi. graph of the time of the Western Cāluk ya emperor Vikramāditya VI. This epigraph also mentions a Jina temple of this place ; see Hyderabad Archaeological series, No. 7; see also Desai, op.cit., pp. 102-03. However, at present, there is practically no trace of Jainism at this place.
41. Campā :--This celebrated city of ancient India was intimately connected with the activities of the early Jain saints, including Lord Mahavira. The extensive ruins of this city are lying scattered near the modern town of Bhagalpur in Bihar. The 12th Tirthankara Vāsu pūjya, according to the Jain canonical texts, was born in this city and also breathed his last here. Lord Mabāvira also spent 3 years of his missionary life in Campā (sce supra, Vol. I, p. 24). His meeting with Ajātaśatru also took place in this city (sce ibid., p. 247). Jina prabha in his celebrated work the Vividhatırthakalpa (pp. 65 f.), gives a brief yet authentic history of this town. It was here that the greatest and most original work on Jain philosophy, namely the Dasavaikalika, was composed by the Brahmin Sayyambhava. The preBuddhist shrine, dedicated to yaksha Purnabhadra, existed according to the Aupapātika (sce supra, Vol. I, p. 247) and the Vaishpava Harivansa (critical edition, I, 23. 34) in this city. This lovely city was afterwards destroyed, according to Jinaprabha, by the Bengal Sultan Shams-Ud-din in V.S. 1360, an information, which is not otherwise available. From quite early times, the Vāsupūjya temple of this place, was recognised as a celebrated shrine throughout India. Several Jina literary texts from the early period mention the Vāsupūjya temple-complex of this city. Jinasena II, the author of the Harivarsa (22.1 ff.), describes this temple-complex. He also refers (19.115) to the manastambha of this great temple.
42. Candrapuri :—This is, according to the Jain tradi. tion, the birth-place of the 8th Tirthankara Candraprabha.

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It is a few miles from Vārāṇasī and has been identified with the place of the same name (also sometimes called Candramadhava). See Vividhatirthakalpa, p. 74 ; and Tirthavandanasangraha, pp. 140-41.
43. Capdravāda :- This is a place on the Yamunā near Firozabad in Agra district of U. P. It is sacred to Candraprabha. It has been claimed that the Jina temple of this Tirthankara was constructed in 996 A.D. See for details, Tirthavandanasangraha, p, 140.
44. Candrāvati :- It is an ancient town near Abu, in Sirohi district of Rajasthan. Its association with Jainism dates from the 11th century. It was connected with the Tirthankara Candraprabha, as we learn from the Viviahatirthakalpa (p. 85). Siddhasena, the author of the Sakalatirtha-stotra (G.O.S., 76, p. 156) includes it, in his list of tirthas. Later writers speak of a very large number of Jain temples of this place. According to the Tirthamala, written in 1443 A.D., there were 1800 Jina temples at this town, including the great temple of Rshabha (see for further details, Jain, K.C. Ancient cities etc., pp. 344 f.). This temple of Rshabha is mentioned as the Yugādideya Prasada is the KB (p. 87); see also, supra p. 51.
45. Candrikāvāta :This place has been mentioned as the seat of a line of Digambara Jain teachers of the Sena sangha. According to Desai (op.cit, p. 136), this place is identical with the present-day Candakavațe in the Sindgi taluk of the Bijapur district of Karnāțaka. This tirtha contains a few Jain epigraphs, including one dated 1068 A.D. The earliest guru of the line, who had the seat, at this place, was Dharmasena, who founded a monastery at this place in the early 9th century. His disciplc Kumārasena was a very influential monk, who afterwards left this tirtha for Mulgund (see for further details on the monks of this line, supra, p. 103).
46. Cārūpa :-This place is situated in the Patan taluk · of Mahesāna district of Gujarat. It is well-known for the

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temple of Pārsva (see Vividh atirthakalpa, p. 100). The temples, dedicated to Adinātha, śānti and others were built afterwards. However, at present, no other temple, except that of Pārsva, exists in this place. Sumatisāgara, writing in the 16th century, mentions this particular tirtha ; see Tirthavand anasangraha, p. 56. It is under the control of the Svetāmbaras ; see Tirtha Darśan, II, pp. 332 f.
47. Citrakūta :This celebrated fort was also a great centre of Jainism from the th century A.D. The great Haribhadra was a native of Citrakūța (see supra, Vol. I, p. 157). Several other authors afterwards wrote their works at Citrakūta. It was intimately connected from the 11th century with the activities of the monks of the Kharatara gaccha (see KB., pp. 10, 12-15, 19, 20, 49, 56, 69). The temples of Mahāvīra and Pārsva were the two earliest Jina tem ples of Chitor (see supra, p. 53). The Digambaras also had their temples at Chitor and in this connexion we learn about the erection of the two Digambara temples, namely those dedecated to Adinātha and Candraprabha at this town (see above, p. 174). The Kirtistambha is a Digambara monument. The Digambaras also had a separate Parśva temple at Citrakūța (see Bhara: ke Digambara Jaina tirtha, IV, p. 96). There was a separate Digambara branch connected with Citrakūța (see Bhasțāraka Sampradaya, No. 9)); see for more discussion, Tirtha Darsan, I,
pp. 182 ff.
48. Cūlagiri :- This tirtha is situated in the West Nimar (Kbargon) district of M. P. It is famous for the great image of Adinātha (84 feet). There is also a beautiful icon of Santinātha (13 feet); a few other temples also exist in this place. Several epigraphs of this place are known and the earliest among them is dated in V.S. 1223 (see J.ŜLS., III, Nos. 370-71); see also Tirthavandanasangraha, pp. 142 f.
49. Dadhipadra :- This place in the Panch Mahāls area of Gujarat, was connected with Jainism, from at least the 12th century, A temple of śāntinātha, of this place, is men

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tioned in the santinathacaritrapustaka-prasasti (see Jinavijaya, Jaina pustaka etc., p. 7) dated V.S. 1227. Probably this temple is mentioned in another Jain manuscript of V.S. 1322 (see ibid., p. 35).
50. Dabīgaon :--This Digambara tirtha has now a modern temple, dedicated to Mahāvīra, It is situated amidst old ruins in the Sholapur district of Mahārāshtra ; see Tirtha Darsan, II, pp. 516 f.
51. Darbhayatı :-This ancient Svetāmbara tirtha, situated in Vadodara (Baroda) district of Gujarat, is well-known for the two temples, dedicated to Pārsvanātha. It is recognised as a tirtha (Vividha dharmika-virajamāna-Darbhāvailsthāna) in a manuscript of Hemacandra's Yogaśāstravstri, written in V.S. 1251 (see Jinavijaya, op cit., pp. 23 f.). In an earlier Jain manuscript, dated V.S. 1211, this place has been mentioned. It has also been mentioned in several other later manuscripts (see ibid., pp. 107, 113, 131, 148). Even the Digambara writers like Jõānasāgara and Jayasagara have mentioned the Pärsva temple-complex of this place, called by the name 'Lodana-Pārsvānātha' (see Tirthavandanasangraha, p. 145). There are also epigraphic references 10 it ; see Jinavijaya, Pracin-Jainalekha-sangraha, II, Nos., 38, 39, 41, 43.
52. Dašapura :—This is identified with modern Mandasor in M. P. and it was associated with Jainism, even from pre-Christian times. The Jain commentaries mention the Jivantasvāmin icon of this place and the Acāryas of the first century A.D., also frequently stayed at this town. The Nişhaya Goshthāmābila started a schism at this town, 584 vears after Lord Mahāvira Afterwards, Samanta bhadra according to a later literary and epigraphic tradition, visited this old town; see Prakrit Proper Names, I, pp. 461 f. ; see also supra, Vol. I, p. 104 ; and for Samantabhadra's visit to this town, see Prabhācandra's Kathakośa, p. 13. According to the Vividhatirthakalpa (p. 85) there was an old temple of Supārsvanātha at this town. That work (p. 70) also

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THE JAIN TIRTHAS mentions its association with the famous Svetāmbara saint Aryarakshita.
53. Delavādā :--The Pārsva temple-complex of this place, situated in Junagarh district, was repaired in V.S. 1784. See Tirtha Darsan, II, pp. 414 f.
54. Devagarh :- This great centre of Digambara Jainism in the newly-created Lalitpur district of U. P., probably sprang into the limelight in the Gupta period, although the earliest Jain epigraph, from this place, is dated in the Vikrama year 919 of the reign of Pratīhāra Bhoja (sce supra, Vol. I, p. 167). In the 9th century, it was called Luaccbāgira. Afterwards, it was given the name 'Kirtigiri'. As we have already seen, this temple-complex was under the supervision of the monks of the Mula sangha and the Sarasvati gaccha (see ibid, 1, p. 167). A Candella epigraph also was discovered from this place (sce above, p. 54). As we have already said, this place is surprisingly ignored in the Jain literatura. For a fuller account of the temples of this place, see Bharat ke Digambara Jaina tirtha, I, pp. 179 ff.; and also the classic work of Klaus Brubn, The Jina Images of Deogarh, Leiden, 1969.
55. Devagiri :Devagiri or Daulatabad was also considered a Jain tirtha and the great Jinaprabha wrote a section of his Tirthakalpa at this town (see p. 44). At this place, a Jain work was copied in V.S. 1383 (see Jainapustakaprašasti. sangraha, p. 136). Śrībhushana of the Kashțhā Sangha, Nanditata gaccha composed his Pārsvanatha Purana in V.S. 1654 in the Pārsva temple of Duvagiri (see Bhațjāraka Sampradaya, No. 709). Elsewhere Devagiri has been called a mrhasthana (see ibid., No. 644).
56. Duvakula pătaka :--This tirtha is in the Udaipur district of Rajasthan and is known for its Adinātha temple, which has one of the finest icons of Ķshabhanātha of Rajasthan. It is repeatedly mentioned in the Somasaubhagyakāvya (see Tirtha Darsan, I, pp. 202 f.). The Sridharacarita of Māpikyasundara was written in V.S. 1463, at this town (see

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J.S.B.I., VI, p. 516). Several epigraphs, from this place, are known and, one of them, dated V.S. 1381, refers to the śāntinātha temple of this place (see Nahar, Jain Inscriptions, II, No. 1988). For other epigraphs, see ibid, II, Nos. 1961 ff. There is little doubt that it was once a great Śvetāmbara centre.
57. Devapattana :-It was a great Jain centre from quite early times. It is also known as Prabhāsa Pāțana (Junagarh district, Gujarat). The world-famous Saiva temple of Somanātha was destroyed by the Muslims in the early 11th century. However, the Candraprabha temple of this place, according to Jinaprabha, was founded here after the destruction of Valabhi in V.S. 845 (see p. 85 of the Vividhatirthakalpa). Merutunga in his PC (p. 109) also has mentioned this tirtha. Elsewere Jinaprabha has also referred to the Pārśva temple of this plase (p. 106). Even Hemacandra and Kumārapāla showed their respect for this great tirtha ; see for a modern account, Tîrtha Darśan, II, pp. 407 ff.
58. Dhārā :-This celebrated capital of the Paramāras, was associated with Jainism from the very beginning of its existence. As early as V.S. 990 or 933 A.D., there existed a temple, dedicated to Pārsvanātha at Dhārā. This is disclosed by the Darśanasāra of Devasena, wbich was written in that shrine of this town in 933 A.D. (see supra, Vol. I, pp. 163 f.). This temple of Pārsva at Dhārā has also been mentioned by the Digambara poet Madanakīrti, who flourished in the beginning of the 13th century, in his sāsana. catustrimsikā (see Tîrthavandanasangraha, P. 31). This proves that this particular Digambara temple, of this place, survived at least for four centuries, probably till the destruction of this great town, by the Muslims. The KB (p. 44) mentions the Śvetāmbara temple of śāntinātha, of this town, in conexion with the activities of the k haratara Jinapatisūri in V.S. 1254. A third Jina temple of this town, namely the Jinavara vihāra, has been mentioned by Nayanandin, the author of the Sudarśanacarita, which was composed in 1043

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A.D. (see P. Bhatia, The Paramāras, New Delhi, 1970, p. 267). See also supra, pp. 57 ff. As noted by us, several Jain works, were written at Dhārā, between 900 and 1300 AD. The philosophers and writers, belonging to both the sects, were honoured by the Paramāra kings.
59. Dhārāśiva .-The great Dhārāśiva tîrtha is only 3 miles from the town of Osmāpābād in Mahārāshtra. It has a few very old Päráva icons, some which were probably fashioned in the pre-Gupta period. The history of this tîrtha has been given both in Harishena's Brhatkathakosa (story No. 56) and the Karakaņdacari yu of Kanakāmara iBooks IV and V). And there is little doubt that the famous caves of Dhārāśiva, which were near the city of Terāpura, were quite well-known in the early mediacval period. For more details on these caves of Dhārāśiva, see the learned Introduction in Hindi and English by H. L. Jain to his edition of Karakandacariyu (2nd edition, Delhi, 1964).
60. Dhavalakkapura :-The present name of this ancient town is Dholkā (Ahmedabad district, Gujarat) and it has still a few Jina temples, including the great Kalikunda PārsvaDātha shrine. The Purātanaprabandhasangraha (p. 26) mentions the Sīmandharasvāmin temple of this town, built by the merchant called Odā. It was popularly known as Odāvasati and it was consecrated by Devācārya in the first quarter of the 12th century. This work also refers to the temple of Pārsva of this town and associates him with the celebrated saint Abhayadeva, the author of the Anga commentaries (p. 95). This town was closely associated with the religious activities of the two great Jain ministers, namely Vastupāla and Tejaḥrāla. In V.S. 1372, the Pundarîkacarita of Kamalaprabhasūri was written at this town. (see J.S.B.I., VI, p. 182). For the Pārsva temple of this town, see also Prabhāvakacarita, p. 165.
61, Dhuleva :--The famous Rshabhadeva temple of this place, situated in the Udaipur district, is popularly known as the Kesariyāji temple, The earliest known epigraph, from

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this place, is dated in V.S. 1431, corresponding to 1373 A.D. For some other Digambara records, from this temple, see Bhārat ke Digambara Jaina tirtha, IV, pp. 110 ff. It was under the supervision of the monks of the Käshthā Sangha..
62. Diva :-This tirtha, sacred to Pārsvanātha, is situated in Junagarh district of Gujarat ; sec Tirtha Darsan, II, pp. 410 f.
63. Diyāņā :-This place in the Sirohi district, is famous for the old Jina temple, dedicated to Jivitasvāmi Mahävira. It was known as Nāpā in ancient times, and the relevant epigraphs, discovered from this place, prove that as early as the 10th century A.D., there was a temple, dedicated to Mahavira, in this place. Numerous other epigraphs havo also been discovered from the same tirtha ; see in this connexion, Jain, K.C, op.cit., pp. 415 ff.; and Nahar, Jain Inscriptions, I, Nos, 885 ff. ; see also Tirtha Dardan, Vol. I, pp. 268 f.
64. Dronagiri :--Dropagiri is generally identified with a small hill near the village Dropagiri in the Chhatarpur district of M. P. It has the temple of Adiśvara and also a few other shrines ; sec for details, Tirtha Darjan, II, p. 522; and Tirthavandanasangraha, p. 150. For a more detailed treatment, sce Bhārat ke Digambara Jaina tirtha, III, pp. 150 if. The earliest temple, dedicated to Adinātha, has an epigraph of V.S. 1549.
65. Dūngarapura :---This place, in the district of the same name, in Rajasthan, as we have already seen, was a centre of both the Svetāmbara and the Digambara Jains, from the 14th century (sce above, pp. 173 f.). The Pārsva temple, of this town, belonged to the Svetāmbaras and the Adinatha temple of tbis place, was under the supervision of the Digambaras,
66. Dvārasamudra :- This place is also called Dorasamudra and is situated in the Hassan district of Karpāțaka. The Punisa Jinālaya of this place, was built in the 11th century and was probably the earliest Jain shrine of Dvāra

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samudra. It was dedicated to Pārsvapātha (see above, p. 123). Another temple, built by Boppa, the son of the famous Gangarāja, the Jain general of Vishnuvardhana, was given the name Vijaya-Pārsva Jinālaya. There was another tom ple, dedicated to śāntinātha, at this place (see for further details, supra, p. 124).
07. Elūra :- This name stands for Ellora in Mahā. rashtra, where we have Jain cave-temples along with those of the Brahmins and the Buddhists. Some of the caves were excavated in the post-Gupta period, and we have an epigraph from this place, which refers to the erection of a Pārsva temple in 1235 A.D. (see J.S.L.S., III, No. 481). This place has been mentioned both by Jñānasāgara and Sumatisågara (see Tîrthavandanasangraha, p. 125). For further details, see Bhārat ke Digambara Jain Tîrtha, IV, pp. 259 ff.
68. Erambarage :-_This was the old name of Yalbargi in the Raichur district of Karnataka. It was also known as Erambarapuram. There was a temple of Pårsvanātha at this place. Some other Jain shrines of this town, are also known; it was once a flourishing Jain centre (see Desai, op.cit, pp. 207 f., 220 etc.). See also above, p. 95.
69. Eramdavela :-It is situated in Jalgaon district of Mahārāsbţra. We know of two Digambara temples of this place, dedicated respectively to Neminātha and Dharmanåtha ; (see Tirthavandanasangraha, p. 125.
70. Gabbūr:- This is a place in the Raichur district of Karnāšaka, and had a Jina temple called Nagara-Jinālaya or Brahma Jinālaya in the 12th century ; sce Desai, op. cit., p. 394.
71. Gajapamtha :--This place is in the Nasik district of Mabāräshțra. It is mentioned by several authorities, including Gugabhadra, Asaga (10th century), Sumati, Jayasāgara and others. Asaga in his Santināthacarita clearly refers to it, as situated near Nāsika ; sce Tirthavandanasangraha, pp. 137 f.
72. Gandbāratirtha :---This Jain tirtha on the sea-coast

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in Broach (Bharuch) district of Gujarat, came into the limelight only during the days of the great Hiravijaya, in the 16th century. It has the temples of both Pārśva and Mabāvira, and also an interesting image of Hīravijaya himself ; see in this connexion, the long and interesting epigraph, (No. 450 in Jinavijaya's Prācîn Lekha Sangraha, Vol. II) dated 1587 A.D. The icon of Pārśva was consecrated by Vijayasenasūri, the most important disciple of Hiravijaya. The Digambaras also had a temple, dedicated to Adinātha, at this place (see Bhațjāraka Sampradāya, No. 484).
73. Gayā :-JBānasāgara, the Digambara writer, who flourished in the 16th century (see Bhattāraka Sampradāya, p. 295), in his Saryatirthavandana associates Gayā (of Magadha) with Akalařka, and mentions that the latter had erected the temples of Sambhava, Nemi and Supārsva at that town ; (see Tirthavandanasangraha, pp. 77, 138.
74. Gerasoppe :This place in North Kanara (Uttar Kannad) district of Karņāțaka, was associated with Jainism, at least from Śaka 1300, corresponding to 1378 A.D., the date of the earliest dated Jain epigraph from this town (see J.ŚL S., IV, No, 397). The epigraphs, found from this town, disclose the existence of severai Jain temples, the earliest of which was probably the temple of Anantanātha, which was built by a rich woman, called Rāmakka (see M.A.R., 1928, p. 97 ; J.S.L.S., IV, No. 400), before 1392 A.D. Others epigraphs refer to the temples of Pārsvanātha (1421 A.D.), Neminātha (15th century), Vardhamāna etc. of that town. According to a somewhat later epigraph (1560 A.D.J.S.L.S., No. 674), the Anantanātha temple was actually built by Rāmakka's husband Yojana Setti. The same epigraph also mentions the temple of Neminātha of Gerasoppe. We learn from that epigraph that another name of Gerasoppe was Kshemapura (for further details, see Saletore, Mediaeval Jainism, pp. 340 ff.). Visvabhūshana of the Balātkāra gaña, who flourished in the 3rd quarter of the 17th century, has mentioned the temple of Pārśva (called by

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the name 'Vāmāsuta') of this place and the earlier writer Jõā nasāgara has also described the three Pārśva temples of this place (see Tirthavandanasangraha, pp. 70, 93). There is tberefore little doubt that this town was intimately associated with Jainism from the 14th century.
75. Ghoghã :-It is situated in Bhavnagar district of Gujarat, near the sea-shore, and is well-known for the temple of Pārsvanātha. A copy of the Neminathacarita was written in V.S. 1512, at this town. It is again mentioned in an image inscription V.S. 1513 (see Bhattāraka Sampradaya, Nos. 251, 429). Probably the Pārsvanātha temple of this place, is referred to by the term 'Ghoghāmandira' in a literary record of V.S. 1575 (see ibid, No. 469). See for a modern account, Tirtha Daršan, II, pp. 422 f.
76. Ghoțārsi :--This place is situated near Pratāpgarh in Rajasthan and the existence of a Pārsvanātha temple, at this place, is proved by a fragmentary 10th-century epigrapb, discovered from the ruins of this place (see K.C. Jain, Ancient Cities of Rajasthan etc., p. 413).
77. Giripura : It is identical with Dūngarapura (No. 64); it is mentioned in the prasasti of the Candanācarita of Subhacandra (see Jaina-grantha-prasasti-sangraha, I, p. 53.
78. Gobbūr:See No. 69.
79. Godi :-It has a temple of Pārsvanātha belonging to the Svetāmbaras. It is situated in Sirohi district of Rajasihan. An epigraph, of V.S. 1245, has been found from this temple-complex ; see Tirtha Darsan, 1, pp. 250 f.; and Tirthavandanasangraha, p. 139. It is also koown by the name Gohili'.
80. Gopācala :—This place is identical with the famous town of Gwalior and as we have already noted, it was a celebrated centre of Jainism in the mediaeval period, According to a Svetāmbara tradition, recorded in the Prabhāvakacarita (p. 84) and the Prabandhakośa (p. 29), the 8th century Jain sayant Bappabbațți built a Mahāvira temple at this place. However, most of the epigraphs,

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discovered from Gopigiri, belong to the Digambaras (see supra, pp. 176 ff.). Almost all the kings of the Tomara dynasty of Gwalior actively supported the Digambara saints and literary luminaries, including that great Apabhrathśa poet Raidbu.
81. Gudivāļā :-It is in Krishna district of Andhra Pradesh and has a mediaeval temple of Parsvanatha ; see Tirtha Darsan, II, pp. 558 f.
82. Hāļuvalfi :-It was also known as Sangitapura and is now situated in North Kanara district of Karnataka. The present name is Hadoli. The rulers of this area were champions of the Jain faith and there was a pontifical seat of the Digambaras, which started from the middle of the 15th century (see Desai, op.cit., pp. 125 ff.); sce also Tirthavandanasangraha, p. 186.
83. Hale Sorab :—This place, which has yielded a few epigraphs of the 14th century, is in Shimoga district of Karnātaka (sce J.S.L.S, III, Nos., 593, 603, 838).
84. Halsi : This place is in the present Belgaum district of Karpātaka and was known by the name Palāśikā in the days of the early Kadambas; as early as the 4th century, there was a Jina temple at this place ; see supra, I, pp. 139 ff.
85. Hantūru :-It is situated in Chikmagalur district of Karpātaka and had a very large Jain temple-complex in the 12th century ; see for further details, supra, p. 119.
86. Hassan :--This place is the headquarters of the same name, in Karpāțaka. The name of the Pārsvanātha temple of this place has been mentioned by the 17th century Digambara writer, Visvabbūshapa (see Tirthavandanasangraha, p. 94).
87. Hastagiri :—This is a tirtha connected with Adinātha. It is situated near Satruñjaya. See Tirtha Darsan, II, pp. 426-27.
88. Hastikundi :—This ancient Śvetāmbara Jain centre is situated in the modern Pāli district of Rajasthan. As early

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as the first quarter of the 10th century, a Rshabha temple was built in this place (see supra, I, p. 155). Afterwards a temple of Mahavira was built in this place (see above, p. 50). See for a modern account, Tirtha Darsan, I, pp. 220 f. It is recognised as tirtha by the later Svetambara writers. A separate gaccha, called Hastikuṇḍīya gaccha, was started by Vasudevācārya in the 10th century; see for further details, Jain, Ancient Cities and Towns etc., pp. 270 ff.
89. Hastinapura :-This ancient city, according to the Juin tradition, was the birth-place of the Tirthankaras like Santinatha, Kunthu and Arana ha. However, no early Jain epigraph has been discovered from this place. The earliest epigraph, incised on a Digambara icon of Santinātha is dated V.S. 1237, corresponding to 1180 A.D. (see J.Ś.L.S., V, p. 50). However, the name of Hastinapura does not occur in this epigraph. It appears from the Vividhatīrthakalpa (p. 96) that this place was practically rediscovered by that great Jain saint Jinaprabha and the shrines of Santi, Kunthu, Aranātha and Mallinātha (p. 27) were built in his time. The earlier Jain writers had practically no idea about the exact location of Hastinapura. It is interesting to note that even in Jinaprabha's time (early 14th century), the town stood on the bank of the river Bhagirathi (see p. 27).
90. Haṭṭana :-This place in Tumkur district of Karnataka, had a Jain shrine called Nakhara Jinālaya (see J.Ś.L.S., II, No. 218); see also supra, p. 120.
91. Hattiyamattūra:-This is a place in Dharwar district of Karnataka. It had a Jina temple during the days of the Yadavas; see J.S.L S., V, Nos. 340-41.
92. Hemavati :-It is in Anantapur district of Andhra Pradesh. It was once the capital of the Nolamba Pallavas and a damaged epigraph from this place (ancient Henjeru), of the 9th century, mentions a local Jain temple. See Desai, op.cit., pp. 157, 162.
93. Heragū:-This place in Hassan district of Karnataka 19

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bad once a great Jain temple-complex, dedicated to Pārsvarātha (sec J.S.L.S, III, No. 339). And for further details, see supra, p. 125.
94. Hire-Abli :--This place in Shimoga district of Karpāțaka has yielded a very large number of epigraphs, There was a famous temple of Pārsvanātha in this place ; see for further details, supra, pp. 115, 187.
95. Hogekeri :-It is in Shimoga district of Karnāțaka and its former name was Vogeyakera. It had a well-known Pārśva temple, from which a few epigraphs of the 15th century, have been discovered ; see J S.L.S., III, Nos. 65455, 658.
96. Honwad :--This place in Bijapur district of Karņā. taka, was formerly known as Ponnaväda. A great temple of śāntinātha, called Tribhuvanatilaka, existed in this place, as early as the 11th century. There were two other shrines, dedicated to Pārśva and Supārśva respectively at this place; for further details sce Desai, op.cit., p. 106; and J.S.L.S, II, No. 183.
97. Hosahollu :-—It is in Mandya district of Karnāțaka and it had once a very large Jain temple-complex called Trikūța Jinālaya, in the early 12th century ; see J.S.LS, II, No. 284,
98. Humcha:- This greet Jain centre of Shimoga district of Kargāțaka, has yielded a very large number of important Jain epigraphs (see above pp. 110 ff.). The earliest Jain temple of this place was built in the 9th century; the ancient name of Humcha was Pomburca. Epigraphs of this place, mention Paliyakka temple, Pattana-svāmi temple, Nokkiyabbe temple, Urvītilaka temple and some other temples, As late as the 17th century, it was considered a tirtha, as we have its name in the list of Jain tirthas of South India, given by the Svetāmbara Šilavijaya of the Tajā gaccha (see Premi, op cit, p. 463); for a modern account of the ancient Pārsva and Padmāvati temples of this place ; see Tirtha Darsan, II, pp. 566 f. ; see also Tirthavandanasangraha, p. 159 ;

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and the introduction in Hindi in J.S.L.S, III, pp. 161 f. The Digambara writers like Jñānasāgara, Viśvabbūshana, Jinasāgara and Topakavi have mentioned this tirtha. As already noted by us, some of the surviving temples of this place are important for the historians of the Indian Architecture ; see in this connexion, Aspects of Jain Art and Architecture (ed. Shab), pp. 185 ff.
99. Idar:- This Jain centre is situated in the present Sābar Kantha district of Gujarat. It was also known as Ilādurga, Ilāpadra etc. It was an old tirtha, being associated with śāntinātha. Jina pati in his Tirthamalā mentions a temple of Adiśvara, which was built by Kumāra pāla in this place. We have also an Idaranā yaka-Rshabhadevastavana by Munisundara and another lladurga-Rshabha-Jinastotra by Somasundarasűri (see Tiriha Darsan, II, p. 364, and Jinaratnakośa, p. 40). The Digambaras also had a separate pontifical seat at this place, sec Bhațțāraka Sampradāya, pp. 136 ff. The Palyavidhānakatha of Digambara Brahma Srutasāgara was written during the reign of Bhānu of Idar ; see Jaina-granthaprasasti-sangraha, p. 219.
100. Ingaleśvara :-It is situated in Bijapur district of Karņāțaka, and it was a stronghold of the Digambara Jains and the sect ligaleśvara bali belonging to the Mülasangha and Pustaka gaccha, was evidently associated with this place. Several epigraphs of this place, are known (see Desai, op.cit, p. 392 and footnotes 1-2). There was a temple called Tirthada basadi at this place (see A.R. South Indian Ep., 1929-30, App. E, No. 70). The earliest epigraph of this village is dated in the Saka year 1117, corresponding to 1189 A.D. (see J.S.L.S, IV, No. 283). For some other epigraphs, see ibid., IV, Nos. 599-602. The monks of this particular bali were known throughout Karņāțaka.
101. Ingalgi :—This old place, associated with Jainism; is situated in Gulbarga district of Karṇāšaka, and the earliest epigraph from this place is dated 1094 A.D. (see above p. 89). The Mahumāņikyadeva temple (probably Mahāvīra)

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of this place, was built, according to this epigraph, in that year, by Jākaladevī, a prominent queen of the emperor Vikramāditya VI. See Desai, op.cit., p. 190. The earlier name of this place was Ingunige. See also J.S.L.S, V, No. 58.
102. Indrapura :- This place was apparently in Rajasthan, and there was an old temple of śāntinātha, at this place, in the 12th century (see KB, p. 20). It was visited by the Kharatara saint Jinacandra II in V.S. 1221.
103. Jabānāvāda :- This is identified with modern New Delhi. A poem called Ajitapurāņa by Arunamani, of the Māthura gaccha, was composed in the Pārsvanātha temple of this town, during the rule of Avarangaśāba in V.S. 1716. Avarangaśāba is no other than Aurangazeb, the Mughal emperor. See Jaina-grantha-prasasti-sangraha, p. 99.
104. Jahāngirapura :- This place is identified with modern Sultanganj in Bihar and is mentioned by Jñānasagara (16th century). The Jina temple, of this place, was built, according to that authority, by one Kirtimalla, and it was also known as Laghu-Kailāsa (see Tirthavandanasangraha, p. 77), see also Prācīn Tirthamalasangraha, I, p. 81 ; and Jaina tīrthano itihasa by Nyāyavijaya, Ahmedabad.
105. Jaisalmer :-This great Jain centre in the district, of the same name in Rajasthan, still has a large number of magnificent Svetāmbara temples, which have not only yielded numerous important epigraphs, but also have a few great libraries. As noted by us, the earliest reference, to this place, is found in connexion with the activities of the Kharatara Jinapati in V.S. 1244. There is little doubt that even in the later part of the 12th century, there was a Jain community at Jesalameru, which is the earlier name of Jaisalmer (see above, p. 170). The earliest temple of this place was dedicated to Pārsvanātha, which was constructed before 1218 A.D. The KB records that on numerous occasions, prominent Kharatara saints visited this place and participated in the consecration ceremonies of the Jina

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icons (see pp. 34, 52, 58, 61, 63, 81, 86, 93, 94). Afterwards, the temple of Sambhavanātha was built in 1437 A.D. Some other temples of Jaisalmer were also built afterwards ; see in this connexion, Jain, Ancient Cities etc., pp. 371 ff; and P. C. Nahar, Jain Inscriptions, III, Introd., pp. 14 ff. The temples of Sāntinātha, Candraprabha, Sītalanātha, Rshabhanātha, Mahāvira were built in the 15th century. See Tirtha Darśan, Vol. I, pp. 160ff. The epigraphs of this place have been edited by Nahar in his third volume of Jain Inscriptions and by Nabata in his Bikaner Inscriptions, Nos. 2618-2875.
106. Jākhođã : This place in situated in the Pāli district of Rajasthan, and is well-known for the temple of Šāntinātha, which was installed in the 14th century ; see Tirtha Darsan, I, pp. 224f. It is also mentioned in the Tirthamala of the poet Megha, composed in the early 15th century.
107. Jamaņapura :—This place in Mahesāna district of Gujarat, has the Śvetāmbara temple of Candraprabha, The Jāmayakiya gaccha originated at this place and is mentioned in a metal icon of V.S. 1285; see Tirtha Darsan, II, pp. 348f.
108. Jāngalū :-It is a place in Bikaner district of Rajasthan. It was known in the 12th century as Jāngala. kupadurga, as we learn from a Jain inscription of V.S. 1176. This inscription mentions the Mahāvira temple of this place and further records the installation of an image of śāntinātha in that temple (see Nahata, Bikaner Jainalekhasangraha, No. 1543). This place was also known as Ajayapura, as we learn from another Jain inscription, recording the installation of an image of Mahavira, of the same date (ibid., No. 21).
109. Jāvālipura :--This was a very important place connected with Jainism from quite early times. As noted by us, in the earlier volume of the present work, Jāvālipura had a number of Jain shrines in the 8th century, including the temple of Rshabhadeva, in which the Kuvalayamala of

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Udyotana was composed, in the Śaka year 700, corresponding to 779 A.D. Apparently that temple was built before this date, and the author also mentions other Jina temples of that town (see supra, I, p. 153). Afterwards, the Pārsvanātha temple on the Svarpagiri hill near this town was built by the great Caulukya Jain sovereign Kumārapāla (see Jinavijaya, Prācin Jalnalekhasangraha, II, No. 352) in V.S. 1221. The mandapa of the Adinātha temple was built in V.S. 1239. There were several other important Jain temples at this town; see in this connexion, Jain, Ancient Cities etc., pp. 188ff. This place was also very intimately connected with the activities of the monks of the Kharatara gaccha (see KB, 6, 44, 47-52, 54, 55, 58-61, 62, 65, 73, 77, 79, 80). The KB (p.51) mentions a temple of śāntinātha, situated on Svarnagiri of this town, Elsewhere (KB, pp. 54, 55, 59) we are toid of the Candraprabha temple of this place, which was also very closely associated with the monks of this gaccha. A second temple of Mabävira of this place, called Candanavibāra is mentioned in two Jain epigraphs, from this place (sce Jinavijaya, op.cit., Nos. 362-63). The KB (P. 64) also mentions the destruction of Jāvālipura by the Muslims, which took place before V.S. 1371. However, we have Jain epigraphs, from this place, even of the 17th century; see Jinavijya, op.cit., Nos. 355-359.
110. Jinagiri :-This ancient Jain tirtha of Tamil Nadu, is situated in South Arcot district. It was known by several names like Uccandavālamalai, Vadapāli, Varatirumalai, Tirumetrisai, Nārapattirandu, Perumapalli etc. Several Tamil cpigraphs from this place, are known. It was the home of Viranandi of Nandisangha. The monks of this place, afterwards popularised Jainism in other places of Tamil Nadu. The main icon of the present temple is that of Pārsvanātha (sec Tirtha Darsan, II, pp. 580 f).
111. Jina-Kāñci :- This is another celebrated Jain tirtha of Tamil Nadu, near Kāñci in the district of the same

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name (the present name of this district has been changed to Chengalpattu, apparently to satisfy Tamil chauvinism). Its history goes back to the days of the Pallavas ; see the Introduction to A. Chakravarti's Jain Literature in Tamil (revised edition, New Delhi, 1970), pp. X ff. The presiding deity of the tirtha is Vardhamāna, and some 17 epigraphs, ranging from the 12th century to the 16th have been found from this temple-complex. Several inscriptions belong to the reign of the Cola kings like Kulottunga I, Vikrama Cola etc. Four epigraphs, of the time of the Vijayanagara kings, like Bukka II and Kțsb padeva are also known. There is little doubt that it was the greatest Jain centre of Tamil Nadu from early times to the modern period. It was also known as Trailokyavallabha temple. There is also a temple of Candraprabha near the main temple of Vardhamāna (see Tirtha Darsan, II, pp. 591f; see also Desai, op.cit., pp. 34 f). For the inscriptions, of this place, see E.1, 7, pp. 115ff.
112. Jirāpalli :-This old tirtha is situated in Sirohi district of Rajasthan and is also known by the name Jirāyalā Pārsvanātha. From quite early times, the temple of this place, was known throughout the Jain world. Velankar lists some six works eulogising the main shrine of this iIrtha (Jinaratnakośa, p. 141). Strangely enough, however, Jinaprabha has ignored this great irtha in his Vividhatirthaka!pa. The KB (pp. 86-87) has mentioned the Pārśva temple-complex of this place, twice in connexion with the activities of the Kharatara ācārya Jina padmasūri in V.S. 1393. We also have references to the monks of the Jirapalli-gaccha who flourished after V.S. 1400. The earliest known inscription (P. C. Nahar, op.cit., II, No. 1049), mentioning this gaccha, is dated in V.S, 1406 ; see also Jain, Ancient Cities etc., pp. 427 ff. This temple, like many other temples of Rajasthan and Gujarat, was destroyed by the Muslims, and afterwards a new mülanayaka, namely Neminātha, emerged as the principal deity of this ancient temple.complex.

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113. Jirṇadurga :-This is identical with Junagarh in Gujarat, and was a well-known Jain centre from the 16th century. A Jain manuscript, was copied at this place, in V.S. 1616, corresponding to 1568 A.D.; see A. M. Shah, Sri-Prasasti-sangraka, No. 469; A temple of Nemisvara (Neminatha) of this place is mentioned in a manuscript of V.S. 1778 (ibid., No, 1144).
114. Jhajoli:-It is a tirtha situated in Sirohi district of Rajasthan and is well-known for its Adiśvara temple. We have epigraphs, in this temple from the 12th century and originally the mulanayaka of this temple was Mahāvīra. Probably there was a smaller temple of Santinatha in this big temple-complex, as we have reference in Megha's Tirthamālā to that temple, situated at this place. See Tirtha Darsan, I, pp. 276f.
115. Jhagaḍijā - It is situated in Bharuch (Broach) district of Gujarat and the icons of this village were dug out only a century ago from a place near it. The local king then erected a new temple, and according to an inscribed image, all the icons were fashioned in V.S, 1200. The mulanayaka of this temple is Lord Adinatha; see Tīrtha Darsan, II, pp. 470f.
116. Jhalrāpāṭan :-It is another name of the ancient Candravati, a town famous for the great Santinātha temple. The KB (p. 87) mentions the Yugadičeva temple of this place; see for details, Jain, Ancient Cities etc., pp. 134 ff; see also Bharat ke Digambara Jaina tīrtha, IV, pp. 34 ff.
117. Jhunjhunu :-This place is mentioned in two Digambara literary records of the 15th century, as a town full of Jina temples; see Bhaṭṭaraka Sampradaya,
Nos. 253-54.
118. Kacholi :-This tirtha, sacred to Parsvanatha, was known as Kaculika in early times and has an epigraph of V.S. 1343, which proves that it existed before 1300 A.D. It is situated in Sirohi district of Rajasthan. See Tirtha Darsan, I, pp. 288 f.

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119. Kādakol :- This was a tirtha in Dharwar district of Karņāțaka and has yielded a number of epigraphs which prove that it existed as a Jain sacred place, before the 13th century ; see Desai, op.cit., p. 146 ; see also J.S.L.S, II, Nos. 442, 490, 508 etc; also ibid., IV, p. 350 dated 1280 A,D.
120. Kākandi :--This tirtha, associated with the birth of the 9th Tirthařkara Pusb padanta, is generally identified with Kākan in Munger district of Bihar. A few scholars are of the opinion that Khukhund in Gorakhpur district of U. P., is the modern site of Kākandi; see J. C. Jain, Bhārat ke pracina Jain tirtha, Vārāṇasī, 1952, p. 26.
121. Kalbhāvi :--This place in Belgaum district of Karnataka, was known as Kumudavāda in the 8th century and had a Jain temple of that time, which was under the supervision of the monks of the Maitāpa anvaya and the Kåreya gana, which was a section of the famous Yāpaniya Sangha (see above, p. 99 ; and Desai, op.cit., p. 115).
122. Kalhoļi :- This place is also situated in Belgaum district of Karnāțaka and was known as Kalpole or SindanaKalpole, in early times. From an inscription of A.D. 1204. we learn that there was a temple of śāntinātha at this place, and was under the supervision of the monks of the Hanasoge section of the Pustaka gaccha, the Mūlasangha and the Kundakunda anvaya ; see Desai, op.cit., pp. 116 f; and also supra, p. 101.
123. Kalugumalai :- This ancient place in modern Tirunelveli district of Tamil Nadu was once a flourishing centre of Jainism (see Desai, op.cit., pp. 64 ff ; see also supra, 1, pp. 130 f). Inscriptions from the 3rd century B.C. to the 11th century A.D., have been found from this site.
124. Kampilya :-It was one of the earliest cities of Northern India and its association with Jainism, dates from the pre-Christian times. According to the Śvetāmbara canonical tradition, Asamitta, the fourth Ninhava (rebel), who flourished 220 years after Mabāvira, was associated with this city. It is identified with modern Kampil in Farru

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khabad district of U. P. It is claimed to be the birth-place of Vimalanātha, the 13th Tirthankara. As noted by us, in the earlier volume of the present work (supra I, p. 95), early Jain epigraphs have been discovered from this place. The author of the Vividhatīrthakalpa (p. 50) has also written on this tirtha.
125. Kāfici :-Tbis great city of Tamil Nadu was surely a stronghold of Jainism, in the post-Christian period. We have already discussed Jina-Kāñci. The great Samantabhadra was a resident of this city (see supra, I, p. 325). An eighth-century epigraph from this city, of the time of Nandivarman II, refers to an Arhat temple (see above, I, p. 212) of this city.
126. Kanyakubja : This ancient place of U. P. was associated with the activities of the great Svetāmbara acārya, Bappabhațji; see Prabhāvakacarita, pp. 80ff.
127. Kanyānayana :--This was a famous Svetambara tirtha, probably situated near Delhi. Its history can be traced from the 12th century, when an icon of Mahāvira was installed in the existing Caityālaya, of this place, in V.S. 1233 by the Kharatara ācārya Jina pati (see KB, p. 24). That work includes this tirtha in Vāgada desa (probably eastern Rajasthan); see ibid., p. 65; and pp. 66, 68, 72. The Mahāvira temple of this place was quite popular with the Kharatara acāryas. This tirtha according to the Vividhatirthakalpa was destroyed by the Muslims in V.S. 1385 and afterwards the author of this work, namely Jinaprabha, with the help of Muhammad Bin Tughluq, repaired this tirtha and, once more, installed the icon of Mahåvira in the same temple-complex of Kanyānayana (see Vividhatirthakalpa, pp. 45f).
128. Kāparaļā :-This tirtha is situated in the Jodhpur district of Rajasthan, and has a temple of Pārsvanātha. Its old name was Karpațahedaka. The present temple was, however, built in the early 17th century; for details, see Tirtha Darsan 1, pp. 150 ff.

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129. Kārakala :--This place, in South Kanara district of Karnātaka, emerged as a Jain tirtha in the 15th century. There were several Digambara temples at this place, including one dedicated to Gommateśvara and another to Pārsvanātha (see above, pp. 199f); see for the epigraphs of this place, S.1.1, Vol. 7. The local kings, of this area, gave full patronage to the Jains and their temples. Kārakala is extremely well-known for its famous Jain manastambha. which is 59 feet in height, and is fashioned out of a single stone. This place was under the supervision of the monks. of the Panasoge sakhā. The great icon of Bāhubali, of this place, was built by Pāņdyarāya in Saka 1353, corresponding to 1432 A.D. (See J.S.L.S, III, No. 624). A detailed account regarding some Jain shrines of this place can also be obtained from an epigraph of the place, dated Saka 1508, corresponding to 1586 A.D. (sce J.ŚL S, III, No. 680). The 16th century Digambara writer, Jñānasāgara has mentioned the famous statue of Gommateśvara and also a temple of Neminātha of this place. The 17th century writer Visvabbūshana has also mentioned this place as a Jain tirtha ; see for details, Tirthavandanasangraha, pp. 127f; and Tirtha Darśan, II, pp. 570f.
130. Kārañjā :- This well-known Digambara tirtha in the Akola district of Maharashtra, like Kārakala, emerged into the limelight in the 19th century. Jñānasāgara mentions the Candranātha (Candraprabha) temple of this place; see Tirthavandanasangraha, p. 81. Afterwards, a temple of Pārśva was also built in this place. Silavijaya (17th century) in his Tirthamālā, has given a very detailed account of this tirtha, which shows that it was a flourishing Jain centre in his time (sce in this connexion, Premi, op.cit., pp. 455f). In the second Candraprabha temple of this place, there is an old library, which contains an invaluable collection of ncarly 1000 Jain manuscripts.
131. Kāsahrada :--This ancient Śvetāmbara tirtha is situated in the Sirohi district of Rajasthan, and has an

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eleventh-century Jain temple, dedicated to Santinātha. It is mentioned in the KB (P. 36) in connexion with the activities of the Kharatara Jina pati, who flourished in the 12th century. The Vividhatirthakalpa (p. 85) associates this tirtha with Ādinātha. A Svetambara gaccha, called Kāsadraba gaccha was associated with this place, and the earliest mention of this gaccha is found in an epigraph of V.S. 1222 (see Jinavijaya, Prācin-Jainalekha-sangraha, II, No. 230). According to a statement, recorded by Deya sūri (circa 1200 A.D.), the author of the Padmaprabhacarita, the Jālihara and the Kāsadraha gacchas originated from the Vidyādhara šākha of the ancient Koţika gana (see J.S.B.I, VI, p. 81).
132. Kaušāmbi: This great city is now represented by the extensive ruins at Kosam in the Allahabad district of U. P. As we have already seen, in the earlier volume (pp. 90f.), of the present work, this great city was associated with Jainism even from the pre-Christian period. As early as the 3rd B.C., as the evidence of the Kalpasūtra suggests, there was a sākhā, connected with this city. Lord Mabāvira, as we have already seen in the earlier volume (p. 47) of the present work, himself had personally visited this place, during the reign of the celebrated Udayana. It is also the birth-place, according to the Jain tradition, of Padmaprabha, the 6th Tirthankara, Jinaprabha has also written on this tirtha (p. 23), although it is doubtful whether he actually visited it. Even during Hiuen-Tsang's visit (7th century), it was a ruined city.
133, Kāvi:-This tirtha, sacred to Lord Adinātha, is situated in Bharuch (Broach) district of Gujarat. Its history goes back to the last quarter of the 16th century; see Tirtha Darśan, II, pp. 464f.
134. Khajuraho :—This world-famous place, situated in Chattarpur district of M, P., was also a celebrated Digambara centre and we have the temples of Sānti, Pārsva and Adinātha, in this place, of the time of the

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Candellas. As already noted by us, in the earlier volume (p. 163), of the present work, the earliest Jain inscription of this place, is dated in V.S. 1011 corresponding to 955 A.D. The Digambara Ācārya Väsavacandra, has been represented in that epigraph, as the guru of king Dhanga. The Jains retained their popularity till the time of the disappearance of the Candellas from history ; see supra, pp. 54 ff; see also for a detailed treatment of the Jain temples of this placc, Bharat ke Digambara Jaina Tirtha, III, pp. 131ff.
135. Khandagiri: This place was associated with Jainism, from the pre-Christian times. The evidence of Kbäravela's famous epigraph shows that it was known as Kumāri hill in the 1st century B.C. (see supra, I, p. 88). This particular name is found in a 10th-century Digambara epigraph, from the same hill, and also in the Brhatkathakośa of Harishena, composed in 931 A.D. (see above, l, p. 171). The inscription of Udyotakeśarī proves that this hill, continued as a popular Jain centre, for a very long time, and the evidence of Harishena's work also proves the same thing. However, in all the works on the Jain tirthas, this hill in Puri district of Orissa, has been ignored.
136. Khedabrahmã:- This place in Sabarkantha district of Gujarat, is associated with the temple of Lord Mahavira, from the mediaeval period ; see Tirtha Darsan, II, p. 360.
137. Kojarā :- This tirtha, sacred to Sambhavanātha, is situated in Sirohi district of Rajasthan, and an epigraph. of V.S. 1224 suggests its antiquity ; see Tirtha Darśan, I, p. 284.
138. Kollāpura ;-This tirtha as we have seen above (pp. 60ff), was a celebrated Digambara tirtha and could boast of a number of Jina temples,
139. Kopana :-This celebrated tirtha situated in Raichur district of Karṇātaka, emerged into the limelight in the 9th century A.D., and it was surely considered a most important tirtha from that time (see supra, I, p. 195). Several epigraphs, inscribed after 1000 A.D., are also known (see

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above, pp. 93ff.), and we have references to some Jain shrines of this place, including the Kuśa Jinālaya. Even in the epigraphs from Śravaga Belgola and other places, we get references to Kopaņa, as a mahātīrtha; for further details, see above, pp. 93ff.
140. Kotitirtha :-It appears that this famous Jain tirtha was situated in Varendra (North Bengal). This is apparent from a verse of the Brhatkathākoša and also Prabhācandra's Kathākoša, already noted; see also Tirthavandanasangraha, pp. 134 f; for the Brhatkathakosa passage, see story No. 16, verse 45.
141. Kshemapura :-This was another name of Gerasoppe, which has already been discussed (see in this connexion, J.Ś.L.S, IV, pp. 303, 315). In an inscription, dated 1421 A.D., Kshemapura is called a tirtha (see M.A.R, 1928, p. 93).
142. Kuppaturu :-This tirtha in Shimoga district of Karṇāṭaka, was well-known for its Parsva temple, which was known as Brahma-Jinālaya (see above pp. 113 f). Its antiquity goes back to the 11th century; See E.C., VIII, Sorab, 262.
143. Lāja:-This tirtha, sacred to Adiśvara, is situated in Sirohi district of Rajasthan and its antiquity goes back to the 12th century; see Tirtha Darsan, I, p. 278.
144. Lakshmani:-This tirtha, sacred to Padmaprabha, is situated in Jhabua district of M. P. It is mentioned in the Pravasagiti of Jayananda (15th century) as a great Jain centre with more than one hundred temples and 2000 devotees. It is a Svetambara centre; see Tirtha Darsan, II, p. 480.
145. Lakshmeśvara :-This ancient tirtha in Dharwar district of Karņāṭaka, existed from the 6th century A.D., and the Sankha Jinendra of this place was known throughout Karṇāṭaka. There were several other temples at this holy tirtha. Some of them were apparently built by the Western Gangas, and some afferwards. Among the promi

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nent Jina temples, we can mention Tirtha basadi, Mukkara basadi, Ganga-kandarpa Jinamandira, Peramādi-Caityālaya, Śr1-Vijaya basadi, Marudevi basadi, Dhavala Jinālaya, Goggiya basadi, Anesejjeya basadi and also a temple, dedicated to Sāntinātha. That the Anesejjaya basadi of this place, was one of the most prominent Jina temples of South India, is also proved by the famous Ablur epigraph (see above, p. 106), which mentions it especially in connexion with the eight hundred Jain temples. It was originally built by Kumkumadevi, the younger sister of Călukya Vijayāditya (see I.A, 18, p. 37-38). We have also other epigraphs from the same tirtha. As late as the 17th century, this place was known as a Jain tirtha (see Premi, op.cit., p. 463).
146. Lavanakbetaka : This place in Western Rajasthan was also known by the names Khetanagara or Khedangara, and it was one of the oldest towns in the Marwar area of that province. It was recognised as a tirtha by Siddhasena, in the 12th century (see G.O.S, 76, p. 156). Epigraphs prove the existence of temples, dedicated to Rshabha, Santinätha and Mahāvīra (see K, C. Jain, op.cit., pp. 299 f.), at this town. The KB also mentions it thrice in connexion with the wanderings of the monks of the Kharatara gaccha (see pp. 34, 80, 81).
147. Lodrava :-This tirtha, sacred to Pārsvanātha, is situated in Jaisalmer district of Rajasthan. Several inscriptions from this place are known (sec Nahar, Jain Inscriptions, III, Nos, 2498, 2530, 2543, 2560-01, 2543, 2560-61, 2572 etc.). The Pārśva temple of this place, was originally built in the 11th century ; see Jain, op.cit., pp. 370 f. ; see also Tirtha Darsan, I, pp. 164 ff.
148. Lokkigundi :This place in Dharwar district of Karnataka, is now known by the name Lakkundi, and there was once several Jina temples in this place. The great Jain lady Attimabbe, constructed in the first decade of the 11th century, a Jina temple at this place (see 5.1.1, XI, p. 33). The temple of Śântinātha, of this place, is mentioned in an .

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epigraph of 1185 A D. (see J.S LS, IV, No. 274). There was also a temple of Neminatha at this village (for details, see Desai, op.cit., pp. 140 f.).
149. Maḍalūra :-The existence of a Pārśvanatha of this village, in Kolhapur district of Maharashtra, is disclosed by a 12th-century epigraph found from Bamaņi in the same district. A grant was made in favour of this temple by king Vijayaditya in 1150 A.D. The grant was made after washing the feet of Arhannandi Siddhantadeva, a disciple of the celebrated Maghanandi Siddbāntadeva, who was a disciple of Kulacandramuni, belonging to the Kundakunda lineage; see C.I.I, VI, No. 54.
150. Mahuva :-This tirtha, situated in Bhavnagar district of Gujarat, was known in earlier times, as Madhumati (see Vividhatirthakalpa. p. 3). It is mentioned in the Tirthamālā of Vinayavijaya, composed in the 14th century. The place is sacred to Lord Mahavira; see Tirtha Darsan, II, p. 418.
151. Maleyakheda :-It is the ancient name of Malkḥed and represents Manyakheta of the Rashtrakutas. It is situated in Gulbarga district of Karṇāṭaka, and was considered by the Jains of the mediaeval period, as a great Jain tirtha. It is mentioned by both Jñanasagara and Viśvabhushana. The latter writer refers to its Neminatha temple, which is mentioned by a 14th-century epigraph, edited by Desai (see Ja'nism in South India etc., p. 422). For some more details on Jainism in this place, see ibid., pp. 192 ff.; and Tirthavandanasangraha, p. 164.
152. Maleyura :-It was a very important Jain tirtha, sacred to Pārśvanatha. It is situated in Mysore district and has yielded a number of epigraphs, the earliest of which, is dated in Śaka 1103, corresponding to 1181 A.D. (see also supra, pp. 196 f.). The Vijayanatha temple (probably Pārsvanatha) is mentioned in several later inscriptions.
153. Māṇḍavagadha :-This tirtha, sacred to Supārsva natha, the 7th Tirthankara, is situated in Dhar district of

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Madhya Pradesh. There is also an old temple of śāntinātha in this place. Sumatisāgara (16th century) and Jõānasāgara (circa 1575 A.D.) have mentioned the Mahāvīra temple of this place, which does not exist now ; see Tirthavandanasangraha, p. 165; and Tirtha Darsan, II, pp. 488f. At present it is known as Māņdu.
154. Mangalapura :- This place was an important tirtha and it was sacred to Abhinandana, the 4th Tirthankara. Jinaprabha has included this tirtha in his valuable work (pp. 57f). It is apparent from his work that this tirtha existed even before 1000 A.D. It was destroyed by the Muslims, apparently in the 13th century (see Vividhati-thakalpa, p. 57) and was again rebuilt.' Jinaprabha (p. 58) further tells us that this temple once received a grant of land from Jayasimha, the king of Mālava, who was probably the Paramāra Jayasimha II, who ruled in the 3rd quarter of the 13th century (see The Struggle for Empire, p. 71). See also Tirthavandanasangrahu, pp. 162f.
155. Mān_i-Tungi :- This ancient Digambara tirtha, is situated in the Nasik district of Mahārāshtra, and is considered sacred to the first Tirthankara Alinātha. According to the Digambara tradition, this place represents the spot, where Balarāma, the elder brother of Vāsudeva, breathed his last. The earliest epigraph, from this place, is dated in V.S. 1443, corresponding to 1387 A.D. However, in much earlier Digambara works, this tirtha is mentioned by name (see Tirthayandanasangraha, pp. 147f). For some further information, on this tirtha, see Premi, op.cit., pp. 434ff. See also Tirtha Darśan, Vol. II, pp. 538f.
156. Murukojța :-_This town was apparently situated in the desert area of Marwar in Rajasthan, and is mentioned several times in the KB (pp. 8, 9, 13, 20, 23, 34, 65, 73). It is apparent from the same text that Jainism was quite popular from the early medieval period, at this town. The same source informs us that there was a temple, dedicated to the Tirthařkara Candraprabha at this town (see p. 20).
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157, Māiūru :-This place in South Kanara district of Karnāțaka had a Pārsvanātha temple of the late mediaeval period ; see J.ŚLS, IV, Nos. 494-495.
158. Maski :- This well-known place, associated with the inscriptions of Asoka, in Raichur district of Karnataka, was considered a Jain centre, in the mediaeval period. There were two Jain temples, including one called
Jagadekamalla Jirālaya, apparently named after Jaya• simba II ; see Desai, op.cit., pp. 393f.
159, Mathurā :-This was undoubtedly one of the earliest and the greatest Jain tirtkas of Northern India. As already noted by us, in the earlier volume of the present work (see pp. 44ff.), Mathurā had emarged as a Jain tirtha even in the pre-Christian times. It was at first a great Śvetām bara tirtha and afterwards the Digambaras also slowly made their presence felt in this town. We have also seen that in all the important svetām bara texts of later times, Mathurā was recognised as a great tīrtha, and in the early mediaeval period, the celebrated saint Bappabbasti gave a new lease of life to this religion in this city. The Digambaras, belonging to the Pañcastūpanikāya sect, originally belonged to Mathurā (see supra, Vol. I, p. 106). The celebrated Jinaprabha in his Vividhaiirthakalpa (pp. 17ff.), has given a history of this tīrtha and has connected it with Supārsvanātha. The great Śvetāmbhadra scholar (circa €00 A.D.), Jinbhadra had rescued a copy of the Mahāniśitha manuscript from the white-ants in the temple-complex of Mathura. The Brh atkathakoša (early 10th century) also has alluded to the popularity of the Digambara religion in this city. The excavations in the Kankāli tilă area of this city have brought to light, hundreds of Jain antiquities of the Kushāna period.
160. Mattavūra :—This place, in Chikmagalur district of Karnāțaka, has yielded epigraphs, which prove that it was very closely associated with Jainism, from the 11th century. The earliest epigraph, from this place, bears the

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323 date Śaka 991, corresponding to 1069 A.D. (see M.A.R, 192, p. 171 ; see also J.S.L.S., IV, No. 152). Its modern name is Mattāvara and other epigraphs discovered from this place, show that the Hoysala kings took active interest in the Jain shrine of this village ; see also supra, pp. 118f.
161. Mertā :- This well-known place in Rajasthan, was connected with Jainism, from quite early times. From the literary sources, we learn that a temple of Mabāvira was built at Mertā in the 11th century ; see Jain, Ancient cities and Towns etc., pp. 178f; Several Jain works were written at this place. The KB (pp. 66, 68, 73) also associates this place with the activities of the monks of the Kharatara gaccha. The Digambaras also took active interest in this place, in the 16th century (see Bhattāraka Sampradāya, No. 279). For the Svetām bara inscriptions, from Merta, see Nahar, op.cit., Nos. 750ff.
162. Mirpur :- This place, sacred to Pārśvānātha, is situated in Sirohi district of Rajasthan and was known as Hamirapura in earlier times; Tirtha Darsan, I, pp. 252f.
163. Mithila :--This ancient city of the epic fame, was also looked upon as a tirtha by the Jains of the earlier times. Lord Mabāvīra himself stayed for six years in this city ; see Prakrit Proper Names, II, p. 603; see also supra, 1, p. 24. The two Tirthankaras, Malli and, Naminátha were born, according to the Jain tradition, in this city. The Jain rebel Asamitta was associated with this city in the 3rd century B.C. According to the Vividhatirthakalpa (p. 32), this ancient city was situated on the confluence of the Bāņaganga and the Gandaki and was known as Jagai in Jinaprabha's time. This information is vital for the exact identification of the ancient Mithilā.
164. Modhera :--This ancient place, famous for the Sun-temple, in the Mahesāna district of Gujarat, was connected with Jainism, from the 8th century. According to the Prabhāvakacarita (p. 80), Bappabhațți was initiated by Siddhasena, at this place, apparently in the 8th century. Both

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this work and the Vividhatirthakalpa (pp. 19, 86) refer to the temple of Lord Mahavira of this place and it is quite probable that the Vira temple here is older than the famous Sürya temple of this place. At present, the temple of this place is dedicated to Pārsvanatha. The Svetambara Moḍherā gaccha originated from this place; see Tirtha Darsan, II, pp. 374 f.; see also Nahar, Jain Inscriptions II, No. 1694, dated V.S. 1227, where we have a reference to the Modha gaccha.
165.
Müḍabidri:-This important Digambara Jain tirtha is situated in the South Kanara district of Karnataka and is also known as Biḍure and Bedarf. The earliest Jain epigraph, from this place, is dated in the Saka year 1426, corresponding to 1504 A.D. (see J.S.L.S, IV, No. 455). A copper plate inscription, from this place, dated 1546 A.D., discloses the name of the Candranatha (i.e. Candraprabha) temple of this place and records some grant for the temple, by the local ruler of Biligi. It is interesting to note that this temple of Candraprabha is mentioned by the sixteenth-century Digambara writer Jñanasagara, and also by Viśvabhushaņa; see Tirthavandana-sangraha, pp. 71, 93 and 167. Jñanasagara also mentions the Parsvanatha temple of this place, which too, is mentioned in a copper plate inscription, found from this place, dated 1563 A.D. The temple of Candraprabha, according to the earlier inscription, was known as Tribhuvana-Cūḍāmaņi temple. An inscription of 1622 A.D., mentions one Tribhuvanatilaka temple of this place (see J.Ś.LS, IV, Nos 478 and 504). From this town were discovered invaluable manuscripts of the entire Dhavala and Jayadhavalā. The 17th-century Svetambara writer Slavijaya has mentioned 19 Jain temples of this place, including the temples of Adiśvara, Śāntisvara, Candraprabha and Pārśva. He has also referred to the palm-leaf manuscripts, preserved at this town (see Premi, op.cit., p. 462).
166. Muktagiri :-This hill, sacred to Pārsvanatha, is situated near Acalapura, in the Amrāvatl district of Maha

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rāshtra. It is mentioned by the later mediaeval Digambara writers, including Jñanasagara, Sumatisagara and others. It is also called Meḍhagiri; see Bharat ke Digambara Jaina tirtha, IV, pp. 319 ff.; and Tirthavandanasangraha, pp. 166 f.
167. Mulgund :-This tirtha has already been mentioned above.
168. Mundasthala :-This Svetambara tirtha, sacred to Lord Mahavira, is situated in the Sirohi district of Rajasthan. A number of epigraphs of this place, dating from the 12th century, are known; see Jinavijaya, Präcin Jaina-lekha-sangraha, Nos. 272 ff. The temple was actually known as the Jivantasvāmi-Mahavira temple. This temple is also mentioned by Jinaprabha in his Vividhatirthakalpa (p. 86). In an inscription of the 14th century, it is called a mahātirtha (see Arbudacala-pradakshina, No. 48). Its present name is Mungathala; see for further details, Jain, Ancient cities and towns etc., pp. 418 f.
169. Nāḍlai :-This holy place is situated in the district of Pali in Rajasthan. It was associated with Jainism, at least from the 10th century A.D. It was known by the names Nadulaḍāgikā, Nandakulavati, Naradapuri etc. (see Jain, op.cit., p. 289). As we have already seen (see supra, pp. 44 f.), there were formerly two importent έvetāmbara temples, namely those of Mahavira and Neminatha, at this place. At present, we have two principal temples of Lord Neminatha and Lord Adinatha. The famous Vijayasena, the disciple of the great Hiravijaya, was born at this place. For other details see Jain, op. cit., 290 ff.; and Tirtha Darsan, I, pp. 204 ff.
170. Nadol :-This place is also situated in the Pali district of Rajasthan and in ancient times, its principal Jina temple was dedicated to Lord Mahavira. At present, how. ever, the principal deity of this tirtha is Padmaprabha, although the old temple of Neminatha still stands. As noted earlier (vide, p. 45), this place is called a mahāsthāna in a 12th century epigraph. For details, see Jain, op. cit., pp. 278 ff,

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171. Nagapura :-This ancient Svetambara tirtha is now represented by the town of Nagaur, situated in the district of the same name in Rajasthan. It is mentioned for the first time, in the 9th-century Śvetämbara work of Jayasimha entitled Dharmopadeśamala (see supra, I, p. 286). The Jain shrine of this place, referred to in this work, has been mentioned also by later writers. There were also other temples and the temple of Neminatha was built, according to an epigraph in circa 1100 A.D. This temple was associated with the activities of the great Kharatara acarya Jinavallabha (see KB., p. 13). At present, this tirtha is associated with Adinatha, see Tirtha Darsan, I, p. 142. The Nagapuriya gaccha originated from this town.
172. Nāgahrada :-This tīrtha, situated in Udaipur district of Rajasthan, is at present known as Nagda and is famous for its beautiful temple, dedicated to Santinātha. In earlier times, the Parsva temple of this place was quite wellknown and is mentioned in the 13th-century Digambara poem Sasanacatustrimiśikā (p. 31 of the Tirthavandanasangraha) and it also mentioned in the Tirthavandanā (verse 6) of Udayakirti (see in this connexion, Tirthavandanasangraha, pp. 153 f.). The present temple of Santinätha of this place was built during the reign of Kumbhakarna (see PRAS, W.C, 105, p. 61). Jinaprabha in his Vividhatirthakalpa (p. 86) has mentioned Nagahrada as a tîrtha, sacred to Pārśvanatha; see for some more details, Jain, op. cit., pp. 217 f.
173. Nagara-Mahasthāna :-This place in Jaipur district of Rajasthan, was connected with the Tirthankara Yugadideva or Rshabhaṇātha, from the early mediaeval period. The KB (p. 85) mentions this tîrtha and the Prabandhacintamani (pp. 62 f.) also associates this place with that Tirthankara.
174. Nagarakotta :-This great tîrtha in the Dharmsala district of Himachal Pradesh, is mentioned in several Śvetambara works. The KB (p. 50) proves that there was a temple of Santinatha at Nagarakotta in the 13th century.

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The Vijñapti-triveņi, composed by Jaysāgara in V.S. 1484, corresponding to 1426 A.D., mentions this place as a mahatîrtha (see Vijñaptilekhasangraha, ed. Jinavijaya, Bombay, 1960, p. 55) and also calls it by the name Sušarmapura. It also mentions the great saatinātha temple.complex of this place (p. 56). The same work also mentions the temples of Mahāvira, Adinātha and Neminātha of this place (see pp. 56-57). The king of this place in V.S. 1484 was a great patron of the Svetāmbaras. The Nagarakoțğacaityaparipāți (ibid., p. 70) of the same Jayasāgara, mentions also these four Jina temples of this place and also the temple of Ambikā.
175. Nākođã :—This place, sacred to Pārsvanātha, is situated in the Birmer district of Rajasthan. It was known both as Nagara and Virampura in ancient times. It came into the limelight in the 14th century, and we know from the epigraphic sources, that formerly, it was famous for the temple of Lord Mahavira and there was also a temple of Síntiratha, at this place (see Jain, op.cit, p. 432). After. wards, a few other Jina temples were also built. See Tirtha Darśan, pp. 176 ff.
176. Nalakacchapura :-This place in Dhar district of M.P., as already noted by us, was connected with the activities of that prolific Digambara litterateur Aśā Ibara, who wrote his works in the Neminātha temple of this place ; see Premi, op.cit., p. 343. This place is also mentioned along with Dbārā (which was not far from it) in the colophon of a Śvetāmbara manuscript, dated V.S. 1295 (see Jinavijaya, Jaina-pustaka-prasasti-sangraha, p. 120).
177. Nāņā :--This place in the Pāli district of Rajasthan is considered a tîrtha, sacred to Lord Mahāvīra. The earliest Jain inscription of this place, is dated in 960 A.D. (see A.P.J.L.S, No. 341) which is incised on the door of the Mabāvira shrine of this place. Some other epigraphs of this village, are also known (see Nahar, op.cit., I Nos. 885 ff.) This tirtha was connected with the Svetämbara gaccha

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Nānāvala or Nāņakiya. For details, see Jain, op.cit. pp. 415 ff.
178. Nāndiyā :—This place, sacred to Mahāvīra, is situated in the Sirohi district of Rajasthan. Its antiquity goes back to the 11th century. See Tirtha Darsan, I, pp. 260 f. It is mentioned in a manuscript of the ParŚyanāthacaritra of Ranasimha, dated V.S, 1436. It also mentions the great Mabāvīra temple of this place.
179. Naraiņā :-It is a place, situated at a distance of 40 miles, north-cast of Ajmer and was known by the names Narānayana, Närānaka etc. It is mentioned in the KB (p. 25). It is recognised as a tirtha in the 12th-century work Sakalaiyrthastoira of Siddhasena. Chana pāla in his Satja. puriya Mahāvira Utsaha mentions the Malāvīra temple of this place, which according to Bijolia inscription of V.S. 126, was built by an ancestor of Lolaka, who is mentioned as living in that year. It therefore appears that this temple was built in the early 11th century. (Sce verse No. 36 of J. Ś L.S, IV, No. 265). K. C. Jain (op.cit., p. 317) mentions the date V.S. 1009 on a standing image of Pārsvarātha of this place (see Appendix No. 25 of his book).
180, Naravara (Narat hata) :-This place is now known as Narhad and is situated in Jhunjhunu district of Rajasthan. It has been claimed that this place was connected with Jainism, (yen in the post-Gupta period, as two icons of Nemi: ātha and Santinātha, dated V.S. 650 A.D., were recently unearthed from this place (see Indian Archaeology, A Review, p. 83). The K.B (p. 66) refers to the fact that the main icon of the Pārsvarātha shrine of this place was installed by the Kharatara Acārya Jinadatta, apparently in the 12th century. This temple has also been referred to by Vinayaprabha üri (14th century) in his Tirthayātrāstayana (see Jain, op.cit., p. 324). A temple of Adinātha of Naravara is mentioned in a manuscript, dated V.S. 1365.
181. Nāsik ya :- The well-known Năsik or Nāsikya in Mahārāshțra is recognised as a tirtha in the Vividhatirtha

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kalpa. This work mentions the Jivitasvami Tribhuvanatilaka Candraprabha temple of this place (p. 85). There is a separate Kalpa (No. 28), of that work, on this celebrated tirtha of Nasikya. This temple of Candraprabha of Nasik has been mentioned in the Prabhavakacarita (p. 188). The Digambara tirtha of Gajapantha is near Nasik, see Bharat ke Digambara Jaina tīrtha, IV, pp. 203ff.
182. Nitoḍā :-This tirtha, sacred to Pārsvanatha, is situated in Sirohi district of Rajasthan. An epigraph of V.S. 1200, from the Parsva shrine of this place, shows that in the 12th century, the main temple of this tirtha was dedicated to Neminatha; see Tirtha Darsan, I, p. 264.
183. Nilakantha :-This place, in Alwar district of Rajasthan, was formerly known as Rajyapura and also Paranagara (Pārsvanagara). Another modern name of this place is Rajorgarh (see Jain, op cit., pp. 195ff). The place derives its name from the celebrated Nilakantheśvara Śiva temple of this village. The discovery.of Jain antiquities, of the mediaeval period, proves its close association with Jainism. A tenth-century inscription records the installation of an image of Santinātha at Rajyapura, in V.S. 979, in the temple of that Tirthankara, during the reign of a king called Savaţa. The temple was constructed by the Jain architect Sarvadeva, son of Deddulaka and grandson of Arbhata of the Dharkata family, hailing from Fürṇatallaka (see Indian Archaeology-A Review, 1961-62, p. 85).
184. Niralgi :-This place in Dharwar district of Karnataka, had a Digambara temple, called Mallinatha Jineśvara in the 12th century. An epigraph of 1147 A.D. of the reign of Jagadekamalla II, from this place, mentions a Jain Acarya of the Mulasangha, Sürastha gana, and Citrakuta anvaya; see Desai, op.cit., p. 145.
185. Odalavāḍi :-This place in the Polur taluk of Tamil Nadu had a Jain temple in the 13th century, which according to Desai (op.cit., p. 95), was dedicated to Gommaţanatha.
186. Osia:-This place in Jodhpur district of Rajasthan,

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COMPREHENSIVB HISTORY OP JAINISM was associated with Jainism, from at least 8th century A.D. This is proved by an inscription of this place, dated V.S. 1013, which records the repairing of the Mahāvīra temple of this place, which according to this epigraph, existed during the days of the Pratīhāra Vatsarāja (see supra, I, pp. 153f). This particular temple of Lord Mahāvīra is mentioned in later inscriptions and literary texts. Two inscriptions of V.S. 1245, from this place, mention the rathasala of Lord Mahāvīra ; see Nahar, Jain Inscriptions, I, Nos. 806-807. Osia was known as Upakeśapura (see Nahar, op.cit., I, No. 788). Jinaprabha in his Vividhatīrthakalpa (p. 86), associates Upakeśa tirtha with Lord Mabāvīra. Siddhasena in his Sakalatirthastotra (G.O.S. 76, p. 155) recognises it as a tirtha. Monks belonging to the Upakeśa or Ukeśa gaccha, played an important part in the religious life of the śvetāmbaras Jains, in the mediaeval period.
187. Pabhosã :- This place near Kaušāmbi, in Allahabad district of U.P., has yielded pre-Christian epigraphs, and ancient Jain icons, including a magnificent sitting icon of Padmaprabha (see for further details, supra, I, p. 91). See also Tirtha Darsan, I, pp. 98f. The Digambaras have recently appropriated this place, although the two relevant epigraphs were inscribed before the birth of the Digambara sect.
188. Pādaliptapura :—This is the ancient name of the famous Pālitānā, a small town near the celebrated hill of Śatruñjaya. The Mahāvīra temple of this place, according to the PC (p. 100) was in existence in Vastupāla's time and that minister also built a paushadhašala there (p. 100). Probably this town was named after the saint Pādaliptasūri. This is confirmed by the evidence the Pra'hāvākacarita (p. 38). However, it is extremely doubtful, whether the town is as old as the time of Pādalipta, who according to the Jain tradition, flourished in the early centuries of the Christian era, It should, however be remembered that the

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hill Satruñjaya was a Jain tirtha from the pre-Christian times, as we have already shown,
189. Palaśikā :-This ancient Jain tirtha of great importance, is now known as Halsi and is situated in the Belgaum district of Karnataka. As noticed in the earlier volume of the present work (pp. 139ff), Palāśikā had a Jain temple, which was probably built in the 4th century A.D., and in all probability, was dedicated to Rshabha. The Kadamba kings were good patrons of Jainism. It further appears that there were several Jina temples at Palāsikā, in the early period ; however at present, there is no trace of Jainism at Halsi ; see Desai, op.cit., pp. 110f.
190. Pāli :- This tirtha, now sacred to Pārsvanātha, is situated in the district, of the same name, in Rajasthan. It was formerly known as Palli or Pallikā. According to Jinaprabha's Vividhatirthakalpa (p. 86), it was a tirtha, sacred to Vira or Lord Vardhamāna Mahāvira. The form Palli is found in that text and also the KB (p. 1). In the epigraphs, from this place, we have the form Pallika and also Pali. The earliest inscription from this place is dated in V.S. 1144, which proves that it was built before that date : see 1144, which proves that it was b Jinavijaya, Prācin Jaina-lekha-sangraha, II, No. 397. This particular epigraph and also Nos. 381 and 383 of that list mention the Viranātha or the Mahāvira cait ya of this place. In the 17th century, this temple was converted into a shrine, dedicated to Pārsva, and was given the name of Navalakbā temple (see ibid., Nos. 398-399). The Palli or Pallivāla gaccha of the Svetāmbaras, originated from this place.
191. Pāšaliputra :-This great and ancient city was connected with both Jainism and Buddhism, from quite early times. Several early Svetāmbara ācāryas were associated with this city, see Prakrit Proper Names, I, pp. 446. According to the 7th-century text, the Āvaśyakacūrņi, II, (p. 187), the first svetāmbara council was held here during the reign of Nanda. Jinaprabha in his Tirthak alpa (p. 69), gives us the vital information that the

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Brahmin Jain philosoper Umāsvāti composed his Tattvarthadhigamasutra in this city. The city was also connected with the activities of the great Jain saints like Stbülbhadra, Bhadrabāhu I, Mabāgiri and Suhastin. In Jinaprabha's time, Pātajiputra was considered as sacred to Neminātha (see pp. 67, 86).
192. Pattana :-This ancient town of Gujarat, also known as Aņahilapura, now situated in the Mahesāpa district of Gujarat, was perhaps the greatest Svetāmbara centre of Gujarat, from the 8th century to the late mediaeval period. As early as V.S, 02, according to both the PC (p. 13) and the Vividhatirthakalpa (p. 51), the great Pārsva temple of this place, was built by the Căpotkața king Vanarāja and it came to be known as the Yanarāj avihāra (see also Prabhāyak acarita, p. 163). Afterwards, many other Jina temples were built, at this town. Jinaprabha (p. 51) actually mentions the great temple of Arisbțanemi of this town and he represents it as the tirtha, sacred to that Tirthankara. The KB (pp. 52, 60, 77 etc.) repeatedly mentions the śāntinātha of this place, which was apparently in existence, before 1300 A.D. (see also KB, p. 49). A temple of Mahāvira was built bere during the time of the Kharatara Jina pati in V.S. 1246, corresponding to 1188 A.D. (see KB, p. 44). Hundreds of Jain works were written at Pattana and almost all the great Jain saints and writers were, by some way or other, associated with this town, Even in the Muslim period, there were more than hundred Jina temples at this town; see Tirtha Darsan, II, pp. 350ff.
193. Pāvā :-This was, according to both the Jains and the Buddhists, the place where Lord Mahāvīra had breathed his last. The present-day Jains identify it with Pāvāpuri of the Nālandā district of Bihar. But there is little doubt, and as suggested by the evidence of the early Pāli literature, it was near Kuśinārā, the place of Buddha's death in Gorakhpur district; see in this connexion, Bharat ke Digambara Jaina tirtha, I, pp. 175ff.

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333 194. Pāvāgiri :—This place in the Panch Mahāls district of Gujarat is considered a Digambara tirtha, sacred to Pārsvarātha. It was in existence in the 15th century and the earliest epigraph, from this place, is dated in V.S. 1613, See Tirthavandanasangraha, pp. 155f; see also Premi, op.cit., pp. 427f; and Tirtha Darsan, II, pp. 452F.
195. Penugonda :--This place, in the Anantapur district of Andhra Pradesh, is known for its Pārsvanātha temple, and has yielded a few Jain antiquities. In the 16th century, it was considered an important Digambara centre; see Desai, op.cit., p. 161.
196. Phalavardhikā :This celebrated tirtha, sacred to Lord Pārsvanātha, is situated in the Nagaur district of Rajasthan. According to Jinaprabha's Vividhatirthakalpa (p. 105), there was a Vira temple at this place. The Pārsva temple was considered very sacred in Jinaprabha's time and its original icon was once broken by that iconoclast, Muslim invader Sāhāvadina (Muhammad of Gbūr), in the last quarter of the 12th century. However, the evidence of both the Tirthakalpa and the KB suggest that it continued as a Śvetāmbara tirtha in the later period also. See for a modern account, Tirtha Darsan, I, pp. 146ff. The earliest inscription from this place, is dated V.S. 1221 ; another epigraph has no date, but mentions the temple of Pārśva of this place (see Jinavijaya, Prācin Jaina-lekha-sangraha, II, No. 441-445). See for some other useful details, Jain, Ancient Cities and Towns etc., pp. 424ff,
197. Pindawara :—This place, sacred to Lord Mahāvira, is now situated in the Sirobi district of Rajasthan and was kaown, in ancient times, as Pindaravāțaka, and this name occurs in an epigraph from Ranakpur, dated V.S. 1496 ; See Jinavijaya, op.cit., II, No. 307. Several epigraphs from the Mahāvira temple of this place, belonging to the 16th century, are known ; See Nahar, Jain Inscriptions, I, Nos. 946ff. One of the earliest metal Jain icons, dated V.S. 744, is preserved in this place ; see also supra, 1,

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pp. 152f; it was, however, discovered from Vasantgadh fort, which marks the site of the ancient Vasantapura, which was a great Jain centre, in the 9th century, as the evidence of Jayasimha's Dharmopadešamāla, suggests.
198. Podanapura :--This ancient place is now known as Bodhan and is situated in the Nizāmābād district of Andhra Pradesh. It was a stronghold of Jainism, before the 12th century. A damaged epigraph, of the time of Vikramāditya VI, refers to a Jain temple of this place ; see Desai, op.cit., pp. 102f; see also Hyderabad Archaeological Series, No. 7; see for other Jain epigraphs, J.Ś.L.S., V, Nos, 35, 46, 65 and 72.
199. Ponnugunda :- This place, now known as Hungund, is in the Bijapur district of Karnāțaka, There were at least three Digambara temples at this place in the 11th century, called by the names Tribhuvanatilaka Jinālaya, Mahāśrimanta basadi (mentioned in the Nandavādige epigraph of the same district) and the Arasara basadi, which is mentioned in an epigraph from Hungund, dated 1074 A.D., in the reign of Someśvara II ; see Desai, op.cit., p. 107.
200. Prahlādanapura :-This tirtha, now known as Palanpur, is situated in the district of the Banās Kantha in Gujarat. It is also the district headquarters. The KB repeatedly refers to this place and mentions several temples, including those of Candraprabha (p. 50) and Yugādideva (p. 60). Several temples, including those of Mahāvira, Rshabha, Nemi, Pārśva and Nandiśvara were built in V.S. 1305, during the reign of the Kharatara ācārya Jineśvara II at this town. However, at present, the Pārśva temple of this place is the most important Jain shrine ; see Tirtha Darsan, 1, p. 336. The earliest reference to Prahladanapura is found in a Jain manuscript, dated V.S. 1274 ; see Jinavijaya, Jaina-pustaka-prasasti-sangraha, p. 115. This town was founded by prince Prahlādana of the Paramāra varsa ; see Prabandhakoša, p. 84 and the PPS, p. 43. This

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prince was a contemporary of Hemacandra and Kumārapäla.
201. Pratishthāna :This ancient town is now known by the name Paithan, which is situated in the Aurangābād district of Mahārāsbţra. According to the Śvetāmbara tradition, as early as the time of the Sātavāhana king Hāla, Jainism gained a firm foothold at this town. Jinaprabha has written three separte kalpas on this tirtha, which was considered, sacred to Muni Suyrata (see Vividhatirtha. kalpa, Nos, 23, 33 and 34). We further learn from that work (p. 47) that. the saint Kālakācārya visited this town, 993 years after the Nirvāṇa of Lord Mabăvira. At present, the Digambaras have appropriated this tirtha ; see Bharat ke Digambara Jaina tirtha, IV, pp. 274 ff.
202. Prayāga :--This ancient Hindu tirtha is also mentioned in the Jain literature, as a sacred place of the Jains. The Vividhatirthakalpa makes this place a tirtha, associated with Śitalanātha, the 10th Tīrthankara. The Digambaras also have now a few temples at this place ; see Tirthavandanasangraha, pp. 160 f.
203. Pūli :- This ancient place, now known as Hüli, is situated in the Belgaum district of Karnataka, and had a well-known temple-complex, called Mānikyatirtha basadi ; see above, pp. 100 f.; it was apparently a sacred place of the Jains. There were several Jina temples, at this place, and an epigraph of the 11th century, refers to the monks of the Yāpaniya sangba and PuppāgavỊksbamüla gana ; see for some more details, Desai, op cit., pp. 117 f.
204. Pundravardhana :-This was a great Jain centre in pre-Christian times, as there was a separate sakha of the Śv etāmbara Jains, called the Pundravardhaniyā. At the time of Hiuen-tsang's visit (in the 7th century), there were numerous Digambara Jains at this town (see Watters Y-C, II, p. 184). Strangely enough, after that, we do not get any reference to the Jains in any work of literature or any epi. graph. The Vividhatirthakalpa (p. 86) mentions the Vira

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COMPREHENSIVE HISTORY OF JAINISM temple of Pundraparvata, which may be identical with Pundravardhana.
205. Purikaranagara :-See Laksh meśvara.
206. Purimatāla :—See Prayāga ; it is associated with Rshabha.
207. Pushkara :-This great Hindu tirtha was also asso. ciated with the Jains, from the 12th century, as the evidence of the K.B. (pp. 24, 44) suggests ; see also Jain, Ancient cities etc., p. 104.
208. Rādavara :- This tirtha, sacred to Lord Mahavira, is situated in the Sirohi district of Rajasthan.; see Tirtha Darśan, I, p. 243.
209. Rājagsaa :-This great city of ancient India, was. intimately connected with the activities of Lord Mahāvira (see supra, I, pp. 7, 13, 21, 23, 25, 35 etc.). According to the Jain tradition, it was also the birth-place of Muni Suvrata. A few Jain antiquities of the Gupta period are also to be found in this place ; see supra, I, pp. 106 f. Even in later times, Jain monks, living in Gujarat and South India, used to visit this ancient city. For a modern account, see Tirtha Darsan, 1, pp. 40 ff. ; and see also Tirtha vandanasangraha, pp. 168 ff.
210. Rājanagara :—This tirtha came into prominence, only in the 17th century. It is dedicated to Adinātha. The earliest reference to this place, is to be found in a Svetām. bara manuscript of V.S. 1654 ; see Šri-prasasti-sangraha, p. 153, No. 601 ; see also Tirtha Darśan, 1, p. 197. The Śvetāmbara Terāpanthi sect originated from this place. It is situated in the Udaipur district of Rajasthan.
211. Rājyapura :- This place, now known as Rajorgarh, had a temple of śāntinātha in the 10th century ; It is in Alwar district of Rajasthan ; see supra, I, p. 156.
212. Rāmagiri :As noted by us, in the previous volume of the present work (pp. 205, 309, 312), this place was connected with Jainism, from very early period. It is mentioned by Vimala in his Paumacariyam (40,16), and by

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Ravishena (40.27 ff.) in his Padmapurana and also by Jinasena II in his Harivaṁsa (46'18 f.!. The Bșhatkathākosa (59.194) describes it as situated between Kalingavishaya and Andbravishaya. Almost all the above-mentioned authorities describe this place as abounding in Jina temples ; see in this connexion the passages, quoted in the Tirthavandanasangraha, pp. 8, 15 etc. Ugrāditya (8th century) wrote his medical treatise Kalyāņakāraka in this place (see supra, I, p. 205). An inscription from Rāmakonda (Rāmatirtha) in Vishakhapatnam district of Andhrapradesh, dated in the first quarter of the 11th century, of the time of the Eastern Cālukya king Vimalāditya (1011-1022), practically proves that this place is identical with Rāmagiri, mentioned by Vimala, Ravishena and other poets; sec also supra, p. 86. It is also tempting to suggest that this hill is identical with Rāmagiri of the Meghadūta. The evidence of Vimalasūri's Paumocariyar further suggests that Rāmagiri was one of the earliest Jain tirthas of Southern India. The epigraph, mentioned above, certainly proves that, as late as the 11th century, Rāmakonda or Rāmagiri retained its position as a major Jain tirtha.
213. Rāmațeka :—This place, in the Nagpur district of Mahārashtra, according to a few scholars, represents Kālidāsa's Ramagiri. However, this is nothing more than mere conjecture. The Digambara Jains, have a śāntinātha temple on the hill-top here ; and this temple dates from the 16th century ; see Tirtha Darsan, II, p. 530.
214. Rāpakapura :- This celebrated svetāmbara tirtha, dedicated to Adisvara, is situated in the Pāli district of Rajasthan. As we have already noticed (see above, p. 175), this temple was built in V.S. 1496, during the reign of the great Kumbha. This tirtha was visited by the poet Megha in V.S. 1499, who has referred to the seven Jina temples of this place. The temple of Adīśvara was named after its builder, namely, minister Dharana and it came to be known as Dharanavibāra and also Trailokyadipaka. Later inscrip
22

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tions from this temple-complex have also been discovered ; see Jinavijaya, Pracin Jainalekha-sangraha, II, Nos, 307 ff. One inscription (No. 308) mentions the celabrated Hiravijaya, who visited it during the time of Emperor Akbar. For a very useful account of this tirtha, see the Avalokana in Gujarati of Jinavijaya in Vol. II of his great work on Jain epigraphs, pp. 185 ff ; for a modern appreciation, see Tirtha Darsan, I, pp. 210 ff.
215. Ranastambhapura :-This place in the Sawai Mādhopur district of Rajasthan, was associated with Jiinism, during the days of Pșthvīrāja I of the Cāhamana dynasty, who ruled in the first quarter of the 12th century. Siddhasenasūri, who lived in the 12th century, includes this place in the list of holy Jain tirthas (see G.O.S. 76, pp. 312 and 316). See also Jain, Ancient cities etc., p. 330. Afterwards, in the Mughal period, a temple of Mallinātha was built in this fort (see ibid., p. 335). Several Jain works were also written in this place.
216. Ratnapuri :—This place in the Faizabad district of U.P., according to the early Svetāmbara tradition, was the birth-place of Dharmanātha, the 15th Tirthankara. There are a few Svetāmbara and Digambara temples in this place ; however no early inscription or even sculture (of the preMuslim period) is available, at present, from this place. Jinaprabha, describes it as situated near Ayodhyā (p. 86) and devotes a kalpa on this tirtha, which he himself never visited. He calls it by the name Ratnavābapura and des. cribes it as situated on the Gharghara river.
217. Rāyabāg :--This place, in the Belgaum district of Karnataka, was once a iourishing Jain centre under the Ratta kings. A few epigraphs have been discovered from the local Adinātha temple of this place ; see J.S.L.S., III, Nos, 3/4, 446; IV. Nos. 128, 317, 492-93. The earliest epigraph is dated 1041 A.D.
218. Reshandīgiri :--This place in the Chatarpur district of M. P., in dedicated to Pārsvanatha and there is also

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a late madiaeval temple of Śreyāṁsanātha. According to Premi (op.cit., pp. 449 f.), this tirtha was probably near Rajgir. Sec in this connexion, Tirtha Darsan, II, pp. 520 f. ; see also Tirthavandanasangraha, pp. 170 f.
219, Rohitaka :-A yaksha shrine of this place, is mentioned in the Upānga text, the Nirayavalika (see supra, I, P. 251). It is also mentioned in the Brhatkathakośa (story No. 136), where the Hindu deity Kārttikeya is represented as a Jain muni, which is both amusing and ludicrous ; see also Śriprasasti-sangraha, No. 666. The modern name of this place is Rohtak in Haryana. A temple of Pārsvanātha of this place was in existence during the time of emperor Babur (Babbrara) in V.S. 1584 and 1586. (see Mukhtar, Jaina. grantha-prasasti-sangraha, I, pp. 141, 222). The temple was under the supervision of the Digambara monks of the Käshthā sangha, Mathurânvaya and Pushkara gana.
220. Rudrapalli :- This was a place near Delhi and a Svetambara gaccha called the Rudrapalliya gaccha, originated from the Kharatara gaccha in this place, in 1147 A.D. (see L.A., XI, p. 248 ; sec also KB., pp. 17-18). The KB (p. 18) mentions two temples of this place, namely those of Pārsva and Rshabha, For references to this gaccha, see Nahar, op.cit., I, Nos. 461, 990, 122, 734, etc. ; II, Nos. 2029, 1052, 1325 etc. ; see also J.S.B.I., VI, pp. 172, 353, 370.
221. Sāgapattana :—This place, known at present as Sagwara, had a temple of Adinātha in the 15th century. It is now near Duna carapur in South Rajasthan. As noticed above, śubhacandra wrote his Pāndavapurāņa in this Adinātha temple of in V.S. 1608. Another Digambara writer Gunacandra wrote his Ananta-Jina-vr atapūja in the same Adinatha temple of Sagwara in V.S. 1633 ; see Mukhtar, Jaina-grantha-prašasti-sangraha, pp. 34, 50; see also Bhajjāraka Sampradaya, No. 330, which shows that the Adinātha temple here, was built in the 15th century. A temple of Sambhavanātha of this place, was in existence in V.S. 1639; see ibid., No. 406,

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222. Śakambharl:-The present name, of this famous place of antiquity is Sambhar, and it is situated in the Jaipur district of Rajasthan. We have already seen that the Cahamanas of sākambhari were good patrons of Jainism. A large Jain temple was built in this place by a merchant called Padma, an ancestor of Jinadāsa, the author of the Holireņukacarita which was written in V.S. 1608. The above-mentioned Jina temple of Śākambhari was built apparently in the 15th century ; see Mukhtar, op.cit., p. 64.
223. Säketa : -See Ayodhyā.
224. Sammeta :-This great tirtha is generally identified with the Pareshnáth hill situated in the Giridih district of Bihar. As noted in the earlier volume of the present work, a majority of the Tirthañ karas, according to the Jain tradition, breathed their last on the summit of this hill. However, no epigraph of pre-Muslim period, has been discovered from this hill, as yet, although there are early literary references to it. However, the name of this hill shows that it was surely associated with Pārsvanātha, the real founder of Jainism ; for a modern account, see Tutha Darsan, I, pp. 14ff.
225. Sangrāmapura :- This place, now known as Sängäner, is few miles from Jaipur in Rajasthan and has a beautiful Jina temple, which according to Jain (see Ancient Cities and Towns etc., p. 456), has an epigraph of the 10th century (see Appendix 65 of that work). In the later period, a number of Jain works were written in this place ; see for details, ibid., pp. 456f.
226. Sankheśvara :-This place in the Mahesāna district of Gujarat was associated with Pārsvanātha from quite early times. The KB (pp. 60, 63, 74) mentions this temple of Parsvanātha thrice and associates it with the Kharatara Acāryas like Jinacandra III and Jinakusala. According to that work, when Jinacandra III first visited it in V.S. 1352, it was known as a great tirtha. Jinaprabha in his celebrated work (p. 52) has devoted a Kalpa on it. The Digambara

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writers like Sumatisăgara and Jñānasagara have mentioned the temple-complex of Sankheśvara , see Tirthavandanasangraha, pp. 54, 56, 61, 76 etc. Sajjana and Vastupāla also were associated with this tirtha ; see also Tirtha Darsan, II, pp. 439ff. It still attracts thousands of Jain visitors every year. It was also known as Sankhapura. .
227. Śatruñjaya :- This is probably the greatest Svetāmbara tirtha of India. As we have already noticed, in the earlier volume (p. 244), of the present work, it is mentioned even in a Jain Anga text, as the mountain, where the five Pandavas breathed their last. This is, however, not supported by the evidence of the Mahabharata. In any case, this proves that even in the pre-Christian period, this mountain was looked upon as a holy place, by the Svetambara Jains. An interesting history of this tîrtha has been given by Jinaprabha, in the very first Kalpa of his work ; see pp. 1ff. The devout Jains, from the earliest times, used to visit this place. And almost all the Jain writers, of the two sects, have mentioned this tîrtha. Jinaprabha gives the interesting information that at least once in V.S. 1369, the original image of the mūlanāyaka Rshabha was destroyed by the Muslims, which was restored by Samara Shāh in V.S. 1371. For a modern account. of this great tirtha. see Tirtha Darsan, II, pp. 428ff.
228. Satyapura :- This great Švetämbara tirtha, sacred to Lord Mahāvira, now known as Sanchor, is situated in the Jalor district of Rājasthan. The evidence of the Vividhatirthakalpa (pp. 28ff.), proves that this tirtha was probably in existence even in the pre-Gupta period (see supra, I, p. 157). Dhanapāla, who lived between 970 and 1030 A.D., wrote a poem on this famous Mahāvira temple of Satyapura. The first Muslim attack on this Jain tirtha, was made by Sultan Mahmud in V.S. 1081, according to Jinaprabha and the second and third in V.S. 1318 and 1356. All these attempts, on the part of the Muslim iconoclasts, proved unsuccessful. However, the same authority informs

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us (p. 30) that Ala-Ud-din himself came and destroyed it in V.S. 1367. An epigraph of V.S. 1:25, discovered from Sanchor, not only calls it a mahasthāna (great tirtha), but also mentions its Mahāvīra caitya (sce Nahar, op.cit., I, No. 932). The first Muslim attack on Satyapura, mentioned by Jinaprabha, has also been referred to by Dhanapāla in his Satyapuriya Mahävira Utsäha. It should be remembered that Dhanapāla was an exact contemporary of Mahmud. For more details, See K. C. Jain, op.cit., pp. 193ff. ; and Tirtha Darsan, I, pp. 298f.
2.9. Śeriśā :-This place, sacred to Pārsvarātha, is situated on the Ahmedabad-Mahesāna road in Gujarat. It is mentioned several times in the KB (pp. 62, 76, 79) as the tirtha, sacred to Pārsva. Jinacandra III of the Kharatara saccha paid a visit to it in V.S. 1364 and Jinakusala of the same gaccha visited it twice in V.S. 1381 ; see also Tirtha Darśan, II, pp. 452f. Jina prabha also mentions it thrice in his celebrated work (pp. 24, 25, 06).
230. Sesali :-This tirtha, sacred to Pärśvanātha, is situated in the Pāli district of Rajasthan; see Tirtha Darsan, I, p. 240.
231. Sevādi :- This was a well-known tirtha and is mentioned as Śamīpāți or Samipați in the epigraphs, discovered from this place, now situated in the Pāli district of Rajasthan. In the epigraphs, from this place, we find references to the temples of Arisbţanemi, Dharmanātha, Viranātha (Mabävira) and Pārsvanātha ; see Jinavijaya, Prācin Jaina-lekha-sangraha, II, Nos. 323-330. At present, the presiding deity is Šāntinātha. The available dates, found from the epigraphs, range from V.S. 1167 to V.S. 1321. See for more details Jinavijaya's Avalokana in his abovementioned work, pp. 211ff.
232. Shanderaka : -This tirtha, now known as Sanderā, is in the Păli district of Rajasthan and, at present, this tirtha is dedicated to śāntinātha. In earlier times, however, there were temples, dedicated, not only to śāntinātha, but also

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to Mahāvira and Pārsvarātha, at this place. The temple of Mahāvira is mentioned in an epigraph of v.S. 1221 (see Nahar op.cit., 1, No. 883). Another temple of Pārsva is mentioned in an epigraph, of that place, dated V.S. 1236 (ibid., I, No. 884). Siddhasena in his Sakalatirthastotra (G.O.S. 76, pp. 312-16), recognises it as a tirtha. A separate Svetāmbara gaccha, called Sanderaka gaccha, originated from this place, in the 10th century or more correctly, V.S. 964, according to a later epigraph (see Jinavijaya, op.cit., II, No. 336), and the founder was Yaśobhadra sūri. In several epigraphs, of later times, the monks of this gaccha have been mentioned. See Jinavijaya, ibid., Nos. 217, 213, 108-9, 388, 385, 540 and Nahar, ibid., I, Nos. 839, 519, 415, 357 etc. etc.
233. Shergarh :-This place, situated some 90 miles South-west of Kota, in Rajasthar, was once known as Kośavardhana and there were Jain temples in this place, in the early mediaeval period. Epigraphs of the 10th century, and also of later period, refer to the building of Jina temples and also to festival, connected with Neminätt a at this town ; for details, see K, C, Jain, op.cit., p. 240.
234. Simhapura :--This tirtha, also known as Simhapuri, is identified by the present-day Jains with Sarnath near Vārānasi, the world-famous Buddhist tīrtha ; see Tirtha Darsan, I, pp. 80ff. Simhapuri is the place, where according to the Jain tradition, the 11th Tirthankara Śreyātsa was born. However, the evidence of Yuan Chwang seems to suggest that this place is identical with Simhapura, situated in the Salt Range (Punjab, Pakistan), which has been described by that pilgrim as connected with a "founder" of the "while-cloth" sect (see Watters, On Yuan Chwang's Travels etc., 1, p. 251) ; see also supra, I, pp. 97, 98, 151-52 etc. The present Simhapuri near Sarnath, has no old sculpture or epigraph and we can safely ignore its claim as the tirtha, associated with Śreyāmsa. However, as we have already pointed out, all the Tirthankaras before Pārśvanātha,

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like the previous Buddhas, were mythical figures, and had no real existence.
235. Sim hapura (2):--This place, sacred to Neminātha, was a Digambara tirtha on the river Kāverl; see Tirthavandanasangraha, p. 80, where we have a description of this place by Jñāpasāgara, who lived in the 16th century. It was also called Narasimhapattana ; see ibid., p. 184 and Bhattāraka Sampradaya, No. 720.
236. Sirohi :--This well-known place is also a districttown of Rajasthan. The Adinātha temple of this place was built in the last quarter of the 13th century. Afterwards, temples, dedicated to Pārsva, śānti and others were also built in this place. The great Hiravijaya also was associated with this place and several Jain works were written here in the 15tb, 16th and 17th centuries ; see ŚrzPrasasti-sangraha. Nos. 112, 246, 355, 374 etc. See for a modern account, Tirtha Darsan, I, pp. 248f.
237. Sonāgiri :--This Digambara tirtha, situated in the Datia district of M. P., has now numerous Jina temples, quite a few of which, were built before the arrival of the British. An inscription, found in the pedestal of an image of the temple No. 76 to this tirtha, has been assigned to the 7th century A.D. (see J.S.L S., V, No. 5). Several other image-inscriptions of the period between 120) and 1600 AD., have also been discovered from different temples of this Digambara tirtha ; see J.S.L.S, V, Nos. 108, 110, 138, 178, 190, 191, 226, 229 etc; see also Bharat ke Digambara Jaina tirtha, III, pp. 54ff.
233. Śrāvasti :-This great city of the ancient Kosala jarapada, is now situated in the Bihraich districi of U. P., and was the birth-place, according to the Jain tradition, of Sambhavanātha, the 3rd Tirthankara, A; noted in the earlier volume of the present work (p. 39), an early Śvetāmbara Sakhā, called Srāvastikā had originated by 300 B.C., and it was obviously connected with this great city, which was visited by Lord Mabāvira himself. The discovery of

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pre-Gupta Jain images, from this place, proves that it was a Jain sacred place in earlier days; see for details, supra, I, pp. 92f. Jinaprabha in his celebrated work (pp. 70-71), mentions the fact that in his time (early 14th century), this city was known as Mahețha and the village of this name, is still known (see Cunningham, A.G.I, revised ed. p. 469). The Sambhava temple was still standing at the time of Jinaprabha, who gives us the interesting information that it was destroyed by Ala-Ud-din's general Habbasa, who came to this place from Bahraich; see for a modern account, Tirtha Darsan, I, pp. 112-13. See for an interesting Digambara story in connexion with this city, Harisheṇa, Bṛhatkathakosa, story No. 156 (Upadhye's ed., pp. 348-349).
239. Śripura-This place is identical with Sirpur in the Akola district of Maharashtra. The Parśvanatha temple of this place, was known even to Jinaprabha (pp. 102f), who wrote a Kalpa on this tîrtha. The Digambara Madanakirti, who flourished in the 12th century, has mentioned this tirtha in his Sasanacatustrimsika (verse No. 3); see also Tirtha andanasangraha, pp. 179f; and Bharat ke Digambara Jaina tirtha, IV, pp. 288ff. The Svetämbara Silavijaya, writing in the 17th century, has also mentioned it; see Premi, op. cit., p. 454.
240. Srirangapattana :-This place near Mysore town had temples of Rshabha, Pārsva and Mahāvīra during Silavijaya's time; see Premi, op.cit, p. 459; and Tirthavandanasangraha, pp. 180-181.
241. Stambhapura :-This great tirtha, now known as Cambay, was undoubtedly one of the greatest Svetambara tirthas, of the mediaeval period, in Gujarat. The earliest reference to this place, as noted by Altekar (A Hist. of Important Towns in Gujarat, I.A., Supplement, p. 47) is found in the Kavi grant of Rashtrakūṭa Govinda III, dated Śaka 749. However, this place came to be associated with Jainism, according to the author of the Vividhatirthakalpa, from the days of Abhayadeva, the famous author of the nine Anga

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texts, and one of the earliest saints of the Kharatara gaccha (see pp. 12 f.; pp. 104 f.; see also KB., p. 6). That Abheyadeva was the founder of this tirtha, sacred to Parśvanatha, is also supported by the evidence of the Prabhavakacarita, pp. 165 f. and also the P.C. (p. 120). A manuscript of the original Bhagavati, which was copied at Stambhatirtha between V.S. 1110 and 1119 is probably the earliest Jain work to refer to this holy place (see Jinavijaya, Jainapustaka prasasti-sangraha, p. 99). This shows that even in Abhayadeva's life-time, it was recognised as a tirtha. Hundreds of Jain manuscripts were afterwards copied here and other temples were also built in this place. For the epigraphs of this place, see Jinavijaya, Prācin Jaina-lekhasangraha, II, Nos. 447 ff.; and for the manuscripts, copied here, see the same writer's J.P.S., p. 167.
242. Surat-This well-known place, also known as Suryapura, is situated in Gujarat, and had a temple of Candraprabha in the 16th century; see Jñanas āgara, verse 71, quoted in Tirthavandanasangraha, p. 76. A temple of Rshabha of this place has been mentioned in a literary record of V.S. 1664; see Bhaṭṭāraka Sampradaya, No. 497; see also ibid., No. 65. For a reference to Väsupujya temple of this towr, see ibid, Nos, 154, 159. See also Tirthavandanasańgraha, p. 185.
243. Surpāraka :-This place, now represented by Sopara in Mahārāshtra, was connected with Jainism, from early times (see supra, I, p. 111); see Prakrit proper Names, II, pp. 862 f. The Jivantasvami Ṛshabha temple of this place, has been mentioned in the Vividhatirthakalya (p. 85). The Puratanaprabandhasangraha (p. 42) also mentions this temple and refers to its hoary antiquity.
244. Tagaḍūru :-This ancient place is, at present, identified with Dharmapuri a district town of Tamil Nadu. There was a Jina temple here of the 9th century, and it received a grant from a Nolamba Pallava chief called Mahendra I and afterwards also from his son called Ayyapadeva; see EI., X, pp. 65 ff.; and Desai, op.cit., p. 162.

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245. Tagarapura :—This place was also known as Teråpura and the Jain caves here were quite well.known in earlier times. As we have noted, in connexion with Os. manabad, both Harishena and Kanakāmara have mentioned the Pārśva tirtha of this place. Tagarā is mentioned in the 7th-century Cūrni on the Uttarādhyayana (p. 62) and the Vyavahārabhashya (III, 339) also proves its association with Jainism. It appears from these two references that in earlier times, Tagara (it is mentioned in as early a text as the Periplus) was a Svetāmbara stronghold, and only at a later period, it came under the influence of the Digambaras.
246. Tahangarh :-Its ancient name was Tribhuvanagiri and it is some 14 miles, South of Bayānā in Rajasthan. The Śāti ātha temple here was consecrated by the Kharatara Jinadatta before V.S. 1211 (see KB., p. 19). The next Acaraya Jinacandra II visited it in V.S. 1214 (see K.B., p. 20). The Digambaras also had their temples, at this place. A temple, named after a local ruler called Ajayapāla, was under the supervision of the monks of the Māthura sangha here ; for further details, see Jain, Ancient cities etc., pp. 361 f.
247. Tāladhvaja :—This place near Satruñjaya in the Bhavnagar district of Gujarat, is now sacied to Sumatinātha and was known even before 1200 A.D. See for more details, Tirtha Darsan, II, pp. 420 f.
248. Tālanapura :--This place in Dhar district of M. P., is sacred to Adinātha and is respected by both the svetāmbaras and the Digambaras. There are a few old icons in this temple-complex ; see for details, Tirtha Darsan, II, p. 483.
249. Talapāțaka :- It is near Banswara in Rajasthan, and its modern name is Talawādā. Formerly, there was a temple of śāntinātha at this place, and it is also recognised as a tirtha in Siddhasena's Sakalatir-tha-stotra (G.O.S. 76, p. 156). At present, there is a temple of Sambhayanātha. See for further details, K. C. Jain, op.cit., pp. 420 f.

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250. Tāmralipti :-As we have already seen in the earlier volume of the present work (p. 37), there was a Svetāmbara Sakha, connected with this famous port, in the 4th century B.C. Jainism was in a flourishing state, even in the days of Hiuen Tsang, in every part of Bengal The discovery of hundreds of early medieval Jain icons from almost all parts of West Bengal, proves its great popularity before 1000 A.D. Even in Mabāvira's time, the residents of Tämralipta were attracted towards the religion of the Nirgranthas (see supra, I, p. 38), Prabhācandra's Kathakoša (11th century) refers to the Pārsva temple of this town (p. 26). Prabably after 1100 A.D., Jainism lost its hold in Bengal.
251. Tārangā :-This sacred hill in the Mahesāna district of Gujarat, became a holy place of the Svetāmbāras, from the days of the celebrated Kumārapāla, A magnificient temple of Ajitanātha, the 2nd Tirthñkara, was built by this great king, on this hill ; see Prabhavaka, p. 207 ; PC., p. 96; and PPS., pp. 47 f, Jinaprabha also in his celebrated work (p. 85), associates this hill with Ajitanātha. And there are several references to it in the KB. (pp. 52, 55 and 59); sec also above, p. 23. The Digambaras also became interested in this place, from the 16th century (see Tirtha. vandanasangraha, pp. 246 f.) and one of their temples was built in V.S. 1611. It was also known as Tārāpura, and Tārañagadh. According to the Kumarapalapratibodha (p. 443), there was formerly a temple of Tärā, built by Vatsa rāja, on this hill, from which it came to be known as Tārāpura ; see also Bharat ke Digambara Jaina tirtha, IV, pp. 137 ff.; and Tirtha Darśar, II, pp. 355 ff.
252. Tavanidhi :- This place, secred to såntinātha, in the Shimoga district of Karnāțaka, has yielded a few Jaia epigraphs of the 13th century. It was also known as Tavanandi. It was a surely Jain sacred place where, Jain monks embraced voluntary death ; see for inscriptions, from this place, J.ŚL.S., III, Nos. 531, 540.568-69, 577-78.

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253. Taxila :--This celebrated ancient city, now in Pakistan, was in all probability, associated with Jainism, even from pre-Christian times (see supra, I, p. 97). The Vividhatirthakalpa recognises it as a Jain tirtha and associates this place with Bāhubali (p. 85).
254, Tengali :- This place in the Gulbarga district of Karnāțaka, had a Jina temple in the 12th century ; see for further details, Desai, op.cit., p. 199, 331 f. • 255. Terdāl : It is situated in the Sangli district of Mabārāshțra, and it was known as Teridāļa in the 12th century. Inscriptions prove the existence of a Neminatha temple of this place. An epigraph of 1123 A.D. (I.A., 14, pp. 14 ff.) of the time of the Ratta king Karttavirya II, refers to grant for this temple, which was constructed by a devout and wealthy Jain called Goñka ; for further details, see Desai, op.cit., pp. 119 f. It was apparently a very well-known place of this area.
256. Thârāpadra :-This old Jain tirtha, situated in the Banas Kantha district of Gujarat, is at present known as Tharāda. The well-known play Moharāj aparājaya was first enacted in the Kumāravihāra temple, dedicated to Lord Mahåvira, of this place ; see J.S.B.I., VI, p. 585. At present, this tirtha is sacred to Adiśvara and PPS (p. 48, mentions probably this temple, when it refers to the Thārapadriya prasada. A Śvetāmbara gaccha also originated from this place. See for a modern account, Tirtha Darsan, II, pp. 340 f.
257. Thuyauna :-This place, sacred to Adinātha, is situated in the Guna district of M. P.; for details, see Titha Darsan, II, pp. 514 f.
258. Tilakapura :-This place in generally identified with Prabhāsa Pāšana, well-known for the Candraprabha temple ; see Tirthavandanasangraha, p. 147.
259. Tirumalai :- This well-known Jain tirtha, famous for the magnificent, standing icon of Neminātha, is situated in the North Arcot district of Tamil Nadu, We have already

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260. Todā Raisingh :-This place, in the Jaipur district of Rajasthan, was a well-known Jain centre in the mediaeval period. It was also known as Takshakapura, Takshakagadh and Taņāgapattana. According to the Bijolia inscription of V.S. 1226, one Vaiśravaņa, an ancestor of Lolaka built a temple at Tadāgapattana (see J.S.L.S., IV, No. 265). However, there is no trace of such an old Jain temple at this place now, Afterwards, temples of Adinātha and Neminātha were also built in this place. A manuscript of the Nagakumāracarita was copied in the Adinātha temple of Takshakapura in V.S. 1603 ; see Bhattaraka Sampradaya, No. 267 ; An earlier manuscript of the Pravacanasāra was copied here in V.S. 1497 ; see ibid., No. 245. See also for some more details, Jain, Ancient Cities etc., pp. 258 f.
261. Tripuri:- This was the old capital of the Kalacuris and is situated near Jabalpur in M. P. A Digambara temple, of this place, called Trilokatilaka, has been mentioned by Udayakirti, who flourished in all probability, in the 13th century ; see Tithavandanasangraha, pp. 38, 149. Some of the beautiful Jina icons from Tewar (the present site of Tripuri) have been preserved in the Jabalpur museum.
262. Uccanagara :--It is difficult to identify this place correctly, at the present state of our knowledge. J. C. Jain identifies it with Bulandshahr in U. P., which is merely a suggestion. It was, in all probability, in Rajasthan or Sind. An early Svetāmbara sakha, mentioned in the Therävali, originated from this place. It is mentioned several times in the KB and it was intimately connected with the activities of the monks of the Kharatara gaccha (see pp. 19, 20, 23, 34, 75, 81).
263. Ucchangi:-This was a holy place, sacred to the

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Jains, from quite early times. There was a shrine in this place, under the supervision of the Yåpaniyas. It is situated in the Dharwar district of Karņāțaka ; see in this connexion, Desai, op.cit., p. 166 ; see also J.S.L.S., IV, No. 368.
264. Udri :-This place in the Shimoga district of Karpāțaka, has yielded a very good number of Jain epigraphs of the mediaeval period. There was a Santinātha temple in this place, which was built in the closing years of the 12th century, by a Jain general called Mahadeva dandanātha in Śaka 1119, during the rule of the Hoysala Ballāla II (see E.I., VIII, Sorab, 140).
265. Ujjayini :--This great city of ancient India, was also connected with Jainism from even the early Christian period. The Vividhatirthakalpa (pp. 88-89) has a good account of Kundugesvara Rshabhadeva temple of this place, which was built by the great Svetåmbara acar ya Siddhasena Divākara, a contemporary of Vikramaditya of the Indian tradition. The Digambaras also know the story of Siddhasena's visit to Ujjayini; see Tirthavandanasangraha, p. 121.
266, Ukhalada :- This place in the Parbhani district of Mahārāshtra, has yielded a number of inscribed Jina images which show that the temple here was in existence from 1215 A.D. It was a Digambara shrine under the monks of the Mūlasangha, Sarasvati gaccha ; see J.ŚL S., V, Nos. 135-37, 197 ctc.
267. Ona :--This place in the West Nimar district of M. P., was a well-known Digambara tirtha from the mediaeval period. There are a few dilapidated temples here, which have yielded epigraphs of the mediaeval period. An epigraph mentions the Paramära Udayāditya, which proves that this place was a Jain tirtha, even in the 11th century ; see J.S.L.S., IV, No. 174; and Tirthavandanasangraha, pp. 121-22.
268. Onā :- This place in the Junagarh district of

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352
COMPREHENSIVB HISTORY OF JAINISM
Gujarat is dedicated to Adinātha. It was known as Unnatapura. It is mentioned in the 14th century work of Vinayavijaya, called Tirthamāla ; see also Tîrtha Darsan, II, pp. 416f.
269. Unbela :--This place in the Ujjain district of M.P., is connected with Pārsvanātha and is a Svetāmbara tirtha. It was known formerly as Torana ; some old Jain antiquities have also been discovered from this place ; see Tirtha Darsan, II, p. 502.
270. Upariyālā :This place, sacred to Adiśvara, is mentioned in the 15th-century work of Jayasāgara, called Caitya-Paripāți. It is situated in the Surendranagar district of Gujarat , see for further details, Tirtha Darsan, II, p. 442.
271. Uppina-Betgiri :- This place in the Raichur district of Karnataka, came into prominence in the 10th century, and it had a Jina temple called Jayadhira Jirālaya, which was built by a Rāsbţrakūta governor called Sankaraganda, in the 10th century; see above, p. 95 ; see also Desai, op.cite, pp. 208-09, 213, 221, 367.
272. Urjayanta :- This great tirtha in the Junagarh district of Gujarat, is also known as Raivataka and it is connected in the Jain literature with the activities of Neminātha, the 22nd Tirthankara; see supra, 1, p. 159. It is mentioned in the 6th Anga text, the Nayādhammakahão (see supra, I, p. 242). There is little doubt that the Jains considered it as a tirtha even in the pre-Christian period. The Vividhatirthakalpa gives us the vital information that as early as the 10th century, a merchant called Ratna from Kashmir had built an icon of Nemirātha on this mountain ; sce also Prabandhakosa, pp. 93ff; and Vividhatirthakalpa, pp. 7,9. The two towns of Khangāradurga and Tejalapura, dedicated respectively to Rshabha and Pārsva (Vividhatirtha. kalpa, p. 7) were near this mountain. We have already taken note of the fact that several Jains, from the 11th century, were connected with the temple-building activities on this mountain.

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THE JAIN TIRTHAS
353
273. Vaļāli:-This tirtha, sacred to Pārsvanātha, is situated in the Sabarkantha district of Gujarat. It was known in ancient times as Vāțāpallī. The KB (p. 20) also mentions the Pārśva temple of this place in connexion with the wanderings of the Kharatara ācārya Jinacandra II in V.S. 1222. This proves that the Pārsva temple of this town existed in the middle of the 12th century ; see for further details, Tirtha Darśan, II, p. 262. The Digambara writers
ave mentioned this place : see Tirthavandanasangraha. p. 173.
274. Vadavāla :—This place in South Kanara district of Karpāțaka had a śāntinātha temple in the 17th century, according to the Digambara Viśvabhushana ; see Tirthavandanasangraha, p. 173.
275. Vaiśāli:-This ancient city of eastern India was intimately connected with the childhood of Lord Mahāvīra. There is also reason to believe that even before the birth oi Lord Mahāvira, the teachings of Pārsvanātha were accepted by a number of people of this town, including Mahāvira's parents ; see supra, I, pp. 13, 20-21. Afterwards, the Jains practically forgot this place and this explains why We do not get any genuine ancient Jain icon from this area. Yaisāli is now a separate district-town of Bihar.
276. Valabhi :--This great city of ancient India, is now represented by ruins, scattered over a large area, in the present Bhavnagar district of Gujarat. Before its destruction in the last quarter of the 8th century, by the Muslims, (Vividhatirthakalpa, p. 29), it was a great centre of Jainism and the Jain canon was first edited here in the 5th century A.D. There is little doubt that by the 5th century, Valabhi became a great centre of Śvetāmbara Jainism. The association of the Svetāmbaras with this city has also been mentioned in the Brhatkathakasa (137, 69), which was written in 931 A.D. The discovery of 6th-century Jina icons from the ruins of this place, also proves that it was a Jain centre in the Gupta period ; see also supra, 1, p. 109. The Višesha
23

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354
COMPREHENSIVE HISTORY OF JAINISM
vašyakabhashya was composed here in Śaka 531 ; see supra, I, p. 109. The temples of Candraprabha and Lord Mahavira existed here before the 8th century A.D. ; see Viviahatirthakalpa, p. 29 ; see also for some more details, Tirtha Darsan, II, pp. 434f.
277. Vālama :—This place in the Mahesāna district of Gujarat, is sacred to Neminātha ; for further details, see Tirtha Darsan, II, pp. 368f.
278. Vāmaja :—This place, sacred to Adīśvara, is mentioned as a tirtha in the Aloyaņa Vinati composed in V.S. 1562. It is now situated near Kalol in Gujarat ; see Tirtha Darsan, II, p. 445.
279. Varakānā :- This place in the Pāli district of Rajasthan, is associated with the worship of Pārsvanātha. It was known as Varakanakapura and it is also mentioned in the Sakala-tirtha-stotra ; see for further details, Tirtha Darsan, I, p. 218.
280. Vārāṇasi :- This great city of ancient India, is associated in the Jain tradition with the two Tirtharkaras, namely Supārsva and Pārsvanātha. Lord Pârsva, as we have already shown, was a historical figure. A Brāhmaṇa of Vārāṇasi called Vijayaghosha, according to the Uttarãdhyayana (see supra, I, p. 253) accepted the Jain religion under the influence of a Nirgrantha Brāhmana, called Jayaghosha. Jinaprabha (p. 74) mentions the Pārýva templecomplex of Vārāṇasī. The Digambara Jñānasāgara (16th century) has mentioned the two temples of Pārśva and Supārsva of this city ; see Tirthavandanasangraha, p. 66. The epigraphic evidence proves that, as early as Gupta period, the Digambaras were connected with this city ; see supra, I. pp. 105f.
281. Varānganā :-This place in South Kanara district of Karņāțaka, is now known as Vāranga. It bad several temples in the late mediaeval period. A 15th-century epigraph, found from this place, discloses the existence of the Nemirātha temple of this town ; see supra, p. 194. Sila

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355
THE JAIN TIRTHAS
vijaya, the Śvetāmbara monk of the 17th century, has mentioned this temple; see Premi op.cit., p. 462; see also Tirtha Darsan, II, p. 569.
282. Vatera :-This tīrtha, situated in the Sirohi district of Rajasthan, is considered sacred to Śantinātha. Formerly, it was associated with Mahāvira. It antiquity goes back to the 12th century A.D.; for further details, see Tīrtha Darŝan I, pp. 274 f.
283. Vāva :-This tirtha, sacred to Ajitanatha, is situated in the Banaskantha district of Gujarat. Its antiquity goes back to the 13th century. The well-known Thārāpadra was only a few miles from this place; see for further details, Tirtha Darsan, II, p. 344.
284. Velära :-This plece, now in the Pali district of Rajasthan, was known as Vadhilada, as we learn from an epigraph of V.S. 1265; see Jinavijaya, Prācin Jaina-lekhasangraha, II, No. 403. It was surely in existence before that date. The presiding god was Adiśvara and the epigraph mentions Santisuri of Nanakiya gaccha; see also Tirtha Darsan, I, p. 232.
This place in the
285. Vijapura Pāli district of Rajasthan, was closely associated with Jainism, at least from the 10th century; see supra, I, p. 154. It is mentioned several times in the KB. (pp. 49, 51, 53, 55, 57, 59, 62, 63, 70 and 71). The temple of Vasupujya of this place was built by Jinesvara II of the Kharatara gaccha in V.S. 1284 (see KB., p. 49). This particular temple was closely connected with the activities of the monks of the Kharatara gaccha.
286. Vijayamagalam :-This place, sacred to Candraprabha, was a well-known Jain centre in the present Erode district (Periyar) of Tamil Nadu. It was known as Kurumbunadu. Its antiquity goes back to the 6th century A.D.; see Tirtha Darsan, II, p. 582.
287. Vikramapura :-This ancient place, now known as Bikampur, is some 30 miles from Jaisalmer in Rajasthan. The temple of Lord Mahavira, of this place, was closely

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356
COMPREHENSIVE HISTORY OF JAINISM
connected with the activities of the monks of the Kharatai? gaccha ; see KB., pp. 13, 18-20, 23, 24, 33-34, 44, 52 and 58. This particular temple was built by Jinadatta of that gaccha, in the first half of the 12th century (see KB., p. 19). The great Kharatara ācārya Jinapati was born, at this place, in V.S. 1210. An image inscription of y.S. 1524 mentions it as a mahanagara (sce for further details, Jain, Ancient Cities etc., pp. 312 f.
288. Vīrapura :- This place is mentioned as a tirtha, in an epigraph of the 12th century, found from Sedam, in the Gulbarga district of Karnāțaka ; see Desai, op.cit., pp. 260, 262. Its exact identification is still unknown.
289. Yālbargi :--This place, in the Raichur district of Karnāțaka, has yielded a number of Jain antiquities of the early mediaeval period. It was surely a Jain tirtha and its earlier name was Erambarageya ; see Desai, op.cit., p. 382. There existed here a temple of Pärśva, which was under the supervison of the monks of the Deśi gana and Mūlasangha ; see Desai, op.cit., p. 384.
290. Yoginipura :-It was the earlier name of Delhi and even in the pre-Muslim period, this town was known to the Jains, The KB. (p. 22) gives the very important infor. mation that king Madanapāla of Delhi (Yogiñīpura) gave a cordial reception to the Kharatara saint Jinacandra II in V.S. 1222, In this connecxion that work mentions the Pārsvanātha temple of that town, which surely existed here in the 12th century. Afterwards, even in the early Muslim period, the Jains played an important part in the religious affairs of Delhi. As we have already noted, the Prabandhakoša of Rājasekhara was written at this town in 1317 AD. ; see supra, p. 238. The well-known Pheru, belonged to Delhi and he accepted the teachings, propounded by the monks of thc Kharatara sect; see above, pp. 244 f. A temple of Lord Mahāvira was built in Delhi around 1328 A.D., under

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357
THE JAIN TIRTHAS
above,
the patronage of Muhammad Bin Tughluq; see pp. 157 f. It was known as Bhaṭṭāraka Sarai, which was Svetambara and Digambara manuscripts of Jain works were written at Yoginipura or Delhi; see Śrī-praŝasti
open to the monks of both the sects. Afterwards, also the
sangraha, Nos. 318, 537.

Page #368

SELECT BIBLIOGRAPHY
CHAPTER I 1. Pracin Jaina-lekha Sangraha, Part II, edited by Jinavijaya, Bhavnagar, 1921.
2. Jaina-lekha Sangraha, Part 1, Calcutta 1918 ; Part II, Calcutta, 1927 ; Part III, Calcutta, 1929 ; edited by P. C. Nahar.
3. Arbudācalapradakshiņā Jaina-lekha Samdoha, Bhavnagar, V.S. 2005 ; edited by Jayantavijaya.
4. Bikaner Jaina-lekha Sangraba, Calcutta, Virābda 2482 ; edited by A. C. Nabata and B. L. Nabata.
5. Jaina Šilā-lekha Sangraha, Parts I to V, 1928–1971 ; Parts I to III, edited by Vijayamūrti (Bombey 1928–1957) and Parts IV-V edited by V. Johrapurkar (Varanasi, 1960, 1971).
6. Historical Inscriptions of Gujarat (3 parts); edited by Ācārya Girijaśańkara Vallabhaji, Bombay, 1933–1942.
7. Jaina Dhātu Pratimā lekha-sangraha, Padra, 1917 and 1924 ; edited by Buddhisāgara.
8. Jinaratnakośa, Vol. I, Poona, 1944 ; edited by H.D. Velankar.
9, Jaina Pustaka Prasasti Sangraha, Vol. I, S.J.G,M., No. 18, Bombay, 1943; edited by Jinavijaya.
10. Jaina Grantha-Prasasti Sangraha, Delhi, 1954 ; edited by J. K. Mukhtar.
11. Śri Prasasti Sangraha, Ahmedabad, V.S. 1993 ; Vira Samvat 2463 ; edited by A. M, Shah,
12. Prabandhacintāmaņi, śāntiniketan, 1933 ; edited by Jinavijaya ; English translation, C. H. Tawney, Calcutta 1899, 1901.
13. Purātanaprabandhasangraha, Calcutta, 1936; edited by Jinavijaya.

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SELECT BIBLIOGRAPHY
359
11.
14. Prabandhakośa, śāntiniketan, 1935; edited by Jinavijaya.
15. For the catalogues of Jain MSS, see NOTES. A number of secondary works have been mentioned in the NOTES at the end of this chapter.
CHAPTER II 1. In addition to the original and secondary works, mentioned in the NOTES, consult the following: -
1. Mediaeval Jainism by, B, A. Saletore, Bombay, 1938.
2. Studies in South Indian Jainism by R. Ayyangar and B. Seshgiri, Madras, 1922.
3. Jainism in South India and some Jaina Epigraphs by P. B. Desai, Sholapur, 1957.
CHAPTER III In addition to the works, referred to in the NOTES, no other work is recommended for this chapter.
CHAPTER IV No additional work is recommended for this chapter ; the NOTES will be found sufficiently useful.
CHAPTER V In addition to the books, mentioned in the NOTES, consult the following 1
1. Jaina Sāhityano Sankshita itibāsa by M. D. Desai, Bombay 1933.
2. A History of Indian Literature by M. Winternitz, Vol. II, Section IV, Delhi, Reprint, 1972.
3. Prakrit Sāhitya kā itihāsa by J. C. Jain, Varanasi, 1961.
CHAPTER VI No additional work is recommended for this chapter.

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360
COMPREHENSIVE HISTORY OF JAINISM
CHAPTER VII 1. Prācin Tirthamālā Sangraha, edited by Vijayadharmasūri, Bhavnagar, 1921.
2. Bbārat ke Prācīn Jaina Tirtha by J. C. Jain, Varanasi, 1952.
3. Jaina Tirthano itibāsa by Jñānavijaya, Veraval, 1924. 4. Jaina Tirthano itibāsa by Nyāyavijaya, Ahmedabad.
5. Tirtha Darsan in two volumes, published by MabĀvira Jaina Kalyāṇa Sangha, Madras, 600007, 1980..
6. Tirthavandanasangraha, Jivarāja Jaina Granthamālā No, 17 ; Sholapur, 1965 ; ed. by V. Johrapurkar,

Page #371

INDEX
A
Adi Purāņa 267-68, 270 Abalwadi 134
Adiśvaracarita 222 Abhaça 24
Adoli 141 Abhānagarī 283
Aduru 95 Abhayadeva 4, 69, 234, 299, Āgama-pustaka-prasasti 163 345
Agarakheda 98 Abhayadeva (Maladhāci) 5, Aghāța 284 8-9
Agnibhūti 258 Abhayakirti 65
Agra 284 Abhayanandi 93, 262
Ahicchatra 211,239, 240, 257, Abhayapāla 47
284 Abhayatilaka 67, 221
Ahicchatrapura (Nagaur) 263 Abhayendu 197
Ahmad Shah 162 Abhidhānacintāmaņi 219 Aihole 98, 288 Abhinandana 242, 267, 287, Ajare 271 321
Ajābarā 285 Abhinanaya Carukirti 200 Ajātašatru 293 Ablur 106, 283, 319
Ajayameru 40-41, 42, 285 Abu 170, 172-73, 228
Ajayapāla 15, 25-27, 29, 72, Acaladevi 131
224, 245, 347 Acalagadh 283
Ajayarāja 40-41 Acalapura 283, 324
Ajitadeva 227 Acãrãñga 212
Ajitanātha 23, 103, 112, 134, Aciyakka 131
222, 224, 287, 348 Acyutarāya 189
Ajitapurāņa 308 Adaki 89, 91, 92, 283-84 Ajitasena I 135, 139 Adhyātmatarangini 274 Ajitasena II 139 Adhyātmi Bālacandra 131-32 Ajitasena Bhajjāraka 115 Adhyātmopanishad 219 Ajmer 285 Adideva (man) 186
Ajurikā 271 Adi-Gāvunda 126-27
Akalanka 139, 257, 260 Adi-Parameśvara 198
Akalanka I 192

Page #372

362
COMPREHENSIVE HISTORY OF JAINISM
Akalanka II 192
Ammadeva 56-57 Akbar 166-57, 169, 172, 176, Ammasattiram 86 284, 338
Amoghavarsha I 93, 99, 289 Akbarśāhisțăgăradarpaşa 168 Amra 73 Akhyānamanikośa 213-14 Amrabhața 27 Akkadevi 97
Amptacandrasuri 274 Alabhiyā 285
Amradevasūri 213 Alahalli 114
Amsta pāla 44 Alakeśvara 286
Anāgāradharmāmsta 60, 81, Alambhaka 178
266 Alankāracūļāmani 220 Aşahilapāțaka 2, 4, 23, 28, Alankāramahodadhi 231
29, 215, 217 Aland 89
Anahilapattana 35 Ala-Ud-dīn 50, 156-57, 160, Anabilapura 4, 11, 16, 225,
170,179,241,244-25,342, 345 232, 239, 241, 286, 332 Alesandra 136
Anabilavāla 8-9 Albana (man) 55
Anandamngalam 85 Albanadeva 19, 20, 46, 47 Anandameru 167 Alladurgam 87
Anangapāla 246 Alp Khan (Malwa) 178 Ananta-Jina-Vrata-pūjā 339 Altekar 345
Anantakirti 109 Alwar 178
Anantanātha 98, 191, 192, Amalakappā 211
196, 200, 287, 302 Amana 8
Anantavirya 260 Amalacandra Bhattāraka 122 Añcala gaccha 164 Amaracandra 36, 228-30 Andhra 257, 337 Amarakośa 219
Andhra Mahābhārata 88 Amarāpura 122
Anegondi 193 Amarapuram 88
Anekārthasangraha 219, 224 Amaraprabha 172
Anesejjeya-basadi 319 Ambika 327
Anevālu 198 Ambikādevi 87
Angadi 117-18 Amijharā 285
Añjanā 269 Amitagati 58, 80, 219
Añjanagiri 200 Aṁkale śvara 285
Añjanā-Pavanañjaya 269 Ammacandra 226
Ankaleśvara 275
.

Page #373

INDEX
363
Ankavāliya 33
Arungala anvaya 115, 116, Annigere 104, 107, 287
118, 122, 126, 139-40 Anuvasamudra 136
Arya Nandila 238 Aparagångeya 42
Aryarakshita 297 Arabia 216
Ašādhara 59, 81, 262, 266-67, Aradhanā-Kathākosa 259,
273, 327 275 (Brahma Nemidatta) Asaga 301 Arambhanandin 83
Asai 269 Aranātha 195, 241, 291, Asamitta 313-23 305
Ašāpalli 35, 208, 287 Ārāsaņā 51, 156
Āśārāja 33, 240 Arasara Basadi 97
Ashțāpada 241, 287 Arasbiļi 97, 287
Ashtopavāsakanti 105 Arasiyakere 126
Ashtopavāsi Bhatāra 142 Arbuda 67, 79, 239, 240, 243, Asoka 25, 214, 322 286
Asuka 7, 12 Argalapura 284
Asvaghosha 261 Arhaddāsa 267
Ašvarāja 43 Arhannandi 99
Aśvāvabodha tirtha 240 Arhannandi Siddhāntadeya 64 Atharvanācārya 88 320
Atharvaveda 263 Arisbțanemi passim
Attimabbe 319 Arishțanemi Acārya 84 Aupapātika 293 Arishțanemi Carita 164 Aurangazeb 308 Arisiñha 30-34, 36, 76, 228- Avali 115 20, 235
Avanti 38,70 Arjuna 233
Avarangaśāha 308 Arjunadeva 38, 245
Āvaśyakacūrni 331 Arjunavarman 59, 243, Avaśyakalaghuvștti 164 266
Ayodhyā 232, 240, 285, 287, Arkapālita 33
338, 340 Arnorāja 6, 15, 41, 221, 224, Ayyapadeva 346 285
Ayyavale 288 Arsikere 126 Arthaśāstra 232
B Arunamaņi 308
Babanagar 98

Page #374

364
COMPREHENSIVE HISTORY OF JAINISM
Babbaraküla 216 Babbrara 339 Bābur 168, 339 Bācaladevi 114 Bācideva 120 Badami 98 Badanāvara 288 Badaoni 182 Bāhada 23 Bāhadameru 288 Bābraich 345 Bahadura Shāh 165 Bāhola 272 Bahubali, passim Bāhubali Ācārya 98 Bāhubali (Kāndura gana) 101 Bāhubali (monk) 197 Bābubali (Maladbāri) 196 Baicappa 188, 190, 193 Baicaya 193, 200 Baindaru 194 Bairāț 176 Balabhadracarita 272 Bälabhārata 230 Bālacandra 28, 36, 131, 224,
228, 231-32 Balacandra (Kundakunda
lineage) 90 Bālacandra Bhattāraka 100 Bālacandradeva 136 Balacandra Siddhāntadeva
124 Bālacandra Vrati 61-62 Baladeva 222, 270 Balarāma 321 Balātkāra gaña, passim
Balehalli 106 Balgambe 108-09, 127, 188,
288 Baligrāma 108-09, 127, 288 Ballāla II 113, 115, 120, 124
25, 130-31, 135-35, 139,
142 Ballāla (Kolhapur) 60-61 Balligave 108-09 Bāmagāvunda 61 Bāmani 64, 320 Bāna 265 Bāpagaigā 241, 323 Banavāsi 108 Bandalike 108, 113 Bandanikā 113 Bandavura 125 Bāndhavapura 113, 289 Bandūra 125 Banerji, M. 249 Bankāpura 103-04, 130, 289 Baikeyarasa 289 Bannikere 114 Bappabhatti 234, 238, 314,
322-23 Bārakūru 193 Barmadeva 92, 97, 110, 112 Barmer 288 Barmisețți 115 Basarūr 194 Basava 107 Basavanapura 139 Basavapurāna 107 Basham 67 Basti, place 135 Bastipur 199

Page #375

INDEX
365
Battakere 105
Bharatimayya 133 Bayānā 347
Bhartộbhata 290 Bedari 324
Bhartspura 290 Begūr 198
Bhartspuriya gaccha 290 Bekka 130
Bhatia, P. 81, 277, 299 Belawatti 106
Bhatkal 191, 291 Belur 123
Bhatta Akalanka 192 Belūru 133
Bhattacharya, B. C. 146 Belgola 130, 132, 189, 196, Bhattāditya 31 198, 289
Bhattāraka Sarai 356 Belur 290
Bhāva BỊhaspati 14 Bentūrü 116
Bhavana gandhavāraṇa 103 Besayaveganti 138
Bhavishyadatta pañcamikathā Bhadrabāhu 211, 258, 332
177, 273 Bhadreśvara 37, 290
Bhavyacūņāmani 130 Bhagavatī 212, 346
Bhilas 210, 272 Bhagavati Arādhanā 256, 258, Bhima I 2-5, 220, 236, 286 259, 272
Bhima II 28-30, 225, 227, 232. Bhagavati-Sūtravștti 164
242, 245 Bbāgirathi 305
Bhimādevi 201 Bhairarasa Bodeyara 199 Bhima Jipālaya 120 Bhairava II 194
Bhimapalli 161, 291 Bhairavadāsa 142
Bhīmarasapura 243 Bhairava-Padmāvati-Kalpa Bhīmasena (Jaisalmer) 172 262-63
Bhinmal 291 Bhāņdāra Basadi 130, 200 Bhogāditya 3 Bhandarkar, D. R. 67, 72, 80, Bhogarāja 190 183, 184, 252
Bhogavati 135 Bhandarkar, R, G. 73, 78 Bhoja (Paramāra) 28, 29, 56, Bhānucandra 167
59, 80-81, 220, 236,-37, Bhānukārti 128, 130-32
256, 264 Bhānumuniśvara 196
Bhoja (Pratīhāra) 245, Bhārangi 187, 188, 290
297 Bharata 130, 222, 270
Bhoja II (Kolhapur) 62, 64, Bharata 119, 136
65, 243, 271 Bhārati gaccha, 272
Bhojpur 57-59
.

Page #376

366
COMPRBHENSIVE HISTORY OF JAINISM
Bhțgukaccha 5, 28, 74, 210-12, Bphatkathākoša, passim 232, 240, 292
Bţhattippanikā 68 Bhujavala śāntara 111-12 Broach 302 Bhushana 52
Brown, N. W, 249 Bhuvanapāla 8, 69
Bruhu, K, 297 Bhūvāla 269
Būcana 129 Bhūyarāya 235
Bucimaya 126 Bibudbagunanandin 262 Buddha 61, 109,285 Bica 101
Buddhas 344 Bidure 189, 324
Buddhisāgara 51, 183 Bijjala 96-98, 106-07
Buddhisāgara (mod, scholar) Bijjala (of Pūli) 101
180, 181-83 Bikāji 168
Buddhists i202, 217 Bikaner 168-69, 176
Biibler 15, 18, 31, 33, 66, 70Biligi 191, 291-92, 324
72, 74, 76, 249, 252 Biliur 140
Bukka I 187, 192-93, 198, Bindusāra 214
201 Bineya Bammi Sețţi 114 Bukka II 311 Bodhan 292
Bullapa 188 Bodha Sețţi 113
Burgess 69 Bogādi 135
Būtuga 104 Bommaimalai 86 Bommenahalli 131 Bommisetti 198 Boppa 124, 133, 301
Cābimayya 125 Brahmadatta 222
Cācigadeva 49, 53 Brahmādbirāja 142
Căcigadeva (Jaisalmer) 171 Brahma Jinālaya 114
Cāgaladevi 111 Brahma Nemidatta 259, Cāhamānas 78, 243 275-76
Caica pa 190 Brahmasena 96
Caitra gaccha 24 Brahma Sripāla 272
Caitya Paripāți 352 Brahma Śrutasāgara 307 Cākeyanahalli 136 Brahmasūri 269-70
Câmarājanagara 138 Bịhad gaccha 213, 227
Cambay 159, 163, 166, 231, Bțhatkathā 214, 215, 235
269, 345

Page #377

INDEX
367
Campā 212, 239-40, 242, 257, Candrasūri 47 293
Candravāļa 294 Camundā 214
Candrāvati 51, 52, 210, 294, Cāmundarāja 1, 2, 67, 220 312 Cãmundarāja (Paramāra) 52 Candrave 200 Câmundarāya 103, 130
Candrikādevi 101 Cāmundarāya Rāyarasa 108 Candrikāvāta 103, 104, 294 Canakya 232
Cangāla 141 Candaladevi 90
Cāökirāja 96, 97 Candanavihāra 49, 310
Cannabasavapurāna 148 Candellas 54-55, 65, 245, 268 Cantaladevi 138 Candikā 213-14
Cãpotkațas 229, 235, 332 Candirāja 92
Cãritrasundaragaṇi 227 Candra gaccha 231
Cãrukirti 192, 195, 201 Candragupta Maurya 214 Cārūpa 294 Candragupta Vikramāditya Cārvākas 188 241, 245
Cațţaladevi 112, 114-15 Candrakapāta gaccha 82 Caturvijaya 72 Candrakara Äcārya 60 Caturviṁsati-TirthankaraCandrakavata 103
purāna 272 Candrakula 234
Cāvundarāyapuräna 103, 259 Candralekbāvijayaprakarana Cedi 221 224
Cenna Pārsvanātha 125 Candramadhava 294
Cenna Pārsva Basadi 121 Candramauli 131
Cbāhada 264 Candranātha 19., 202, 289, Chābada (son of Ašādhara)
324 Candraprabha passim
Chakravarti, A. 144, 311 Candraprabha(monk)139, 191 Chandonušāsana 219 Candraprabha (saint) 235 Chikkamāgadi 113 Candraprabha (muninātha) 139 Chitor 175, 246 Candraprabhacarita 260, 261, Choudhury G. C. 79, 81-82 264, 265
Cikka Hanasoge 137 Candraprajñaptivștti 164 Cikkatāyī 139 Candrapuri 293
Cillana 59 Candrasena 94
Cintamani temple 169
266

Page #378

368
COMPREHENSIVE HISTORY OF JAINISM
Cintamani (monk) 139
Citrakuta 6, 14, 59, 163, 165, Dembikabbe 134
174, 243, 275
Cokkimayya Jinalaya 198
Cousens 69
Cūḍāmaņi 139
Culagiri 295
Cunningham 242. 254, 345
Daḍaga 136
Daddala 96
D
Dadhipadra 295 Dadiganakere 136
Dahigaon 296
Dalal 73, 172, 182, 252-53
Dāmanandi 137, 271
Damayanti 214, 217, 223 Dambala 108
Damodara (writer) 262
Dansale 108, 114
Darbhavatī 28, 33, 36, 296
Darśanasära 298
Daśakumāracarita 265
Daśapura 296
Daśärhas 17
Daśārņa 221
Delhi 238, 243, 245-46
Daśārṇabhadra 226
Daśavaikālika 293
Daulatabad 297
Dayāpāladeva 134 Dayasundarakāvya 177
Deda 39
Dedu 55
Delavāḍā 175, 297
Deogarh 178
Desai, M. D. 77, 157, 251, 253, 279-80, 282
Desai, P. B., passim Desala 156
Desi gana, passim Desināmamālā 219
Devabhadrasūri 211
Devacandra 166, 251
Devacandra (pupil of Hema
candra) 224
Devacandra Pandita 136
Devācārya 299
Devacandrasūri 216
Devagarh 297
Devagiri 39, 241, 247, 297 Devakarna (Jaisalmer) 171 Devakirti 99, 196
Devakotta 238, 258 Devakulapātaka 163, 175,
297
Devapāla (Paramāra) 60 Devapattana 26, 298 Devaprabhasūri 274
Devaprasada 5
Devarāja (man) 162 Devarajapura 162
Devaraya I 186-87, 199, 201
Devaraya II 190, 194, 197,
201
Devasena 298
Devrśri 177
Devasuri 6-7, 12
Devavimala 166

Page #379

INDEX
369
Devendrakirti 272
Dharmapura 199 Devi-Candragupta 223 Dharmapuri 36 Dhamek (Sarnath) 242 Dharmaśarmābhyudaya 265 Dhanapāla 57, 236, 291, 328, Dharmasena 103, 294 341
Dārāśiva 299 Dhanaprabhasūri 243
Dharmasūri 24 Dhandha 6
Dharmekshā 242 Dhāndbā 38
Diarmopadešamālā 292 Dhandhakula 245
Dhấtupārāyana 28 Dhaneśvara 210
Dhātūtpatti 245 Dhaneśvara (Nāņaka) 169 Dhavala 209 Dhaneśvaramuni 51
Dhavalā 324 Dhanga 54-55, 317
Dhavalakka 6, 8, 233 Dhānyakataka 257
Dhavalakkapura 32, 213, 229, Dhanyakumāracaritra 55, 268 299 Dhārā 57-59, 243, 256, 266-67, Dholka 35 298-99, 327
Dhora Jinalaya 148 Dharana (minister) 337 Dhuleya 299 Dharanavibāra 337
Diināga 257 Dbārāvarsha 51
Diva 300 Dharmabbüshana 190, 202 Divākara 45 Dharmabhushana (Vijaya- Divākaranandi 111, 138 nagara times) 201
Diyāṇā 300 Dharmābhyudaya (nāļaka) D hadi 215 226
Dorasamudra 124-25 Dharmābhyudaya (kavya) 231 Draupad]svayamvara 24, 73, Dharmacandra 50
225 Dharmacintāmani 175
Dravyālankāra 223 Dharmaghoshasūri 39-41, 241 Dravyaparākshā 160, 245, 255 Dharmakirti 261
Dravyasangrahaţikā 58 Dharmalakshmi 163
Drohagharaţta Jinālaya 124 Dharmāmsta 268
Dronagiri 300 Dharmanātha 93, 196, 2+1, Dubkund 57 265, 338, 342
Duddamalla 138 Dharmapāla 234
Dullakapura 65, 271 Dharmaparikshā 55
Dūågarapura 173-74, 300, 339 24

Page #380

370
COMPREHENSIVE HISTORY OF JAINISM
E
Dùngarasimha 173, 185, 273 Gajapanthā 301, 329 Dūngarasimha (Gwalior) 177 Gajasimha 46 Durlabha 2, 67, 208, 220 Gallakas 34 Durvinita 141
Ganavaram 87 Dvārasamudra 300
Ganadharadeva Bhattāraka Dvyāśrāyakâvya 2, 5, 10, 14, 141 19, 21, 38, 68, 218, 220 Gandaki 212, 241, 323
Gandarāditya 61-63, 271 Gandavimukta Siddbānta
deva 119, 120, 130, 134 Ecaladevi 122
Gandhārapuri 272 Echigapaballi 197
Gandbāratirtha 301 Ekāntada Rāmayya 106-07, Gandharvadattā 214 283
Gandhi, L, B. 68-69 Ekasambi 102
Gandhi, P. B. 252 Elācārya 137
Ganganagar 258 Elichpur 283
Ganga Permādideva 114, 133 Elini 84
Gangarāja 123-24, 128-30, Elūra 301
132-33, 301 Erambarapuram 301
Gangena Māreya 122 Erambarrage 301, 356 Gāngeya 28-29, 58, (0, 65, Eramdavela 301
81, 237 Ganitasāra Kaumudi 245
Gardabhila 216 F
Gauda 221, 242, 257 Fa-bien 242
Gauraguna 23) Fatepur Sikri 169
Gautamasvāmin 74 Fijūz Shāh 237
Gāwarwad, 104 Firüz Tughluq 159
Gajā 60 Gayâkarnadeva 60 Geiger 80
Gerasoppe 191, 302, 318 Gabtür 301
Gharghara 338 Gadyacintamani 265
Ghataprabhā 200 Gaipāladeva 173
Ghittiyarasa Triva NaraGajapala 173
simhadeva 142

Page #381

Ghiyās-Ud-din Tughluq 157, Govindacandra 238
160-61
Gommatasetţi 132 Gommatesvara, pass m
Gonada Bedangi 97 Goňka 349
Gopa Camupa 199 Gopacala 176-78
Gopadri 177
Gopagiri 6, 272, 273 Gopana 187
Gopani, A. L. 247 Gopinatha Rao 278
Gopīpati II 186
Ghora Jinalaya 98 Ghür 266, 333
Girigotemalla Jinalaya 96 Girijādevi 20
Girijasankara Vallabhaji 67 Girinagara 23, 210, 269 Giripura 174
Gummatapura 197
Girnar 69, 163, 228, 229, Gunabhadra (author of the
Dhanyakumāracarita) 55,
233 Gitagovinda 236
Godavari 88
Goggideva 107 Goggiya Basadi 319
Gora 38
Goravagavunda 139
INDEX
Goravura 127
Gorur 127
Gośāla 212
Goshthamabila 296 Govardhanagiri 195 Govinda (merchant) 123 Govinda II 345
Govindavāḍi 129
Goyaliya, A. P. 184 Grahapati family 55 Grdhrapiñca 260
Gudigere 105 Gudipattana 269 Guhilas 52-53
371
268
Gunabhadra (of Mulasangha) 110
Gunabhadra (author of the Uttarapurana) 104, 258, 260, 262, 264, 267, 268, 274, 289, 301
Gunacandra 6, 41, 93, 127,
130
Gunacandra (pupil of Hemacandra) 223, 224 Gunacandragaņi 211-12 Gunakirti 104, 177 GunakIrtideva 99
Gunanandin 262, 271 Guņarāja 162
Gugarāja (minister of Mokal)
174
Gunasagara 93
Gunasena 117, 122, 140
Gunavijaya 182
Gunavira 83
Gunavira Siddhantadeva 91
Gundlupet 139 Gurjarendrapura 227

Page #382

372
COMPREHENSIVB HISTORY OF JAINISM
Gurugunaretrákarakāvya Hariharadevi 121 174
Harikesari 104 Guruvayanakara 195
Haripāla 38 Guttal 106
Hariscandradeva 140 Gwalior « 9, 176-78, 185 Harishena 213, 256-59, 272,
277, 282, 299, 317, 345,
347 Н
Harisinha 272 Haiveya 191
Harivamśa Jain) 258, 274, Hāla 235, 335
293 Hälaharavi 141
Harivansa (Vaishnava) 293 Halāyudha 219
Hariyabbarasi 119 Halebid 124, 138
Hariyanna Heggade 140 Halsangi 98
Harsha (7th cent.) 270 Halsi 331
Harshapuriya gaccha 238 Hammira 50, 242-44, 254 Haryaladevi 121 Hammiramadamardana 232 Hastikundiya gaccha 305 Hammīramabākāvya 243 Hastimalla 269-70 Hampi 190
Hastināpura 210, 239-40, 270, Hapasoge 101, 134, 196, 198, 305 271, 313
Hatakanagale 271 Handiqui 278
Hattana 120, 305 Hantiyüra 119
Hattiyamattūra 305 Hantūru 119-20
Hemacandra, passim Hanumantgudi 202
Hemacandra (Maladhāri) 5, Hara 284
8, 11, 216 Harasur 91
Hemāvati, 305 Hari 109, 284, 289
Henjeru 305 Haribhadra 4, 53, 238 Heragū 125, 305 Haricandra 265
Herle 271 Haribara 36, 190, 228, 238, Hertel 219 252
Hiralal 28, 74, 258 Harihara (prince ; son of Hiralal Hansraj 251 Devarāya II 192
Hiranyagarbha 284 Harjbara II 186-88, 192-93, Hirasaubhāgyakāvya 166 101
Elravijaya 166-67, 176, 246,

Page #383

284, 292, 302, 325, 338, Iladurga 307
344
Hiravijayasuriräsa 166
Hire Abli 115, 187, 306 Hirehalli 126
INDEX
Hosal 193
Hoysala Jinalaya 123 Huli 100-01 Huligere Sankha
191
HIsärasära 274
Hisugula Basadi 188 Hiuen-tsang 258, 269, 335, Indraji 10
Indrakirti 141
348 Hogakeri 306 Hollakere 116
Indrarāja (Bairāt) 176 Indranandi 139
Honnangl 118
Honnenahalli 169
Honwaḍ 97, 306
Hosahaflu 134, 306
Hulla 130-31
Hultzsch 68, 251 Huluhalli, 197
Humayun 168
Humcha 108, 110-11, 118,
189, 201, 306
Hunasi-Haḍagali 90 Hūnaśīkatti 101
Hungund 97, 334 Hushang Shah 178
I
Idar 162, 307 Idaranayaka-Ṛshabhadeva
stavana 307
Iladurga-Ṛshabha- jina-stotra
307
Immadi-Bukka 190, 202
Indra 16, 17
Indra III 141
Indra festival 214
Indrapura 308
Indrasena Bhaṭṭāraka, 89
Indrasena Pandita 88
Basadi Ingunige 89, 308 Irugappa 202
Ingalgi 89, 307 Ingaleśvara 307
Inguleśvara bali 95, 122, 126,
136, 200, 307
373
Isur 114
Iśvarakishna 261 Iśvari 215
Jacobi 250
Jagaddeva 41
Jagaddhara 170
Jagadekamalla 100, 112, 115 Jagadeka malla II 329
Jagadekamalla Jiralaya 95,
322
Jagadkurukavya 167 Jagadu 37-38, 290
Jagaḍucarita 37, 76, 243, 290

Page #384

374
COMPREHENSIVE HISTORY OF JAINISM
Jagatsimha 238
Jahānāvād 308 Jahangirapura 308 Jain, B. 184
Jain, C. L. 153, 184
Jain, H. L. 280-81, 299
Jain, J. C. 209, 247, 283, 313, Jangalu 309
350
Jarasandha 222
Jāvālipattana (Jalor) 208 Jāvälipura 47-49, 170, 226,
Jain, K. C. passim Jain, K. P. 305
Jain, M. K. 278 Jain, P. L. 279-80 Jaina Mahabharata 273 Jaina Rāmāyana 222 Jaisalmer 170-71, 308-9, 355
Jaitrasimha 53, 170, 231
Jaitrasimha (son of Vastu
pāla) 232
Jaitrasimha II (Jaisalmer)
171-72
Jaitugideva 59, 266
Jajähuti 109
Jakaladevi 89, 308 Jākhoḍā 309
Jakiyabbe 117, 137
Jakkabbe 125, 133
Jakkali 98
Jakkisetţi 134
Jalal-Ud-din
Firuz
182-83,
237
Jalandhara 39, 212, 246
Jālhaṇa 266
Jälihara gaccha 316
Jalolli 192
Jamāli 212
Shāh
Jamanakiya gaccha 309 Jamanapura 309
Jambusvamicarita 58
Jananathapuram, 85
Jangaladeśa 221
Jangalakupa 309
237, 309-10
Jayacandra (Tapā gaccha) 165 Jayacandra 236, 237, 246 Jayadeva 236
Jayadhavala 324
Jayadhira Jinālaya 95, 352 Jayakeśara 169 Jayakeśari 164
Jayakeśin 6
Jayakirti 14, 169
Jayakumāra 20
Jayamangala 49
Jayananda 173, 318 Jayantasimha 168, 237
Jayanti-Vṛtti 28
Jayasagara 296, 301, 327
Jayasimha (9th century
writer) 292, 326, 334
Jayasimha (author) 14, 228, 232-33 Jayasimha (Siddharāja) 5, 1113, 70, 213, 216, 218, 221, 225, 226, 236, 263
Jayasimha II (W. Calukya) 95, 127, 260-61, 288, 322 Jayasimha (Paramāra) 58, 256

Page #385

INDEX
Jayasimha II (Paramāra) 321 Jayatalladevi 53, 232
Jesalameru 170, 308
Jeśala Shah 157 Jhäḍoli 312 Jhagaḍiya 312 Jhalrapatan 312
Jhanajhana 39
Jhaveri, M. L. 279
Jhujhuna 312
Jiju 174
Jinabhadra 164-65, 181, 32 Jinabhadra (Kharatara) 171 Jinabhadra (author of the
Prabandhāvali) 237
Jin: bhadra (contemporary of
Vastupāla) 228
Jinacandra 213
Jinacandra I, II, III, IV, V, Jinaprabha, passim Jina prabodha 23, 169
169
Jinacandra (man) 55 Jinacandra (Belgaum district) 99
Jinadevasuri 238
Jinadharmapratibodha 226 Jinagiripalli 86
Jinahamsa 169
Jinaharsha 31, 32, 35-36, 164
65, 173
Jina-Kañci 310, 314
Jin acandra II 169, 308, 347, Jinaratna 208
356-57
Jinacandra III 23, 49, 159, 160, 164, 169-70, 244, 340, 342
Jinadattaraya 110 Jinadttasuri 34
375
Jinakusala 160-6, 164, 16870, 244, 340, 342 Jinamanḍana 12, 14-15, 70, 227, 251
Jinanathapura 129, 152 Jinapadma 164, 170, 311 Jinapala 40, 77, 244 Jinapati 42, 169, 244, 298, 308, 314, 316, 332, 336 Jinapati (author of the Tirthamala) 307
Jinaratnakosa, passim Jinasagara, 164, 307 Jinasahasranama 273 Jinasamudra 169
Jinasena 260, 267-68, 270, 273
Jinasena (guru) of Mallisheņa) 262
Jinavallabha 59, 126 Jinavaravihara 58 Jinavijaya, passim
Jinadāsa ( th cent. 4, 212, 214 Jinadasa (16th cent.) 340 Jinadatta 41, 48, 111, 328,
347, 356
Jinadatta (Vāyaḍa gaccha) Jinayajñakalpa 60, 266
229
Jinendracarita 230
Jineśvara I 2, 23, 50, 51, 67, 164, 208-9, 211, 244, 257

Page #386

376
COMPREHENSIVE HISTORY OF JAINISM
Jinesvara II 48, 334
Kakkaragonda 105 Jirāpalli 311
Kakka sūri 156-57, 164-55 Jirāpalli gaccha 311
Kakkasūri I, II, III, IV, V, Jirnadurga 312
169 Jivandharacarita 265
Kakutstha 260 Jlvantasvāmi Mahavira 325 Kalācandra Siddbântadeva Jñānacandra 172-73
122 Jñānapañcami Kathā 209 Kalacuris 60 Jñānārņayı 178, 264
Kalacurya 126 Jõānasāgara 296, 301, 307-08, Kālahasti 192
315, 320, 321, 324, 325, Kālakācārya 335 341, 341, 345, 354
Kalakeri 98 Jñanavijaya 285
Kālaladevi 199 Jñanavimala 67
Kālañjara 55, 213 Jõānosūryodaya 275
Kalapode (Kalholi) 101 Johnson, H, 71, 250
Kālapriya 257 Johrapurkar 74, 184, 281 Kalasa 120 Jvālāmālini 92, 105
Kālasena 99 Jvālini 92, 105
Kalbhāvi 99, 313 Jvālini-Kalpa 262
Kalegere 136 Jyotish asāra 245
Kalholi 101, 313 Jyotishprabhā 270
Kālidāsa 337 Kālikācārya 215
Kalikuņda Pārsvanātha 240, K
299 Kacholl 312
Kalinga 212, 337 Kādakol 313
Kālisețţi 91 Kadalāyadevi 87
Kallavasti 199 Kadambas 187
Kalol 354 Kādambar] 215, 265
Kalpacūrni 164 Kadavanti 118
Kalpasūtra 211, 212, 260, 316 Kaggere 131
Kalpole 313 Kaidal 120
Kalugamalai 144, 313 Kākan 313
Kalya 198, 200 Kākandi 313
Kalyāna 95 Kākatiya 87
Kalyāņakāraka 337

Page #387

INDEX
377 Kalyanakirti 94
Kanyānayana 158, 239, 241, Kalvānijaya 176
245, 314 Kámacandālīkalpa 262 Käpa 196 Kamalabhadradeva 112 Kapadia H, R. 252 Kamalakirti 273
Kāpālikas 212 Kamalaprabhasūri 299 Kapardin 24-25 Kamalasena 98
Kāparāda 314 Kāmarūpa 213
Karadkal 96 Kamrān 168
Karagudri 106 Kamatha Pārsva basti 131 Karahālu 121 Kammata 113
Kārakala 189, 195, 315 Kampil 314
Karakanda Cariyu 268, Kāmpilya 210, 239, 241, 299 313
Karakandu 274 Kanakācala 139
Karandai 85, 202 Kanakagiri 3)
Kärañjā 315 Kanakaira II 10)
Kāreya gaña 99, 313 · Kanakāmara 269, 274, 299, Karikunda 125 347
Karmarāja 165-66 kanakanandideva 111, 129 Karmā Shāh 165, 181 Kanakaprabha Siddhā itadeva Karmavipākatikā 59 10., 231
Karna (Caulukya) 4, 5, 8, Kanakasena 103, 262
11, 221, 287, 290 Kancanagiri 22, 48
Karpa (Cedi) 220 Kāñci 202, 210, 314
Karzadeva 170 Kāñcikavyāla 227
Karņa pārya 62, 271 Kandanavrolu 202
Karṇāvati 5, 11, 162 Kandura gana 99, 101 Karpata hedaka 314 Kane 250
Kārttavīrya II 99-100 Kāzhadadeva 50 .
Kārttavīrya III 102 Kankālitilā 66, 322
Kārttavirya IV 101-102 Kappa 269
Karugund 125 Kannadi Basadi 195
Kāsadraha gaccha 316 Kāpura Basadi 114, 133, 136, Kasahrada 3/6 199
Kasalgeri 134 Kanyakubja 221, 235, 314 Kāśi 221, 243, 370

Page #388

378
COMPREHENSIVE HISTORY OF JAINISM
Käsbtha Sangha 177, 297, Kelhaņa 19, 45-47 307, 339
Keravase 193 Kattākosa (Jineśvara) 67, Keśavacandra 65 208, 210, 247
Keśavamuni 258 Kathākośa (Prabbãcandra) Keśavanandi 109 256, 258, 318
Kesariyāji 299 Kathākosa (Siscandra) 27-29, Kesavāra 193
81, 58, 258, 272, 278 Ketalade vi 96 Katbākośa (Harishena) 277, Khadirālaya 36 296
Khajuraho 316 Kathākoša (Brahma Nemi- Khakhar, M. D. 254 datta) 273, 276
Khandagiri 317 Kathāratnakara 231
Khangāradurga 352 Kathāratnakośa 212
Kharatara gaccha, passim Katbāratrasāgara 33, 231 Kharataragaccha-bệhad- gurKalbāsurasundari 51, 208
vāvall, passim Kathavate, A.V. 250, 252 Kbāravela 317 Katukarāja 43
Khedabrabmā 317 Kätyāyani 211
Khedanagara 319 Kauculikā 312
Khelbā Brahmacāri 273 Kaumudi festival 214
Khengar 11, 69 Kaumudi-Mitrānanda 223 Khangejavácha 274 Kauśāmbi 239-40, 316, 330 Khukhund 313 Kautilya 232
Kielhorn 67, 69, 71, 73, Kavadegolla 62
218 Kaveri 344
Kinnaripurā 139 Kāvi 316
Kirātak ûpa 19 Kāvjānušāsana (Hemacandra) Kirste, J. 249
220, 231, 249, 250 Kirtane 254 Kāvyānuśasana (Vāgbhața) Kirtideva 113 264
Kirtigiri 05, 297 Kávyaprakāśa (Mammața) Kirtikaumudi 32, 75, 228-29, 233
231-32 Kayadāļa 120
Kirtimalla 308 Kāyastha 69
Kirtipāla 45, 46, 48 Kedāra 35
Kirtisimba 178, 185, 273

Page #389

INDEX
379
Kirtistambha 174, 295 Křshŋadevaraya 189, 195, Kirtivarman 54, 56, 65
202 Kogali 141-42
Kęshnarāja (Rajasthan) 51 Kojarā 317
Krshqarāja III 139 Kokāvasati 242
Krshparshi gaccha 243 Kolhapura 62, 246, 271. Kshapaņāsāra 64, 271 Kollāpura 95, 132, 135, 142, Kshatracūļāmani 265 317
Kshemandbara 170 Kolanupāka 87
Kshemapura 302, 318 Kommarāja 97
K shullakapura 64 Kondakunda-anvaya, passim Kubera 15 Kondakundeya-tlctha, 87 Kucirāja 116 Konerinmaikondān 86
Kudatani 141 Konkana 221
Kulacandra 58 Kopana 93-95, 124, 130, 189, Kulacandra (muni) 63, 320 196, 317-18
Kulacandra (Kundakunda Kopbal 93
anvaya) 119 Koppa Jinālaya 91, 93, 263 Kulacandra Siddhāntadeva Koppa town 199
122 Kopparasa 91
Kulottunga I 84, 311 Koraga 193
Kulottunga II 85 Kosala 241
Kulottunga III 85 Kota 343
Kulottunga Rajendra 87 Koţika gaņa 238
Kumārabhūpālacarita 227 Kotitirtha 258, 318
Kumaradeva 238 Kovilangalam 85
Kumārakirti 102 Krāpura gana 93, 113, 115, Kumāra pāla, passim 199
Kumārapāla (Tribhuvanagiri) Kệpārasakośa 167
245 Kspāsundari 251
Kumārapālacarita 15, 221, Krishnamoorthy, K. 150, 260, 227, 243 278
Kumārapālaprabandha 228, Kțshna Misra 275
251 Kțshna (Philosopher) 6 Kumārapālapratibodha 21, Kssbpa (Yadava king of S. 23, 24, 226, 318 India) 98, 99
Kumārasena 103, 139, 294

Page #390

380
COMPREHENSIVE HISTORY OF JAINISM
Kumaravibara 225, 349 Kumāravibāraśataka 223 Kumāri hill 317
Lābhapura (Lahore) 167 Kumbhakarna (Mewar) 165, Laccaladevi 104
173, 175, 199, 285, 326, Lacchiyabbe 100 337
Laghu-Kailāsa 308 Kumbbäriä 286
Lāja 318 Kumbnur 85
Lakhana 55 Kurkumadevi 105, 319 Lākhanapālha 47 Kunudacandra 6-8, 12, 13, Lakkundi 106, 319 136, 225
Laknawati 242 Kumudavāda 99
Laksha 19 Kuņāla 214
Lakshar:āvati 242 Kundakunda anvaya, passim Lakshma 109, 271 Kundanavrolu 90
Lakshmaņa (Jaisalmer king) Kundavai 84
170-71 Kundi 100
Lakshmana (Sāmanta) 64 Kurdugeśvara Rshabhadeva Lakshmaņa Vihara 171 351
Lakshmanasena 236, 238 Kuntalāpura 115
Lakshmani 318 Kunthur ātha 190, 202, 241, Lakshmarasa 104-5 283
Lakshmeśvara 105-06, 108, Kuppuswami 79
318 Kupp: gūru 113-14, 186, 318 Lakshmideva II 100 Kuriyāgrāma 4
Lakshmidevi 129 Kuru 210
Lakshmi Jinālaya 116 Kurugodu 193
Lakshmichara 271 Kurulitirtha 115
Lakshn; Isāgara 162, 164-65, Kurumbur ādu 355
169, 173 Kuśāgra pura 210
Lalla 172 Kuša Jinālaya 94, 318
Lalitakirti 194 Kušarāja 177, 273
Lanka 232 Kusinārā 332
Lātadeśa 12 Kusumapura 2:0
Lãțisa mhitã 176 Kuvalayamālā 261, 291, 309 Lavaņakhi taka 319 Kyātanahalli 135
Lavanaprasāda 30, 245

Page #391

INDEX
381 Law, B. C. 284
95, 104, 119, 131-32, 136, Lilāvatl-Kathā 208
190 Lingānušāsana 218-19
Māghanandi Bhattāraka 109 Lodana 296
Māgbanandi (contemporary Lodarva 319
of Gayākarna) 60 Lokkigundi 319
Māghanandi (Kāņdura) 101 Lolaka 350
Māghacandi Siddhāntadeva Lolārkacaitya 19
126, 136, 320 Lowe, W. H. 182
Mabābbārata 222, 223, 230, Luacchāgira 65, 297
240, 274, 341 Lūpakarna 169, 172
Mahābhoja 60 Mahābodhi 257
Mabadeva (general) 351 M
Mabāgana 55 Macikabbe 128
Mahăgiri 332 Madalāpura 122
Mahamandalácārya Nayakirti Madalūra 320
130 Madana festival 214
Mabalakshmi 62-63 Madanakirti 30, 267, 298 Māhapasimha 238, 272 Madanapala (Tomara) 246, Mabăniśitha 322 · 356
Mabapurāya (Mallishena) 103, Madanavarman (Candella) 55 262 Madanavarman (Malava) 243 Mahāpurāņa (Pushpadanta) 58 Maddagiri :00
Mahārāsbtra, passim Mādhavacandra 64, 95, 115 Mabāsena (Pogari gaccha) 96 Madhavacandra Traividya Mabāvīra, passim 271
Mahāviracarita (Gupacandra) Madhukanagara 275
211-12 Madhumati 320
Mabăviracarita (Hemacandra) Madhurā 110
18-19, 21 Madhyamavyāyoga 223 Mabāvīracarita (Nemicandra) Mādirāja 115
214-15 Mador 64
Mahendra I 346 Magadha 221, 257, 302 Mahendrasuri 224, 234, 249 Māgha 237
Mahendravarman 80 Maghanandi 60, 62-64, 94, Mahɛ svara 45, 208, 210, 247

Page #392

382
COMPREHENSIVB HISTORY OF JAINISM
Maheśvara (author) 67
Mallika-Makaranda 223 Maheśvara (monk) 139 Mallikāmoda Jina temple Maheśvaradatta 216
127, 188 Mahetha 242, 345
Mallikārjuna (brother of Mahicandra 55
Kārttavīrya IV) 101 Mahuã 275
Mallikārjuna (Konkana) 221 Mahumāņikyadeva 89 Mallikarjuna (Vijayanagara) Mahuvā 320
194 Mailāpa anyaya 59, 313 Mallinātha 195, 200, 241, 291, Maithili-Kalyana 269.70
305, 329, 338 Majumdar, A. K. 67-68, Mallinātha (man) 134
70-71, 73-74, 76, 227, 247, Mallisheŋa Bhattāraka 90 250-51
Mallisheya (monk) 262 Majumdar, R. C. 79, 179, Mallisheŋadeva 140 253
Mallishena-Pandita 125 Majumdar, S. N. 254, 284 Marqovara 168 Makaraketu 210
Mammaţa 220, 233 Mālaladevi 113
Managoli 108 Maladbărideva 114, 128, 134 Managundi 108 Maladhārigaccha 139, 231, Māoasinha 178 238
Mandalgarh 266 Maladharisvāmi 130
Mandanamišra 261 Malan üra anvaya 89-90 Mandavagadha 320 Mālava 12, 33, 70, 110, 24- Māņdu 321 43, 246, 266, 276
Mangalapura 242, 267, 3.1 Mālavadeśa 58
Mãigi-Tuögi 321 Mälava-mandala 266
Mänika Poysalacāri 117 Malayakheļa 320
Māpikasetti 119 Maleyamarasa 96
Māņikya Bhattāraka 98 Maleyūra 139, 197, 320 Māņikyacandra 26, 228, 233 Malik Kâfür 242
Mānikyanandi (pandita) 63 Malkhed 91
Mānikyanandin 58 Malla 113
Mānikyanandin (PrameyakaMalladeva 34
malamartanda) 256 Malli 323
Mānikyasena 55, 115, 268 Mallibh üshana
Māņikyasundara 297

Page #393

INDEX
383
86
Mānikyatirtha 335
Meghacandra 123, 129, 136, Mānikyatirtha Basadi, 100 197 Manki 192
Meghacandra Siddbāntadeva Mannera Masalevāņa 141-42 Mānța Niqagallu 121, 200 Meghacandra Traividya 138 Mänyakheta 320
Meghadūta 275, 337 Mārasimha III 137, 288 Meghanandi 109, 323 Mārasamudra 121
Meghaprabhācārya 226 Māravarman Sundara Påndya Mehoba 55, 245
Merta 323 Marikali 126
Merutunga, passim Mariyanne 133, 136
Merutunga, Añcala gaccha Markuli 126
169 Marudeśa 257
Meshapāshāna gaccha 114-15 Marudevi Basadi 319
Mevāda 38, 232 Marukosta 321
Mirashi 63, 67, 82 Mārūru 196, 322
Mitbilā 241, 323 Maski 95, 322
Modha gaccha 324 Mathurā 65, 66, 110, 239-40, Modherā 323-24 322
Moharājaparājaya 15, 19, Mäthura gaccha 177, 178, 308 22-24, 26, 224, 232, 349 Māthurānvaya 334
Mokal 174 Māthura Sangha 347
Molakhoda 192 Matisāgara 259
Morājhari 42 Matsya Purāna 211
Mosalevāda 142 Mattāvara 118-19, 199, 323 Mudabidri 324 Mattāvūra 119, 322
Mudabidura 195 Maunibhadra 101
Muqahalli 138 Maunideva 101
Mudrārākshasa 232 Mauni Siddhānta Bhattāraka Mudritakumudacandra 6, 225 110
Muguli 123 Mayaŋalladevi, 7, 221 Mugulur 123 Medapāta 264
Muhammad of Gbūr 243, Medatā 9
266, 333 Medhagiri 325
Muhammad Bin Tughluq 157. Megha 309, 312, 337
58, 189, 238, 314, 356

Page #394

384
COMPREHENSIVE HISTORY OF JAINISM
Mukhtar 64, 80, 82, 277, 281,
N 339.40 Mukherjee, S. 261, 278 Nābheya 47 Muktāgiri 324
NābhinandanoddbārapraMukunda 212
bandha 156 Müladeva 8
Naddūla 19, 20, 77 Mūlagana 61
Naddulai 45 Mūlarāja I 21-28, 37, 58, Nadlai 175, 325
81, 220, 226, 232, 235, Nādol 325 290
Nadūladāzikā 44-45, 325 Mülarāja II 28, 8!
Nadūlapura 20 Mülasangha, passim
Năgacandra 99 Mūlasthāna 257.58
Nāgacandra Saiddbāntika 61 Mülavasati 292
Nāgadatta 213 Mulgund 102-03, 106, 189, Nāgadevi 131 192, 262, 294, 325
Nāgahrada 326 Mullur 117, 140
Nāgakumāracarita 178, 350 Municandra 16, 38, 102, 109, Nāgakumărakāvya 262 196
Nāgapura 6, 263, 326 Municandra (Belgaum) 100 Nāgapuriya gaccha 326 Mundasthala 325
Nagara 326-27 Mundira 257
Nagara Jlpālaya 131-32 Mungasthalā 325
Nāgarakhanda 187 Munibhadra 188
Nagarakoțța 131 Municandra Siddhāntadeva Nagarakoțța Caitya paripäți 293
327 Muni Rājavijaya 247
Nāgasamudra 131 Munisekhara 173
Nāgasena Pandita 97 Munisundara 163, 169, 180 Nagaur 326 Munisundara (author) 307 Nāgendra gaccha 34, 224, 231, Munisuvratacarita 4), 68, 234-35, 237 267
Nahata, A. C. and B. L. 18), Muñja. 57, 58, 80, 236
182, 184, 255, 309 Muñjāla 11
Nahar, P. C., passim Mutsandra 133
Nakhara Jinālaya 120, 305 Muttati 123
Nākoņā 327

Page #395

INDEX
385
Nala 18, 2:4
Narapati 49-50 Nalakacchapura 59, 266, 327 Nārapattiraņņu 310 Nalanda 212
Narasimha (merchant) 162 Nalavilása 223
Narasimha 1 115, 121, 125, Nalcha 266
130-31, 135 Nallur 141
Narasimha III 124, 132 Nāmasangraha 218
Naravāhanadatta 215, 269 Namiratha 169, 323
Naravara 328 Nami Vidyādbara 270 Naravarman (Paramara) 58 Nammayasundarikathā 216 Naravimāna, 232 Nãnā 300, 327
Nārāyaṇa (Vāsudeva) 233 Nāpaka 228-29
Narendrakirti Traividya 135 Nánaklya gaccha 35, 228 Narendraprabha 228, 231, 233 Nānāvala 328
Narendrasena 1 103 Nanda (emperor) 331 Narendrasena II 106 Nandakulavatı 325
Narmadāsundari 216 Nandibevuru 141-42
Nāsikya (Nāsik) 241, 328-29 Nandiśvara 334
Nāsiruddin 37-38 Nanditaţa gaccha 297
Nātyadarpaqa 250 Nandivarman II 314
Nāțyadarpana (Rāmacandra) Nandavara 141
223 Nandiyā 328
Nayacandra 50, 244 Nannasūri 169
Nayacandrāsūri:43 Nanni Säntara 112
Nāyādhammakabão 239, 352 Nanniya Bhatta 88
Nayakirti 120, 125, 131-32, 140 Napasar 169
Nayakirti Siddhānta CakraNara (Arjuna) 233
varti 124 Narabhata 328
Nayanandin 58, 272, 298 Naracandra 233
Nayasena 103, 106 Naracandrasûri 34, 38, 228, Nellikara 196 231
Nāmagāvunda 61 Nāradapuri 325
Nemicandra 57, 59, 101, 131, Na rainā 328
132, 189, 233, 262, 271 Nārāņaka 328
Nemicandra:ūri 213-15 Naranārāyanānanda 36, 233 Nemicandra Siddhantadeva Narānayana 42, 328
91 25

Page #396

386
COMPREHENSIVE HISTORY OF JAINISM
Nemikumāra (father of Vāg- Ojha 263 bhața) 264
Osia 329-30 Nemirātha, passim
Osmānabād 347 Nemipāthacarita 222, 231 Othello 216 Neminātha Purana (Karna
pārya) 62, 271 Neminātha Purāņa (Brahma
Nemidatta) 273, 276 Pabhosa 330 Nemi-Nirvāpakāvya 263-65 Pachar 268 Nemisena 55, 268
Pādalipta pura 34, 330 Nighanțušesha 219
Pädaliptasűri 330 Nigumba 61
Padma 230 Nilakantha 329
Padma (person) 340 Nimbadeva 62, 142
Padmakara 6 Nimbadevarasa 62
Padmākshi 87 Niralgi 106, 329
Padmarābha 177 Nirayavalilā 339
Padmanandakâvya 230 Nirbhaya-Bbimavyayoga 223 Padmanandi 114, 131, 141, Nišithacūrņi 4-5
188, 196, 258, 272 Nițodā 329
Padmaprabha, passim Nityavarsha 141
Padmaprabha Maladbărideva Nodhaka-Nagara 275
122 Nokkayya 114
Padmaprabha sūri 211 Nokkiyabbe temple 306 Padmaprabhacarita 316 Nokkiya Setti 110-11
Padmapura 334 Nrpatunga Vallabha 93 Padmapurāna (Raidbû) 272 Nyāyakandali 5
Padmapurana (Ravishena) 86, Nyayavijaya (modern
144, 258, 270 scholar) 308
Padmasena Bbatļāraka 116 Nyāyaviniscaya-Vivaraga Padmasundara 167 260-61
Padmāvati 61, 62, 94, 99, 102,
198, 263, 269, 306 Padumasetti 132
Pāhilla 55 Odalavādi 329
Pāladi 47 Odeyadeva
Palāśikā 331

Page #397

INDBX
387
Palha 38
Paramántaka Siddhāntadeva Pali 331
113 Pālitānā 32, 116, 229, 233, Paramāras 51-52, 56-57, 70, 330
235, 298-99, 334 Påliyakka 110
Paramardin 55, 236, 268 Påliyakka temple 305
Pārânagara 329 Pallavas 84, 311
Pārasakūla 216 Palli gaccha 331
Paravādimalla 84 Pallikā 331
Parikh 11, 68, 70, 250 Pallivāla gaccha 331
Parikshāmukhasūtra 256 Palyavidhānakathā 307 Parisishța parvan 221. 234 Pampa 230
Pārsvadeya (monk) 197 Pampadevi 112
Pārsvanagara 329 Panasoge šākha 13), 194, 315 Pārsvanatha, passim Pascasangraha 58
Pārsvanāthacarita (GuņaPañicasära Pārsvanātha 36 candra) 211-12 Pañcâstikāya 177
Pārsvanāthacarita (Vädirija) Pañcasti panikāya 322
259-6: Pändavas 239, 341
Pārsvanāthacarita (MāņikyaPāndava Purāpa 260, 273-75, candra) 233 337
Pårsvanāthacarita (Rapa. Pandit, P. 281
simha) 328 Pandit, S. P. 250
Pärsvanātha Purāņa (śri. Panditācārya 187, 201
bbüshaņa) 297 Panditarhalli 121
Pārśyanātha Purāna (Vadi. Pāpidhara 55
rāja) 274 Pāņquranga 17
Pārsvapura 135 Pandus 17
Pårsvasena Bhattāraka 116 Pandya 116
Păsu 48 Påndya-bhūpila 193 Pāțaliputra 215, 239, 242, Pāndya-mabisvara 269
331 Pandyarāya 194, 315
Pātan 159, 164, 174, 223, Pāņdyappa Bodeya 195
242 Pāpäpuri 24
Pāšaśivaram 88 Parab, K. P. 73, 251
Patel, M. L. 70 Parama 129
Pātrakeśarin 257

Page #398

388
COMPRBHENSIVB HISTORY OF JAINISM Pattana 6-8, 10, 21, 35, 38, Ponnugunda 97, 334 160, 332
Prabandhacintāmaņi, passim Pattina-svāmi 110-11
Prabandhakośa, passim Patjana-svāmi temple 306 Prabandhävali, 237 Paumacariyam 14), 270, 287, Prabhācandra 4, 12, 21, 57, 335-37
58, 115, 127-28, 131-33, 234, Paumacariyu 270
257-59, 271, 289, 318 Påvā 240, 332
Prabhācandra Siddhāntadeva Pāvāgiri 333
138 Pavanadura 275
Prabhācandra Saiddhāntika Pavapañjaya 269
124 Påväpuri 332
Prabhācandra Siddhāntadeva Penugonda 333
(Belgaum) 100 Pergade Mayduna 115
Prabhācandra (Balätkära Periplus 34'
gaña) 275 Permādi-Caityālaya 319 Prabhācandra (disciple of Parmādi-Udayāditya 113
Rāmacandra) 92 Perumaladeya 126, 197 Prabhācandra Traividya Perumapalli 30
Bhattāraka 90 Peterson 9, 68, 72, 73, 248 Prabhā candra (Bhārati gaccha) Pethada 39
272 Phalavardhikā 41, 239, 333 Prabhācandra (Kathākota) Paeru 160-61, 244-46, 356
296, 348 Pindaravātika 333
Prabhākara 188 Pindwara 333
Prabhañjana 261 Pischel 249
Prabhāsa 30, 35 Pocaladevi 129
Piabhāsa Pāțana 298, 349 Pochabbe 140
Prabhāvakacarita, passim Pocikabbe 129
Prabodhacandrodaya 56, 80, Pogaja gaccha 117
224, 275 Pogari gaccha 96, 110, 115 Prabuddha-Rauhine ya 226 Pola rasa 87
Pradyumnasūri 53, 234 Poliyad plates 3
Prāgvata Kula 263 Pomburcha 110-11, 306 Prahlādana 24, 33! Ponnāladevi 271
Prahlādana pura 24, 36, 159, Ponnavāda 97, 306
334

Page #399

INDBX
389
Prameyakamalamārtanda 57, Pupņāsavakabākosa 273 256
Punyavijaya 172, 248, 252-53 Prasannacandra 243
Punyāšrava Kathākośa 257. Prasastapāda 261
58 Prašnavāhana kula 238 Purāņasāra 58 Pratāpa (mahārāņa) 175 Purāpasārasangraha 271 "Pratāpasimha (Kāśi) 243 Purātanaprabandha sangraha, Pratishthāna 39, 238, 241,
passim 335
Purigere 105 Pratishtbāsāroddhāra 266 Purikara 105, 108, 336 Pratishtbåsoma 162
Purimatăla 336 Pratishtbåtilaka 270
Parle 115 Pravaranasåra 177, 350 Parnabhadra 47, 293 Pravāsagiti 318
Pardacandra 138 Pravāsagitikātraya 173 Purgāsā 276 Prayāga 213, 269, 333-36 Pūrpasitha 34, 174 Premi, N., passim
Purpatallaka 329 Pșthvipura 41
Purudeva 268 Pșthvirāja 1, 9, 40, 338 Purudevacam pū 268 Pșthvirāja III 42, 236, 241, Pushkara 213, 243, 336 243
Pushkara gana 339 Pșthvirāja-Vijaya 9, 40 Pushkarini 6 Pujāvidhāna 15
Pushpadanta 58, 256, 269, 315 Pūlakesin II 96
Pushpaka 232 Pūli 100, 335
Pushpasena 126, 139 Punapākshadeva 20
Pustaka gaccha, passim Pundrikacarita 299
Putiga 20 Pundarikasvāmin 165 Pundraparvata 336 Pundravardhana 335-36 Pundravardhaniya sakha 335 Qutb-Ud-din Mubarak Shah Punisa 138
57, 179 Punisa Jinālaya 123, 125,
300 Punnāgavřkshamūla gana 61, 100, 102, 335
Rädavara 335
R
gana 61,

Page #400

390
COMPRBHENSIVB HISTORY OF JAINISM
Raidhū 272, 281
Ramacandra (dramatist) 21, Raivataka 10, 239-40, 352 25, 223, 224 Rajadeva 44-45
Ramacandra (Yadava) 108. Rājādhirāja 104
116 Rājādbirāja Kongālva 140 Rāmacandra Travidya 90 Rāja gaccha 233, 234
Rāmadeva 42, 43 Rājagpha 214, 240, 335 Rāmagiri 86, 336, 337 Rajaldesar 169
Rāmakka 191, 302 Rājamalla 117, 176
Rāmakonda 86, 337 Rājamalla IV 141
Rāmanātha 141 Rājanagara 336
Ramarāya 193, 196 Rājarāja 1 83
Rāmasena 110 Rājarāja II 85
Rāmateka 337 Rājaśckhara 4, 25, 35-35, Rāmatlctha 86 230, 238, 252, 356
Rāmāyaṇa 233 Rljasri 257
Ramnagar 284 Rājatarangiol 235
Rāmakapura 163, 175, 333, Rājendra I 83, 84, 137
337 Rajendra II 84
Rāpapura 167 Räjīmatj 267
Ragastambhapura 9, 50, 318 Räjimati-Prabodha-Nătaka Ranatbambor 40 225
Rapiga 73 Rajimatl-Vipralambha 267 Rao, B. V. R. 88 Räjyapura 329, 336
Ras Mäla 69 Rakkasayya 90
Ratangarh 169 Rama (Dāśarathi) 137, 232, Rathayâtrå 225, 227 260, 270
Ratna 79, 352 Räma (king) 76
Ratnacūda 215 Rimabhadra 226
Ratnacūdarājacarita 214 Rámacandra (Digambara Ratpadvipa 257 monk) 124
Ratnakarandaka-Śrāvakacara Rāmacandra (Belgaum) 100 81 Rāmacandra (contemporary Ratnamandira 37
of Vikramaditya VI) 92 Ratnapāla (man) 55 Rāmacandra Mumukshu 257- Ratnaparikshā 160, 245 58
Ratnaprabha 7, 53, 164

Page #401

INDEX
391
Ratnapura 50, 53
Rudra 109, 212, 288 Ratnapuri 338
Rudrāditya 236 Ratnaśekbara 164, 165, 169 Rudramabālaya 10 Ratnasisha 165
Rudra-Nārāyaṇa temple 142 Ratnasimha Sūri 227
Rudrapāla 44 Ratnasuri 156
Rudrapalli 339 Ratnatrayabasadi 192 Rudrapalliya gaccha 227, 339 Ratnavāhapura 241, 338 Rujuru 95 Ratpävali 270
Rukamabbe Ratrimatikanti 61
Rūpapārāyana 62 Raţtas 99-100, 338, 349 Raubineya 226 Råvandur 197 Ravicandra 93, 94, 99 Śabdabhedprakāśa 67 Ravikirti 96, 288
Sabdacandrikāvštti 64 Raviprabha 41
Śabdānušāsana 164, 218, 249 Ravisheņa 86, 258, 269, 336 Śabdārpava 271 Ray, H. C. 69, 71, 77, 79, Sādaka (man) 3 253-54
Sadāśiva 193, 196 Rāyabāg 338
Sadhana Jinālaya 199 Rayadrug 141, 190
Sågapattana 339 Rāyamalla 175
Sagara 222 Rāyamallābhyudaya 168 Sāgaracandrasūri 233 Rāya Murāri 92
Sagarakațje 118 Rāyapāla 20, 44, 45
Sāgārādharmāmsta 59, 60, Rāyasimha 169
266, 267, 279 Recana 113
Sāgaranandin 37, 126, 132 Recarasa 126
Sagwara 273, 339 Recimayya 132
Sabajapāla 156 Reshandagiri 3:8
Sāhana 156 Revaņā 42
Sahasralinga 10 Rini 169
Sähavadīna 333 Rob]taka 339
Sahet-Mabet 242 Rshabha, passim
Sāhityadarpapa 250 Rshabhadāsa 166
Saigaţta 99 Rshabhadevacarita 264 Saivas 203

Page #402

392
COMPREHBNSIVB HISTORY OF JAINISM
Sajjana 10, 11, 341
Sambhudeva 132 Sajjana Upadhyāya 209 Sangrahaņi tikā29 $akas 216
Samgrāmapura 340 Sakalacandra 105
Samipāți 43, 342 Sakalacandra Bhattāraka 98 Sammaijinacariyu 273. Sakalacandra Pandita 111 Samipāțiya 43 Sakalakirti 275
Sammeta 340 Sakalatīrthastotra 291, 328, Samprati 214, 227, 239 343, 347, 354
Sampatkara 11 Śakambhari 15, 40, 41, 224, 340 Samvegarangaśālā 211 Säketa 340
Sanchor 47 $ākta 213
Sañcikādevi 47 Sakunikāvihāra 34, 292 Sanderã 342 Sakuntalā 72
Sanderaka gaccha 343 Sala 117
Sandesara 76, 233, 252-53 Saletore 118, 137, 150, 152, Sāngāner 340 204, 206, 302
Sanghatilakasūri 227 Sālba 174
Sangrāmasimba 165 Salbe 55
Śankaradurga 242 Śälibhadra 209
Sarkaraganda 95 Sāliga 20
Šankaraganda (Răshtrak Otai. Sallakshana 59, 266
governor) 352 Salt Range 343
Sarkasetti 125 Samantabhadra 139, 257, 260, Sanketa 233 296, 314
Sarkha Jinendra 318 Samanta Jinālaya 132
Śankha Basadi 192 Samantasinha 49, 52
Šankarācārya 192 Samarā Shāh 155-57, 160, Śarkhapura 36, 341 341
Śarkheśvara 340 Samarasimha 47-48, 53, 155 Sāntaladevi 94, 128, 136 Samasadina 242
Säntara 110-11 Samayadivākara 139
Śānticandra 167 Samayasāra 177
Śāntideva 118 Samayasaranātakakalasa 274 śāntideva (monk) 139 Sambhar 340
Sāntimunindra 61 Sambhavanātha, passim Säntinandi Bhattāraka 104

Page #403

INDEX
393
śāntiråtha, passim
Satyagangadeva 115 śāntinātha (general) 109 Satya-Hariscandra 223 śāntināthacarita 159, 179, Satyapura 6, 34, 170, 239, 301
241, 341 Šāntiśayana Pardita 116 Satyapuriya Mabāvira Utsāba Santishena 57
284, 328, 342 Santisūri 34, 169
Saundatti 99, 100 Säntiviramunindra 62
Saurāshtra 161 śāntiyappa 125
Savaneru 130 śāntu 11, 35
Sāvanta Basadi 132 Sapādalaksba 238, 266 Savaras 210 Saraguru 197
Savața 329 Sāra ngadeva 38, 39, 52, 246 Savatigandhavārana Basti 128 Sarasvati 32, 33, 35, 59, 232, Sāvikeri 192 351
Sāyaravasati 175 Sarasvati (sister of Kālaka) Śayyambhava 293 216
Sedimba 90-92 Sarasvati gaccha 202, 275, Sena gaña, fassim 297
Seram 92 Ssrasvati Mantrakalpa 262 Seringapatam 189 Sardarsahar 169
Šerisā 342 Sarnath 343
Sesali 342 Sarvadeva 26, 329
Setubandha 39 Sarvadhara 60
Sevādi 43, 342 Sarvajña 45
Shaqasitiprakaranavștti 28 Sarvānanda 37
Shah, A. M., 76, 79 Sarvānardasūri 243
Shah, U. P. 248, 307, 312 Śaśakapura 117
Shams-Ud-din 242, 293 Šā sanacatustrimśikā 30, 267, Shanderaka 57, 342 298, 326, 345
Shanderaka gaccha 34, 43, 45, Sastri, N. 144
46. 175 Sastri, P. L, 281
Sharma, D. 77-79, 254 Sastri, S. K. 278
Shashtri, P. J. 80, 277 Sātavāhapa 235
Shergarh 343 Šatruñjaya, passim
Sheth, c. B, 68, 70, 76, 179Šatruñjay āvatāra 32
80, 290

Page #404

394
COMPREHENSIVE HISTORY OF JAINISM
Siddha-Hema 13, 218, 220 Sindaghatta 136 Siddhāntācārya 186
Sindana-Kalpola 313 Siddhāntadeva Muni 188 Sindangera Basadi 119 Siddhānta-yog1201
Sindhudeša 161 Siddhafāla 24, 73, 225, 227 Sindhurāja 80 Siddhapura 10, 22, 232 Singaveram 260 Siddharāja 226
Singhaņa 93, 98, 245 Siddharsbi 291
Sinnavai 83 Siddhaśāstra 201
Sircar, D. C. 277 Siddhasera (12th century) Sirohi 169, 344
2:8, 291, 294, 319, 330, $ish yahitā 215 338, 343, 347
Sisupälavadha 264 Siddhasena (Guru of Bappa Sitā 270 bhatti) 323
Sitalanatha 222, 335 Siddhasena Divākara 351 Siva 2, 10, 26, 32, 61, 94, 120, Siddhasena Sūri 169
233 Siddhasűri 156
Śivadatta 251 Sikandar Shah 189
Sivagangā 143 Silābāras 82, 136
Śivamāra 99 silavijaya 289, 306, 315, 324, sivarāma 192 345
Siva Vaidyanātha 31, 33 Sīmandharasvāmin 8
Skanda 212 Simba 37
Skanda Purãpa 26-27 Simhadeva 261
Smith, V. 82 Simhakirti 189
Snātasyā 224 Simhakumara 260
Sogi 142 Simhala 210
Soma 264 Simhana 94, 108
Somadāsa 173-74 Simhanandi 94, 190
Somadeva (10th cent.) 261 Simhanandi (Kundakunda) 93 Somadeva (šaka 1127) 62, 64, Simhanandin 276
271 Simhapura (S. India) 260 Somanātha 14, 298 Simhapura 343
Somaprabbācārya 21-23, 225Simhapura (2) 344
26 Simhapuri 243
Somaśarman 258 Sindas 95, 103
Somasimha 52

Page #405

INDEX
395
Somasaubhāgyakāvya 162, Srideva 6-7 180, 297
Śrīdhara 5, 26 Somasundara 162-63, 164, Śridharacarita 297 175, 228
Śrīharsha (poet) 238 Somasundara Sūri 307
Śrīkirti 28-29 Somavāra 122
Śr]māla 47, 291 Someśvara (poet) 26, 31, 33, Śrimāla gotra 160 35, 228, 229
Śrimāla Mahātmya 292 Someśvara (Cāhamāna) 42 Srimāla Varsa 245 Some svara I 96, 97, 100, 103- Śrīnandi 58, 95, 105
04, 108, 110, 127, 141-42 Sringeri 199 . Someśvara II 96-97, 99, 103. Śripala 6, 24, 73, 225, 05, 109, 113, 120, 334
260 Someśvara]192, 101,116, 119 Śripāla akhyāna 275 Someśvara IV 92, 107
Sripālacarita 273, 276 Somila 211
Śripāladeva 259 Sonāgiri 344
Śripāla Mandalesvarāśrama Sonda 191
58 Sopara 346
Śripāla Travidyadeva 123, Sorațțha 269
125-26 Sosavûra 117
Śripāla Varqin 273 Sosavūra Basadi 117
Šri Pañcami 263 Sovisefti 136
Śrīparvata 35, 212-13, 248 Śrāvakacarita 273
Śriraiganagara 189 Śravanahalli 138
Srirangapattana 345 Śravana Belgola, passim Srisailam 202 Śrāvasti 239, 242, 344
Śri-Śākavāța 273 Śråvastikā šakhā 344
Śri-tilaka 238 Śrenika 166-67, 226
Śri-Vijaya Basadi 319 Śreyāmsa 313, 339
Śrutakirti 58, 60 Śreyāṁsa Pandita 112 Śrutakirti I !92 Śribhushana 274, 297
Śrutakicti II 192 śricandra 6, 8, 9, 68
Śrutakjiti Traividyadeva 62 Śricandra (Kathākośa) 27, 29, śrutamupi 187, 201 60, 258, 272
Śrutasāgara 273, 276 Śricandra (man) 55
Stambhana 33

Page #406

396
COMPREHENSIVE HISTORY OF JAINISM
Stambhatirtha 31-32, 35, 157, Sukhabadba 215 232, 239, 240, 346
Sukstakirtikallolini 229 Stambhapura 345
Suksta-Sankirtana 32, 75, 229, Sthavirāvalicarita 221
232, 235 Sthūlabhadra 332
Sukumāra 25 Subandhu 265
Sulocană 270 Subhacandra 101-02, 124, Sulocanācarita 275
133-34, 120, 129, 133, 198, Sultan Mahmûd 65, 241, 341 273, 274
Sultan Sähayadina 241 Subhacandra (Pandava) 260, Sumati 169, 197, 287, 347 339
Sumati (writer) 301 Subhacandra Bhattāraka 101 Sumatisādhu 162 śubhacandra (11th cent) 264 Sumatisagara 285, 3)1, 321, Subhacandradeva 134
325, 341 Subhacandra Siddhāntadeva Sumati Upadhyāya 211 128
Sundari 209 Śubbacandra Traividya 13 Supārsva 97, 176, 296, 302, Subhadra 60
306, 320, 322, 354 Subhadra 233
Sūrācārya 4, 234 Subhadrā (sister of Nami Süranhalli 135 Vidyādhara) 270
Så rastha gana 95, 104, 135 Subhadrābaraņa 269-70 Surasundari 210 Subhadrāpātikā 270
Surasundaricariya 210 Subhakirti 59
Surat 272, 346 Subhankara 20
Surathotsava 26, 73, 228 Subhāsbita ratnasandoha 80 Śūrpāraka 39, 210, 316 Subnur 116
Surya (general) 116 Sudarsana 272
Sušarmapura 327 Sudarśanacarita (Nayanan- Suvarṇāvati 200 din) 58, 272, 298
Suvrata, passim Sudarśanacarita (Vidyānan- Svaryagiri 50, 310 din) 272
Syayambhu Sudatta 118 Sugandhavarti 99
T Suhastin 214, 332 Sukadara 134
Taņāgapattana 350

Page #407

INDBX
397
Tagadūru 346
Teridala 349 Tagara 269, 347
Tewar 350 Taila II 141
Thāhada 7-8 Tailapadeva 236
Tharāda 349 Taj-Ul-Mulk 162
Thārāpadra 35, 225, 349, Takshakapura 350
355 Takshasilā, 210, 234
Thārāpadriya Prāsāda 349 Talakad 129
Therāvali 350 Taladhyāja 347
Thuvana 349 Tāla pāțaka 317
Tihuna 172 Tälanapura 347
Tilakamañjari 57 Tāmalitti 269
Tilakaprabhasűri 52 Tāmralipti 257, 348
Tilaka pura 349 Tapā gaccha 162-66, 173, 181, Tilakasundar) 215 228, 306
Tilakasundari-Ratnacüda. Tarā 348
katbānaka 248 Tārañagadha 159
Tintriņi gaccha 93, 114, 133, Tarangā 23, 35, 159, 343
136, 196, 199 Tärāpura 348
Tippūra 132-33 Tātangi 139, 200
Tirahutti 241 Tattakere 108, 114
Tirthada Basadi 94 Tattvārthādhigamasutra 332 Tirthamālā 51, 294, 312, 315 Tattvärthadipikā 273
Tirthayātrastavana 328 Tavanandi 188, 348
Tirumalai 83, 349 Tavanidhi 188, 348
Tirumetrisai 310 Tawney 67-71, 76, 81, 253 Tirunamkondai 202 Taxila 349
Tirunidamkondai 85 Tejahpāla 29-30, 32, 34, 35, Tirupparuttikundan 85
228-29, 235, 240, 286 Tiruppattikunru 202 Tejaḥsimha (Gubila) 53 Todā Raisingh 350 Tejaḥsitħba (Cābamāna) 172 Togarakunta 87 Tejalapura 172, 240, 352 Tolāpurusha Vikramāditya Tengali 91
śāntara 110 Terânagara 269
Tomara 177, 246 Terāpura 229, 347
Topakavi 397 Terdal 349
Toraņa 352

Page #408

398
Tosali 209 Totahalli 197
Trailoky adipaka 337
Tribhuvanacandra 61, 105 Tribhuvanacuḍāmani 195 Tribhuvanagiri 245
Tribhuvanapāla 22
Tribhuvanatilaka (W. Calu- Udayapäla 65
COMPREHENSIVE HISTORY OF JAINISM
kya) 96 Tribhuvanatilaka (Kolhapur)
271
Udayaprabha 36, 228, 231,
233, 237
Udayasimha 48-49 Udri 188, 351
Tribhuvanavihāra 22, 226 Trikalayogi Siddhantadeva 86
Udyotakeśari 317 Ugräditya 337
Ujjayini 214, 216, 243, 268,
Trikūta Jinālaya 126, 206 Trilokatilaka temple 350 Trinyapura 197 Tripuri 350 Trishashtiśalākāpurushacari- Ukhalada 351
351 Ujjill 88
Ukesakula 162
Umapati 236
ta 15, 18, 38, 218, 221, 233 Trishastismṛtisāra 267 Trivarṇācāra 270
Umāsvāti 260, 332 Una 351
Trivedi, K. H. 250
Una 351
Trivikrama 55
Tungabhadra 105
Unnatapura 352 Upadeśakandali-Vṛtti 28 Upadesa pada 164, 217 Upadeśapadaţikā 41 Upadesatarangini 37-39
Upadhye, A. N. passim Upakeśa-gaccha 42, 156,
164-65
Upakeśapura 330 Upakešavaṁśa 156
Tuppura 139
Turushka 16
Udayacandra 55, 105
Udayaditya 58, 351
Udayakirti 326, 350 Udayana 316
Udayana (minister) 11, 13-14,
24, 27 Udayanavihara 11
U
Ubhayācārya 142 Uccanagara 350
Uccandavālamalai 310
Ucchangi 350 Üdā 299
Udaipur 297
Upariyālā 352 Uppina Betgiri 95 Urengapura 157

Page #409

INDEX
399
Urjayanta, passim
Vaijayanti 219 Urvilā 257
Vairasimha 171 Urvitilaka temple 112, 306 Vaiśāli 212, 255, 353, 357 Uthaika 52
Vaishnava 198, 200, 240 Uttarādhyayana 12, 215, 290, Vaisravana (man) 350 354
Vajra pāņi (person) 117 Uttaradhyayana-cūrni 347 Vajraśākbā 16 Uttarapurāņa (Gupabhadra) Vajrasvāmin 234
103, 259-60, 262, 265, 267- Vakkalagere 120 68, 270, 274, 289
Valabhi 31, 74, 236-37, 241, Uttarapurāņa (Pushpadanta) 298, 353 256
Vālama 354 Vallabha 2, 220 Vālmiki 233
Vālmīkinagara 275 Vācaspati 219
Vāmaja 354 Vādali 357
Vāmanasthali 35, 229 Vadanagara 162
Vanarāja 31, 235, 286, 332 Vadapāli 310
Vandiyür 91 Vaļavāla 3.3, 357
Vanga 211 Vaddärādhane 259
Varakāņā 354 Vādibhasimba 258, 265 Varakanakapura 354 Vādicandra 286
Vārāṇasi 2, 35, 68, 211, 237, Vadidevasūri 231
239, 242, 257, 294, 354 Vādirāja 118, 127, 257-59, Vāranga 354 262, 274, 275
Varāngacarita 259 Vadisimha 260
Varängan, 194-95, 354 Vāgaļa 52, 314
Varatirumdai 310 Vägbha ța !4, 24
Vardhamāna (town) 37, 235 Vägbhața (author of the Vardhamāna (Kharatara) 2,
Alankära text) 262, 264 5, 208, 244 Vägbhata (Jain) 263
Vardhamānagani 21 Vägbbațālaňkāra 263-64 Vardhamānamuni 118, 201 Vāghasına 50
Vardhamānasūri 34, 61 Vāghelās 115, 219
Varendra 258, 318 Vaidarabhi 232
Varakanā 51

Page #410

400
COMPRBHBNSIVE HISTORY OF JAINISM
Varunaśarmaka 1, 227
Vemaka family 59 Vasantagadh 334
Veņugrāma 101-02 Vasantakirti 65, 193
Veraval 29, 285 Vasantapāla 234
Veśata gotra, 156 Vasantapura 212, 334
Vidarbha 283 Vasantavilāsa 231
Vidūshakas 212 Vasantotsava 257
Vidyānanda 189 Vāsavacandra 127, 317 Vidyānandin 259, 275 Vāsavadattā 265
Vidyānandin (of SudarśanaVāsavendu 54
carita) 272 Vastupāla, passim
Vidyānandin (Vādi) 204 Vastupālacarita 31, 35, 36, Vidyutpura 29 74.76
Vigrabarāja IV 41-42 Vāstusāra 245
Vijada 172 Väsudeva 202, 240, 276, Vijāpur 35 321
Vijavāla 269 Väsudeva (man) 63, 64 Vijaya I 197 Vāsudevācārya 305
Vijaya Bhațjāraka 112 Vāsupūjya 257, 293
Vijayadānasaūri 166 Vāsupūjya II 123, 125, 126 Vijayadeva 197 Vāsupujya (Mugulūr) 123 Vijayāditya (śilābāra) 62, 63, Vāsusūjya Siddbāntadeva 113 102, 271, 320 Vāțăpalli 353
Vijayāditya (W. Cālukya) Vāțerā 355
105, 319 Vateśvara 3
Vijayaghosha 354 Vatsarāja 80, 330, 348 Vijayakīrti 273 Vatsarāja (minister) 65 Vijayakirti I 102, 192 Vātsyāyana 233
Vijayakīrti II 102, 192, 291 Vāva 355
Vijayakirti III 192 Vāyada 3
Vijayamangalam 355 Vāyada gaccha 34, 230
Vijayanagara 186-87, 189-90, Vāyațiya 35
192, 193 Vayubouti 258
Vijaya Narasimha 117 Velāka 175
Vijayapāla 24, 225 Velankar, passim
Vijaya-Pārsvadeva Basadi Velāra 355
124

Page #411

Vijayapura 355 Vijayaraja 52 Vijaya Sadasiva 195 Vijayasenasuri
Vinayaprabhasūri 328 Vinayavijaya 320
Vindhya 16 Vindhyagiri 272 Vindhyavalli 4:
34, 229-30
Vijayasenasūri (Tapā) 167, Vindhyavarman 59, 266
Vira 2-3
Vira Bibbarasa 91
INDEX
(Nagendra)
228, 302
Vijayasena (Sena King) 236 Vijayasimhasüri 227 Vijay odaya 279 Vijñapti-Triveni 327 Vikampur 355
Vilasapura 268
Vilasapuri 56
Vikrama-Cola 85, 311
Vikramaditya (of
Indian
tradition) 137, 235, 239,351 Vikramaditya V 93
Vikramaditya VI passim
Vikramaditya (Bikaner) 171 Vikramapura (Bijapur
district) 97
Vikramapura 355 Vikrama Sāntara 112
Vikranta-Kaurava 269-70
Vimala 286
Vimala (of Abu) 67 Vimala (author) 336 Vimalacandra 139
Vimalacandra Pandita 117 Vimala (general) 3
Vimaladitya 86, 337
Vimalanatha 176, 314
Vimalasūri 269, 337
Vinayacandradeva 142 Vinayaditya 117-19, 123
Virācārya 9
Viradeva 161
401
Viradhavala 30, 32, 36, 37, 228
Viramadeva 29, 177
Viramadeva (Gwalior) 243 Viramapura 327
Viranandin 122, 142
Viranandin (of Candrapra
bhacarita) 60-61 Viranandin (Nandisangha) 310 Viranatha 290
Vira Pandya Devarasa 194 Virapura 90, 356 Vira-Rajendra Nanni Canga
lva 137
Vira Santara 110 Virasena 103, 115 Vira Someśvara 88 Virasuri 1, 232 Viratanagara 176 Vira Vikramaditya 95 Vireśvara 36
Viruparasa Viradāsa 107 Visala (man) 162
Visaladeva 36-38, 52, 230,
243, 245 Visalakirti 189

Page #412

402
COMPREHENSIVE HISTORY OF JAINISM
Višeshavādin 260
Yādavaprakāśa Višeshāvaśyakabhäshya 354 Yalbargi 301, 356 Vishnu 120
Yalladāballi 135 Vishạn (general) 122
Yāpaniya 313, 335, 351 Vishnuvardhana, passim Yasaḥpāla 224 Vishņuvardhana Jinālaya 123 Yasascandra 225 Viśvabhūshaņa 302, 307, 315, Yasobhadrasūri 343 320, 324, 353, 357
Yaśobhadrasūri (Shanderaka) Visvaladeva 53
175 Vitarāgāstotra 23, 27
Yasodharacarita (Vadirāja) Vivekadhira 181
150, 259-61, 278 Vivekavilāsa 48
Yasodharacarita (of Vădirāja, Vividhatirthakalpa, passim
the disciple of PrabhāVogeyakera 306
candra) 275 Výddhācārya Prabandhāvali Yasodharacarita (Vädicandra) 247
286 Vțddharatna 171
Yavanadvipa 216 Vțshabhanātha 126
Yekkoți Jinālaya 120 Vțshabhasena 259
Yoga System 188 Vţshabhasena Bhattāraka 200 Yoganidrā 232 Vuddhare 188
Yogasara 219 Vyāghrevāla family 266 Yogaśāstra 218-19, 226, 264 Vyākarna-laghuvștti 287 Yogeśvara 115 Vyavabāra 216
Yoginipura 356-57 Vyavahārabhāshya 347 Yogirāja 201
Yojanasețți 191, 302 W
Yuan Chwang 239, 277, 323
Yugādideva 334 Watters 277, 335, 343 Weber 181
Z Winternitz 218-19, 249, 250
Zacharia 251
Yadavas 305

Page #413

Dr. Asim Kumar Chatterjee, now Reader in the Deptt. of Ancient Indian History and Culture, Calcutta University, is one of the outstanding Indologists of modern times. His works on Kārttikeya and PreBuddhist India are quite well-known. His earlier volume on Jainism, is undoubtodly the greatest work on this fascinating subject.

Page #414
ALSO PUBLISHED Rs. Bhattacharya, S. Indian Theogony. Corrected Indian Edn. 1978. - 65.00 Creel, A. B. Dharma in Hindu Ethics. 1977. 50.00 20.00 Sengupta, S. Mother Cult. 1977. Chatterjee, A. K. A comprehensive Study of Jainism, Ist vol., 1978. (up to 1000 A. D.) 75.00 25.00 Banerjee, A. C. Studies in Chinese Buddhism. Aspects of Buddhist Culture from Tibetan Sources. 40.00 Bhattacharya, T. P. Bodh Gaya: History and Antiquities. 15.00 Bhattacharya, B. Indian Buddhist Iconography 100,00 Choudhury, Sukomal Analytical Study of Abbidharmakosa. Reprint, 1983. 90.00 Sinha, N. C. How Chinese Was China's Tibet Region ? 50.00