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 Jin Ni Gong Hui % Ou Wan Jia Wan Bian Bi Guo Nei 12Jiao Wei Si Cheng . Yu Yu Yu Yu Yu Yu Yu Yu Si Bian Chuang Ming De Xuan Xuan Xuan Xuan Xie Wan Wan Xiang Yan Xiu | ay JT/ VITY 195 79. Belia wngeyroxypu AyE FIRMA KLM (PRIVATE) LIMITED VE

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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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(c) 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 Brahmana, 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 ka Brhad Itihasa (6 vols.).

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(vii) J.S.L.S M.A.R M.V.N M.DJM NI.A P.H.A.I P.H.NI Jaina Silalekha Sangraha. Mysore Archaeological Report. Mahabharata. Manikchandra Digambara Jaina granthamala. New Indian Autiquary. Political History of Ancient India. Political History of Northern India by G. C. Chowdhury. Rgveda. Satapatha Brahmapa. Sacred Books of the East. Select Inscriptions etc., by Sircar. South Indian Inscriptions. Singhi Jaina grantha-mala. 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 Svetambara 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 Varunasarmaka grant of 975 A,D, proves that Camupdaraja, the son of Mularaja, 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 Camunqaraja, (996-1008) is known. However, the evidence of the Varunasarmaka grant, regarding Camundaraja's weakness for the Jain religion, is corroborated by the evidence of the Prabhavakacaritas, which represents one Jain muni Virasuri as his guru. We further learn from the same

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COMPREHENSIVB HISTORY OF JAINISM source that king Camundaraja, 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 Dvyasrayakavya5 describes this king as a devotee of Siva. His pilgrimage to Varanasi, 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 Saiva. His younger brother Durlabharaja, 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 pataka. In this debate, the celebrated Svetambara savant Jinesvara, who was the chief disciple of the great Vardhamanasuri, defeated the Caityavasins' (a prominent Jain Sect). As a result of this victory, Jinesvara came to be recognised as the leading exponent of the Jain pbilosophy in Northern India. The literary activities of Jinesvara will be discussed in the chapter on the Svetambara literature, After this debate, the group led by Jinesvara, 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 Dvyasrayakavyalo as a disciple of Jinesvara. 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 Rsabha, was built by Dannadhipa Vimala, as we learn from our sources. Vimala's father Vira was a minister of Durlabharaja and was a disciple of the saint Virasuri, as we * learn from the Prabhavakacarita, 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 Ambika, 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 Vayada. It also mentions a merchant called Sadaka. The grant is addressed to the Brahmanas and the people of 116 villages, attached to the city of Vayada. Lines 11-15 state that the grant made in favour of the Jain temple-complex (Vayanadhisthana) should be protected by the descendants of kings and others. The writer Vatesvara of this inscription is also the writer of another copper-plate of the same king, 16 and the Dutaka of this inscription viz. Mahasandhivigrahika Bhogaditya is also mentioned in the Palanpur plates1', of the same king. The inscription, mentioned above, does not say to which Tirtharkara, the Jain, temple of Vayada was dedicated. But we know from Jinaprabha's Vividhatirthakalpa18 that Vayada was well-known for the temple of Mbavira. This

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COMPRBABNSIVE HISTORY OF JAINISM is also confirmed by the evidence of the Kharat aragacchaBrhadgurvavali1, according to wbich Vayada was quite wellknown for the temple of Jiyanta Svami Mahavira (Lord Mahavira before he became a recluse). That work further informs 20 us that this temple was visited by the great Jinacandrasuri, 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 Vayadatirtha, we will have something more to say in the chapter on the Jain Tirthas. The Prabhavakacarita, a2 composed in Vikrama Samvat 1334, corresponding to 1276 A.D., by Prabhacandra, gives the interesting information that the vetambara saint Suracarya 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 Nisithasutracurnia5 of Jinadasagani was copied at Kurlyagrama in the Vikrama Samvat 1145, corresponding to 1087 A.D. Another Jain manuscript viz. Yogadsstisamuccaya26 of Svetabhiksharacarya Haribhadrasya' was copied at Anabilapataka in the 'anspicious reign' of Karnadeva 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 Rajasekhara (1424 A.D.),

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JAINISM IN NORTH INDIA the commentator of Sridhara's Nyayakandali, Karna was a patron of Abhayadevasuri 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 Aristanemi. However, the tradition30 that represents Karna as the disciple of Vardhamanisuri 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 Vaisnava. The next king Jayasimha Siddharaja, 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 Nisithasutracurnis was copied in V.S. 1157 (1098 A.D.) in the 'victorious reign of Sri Jayasingha' by a monk named Devaprasada at Bhrgukaccha (Broach). In the Vikrama year 1164, corresponding to 1106 A.D., was written Jivasamasavrttis by Maladhari Hemacandra, who must be distinguished from his junior and more famous contemporary, viz. Kalikalasarvajna Hemacandra. Maladhari 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 Siddharaja.

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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 Devasuri, 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 Prabhavakacarita+1, Prabandhacintamanits, Puratanaprabandhasangraha 8 and also the well-known play Mudritakumudracandra.** According to the Prabhavakacarita*b, Devasuri (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 Sagara of Kashmir ; the Saiva philosopher Dhandha was vanquished at Dhavalaka ; at Nagapura (Nagaur) he succeeded in defeating the Diganbara philosopher Gunacandra. At Citrakuta he disposed of the Bhagavata philosopher Sivabhuti and at Gopagiri, Gangadhara. Devasuri, according to the same text, also scored victories over Brahmin philosophers Padmakara at Puskarini and Krspa at Bbtguksetra. At least one of these successes of Devasuri, mentioned in the Prabhavakacarita, is confirmed by Mudrita-Kumudacandra.48 That play informs us that the Digambara Gunacandra was defeated by Devasuri in the court of Arnoraja of Sapadalaksa, who was the patron of Yasascandra, the author of this drama. However, the greatest achievement of Devasuri was his victory over Kumudacandra, the great Digambara dialecti. cian of Karpata country and the preceptor (guru) of Jayakesin, the maternal grandfather of Jayasimba.47 The debate was held in the Vikrama Samvat 1181 at Pattana in the court of Siddharaja. It appears that several savants of Gujarat, including the poet Sripala and Kalikalasarvajna 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 Svetambaras 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 Prabandhacintamani', the Svetambaras had left no stone unturned to humiliate and unnerve Kumudracandra before the actual debate. Devasuri 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 Mayanalladevi, 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 Devasuri and Hemacandra. There is little doubt that Kumudacandra found himself surrounded by his wily opponents in the court of Siddharaja. 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 Karnasaka, the result would have been certainly different. King Jayasimha, we are told by our authorities 1, honoured Deva suri in various ways after this great event. According to the Prabhavak acaritas 2, the minister Asuka, with the permission of the king, built a magnificent temple of Nabbeya i.e. Rsabha at Pattana, which was conscerated by four saints (including probably Devasuri himself) two years after that remarkable victory over Kumudacandra i.e. in V.S. 1183. According to the Pratandhacintamani the king, after this victory of Srideva (this form of the name is used everywhere in the Frabandhacintamani) accompanied him to his house, after he had performed his adorations to the temple of the Lord Mahavira, built by the rich merchant Thahada (who had distributed there lakh coins among the beggars of the town immediately after this victory of Devasuri). 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 Devasuri was considered very significant, is proved by the following words of the great Hemacandra-55

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COMPRBHENSIVE HISTOBY OF JAINISM "If truly the snowbright Devasuri had not conquered Kumudacandra, not a single Svetambara in the world would have worn a covering on his loins". Among other achievements of Devasuri was the con* secration of the temple of Simandhasvamin (a mythical Tirtbankara of the Mahavidena region) at Dhavalaka, built by Udayana.85 The temple of Lord Mabavira of Pattana, built by Thabada, which has already been referred to, was actually consecrated by Devasuri 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 Maladbari, the guru of Hemacandra Maladhari. We have already seen that the biruda of Maladhari was conferred on this saint by Karna, the father and predecessor of Jayasimha. This Svetambara 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]-andrasuri, the pupil of his pupil Hemacandra Maladbari, 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 'Maladbarin', the Filthy one. He was held in high honour by the chief men of Amana and Anahilavada cities, and at his request king Bhuvanapala remitted the taxes, levied on the worshippers in Jain temples. This Bhuvanapala is evidently identical with the Gwalior Kacchapaghata king Muladeva (1035-55 A.D.), who was also known as Bhuvanapala.58 This shows that even the Gwalior area came under the influence of this teacher. We further learn from Sricandra that at bis request, king Jayasimha ordered that

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JAINISM IN NORTH INDIA 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 Svetambara teacher was Psthveraja. Sricandra tells us that it was at his suggestion, that sovereign, adorned with a golden pot the Jain temple at Ranastambhapura (Rajasthambore, near Ajmer). This king is identical with the Cahamana Sakambhari king of the same name i.e. Prithviraja I, who is not only mentioned in the Prthviraja-Vijayake but also in an inscription of V. S. 1162. Sricandra 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 Anahilavada, 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 Brahmanas to the Jain faith and afterwards caused a temple of Lord Mahavira to be built in the city of Medata (near Ajmer).68 Quite a good number of other Syetambara saints and authors were also honoured by Jayasimha. The most prominent among such saints was Viracarya, whose, career has been narrated in the Prabhavakacarita. 68 According to this account, he was almost a personal friend of Jayasimha Siddharaja ; 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 Svetambara literature. : We have already seen, that according to Hemacandra's Dvyasraya, 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 paramesvara. We have also the extremely valuable contemporary evidence of Hemacandra's Dvyasraya,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 Rudramabalaya, which was built by Jayasimba. But both the Dyyasrayaor and the Prabandhacintamanio 8 also speak of Siddharaja's deference for the religion of the Jinas. According to Hemacandra, Jayasimha built at Siddhapura a temple of Lord Mahavira 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 Siddharaja was Sajjana, 6e who was appointed by the king as the governor (dandadhipati) of Surastra. 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 Neminatha 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 Satrunjaya (Palitana). According to the author of the Vividhaiirthakalpa,'' the new temple of Neminatha 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 Surastra after killing Khangara,76 We will have to say something more on Sajjana in connexion with Kumarapala. 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 Udayanavibara at Karsavati, 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 Kumarapala. Another important Jain official of Jayasimha was Munjala,78 He was also associated with King Karna's administration. He is mentioned as mahamatya 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 Santu, also known as Sampatkara. He was associated like Munjala, with both Karna and Jayasimha. The Prabandhacintamani8o 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 Svetambara monk, who under his influence received ordination at the hands of Maladbari Hemacandra. That this minister used to visit Jain Tirthas is also proved by the evidence of the Prabandhacintamani,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 Latadesa 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 Asuka. 86 We have already seen that he was present during that famous debate between Kumudacandra and Devasuri. He is mentioned in the colophon of a copy of the Uttaradhya yana made in V. S. 1179 as a mahamatya of Jayasimha. 88 With his advice and assent, Jayasimha visited Satrunjaya and gave a grant to the temple of Adinatha.87 Siddharaja, 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 Kalikalasarvajna 'omniscient of the Kali Age'. Regarding the date of Hemacandra's first meeting with Siddharaja, there is some confusion. According to Merutunga 8, the first meeting between the two remarkable men took place after Jayasimha's conquest of Malava 8o in Vikrama Samvat 1192. As Buhler 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 Devasuri 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 Prabhavakaarita91 of Prabhacandra and Kumarapalacaritao? of Jinamanqana (V.S. 1492) appears to be somewhat fanciful and Buhler 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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JAINISM IN NORTH INDIA 13 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 Siddharaja 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, Siddharaja visited the Jain Tirthas, situated on Girnar and Satrunjaya. He granted twelve villages for the temple of Adinatha at Satrunjaya. According to all the available accounts, he died in Vikrama 1200 and was followed by Kumarapala, a greatgreat-grandson of Bhima I. Kumarapala, 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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14 COMPRBHENSIVE HISTORY OF JAINISM by these two remarkable persons in shaping the career of Kumara pala, cannot be overlooked. All the authorities including Prabhacandra, .8 Merutunga, 9 Jayasimha 100 and Jinamandana 101 assert that the rich Jain minister Udayana and the illustrious Hemacandra did everything to make Kumarapala realise his supreme ambition. Hemacandra, himself, however, has not said, anything on his earlier intercourse with Kumarapala, 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 Kumara pala, the king of Gujarat. Kumarapala, 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 Bhava Bihaspati found at Veravai (Somnath) and dated 1169 A.D., describes Kumarapala as the foremost of the Mahesvara kings. According to his earlier Chitorgarh stone inscription 101, dated 1150 A.D., Kumara pala after worshipping Samiddlesvara (Siva) donated a village near Citrakuta. The Nadol grant, dated 1156 A.D., directly confers on him the title Umapativaralabdhaprasada. 106 This particular title, showing Kumarapala'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. Parvatipriya varalabdhaprasada. His contemporary Hemacandra also in his Dvyasraya testifies to his zeal for the Saiva 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 Somanatha. But this great Saiva monarch, in his later years, gradually came under the influence of the Jain religion. According to the account in the Prabhavakacarita110 it was Vagbhata, the son of Udayana, who first requested Kumarapala to

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JAINISM IN NORTH INDIA 15 worship Ajitasvamir, the Jain Tirthankara, when he was engaged in war against Arnoraja, the Cahamana king of Sakambhari. But we should remember that Arnoraja was bumbled before V.S. 1208, the date of a Jain manuscript entitled Pujavidhana, 111 which refers to his victory over the king of sakambhari. Kumarapala continued to assume Saiva titles, long after his victory over the Sakambhari king. Therefore, it is difficult to accept the claim of the author of the Prabhavaka that Kumara pala became a Jain before his final victory over the king of Sakambhari. Much more important and significant is the statement of Yasahpala, the author of the play Moharajaparajaya, 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 Moharajaparajaya, a play written in the short reign of Ajayasala (V.S. 1229-32) is quoted in Jinamandana's Kumar apalacarita. 118 Since this work was written by a contemporary of both Kumara pala and Hemacandra, its evidence cannot be questioned. It should further be remembered that in a Jain grant of the time of Kumarapala, 116 dated V.S. 1213, found from Nadol in Rajasthan, Kumarafala is not given any Jain title. In the Jain manuscript entitled Prthvicandracaritra116, dated V.S. 1212, Kumarapala is also given Saiva titles. Therefore, it would be quite reasonable to accept the surmise of Buhler that Kumarapala accepted Jainism only after his conquests were over. 116 Before we make a detailed discussion regarding Kumarapala'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 Trisastisalakacurusacaritra. These verses give a short yet authentic account of Kumarapala's religious activities. Hemacandra here makes Lord Mabayira deliver a propbecy on Kumara pala's reign. We are reproducing below the passage :-"when, O Abhaya, 1669 years will have passed after my Nirvana, then there will live in that city

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16 COMPREHENSIVB HISTORY OF JAINISM (Asahilapura), the long-armed king Kumarapala, 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 (paranarisahodarah), 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 Turuskas, 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 Vajrasakha. Delighted at the sight of him, as the peacock is delighted at the appearance of the clouds (taddarsanat pramuditah kekivambudadar sanat), 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 Suri, 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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JAINISM IN NORTH INDIA 17 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 Brahmanas of the Panquranga (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 (aputramstapumsam sa dravinan na grahis 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 Pandus 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 Dasarhas, 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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COMPREHENSIVE HISTORY OF JAINISM 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 Kumarapala will resemble thy father; O Abhaya, in the Bharata Land.11 We should remember that the above-quoted verses were written in the very life-time of Kumarasala, 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 Moharajoparajaya, Kumarapala 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 Trisasti Salakapurusacaritra and Molarajaparajaya represent Hemacandra as the preceptor of Kumarasala. Another work of Hem acandra viz. the Yogasastra pointedly refers to the fact, that it was written at ihe request of the Caulukya king Kumara pala 12). This is also confirmed by the colophon of the Trisastisalakapurusacaritra122 A careful analysis of our long quotation from Hema. candra's Mahaviracarita would confirm the statement of Buhler 128 that Kumara sala did his best to make his kingdom a 'model Jain-state'. The emphasis on Ahimsa, 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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JAINISM IN NORTE INDIA 19 Saiva religion and became a diehard Jain. In the earlier Dvyasraya124 also, we are told, that Kumarapala completely forbade the sacrifice of life. Even the Brahmanas were not allowed to sacrifice lives in jajnas. The trade of those, who sold flesh was stopped ; but they were given adequate compensation. This account of the Dvyasraya (which was apparently written 125 after V. S. 1216, the year of Kumarapala's conversion), is fully confirmed by all works, beginning with the Mahaviracarita. 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 Kumarapalapratibodha1 26 also refers to the amari, promulgated by Kumarapala. This particular work was written only a few years after the death of Kumarapala. The Prabhavakacarita197 informs us that one Laksa, the bearer of betel-bow (sthegidhara) of Kelhana, the prince of Naddula, was put to death for placing a dish of raw meat before the Lolarka Caitya of Apabila pura. According to another interesting story, told in the Prabandhacintamani, 198 a rich man of Sapadalaksa 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 (amarikaripancakula) 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 Yukavihara. Such ridiculous stories occur almost everywhere in the Jain literature. It should further be noted that the author of the Moharaj aparajaya129 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 Kumarapala, found from Kiradu (the ancient Kiratakupa) in western Rajasthan, records that Mabaraja Alhanadeva, on

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COMPREHENSIVE HISTORY OF JAINISM Sivaratri Caturdasi and certain specified dates (including Astami ad Ekadasi) gave security for the lives of animals (praninamabhayapradanan). The expressin amari 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, Kumarapala was a Saiva (he is actually given here his usual Saiva epithets). It appears that Albanadeva himself took this vital decision regarding amari. But it was surely approved by his overlord Kumarapala. 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 Kumarapala, which records an order of Girijadevi, wife of Punapaksadeva, the successor of Rayapala (Naddula Cahamana) prohibiting slaughter of animals on some specified dates. The violation of the order was to be punished with fines. On the Amavasya 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 Saliga, the two sons of the Jain (susravakah) gentleman Subhankara, a resident of Nadulapura, belonging to Pragvata lineage. The inscription unfortunately is undated ; but the opening lines prove that it was engraved during the rule of Kumarapala. 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. Putiga and Saliga, the sons of the Jain gentleman called Subhankara. That both these amari 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 Naddula in the

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JAINISM IN NORTH INDIA 21 Marwar area of Western Rajasthan, took active part in the movement against killing of animals, during the early period of the reign of Kumara pala, One of the most important reforms of Kumarapala, 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 acarita of Hemacandra, quoted above, this particular reform of Kumarapala has been pointedly mentioned. The play Moharaj aparajaya1s*, composed only a few years after the death of Kumarapala186, also gives details regarding this particular reform of Kumara pala. In the comprehensive and the voluminous work of Somaprabhacarya called Kumarapalapratibodha186 (or more correctly187, Jinadharmapratibodha), written in the Vikrama year 1241, i.e. only some eleven years after the death of Kumara pala, this particular act of Kumarapala 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 Parsvanatha and Neminatha, were built, at a huge cost, in the capital Pattana. Tha temple, of Parsvanatha, consisted of a large inner (containing the white marble icon of Lord Parsvanatha) and 24 adjoining smaller temples, dedicated the Tirthankaras. A good description of this particular templecomplex, known as Kumaravibara, will be found in the works of Somaprabhacarya188 and Prabhacandra189. It is mentioned also by Merutunga140. According to Prabha. candra141, the opening ceremony of this large temple was performed by Hemacandra. This particular temple has also been mentioned by Hemacandra in his Dvyasraya1. The learned pupil of Hemacandra viz. Ramacandra, wrote a grand description on this particular shrine called Kumara. viharasataka118. Another pupil of Hemacandra viz. Vardhamanagani also wrote a poem, in praise of this temple called

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22 COMPREHENSIVE HISTORY OF JAINISM Kumaraviharaprasasti14. The second magnificent Jain temple in the capital, called Tribhuvanavibara, was probably built a year or two after Kumaravibara. It was named after Kumarapala's father Tribhuvanapala. The centre shrine was dedicated to the 22nd Tirtharkara viz. Neminatha 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 Somaprabhacarya145. We are told by the author of the Moharajaparajaya146, that this temple was built for the expiation of the sin of flesheating, to which Kumarapala was much addicted, before his conversion. This temple is also mentioned by Prabhacandra147. The Jalor stone inscription 148 discloses the fact that in the Vikrama year 1221, Kumarapala had built a Jain vihara containing an image of Parsvanatha on the fort of Kancanagiri, belonging to Javalipura. We further learn from the same epigraph that it was built by the king, at the request of Prabhu Hemasuri. We have here an epigraphic confirmation of Hemacandra's close association with Kumarapala, who is significantly given here the title of paramarhata (a devout Jain ). According to this epigraph, the temple of this place was known as Kumaravibara, 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 Kumara pala is given Jain titles. However, this particular epigraph was incised a few decades after the building of Kumaravihara at Javalipura. The colophon of a Jain manuscript entitled Unatadharmakatha tatha Ratnacudakathaliis dated in the Vikrama year 1221. This particular colophon gives Kumarapala two important titles, which fully confirm the evidence of the Jalor inscription. The titles are Jinasa sanaprabhavaka and Par amasravaka, Two other Jain manuscripts dated respectively in the Vikrama years 1227 and 1228 also give Kumarapala typical Jain epithets. The manuscript, dated y.s. 1227, is entitled santinatha

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23 JAINISM IN NORTH INDIA Caritra 150 It was written at Anahilapataka during the reign of susravaka Kumarapala. The other manuscript, containing the texts of the two works viz. Yogasastra and Vitaragastotra gives Kumarapala, the epithet paramarhata151. It is highly interesting to note that, according to the Moha ajapa'ajaya12, Hemacandra composed these two particular works, exclusively for Kumarapala. In a manuscript of the YogaSastravrtti153, written in the Vikrama year 1251, we get the following information-"Srijinasanaprabhavaka Sri Kumarapa'abhupa avidhapitasya Sri Hemacandrasuriracitasya SriyogaSastrasya Vrttipustakam lekhitam ti." The internal evidence of the Yogasastra and its vrtti 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 Ajitasvamin temple on this picturesque hill, was built by Kumarapala. In the well-known Tirthakalpa158 of Jinaprabha, we come across the expression Tarane visvakotisilayam Sri Ajitah 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, Kumarapila made pilgrimages to the two great Jain Tirthas viz. Girnar (Raivataka) and Palitana (Satrunjaya). Somaprabhacarya in his Kumarapalapratibodha102 refers to the fact that during his pilgrimage to Saurastra temples, he first halted at Girinagara; however for bodily infirmity he could not reach the top and sent his minister Bahada to perform worship on his behalf. The same author informs us that thereafter Kumarapala ordered

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24 COMPREHENSIVE HISTORY OF JAINISM his governor at Saurastra to build steps for Girnar, which according to the Tirthakalpa168, was completed in V.S. 1220. Kumarapala's pilgrimage to Satrunjaya is recorded both in the Moharajaparajaya16 and Kumarapalapratibodha165, not to speak of other later works. According to the latter work, Bahada repaired the temple of Rsabha, 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. Vagbhata, who is given the epitheat caturvimsati prasada karapakah (the builder of 24 great temples), Abhada (the merchant), Sripala of the Pragvata family (who is given the epithet Sadbhasacakravarti), his son Siddhapala (the great poet), Kapardin (the treasurer), Prahladana of the Paramara family (the founder of the town of Prahladanapura), Pratapamalla (the dauhitra of the king), Chadaka ( 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 Sripala. This gentleman was one of the greatest literary figures of Gujarat of that age. He was the author of the Vadnagar Prasasti167 of Kumarapala, dated V.S. 1238 (c. 1151 A.D.). From this epigraph we learn that he was the adopted brother of Siddharaja. This is confirmed by the evidence of Somaprabhacarya, who wrote his work in V.S. 1241, in the vasati of Sripala 168 This particular work also gives a good deal of information about his son Siddhapala, who was very close to Kumarapala. The son of this Siddhapala was the playwright Vijayapala, the author of the two-act play Draupadisvayamvara169. We should also mention here another very prominent Jain

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JAINISM IN NORT: INDIA 25 literary figure, who was a contemporary of Kumara pala viz, Ramacandra, 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 Kumara pala 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 Svetambara literature. Kumarapala was succeeded in 1173 A.D (V. S. 1229) by his son 170 Ajayapala, 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 Ajayapala as a great enemy of Jainism. According to him171, Ajayapala destroyed a large number of Jain shrines. The Puratanaprabandhasangrahalis also supports the testimony of Merutunga, Rajasekhara in his Prabandhakosa17s also practically says the same thing The most heinous crime, committed by Ajayapala, according to Merutunga, was the execution of the great svetambara saint Ramacandra, 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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26 COMPREHENSIVE HISTORY OF JAINISM in saving the famous Ajitanatha temple, built by Kumarapala 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 Moharajaparajaya178, a contemporary work, and written long, long before the Prabandhacintamani, which describes its author as a 'swan to the lotus feet of Ajayadevacakravarti'. This shows that Yasahpala, who was such an admirer of Kumarapala, was also a great favourite of his successor. Another Jain author, called Manikyacandra, tells us in his Parsvanathacaritra,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 Somesvara. According to Somesvara, 178 during the reign of Ajayapala, there was daily worship of Siva and the Brahmins were well-rewarded. We further learn from the same source that Somesvara's father Kumara, a great devotee of Siva, was a hot favourite of Ajayapala. It was apparently during Ajayapala's reign, that the paternal uncle of Somesvara viz. Sarvadeva, had immersed the remains of Kumarapala 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 (Naigamadharmavrksa) to grow again. The implication of this passage in quite clear. Apparently during the reign of his immediate predecessor viz. Kumarapala, the Brahmanical 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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JAINISM IN NORTH INDIA 27 Brahmanical religion, because of his hatred for bloody sacrifices, performed by orthodox Brahmanas. He started patronising the Jains and neglecting the Brahmanical rites. An absurd story is told in this connexion ; that Purana further asserts that afterwards, Kumarapala once more embraced Brahmanical faith and began patronising the orthodox Brahmanas. It appears that this story of Kumarapala's renunciation of Brahmanical faith, and his readmission to that religion, was added to this section of the Skanda Purana, some time after the demise of that king, and probably during the very reign of Ajayapala, 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 Kumarapala were immersed in the Ganges by an orthodox Brahmana, 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 Vitaragastotra188 is actually referred to in a passage184 of that Purana, 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 Kumarapala's rule.186 They were against Ajayapala's nomination, as the successor of Kumara pala, 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 Ajayapala, killed another Jain gentleman, called Amrabhata, the son of Udayana, a minister during Kumarapala's time. 188 After Ajayapala, his son Mularaja Il ruled for two years. We have at least one Jain work, which was definitely written during his reign. The Digambara writer Sricandra wrote his Apabhamsa work, called the Kathakosa, during the

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28 COMPRBHENSIVE HISTORY OF JAINISM rule of this king. Formerly, scholars were of the opinion that this text was written during the rule of Mularaja I. Hiralal,189 who first brought this work to the notice of the scholarly world, erroneously ascribed it to the reign Mularaja I, forgeti ing that Srikirti, one of the earlier spiritual predecessors of the author Sricandra, is described in the prasasti, as being honoured by Bhoja and Gangeya, both flourishing after Mularaja I. Therefore, Mularaja in whose reign, the Kathakosa of Sr]candra was written, is none other than Mularaja II, who ruled from 1175 to 1177 A.D. We will afterwards see that Srikirti 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 Paryusanakalpa190, was written in the Vikrama Samvat 247 at Bhtgukaccha during the reign of "Samasta. rajavaliyirajita maharajadhiraja Umapativaralabdhaprasada jangamajanardana Pratapacaturbhuja Srimad' Bhimadeva. Next we have a dated manuscript of the Yozasastravrtti191, copied at Darbhavati, in V, S. 1251, during the reign of Maharaja Sri Bhimadeva'. The third manuscript of his reign, which mentions him, is a copy of the Sadasitiprakaranavrtti 198, which was written at the capital Anahilapataka during the *reign of samastarajavalivirajita maharajadhiraja Sri Bhimadeya' in the year V.S. 1258. Three years afterwards (V. S. 1261), was copied a manuscript of the Jayantivetti198 at Anabilapataka during the reign of Maharajadhiraja Bhimadeva. A manuscript of the Upadesakandalivstti, written by Balacandra, was copied in V. S. 129, during the reign of samastaraja. valipurvan maharajadhiraja Sri Bhimadera194. In the same year (i.e. V.S, 1296), was copied a manuscript of the

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JAINISM IN NORTH INDIA 29 Sangrahanitika105 of Malayagiri at Vidyutpura, the capital of Mahamandalesvara Ranaka Viramadeva, during the auspiciously victorious reign of 'rajavalisamalarkyta maharajadhiraja 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 Kumarapala, no Caulukya king was Jain by religion. However, unlike his father Ajayapala, he was not an intolerant man and in spite of his Brahmanical 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, Tejahpala and Vastupala, 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 Mularaja 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. Srikirti is to be identified with the homonymous Digambara guru, mentioned in the Apabhamsa Kathakosa, composed by Sricandra, 202 where that particular saint has been described as honoured by the two great kings viz. Bhoja and Gangeya, which proves that Sr]kirti lived in the

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30 COMPR BB ENSIVE HISTORY OF JAINISM first quarter of the 19th century. It is of great interest to note, that this particular epigraph, mentions the temple of Candraprabha of Prabhasa, which was sacred to both the Digambaras and the Svetambaras, This epigraph quotes a verse from Madanakirti's Sasanacatustrinsika, 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 Puratanapratandasangraha206, the original image of Candraprabha was taken to Prabbasa 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. Vastupala and Tejahpala. 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 Lavanaprasada, the famous governor of Bhima II, and his son Viradhavala.207 We are, however, not concerned here with the political activities of Vastupala and Tejahpala, 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 Vastupala. The eleventh chapter of

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JAINISM IN NORTH INDIA 31 this book gives a very useful list of pious works done by Vastupala. We are first told that he first restored the temple of Parsvaratha at Anahilavada, which was formerly built by Vanaraja in the 8th century. This statement of Arisinha as Buhler notes, 209 is alo supported by Jinaharsa, the author of the Vasturalacarita, 2 10 written in V.S. 1497.211 Jinaharsa further adds that the restoration of the temple took place after Vastupala had defeated the Muslims near Abu, which according to Buhler, 21% took place probably in A.D. 1226-27. Arisimha then enumerates the works done by the great minister Vastupala at the famous Stambhatirtha or Cambay. We are told that the minister, at first, erected a golden, gilded flag-staff on the temple of Bhimesa. This statement has also been supported by Jinaharsa.2 19 Then Arisimha 16 speaks of the erection of an uttanapasta before Bhattaditya and of a golden wreath on his head. Jinaharsa 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, Vastupala, according to Arisimba 216 and Jinabarsa, 217 erected a mandapa or vestibule, overlaid with stucco. In the Siva Vaidyanatha temple of this town, he repaired the mandara and also renovated the temple itself. This information comes from both Arisimha 218 and Jinaharsa, 210 This shows that Vastupala had also great respect for the gods of the Brahmanical pantheon. We will afterwards see that this great minister also repaired the dilapidated Hindu temples elsewhere in Gujarat. Next, according to Arisimha, 230 Vastupala erected high enclosures for the sale of sour milk at Stambhatirtha. It is interesting to note that this statement is not only supported by Jinaharsa, 391 but also by the Brahmin poet Somesvara. 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 (upasrayas) for Jain monks. 9 24 Somesvara in bis

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32 COMPREHENSIVE HISTORY OF JAINISM Kirtikaumudi 225 also refers to the fact that Vastupala had built many pausadhasalas 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), Vastupala, according to Arisimha328 and Jinaharsa 229 built a temple, dedicated to the first Tirthankara Adinatha. The latter writer calls this temple by the name Satrunjayavatara. 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 Vastupala at Satrunjaya are enumerated in the next few verses (XI. 15-26) of the Sukrtasankirtana. We are told that on this mountain, he to Neminatha, built altogether four temples dedicated Parsva, 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 Sukrtasankirtana refers to the erection of an Indramandapa before the original temple of Adinatha, which is also mentioned by Jinaharsa. 235 That Vastupala had a genuine love for the Goddess of learning, is proved by the fact that on both the famous hills viz. Satrunjaya 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 Satrunjaya 288; he also erected his own statue and also that of his brother Tejahpala and the king Viradhavala, 239 Both Somesvara 240 and Jinaharsa 241 confirm this statement. Among other things, which Vastupala built at Satrunjaya, mention may be made of a golden torana and several other summits sculptures mountain of representing the Satrunjaya.24 At Palitana, Vastupala excavated a large 242

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JAINISM IN NORTH INDIA 33 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 Somesvara'4 and Jinaharsa 2-5. That indefatigable minister also built a large tank at a place called Arkapalita or Ankavaliya, which Buhler identifies with the village of the same name, that lies on the old road from Dholka to Satrunjaya2 46. Arisimha refers to the fact that Vastupala built on Girnar, two temples, dedicated to Parsva and Rsabha247. 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, Vastupala had built a temple of Mahavira 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 pala and his brother Tejahpala on Urja. yanta or Girnar. It is clear from Jinaprabha's account that the temple of Parsva, built by Vastupala on Urjayanta, was named after his father Asaraja. That writer also gives us the information that the Adinatha temple of Urjayanta, built by Vastupala, was called Saturajayavatara. Vastupala built a temple of Parsva 251 at a place called Stambhana (probably Thamana near Umreth ). Jinaharsa, a 52 however, says that Vastupala had deposited 1000 dinaras in the trea. sury of Parsvanatha temple of this place, for the purpose of the restoration and not that he himself had erected it. At Darbhavati or Dabhoi, Vastupala, according to Arisimha, 268 placed gold capitals on the temple of Siva Vaidyanatha, because the old ones were carried off by the king of Malava ; he also erected there a statue of the Sungod. According to Jinaharsa264, however, these works were done by Tejahpala. According to Arisinha, Vastupala

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34 COMPREHENSIVB HISTORY OF JAINISM 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 Purnasimha. The temple on Abu was actually built by Tejahpala and not Vastupala, 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 Vastupala's religious activities are given in the well-known Prabandhacintamani of Merutunga. Unlike Arisimha, Merutunga was a complete historian. Therefore his testimony has a special importance. According to him 258, Vastupala built at Padaliptapura ( Palitana ) a temple of Mahavira. At Modhera he built two statues at the temple of Lord Mabavira57. He also built at the famous Sakunikavibara ( 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 Vastupala's works at Satrunjaya ( 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 Vastupala, like Kumara pals, was respectful to Siva, 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 Vastupala, when he, as Sanghapati, went to holy places like Satrunjaya and Girnar, In connexion with one of Vastupala's pilgrimages, we are told* 01, that the following monks of different gacchas accompanied him-Naracandrasuri and Jinadatta suri of the Vayada gaccha, santisuri of the Shande. raka gaccha and Vardhamanasuri, the Sun of the Gallakas'. According to all the authorities 26%, Vijayasena of the Nagendra gaccha was the guru of these two famous Jain brothers. Arisimha gives the interesting information 208

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JAINISM IN NORTH INDIA 35 that formerly it was forbidden to the Jain pilgrims to enter the city of Vamanasthali (modern Banthli on the way from Junagarh to Prabhasa ). Vastupala had this "godless writings" destroyed. This proves that even after Hemacandra and Kumarapala, 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 pausadhasalas, 500 ivory thrones ( probably meant for the tirtharkara images ), 717 Brahmasalas, 700 satrakaras (alms-houses ), 3002 Saiva temples ( Mahesvarayatanam ), 1304 Jain temples, three libraries (Sarasvatibhandagara ). 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, Prabhasa in the West, Kedara in the North and Varanast in the East. Most of these details, supplied by Jinaprabha, are confirmed by both Rajasekhara269 and Jinahajsa 267. The author or the Prabandhakosa 288 further informs us that three libraries of Vastupala were set up respectively at Dholka, Stambhatirtha (Cambay) and Pattana ( Patan ). Some other interesting details, regarding Vastupala's religious activities, are supplied by Jinaharsa in his Vastu. palacarita200. According to him, Vastupala set up the images of Vira and santi at Asapalli; in the same town, he set up the images of the principal deities in the temples of Santu and Vayatiya ; Tejahpala, his brother, set up the image of mulana yaka (principal deity ) in the Jain temple at Tharapadra ; at Serisa near Kalol (North Gujarat ), Vastupala set up the images of Neminatha and Parsvapatha. At Vijapur ( Rajasthan ) he placed golden knobs on the temples of Mahavira and Adinatha. On the Taranga hills, he set up the images of Adinatha and Neminatha in Kumarapala's temple. In bis native place, he repaired all the Jain and non-Jain temples. At Mandal, he built a temple of Adinatha. At Apahilapattana, be set up the image of the

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36 COMPRBHENSIVE HISTORY OF JAINISM Mulanayaka in the temple of Pancasara Parsvanatha ; at Bhimapalli, he built a chariot to take out the images of Jina in the public, At Prabladana pura or Palanapura and Candravati, he built two Jain shrines. In the temples of Avanti and Nasik, he set up the images of the Tirthankaras. At Khadiralaya, he built the temples of Adinatha and Mabavira ; at Jhavat, he built a temple of Nemiratha and at Sankhapura, he built a temple of Santipatha. Regarding the poets, who were patronised by Vastupala and Tejahpala, 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. Vastupala, in particular, was himeelf an accomplished poet, being the author of the Naranarayanananda and other shorter poems. It should here he emphasised that even non-Jain literary figures like Somesvara and Harihara were his intimate friends $70. Among the Jain poets, who were patronised by these brothers, we should mention Yasovira, Arisimha, Amaracandra, Udayaprabha, Balacandra etc. The great Vastupala died in V. S. 1296 or 1240 A. D., and his brother Telahpala, 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 Prasasti, included in Vastapalacarita873 of Jinaharsa, mentions a Jain temple called, Viresvara, 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 Tejahpala278. According to a story, recorded by Rajasekhara 274, the uncle of this king, called

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JAINISM IN NORTH INDIA 37 Simba, was an enemy of the Jains. A manuscript2T8, dated V.S. 1303, shows that up to that year Tejahpala was the mahamatya of Visaladeva. Shortly after this date, we find a Brahmin called Nagada acting as the mahamatya'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 Sarvananda, is proved by the fact, that it correctly represents both Visaladeva of Gujarat and Sultan Nasiruddin of Delhi as Jagadu's contemporaries278, Jagadu's pious achievements are also related in another 14th-century work called the Upadesatarangini280, composed by Ratnamandira. According to the Jagaducarita881, a number of the religious activities of this Jain merchant, were done at Bhadresvara in Cutch. We are told that he adorned at this town, the sacred temple of Viranatha 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 Parsvanatha in the same place, and also repaired the tanks, built by king Kumarapala and Mularaja and the step-well of Karna at Bhadresvara. Jagadu, we are further told, made a garden for supplying flowers for the worship of Jina icons at Bhadresvara. Among his other pious works at Bhadresvara, we can mention the building of Pausadhasala and a mosque for the Muslims. This spirit of catholicity, which was utterly absent in Muslim rulers of those days, was also shown by Vastupala, the great Jain minister of Viradhavala 282, and much earlier by the celebrated Jaya. simha Siddharaja 288. At Vardhamana ( modern Wadhawana in Saurastra ), 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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38 COMPREHENSIVB HISTORY OF JAINISM and Satrunjaya. This pious merchant came to the rescue of contemporary Muslim and Hindu rulers like Nasiruddin and Visaladeva in the Vikrama years 1313-15 by supplying them huge quantity of grains from his own granaries 384. After Visaladeva, the next Vaghela 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 Trisastisalakapurusacarita was copied during the reign of Maharajadhiraja SriArjunakalyanavijayarajye285. In 'the very next year (V. S. 1319 ), a copy of Katharatnasagara by Naracandrasuri was made at Sripattana during the victorious reign of Maharajadbiraja 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 Palha was transacting the business of seal in Saurastra. It records the grant of the right of engraving inscriptions in the temple of Neminatha and other sacred places on the hill of Girnar, to sutradhara Haripala, son of sutradhara Gora, belonging to Mevada community by Udayaprabha and other Jain priests and the pancakula, headed by Dhandba. 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 Satakatippanaka291 by Municandra, which was composed in V. S. 1334 at Sripattana ( Patan ). Next, we have a copy of the 20th Book of Hemacandra's Dvyasrayakavya, 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 Upadesatarangini**represents a merchant

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JAINISM IN NORTH INDIA 39 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 Pausadhasala for the Jain monks. His son Pethada had, as his guru, Dharmaghosasuri, 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 Upadesatar angini by Desai2 * 8, shows that even at places like Hastinapura, Surparaka, Jalandhara, Setubandha, Pratistbana etc., he built Jain temples. The temple at Devagiri with an image of Lord Mahavira was completed in V.S. 1335. He also built on Satrunjaya, a temple of santinatba. His son Jhanjhana was also a disciple of Dharmaghosasuri and built several Jain temples and visited along with his guru several Jain tirthas of Rajasthan and Gujarat. His meeting with king Sarangadeva in V.S. 1340 is recorded in the Upadesataranginia' 7. We will afterwards see that in a Jain inscription from Mount Abu, dated V.S. 1350, Sarangadeva 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 Ahimsa. 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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40 COMPREHENSIVE HISTORY OF JAINISM Cabamana dynasty. We should note that this particular dynasty ruled in major areas of Rajasthan, in the period under review. (i) Jainism During the sakambhari Cahamanas :--The Sakambhari Cahamanas were the most important among the various branches of the Cahamana family. Almost all the kings of this dynasty were strong champions of traditional Hinduism. The very reliable work Prthviraja. vijaya (1200 A.D.), represents the early rulers of this dynasty as good Saivas. 208 But they were never hostile to other religious systems. This is indirectly proved by a number of Jaina Tirthas, which existed in the Cahamana kingdom, from early medieval times. Some of these tirthas will be discussed in a later chapter of the present work. The earliest Sakambhari ruler, who did something for the Jain religion, was Psthviraja I (early 12th century). We learn from the Munisuvratacarita (V.S. 1193) and some other works that Ptthviraja I had golden cupolas put on the Jain temples of Ranathambhor. 2 9 9 Tbis definitely proves that Ptthviraja 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. Ajayaraja was, like his father, Psthviraja I, bad some genuine love for the religion of the Jinas. Tbis is known from more than one source. We learn from the Kharataragacchapastavali80% of Jinapala 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 Kalasa to the temple of Parsvanatha of that place.909 The same king, according to another source, 304 acted as a judge in the religious discussion between the Svetambara saint Dharmaghosasuri 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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JAINISM IN NORTA INDIA 41 tion 80% of 1170 A.D., a great temple, dedicated to Lord Vardhamana was built, in the first half of the 12th century at Ajayameru, by several members of a Jain family. belonging to Pragvata 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 Phalavardhika).806 Several early Jain manuscripts were copied at Ajayameru. The earliest of such manuscripts 807 is dated V.S. 1207. Another Jain work called Upadesapadatika808 was copied at Ajayameru during the reign of Vigraharaja 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 Pethvipura, which was near Ajayameru in the year V.S. 1198, during the reign of Arnoraja.310 This great town is also mentioned several times in connexion wiih the activities of the Svetambara monks, belonging to the Kharatara gaccha.311 After Ajayaraja, his son Arnoraja ascended the sakambhari throne. Although a devoted Saiva 9 12, he had some respect for the Jains. According to the Kharataragaccha. bshadgurvavali18, the great Kharatara Acarya 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 Svetambara philosopher Dharmaghosa 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 Arporaja, viz. Vigrabaraja 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 Dharmaghosasuristuti of Raviprabha that Vigraharaja IV hoisted a flagstaff on a

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COMPREHENSIVB HISTORY OF JAINISM Jain temple called Rajavibara at Ajayameru.817 This surely proves his direct patronage of this religion. From the same source, we further learn that, on the request of Dharmaghosa Suri, Vigraharaja IV prohibited the slaughter of animals on the Ekadasi day.8 18 The next ruler Aparagangeya ruled for a few days and was succeeded by Ppthviraja 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 Somesvara, informs us, that he donated a village called Morajhari to the Jain temple of Parsvanatha at Bijolia. After Psthviraja II, his uncle Somesvara, the only surviving son of Arnoraja, 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 Revana,3 20 The son and successor of Somesvara 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-brhadgurvavali8 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 Pfthviraja III had Jain officers like Ramadeva, who were held in high esteem (rajamanyena) by the monarch himself. In the debate, held in his court, the great Kharatara saint Jinapati defeated Padmaprabha, another Svetam bara teacher belonging to Ukesa or Upakesa 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 Naranayana ( (4 Kms N. E. of Ajmer ) to Ajayameru to bestow the jayapatra on Jinapatisuri. On this happy

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JAINISM IN NORTH INDIA 43 occasion, we are told, Mandalesvara Ramadeva had spent 16,000 parutthadrammas 8 28. (ii) Jainism under the Cahamanas of Nadol : The Cahamanas of Nalol$ 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 Sevadi ( 5 miles to the S.E of Bali) inscription : 28 of Asaraja 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 Mabavira at Sevadi. The epigraph records a gift, made for the daily worship of Dharmanatha, the 15th Tirthankara. There was apparently a small shrine of this Tirtharkara in the larger temple of Lord Mahavira at Sevadi, popularly known as Samipatiya caitya ( see the second line of this epigraph ). The record not only refers to the king Asvaraja, who has been given the high-sounding title of maharajadhiraja ), but also to his son Katukaraja. A second and more important epigraph 9 26 from the same place, pointedly mentions the temple of Lord Mabavira (Viranatha ), which has been compared with paradise ( svargasamopam). It was undoubtedly a very beautiful shrine of this town (i.e. Sevadi or Samipati ). The epigraph bears the date V.S. 1172, corresponding to 1115 A.D. Like the former epigraph, it also mentions Asvaraja and his son Katukaraja. The epigraph actually records the benefaction of eight drammas by the prince Katukaraja on the Siva-ratri day, in the month of Magha, for the worship of Santinatha. 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 Sanderaka gaccha, which was apparently associated with the town of Saocerav, 10 miles N. W. of Bali. It was an important Svetambara gaccha3 27. The epigraph refers to an

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44 COMPABHENSIVB HISTORY OF JAINISW army general ( baladhipa), called Yagodeva, who was a devout Jain. The next important king of this dynasty, connected with the Jain religion, was Rayapala, 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 Naduladagika and also Nandakulavati. The earliest Jain epigraph 9 28 of Rayapala's reign is dated in V.S. 1189, corresponding to 1133 A.D. It records the gift by two sons of maharajadhiraja Rayapala, called Rudrapala and Amstapala, in conjunction with their queenmother Manaladevi. 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 Naduladagika. 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 Mahavira temple, although, at present, it is dedicated to Adinatha 9 99. Next, we have the inscriptions 80 of Rayapala, dated in V.S. 1195, found from the Neminatha temple of Nadlai. The inscription opens with the words om namah Sarvajnaya and this Sarvajna here is Neminatha, the 22nd Tirthanikara. The epigraph records that for the lamp ( dipa ), incense (dhupa), offering ( naivedya ), flowers ( puspa ) etc. of Sri Neminatha, one Thakkura Rajadeva 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 Rayapala, is dated in V.S. 1200 and was found from Nadlai ( Adipatha temple ). It records that the rauta Rajadeva ( the same person, mentioned in the epi. graph of V.S. 1195), who had come on the occasion of the

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JAINISM IN NORTH INDIA 45 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 vinsopaka coin, from the value of the failas, accruing to him, and two palikas 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 Rayapala ), has been found from the same temple. It records a gift to the temple of Mahavira ( now known as Adinatha temple ) at Naduladagika. The rauta Rajadeva 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 Adinatba temple of Nadlai and contains a record of the pious deeds of Rajadeva, for the sake of the Mahavira temple of Nadlai. The next ruler of this dynasty, with definite Jain Jeanings, was Alha 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 maharaja) to the temple of Mahavira, belonging to Shanderaka gaccha at Naddula Mabastbana, It is apparent from this inscription that Nadol was considered a great Jain tirtha and the temple of Mahavira, mentioned here, still exists at Nadol.886 The second copper plate 87 of the same date i.e. V.S. 1218, records that Rajakula (king) Alhanadeva and the kumara (the eldest son and the crown-prince) Kelbanadeva, were pleased to give to the rajaputra Kirtipala (the youngest son of Albana), twelve villages near Nadol. We are further told that rajaputra Kirtipala, on his turn, after worshipping Divakara (the Sun-god) and Mahesvara (who is described as caracara guruh), granted a yearly sum of two drammas, from each of the twelve villages to the Jina Mabavira of Naddulai (Nadol). This inscription shows

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46 COMPRBABNSIVB HISTORY OF JAINISM that almost all members of the family of king Albana, had great respect for the religion of the Jinas. In the earliest part of this chapter, in connexion with the great Kumara pala, we had the opportunity to discuss the Kiralu inscription of Albana, which he had issued as a feudatory of Kumarapala. 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 amari, issued by Alhana, was approved by Kelhana and Gajasimha, his first and second sons. As we have already seen, his youngest son viz. Kirtipala 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 amari epigraph, issued during the reign of his father. His earliest Jain epigraph889 is dated in V.S. 1221 and was found from Sanderav, some ten miles North-west of Bali. This place is traditionally associated with the well-known Shanderaka gaccha, which, is also mentioned, as we have already seen, in an inscription of Alhana. This particular epigraph refers to a grant by the queen-mother Analadevi to the mulanayaka Mahavira of this tirtha. A few others, some of whom were relatives of the queen, who belonged to the Rashtrakuta 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 (rajakiya-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 santinatha 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 Kelhana is given the

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JAINISM IN NORTH INDIA title of maharajadhiraja. Both the epigraphs refer to the two nephews of Kelbapa viz. Lakhanapalha and Abhayapala, sons of Kirtipala, 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 yatra (festival) of Santinatha. 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 Sanaerav. It is dated in V.S. 1236 of the time of maharajadhiraja Kelhana. This epigraph discloses the existence of a big temple of Lord Parsvanatha 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 Sancikadevi (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 Mabavira. (iii) Jainism under the Cahamanas of Jalor : Jalor or the ancient Javalipura, was connected with Jainism, from pretty early period.846 A branch of the Cahamanas started ruling at this place by the fourth quarter of the 12th century A.D. This branch was founded by Kirtipala, 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 Nabheya (Rishabhadeva), the first Tirthankara, but it also mentions the saint Purnabhadra, the pupil of Candrasuri, who has been described as the foremost of the Candragaccha. There is little doubt that Candrasuri was the founder of this gaccha. We are also told about the merchant Yasovira, of the famous Srimala family. The epigraph refers to the erection of a

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48 COMPREHENSIVB HISTORY OF JAINISM mandapa by Yasovira and other devout members of the gosthi. Yasovira is further described as a paramasravaka (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 Kumarapala, who had originally built the temple of Parsvanatha on Kancanagiri (Suvarnagiri near Jalor) in the Vikrama year 1221. In the year V.S. 1242, we are told, this temple was rebuilt by Yasovira (son of Pasu and therefore different from Yasovira of the earlier Jalor epigraph of V.S. 1239), in accordance with the orders (adesena) of maharaja Samarasimha. This directly shows that Samarasimha, like his fatber Kirtipala, 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 Samarasinha 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 maharaj akula Udayasimha, 880 Jinadatta wrote bis Vivek avilasa during the reign of Udayasimba.881 That Udayasimba was a very good admirer of the Svetambara religion is now fully proved by the evidence of the Kharataragaccha-bshadgurravali,388 We are told that in the year V.S. 1310, the Kharatara Acarya Jinesvara II consecrated, in the presence of Udayasimba at Javalipura, several images of the Jinas and other great Jain saints, including those of his predecessors like Jinadatta and others. In V.S. 1314 also, Jinesvara 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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JAINISM IN NORTH INDIA 49 minister Yasovira had caused to be built an image of Mabavira at Candanavibara, 365 situated near Svarsagiri (tbe hill near Jalor). Udayasinha's patronage of Saivism is known from Sundha hill inscription, 350 After Udayasimha, his son Caciga 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 Bshad-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 Candanavibara of Javalipura. This particular vihara is also mentioned in an earlier Jalor epigraph 388 of V.S. 1320. Ratnapura near Jaswantapur has yielded a Jain epigraph 8 80 of Caciga dated V.S. 1333. It records the grant of a piece of land to meet the expenses of the festival of Parsvanatha 301 in the reign of mahamandalesvara Cacigadeva. The old town of Bhinmal also has yielded a Jain epigraph 86% of Caciga's time. It is dated in V.S. 1333 and refers to a grant for worshipping Lord Mahavira of this place. The temple of Mahavira of this place has been mentioned in much earlier works.. 963 It should here be pointed out that the earliest date for Cacigadeva is V.S. 1316 and not 1319, as supposed by previous scholars.86 The earlier date is now supplied by the Kharataragaccha-brhadgurvavali365 in which year, we are told, Jinesvara II visited the temple of santinatha on Svarpagiri, near Jalor, during the reign of Sri Cacigadeva. 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 Javalipura. The earliest epigraph

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50 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 Mahavira, 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 Parsvanatha of that place, during the reign of maharaj akula Samantasimha. 369 Two epigraphs of the time of Samantasimha, bearing the same date (V.S. 1352), discovered from Barmer, are also Jain inscriptions $70 and have the same language. The temple of Adinatha of Barmer was visited by the Kharatara Acarya Jinesvara in V.S, 1283, according to the Kharataragaccha-bshadgurvavali.371 An inscripiion from Jalor, 872 mentions the temple of Parsvanatha 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 Vaghina (Sirohi district) and bears the date V.S. 1359, corresponding to 1302 A.D. The epigraph mentions the festival of santinatha of the village of Vaghasipa. The last known king of this dynasty viz. Kanhadadeva 874 was a feudatory of Ala-Ud-din and nothing, practically, is known about him. Regarding the Cahamanas 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 Ranastambhapura, 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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JAINISM IN NORTH INDIA 51 excellent relationship with the members of that community,878 Jainism under the Paramaras of Rajasthan :-Several branches of the Paramara 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 Paramaras of Candravati (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 Mahavira at Varkana in the reign of Ktsqaraja. That in the eleventh century, Candravati was a Jain centre, is indirectly proved by the fact that in 1038 A.D. (V.S. 1095) Dhanesvaramuni, the pupil of Buddhisagara and Jinesvara wrote his Kathasurasundari at Candravati, 380 In later times also Jain works were written or copied at Candravat1.881 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 Tirtharkara. The temple of Rishabha at Candravati has been mentioned both in the Tirthamala&* (1443 A.D.) and the KB.886 The Jhalodi inscription of Dharavarsha888, belonging to the Paramara line of Candravati, dated V.S. 1255, mentions the Vira temple of Candravati. Among the later Paramara kings of Candrayati, Dhara. 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 Candravati. We have at Arasana (Sirohi district) another epigraph 387, which mentions the setting up of an image of Sumatinatha in the victorious reign of Sri Dharavarsha. A manuscript of Jnatadharmakatha988 was copied during the reign Sri Dbaravarsha' who has been described as a feudatory (Kumarapalaladevaprasadaspada) of Kumarapala, in the year

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52 COMPREHENSIVE HISTORY OF JAINISM V.S. 1221. That the Paramaras had genuine respect for the teaching of the Jinas, is also proved by the Jhalodi inscription, referred to above. In this epigraph, the composer Tilakaprabhasuri has been described 889 as 'worshipped by the Paramaras'. Another later Abu Paramara 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 Parsvanatha at Dattani, when Visaladeva (called here maharajadhiraja) was ruling at Candravati, as a feudatory of Saraigadeva (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 Sarangadeva, bestowed in the region of Ashtadasasatamandala (Mt. Abu) a land grant. The details of the land-grant prove that it is a Jain record. The Paramaras of Banswara (Vagada) also took some interest in Jain religion. A Jain temple inscription from Arthuna (28 miles to the west of Banswara) has a date V.S. 1159, probably of the reign of Camundaraja of this line 898 Another inscription, 88. preserved in the Rajputana museum, records the installation of an image of Visabha (Adinatha) in the reign of Vijayaraja, a king of the lineage of Vagala Paramaras, in the year 1166 of the Vikrama era. This particular epigraph refers further to the building of a temple of Vtsabhanatha at Utharka (Arthuna) by one Bhushana, 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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JAINISM IN NORTH INDIA district). This particular inscription is found on a pillar of the Mahavira temple of this place, which is also mentioned in other epigraphs, 307 There were also other temples, dedicated to Tirthankaras like Santinatha and Parsvanatha 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 Tejahsimba 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(r), is dated V.S. 1322, corresponding to 1265 A.D. It discloses the name of one Ratnaprabhasuri of Caitra Gaccha. This particular gaccha is also mentioned in the Ratnapura epigraph"00 of the time of Cacigadeva, 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 Mabavira of Chitor. This particular temple of Mahavira 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 Ratnaprabhasuri was respected by both the Vaghelas 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 Parsvanatha 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 Pradyumnasuri. This surely proves the personal interest, this king took, in the welfare of the Svetambara Jain religion. Samarasimha's cordial relation

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54 COMPRBHENSIVE HISTORY OF JAINISM 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 Svetambaras 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 Paramaras 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 Santinatha 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 Santi (the Jain Tirtharkara) by Sreshthins Pabila and Jiju, belonging to a group of hereditary ministers in the reign of Candella Kirtivarman (C 1070-1100 A.D.). It also refers to the Digambara sage Vasavendu. 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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JAINISM IN NORTH INDIA 55 Next, we have a short inscription from Khajuraho,*10 which mentions Sreshthin Panidbara of the Grahapati family, and his sons Sreshthins 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 Neminatha, made by rupakara Lakhana 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 Salhe, son of Pahilla of Grahapati vamsa, This Pahilla was the son of Sreshthin Dedu. The name Pahilla is found in the cpigraph of Dhanga, 18 discussed in the previous volume. It appears that the members of the Vaisya 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 Salhe viz. Mahagana, Mahicandra, Sricandra, Jinacandra, and Udayacandra and adds that all of them were devoted to the Tirthankara Sambhavanatha (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 Ratnapala. 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 Kalanjaradhipati. 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 Gunabhadra. 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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56 COMPREHENSIVE HISTORY OF JAINISM composed at the town of Vilasapuri, 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 Paramaras 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 Paramara kings were staunch supporters of the Brahmanical 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 Paramara territory. Bhoja, the great, who started ruling from about 1000 A.D., 410 in spite of his Brahmanical 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 Yasovarman and also a samanta (who on his turn, was an officer under Yasovarman). The inscription refers to the Svetambara acarya Ammadeva and

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JAINISM IN NORTH INDIA 57 and also to the repairing of an old Jina temple, dedicated to Tirtharkara 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 santi Jina. The person, responsible for its installation, was a householder, named Sagaranandin, 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 Prabandhacintamani+, Bhoja was a patron of Dhanapala, the Jain author of the celebrated prose romance Tilakamanjari. The evidence of Merutunga is directly supported by a few verses of the Tilakamanjari.+ 28 We further learn from the relevant passages of the same text, that Dhanapala was honoured by both Munja and Bhoja and for the pleasure (vinodahetoh) of the latter, he wrote his work, The Probandhacintamani << 2 4 further gives the information that under the influence of Dhanapala, the great Bhoja gave up hunting, which naturally was against the teachings of the Tirtharkaras. A few other Jain monks also were honoured by this magnificent monarch. According to a Sravana Belgola epigraph,426 the Jain monk Prabbacandra was worshipped by Bhoja of Dbara. Another epigraph, discovered from Dubkund, 426 mentions a Digambara sage called santishena, 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 Prabhacandra, who was honoured by this king, according to a Sravana Belgola epigraph. A second Prabbacandra, according to the colophon of the Prameyakamalamartanda,37 wrote that work during the reign of Bhoja of Dbara. We

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58 COMPRBHENSIVE HISTORY OF JAINISM will see afterwards, that this Prabhacandra outlived Bhoja and wrote his works also during the rule of Bhoja's successor Jayasimha. But these two Prabhacandras were not the only Jain luminaries at Dhara during Bhoja's time. The well-known Amita gati, who was honoured by Munia 28 was also a contemporary of Bhoja and wrote his Dharmaparikshas 39 and the Pancasangraha* 30 in V.S. 1070 and 1073 respectively, both apparently in Bhoja's time. Another poet, Sricandra, completed his Puranasara*81 in V.S. 1070 at Dhara, during Bhoja's time. He was a disciple of Srinandin and belonged to Balatkaragana. His other works, written at Dhara, are also known. 83 With Dhara is also associated Nayanandin, pupil of Manikyanandin, who completed his Sudarsanacarita in A pabhamsa in V.S. 1100, while staying at Jinavaravibara during the reign of Bhoja. 88 Nemicandra wrote his Dravja:angrahasika at Sripala Mandalesvarasrama of Dhara*34, during the reign of Bhoja. The poet Vira wrote his Jambusvamicarita*5 in Apabhramsa during the reign of Bhoja in Malavadesa. That Digambaras were highly respected by Bhoja, is also clear from the evidence of the Kathakosa*86 of Sricandra, according to which, one of his spiritual predecessors viz. Srutakirti was honoured by Bhoja and Gangeya, That Dhara 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 Kathakosa, * 8 8 which was written by Prabhacandra, who, as we have seen, also wrote bis other works during the reign of Bhoja, The same writer also wrote his commentary on the Mahapurana of Pushpadanta in the reign of Jayasimba of Dhara. 489 For the reign of Udayaditya (1070-1086), we have a fragmentary Jain epigraph (A.S.I.A.R 1918-19, p 17). Among other later Paramara kings, Naravarman (1694

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JAINISM IN NORTH INDIA 59 1133 A.D.) is known to have some connexion with Jainism. According to the KB, 440 the Kharatara Acarya 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 Citrakuta (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 Parsvanatha and is dated in V.S. 1157, corresponding to 1100 A.D. It appears from the epigraph that the person called Cillana, belonging to Vemaka family, was a devout Jain. He is represented further as the son of Sreshthin Rama 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, Dhara was great centre of Jainism. The father of the Digambara poet Asadhara viz. Sallakshana was surely patronised by the later Paramara king Vindhyavarman. This is known from a passage of the colophon of Asadhara's work Sagara-Dharmameta*43. The poet Asadhara himself was a prolific Jain writer and we have several dates #48 for him. These dates are V.S. 1285, 1292, 1296 and 1300. Asadhara was in the good books of the Paramara 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 Dhara, but a place, near it, called Nalakacchapura in his colophons, which is identified by Premi*45 with Nalacha, some 20 miles from modern Dhar, and which still has a few Jain temples and can boast of a number of Jain adherents. Asadhara wrote his works in the Neminatha Caitya of Nalakacchapura. This particular place is also mentioned in a Jain work called Karmavipakatika, 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. Asadhara has mentioned both

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60 COMPREBENSIVE HISTORY OF JAINISM him and his predecessor Devapala in bis works. His work Jinayajnakalfa was completed in V.S. 1285, during the reign of Devapala,417 His three other important works viz. Trishashtismrti, *48 Sagaradharmamsta*4' and Anagaradharmamota450 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 Paramara 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 Kathakosa*B2 of Sricandra, one of his spiritual predecessors viz. Srutakirti, has been described as having been honoured by Gangeya, 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 santinatha, records that during the victorious reign of Gayakarnadeva (middle of the 12th century),486 one Mahabhoja, the son of Sadhu Sarvadhara, who had been favoured by the illustrious Maghanandin, the crest-jewel of logicians (tarkatarkikacudamani), erected the temple of santinatha. The image of santinatha was consecrated by acarya Subhadra, who belonged to the line of the Desi gana in the amnaya of the Candrakara*66 acarya. 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 Ballala (11001108 A.D.). It is incised on an image of Parsvanatha, 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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JAINISM IN NORTH INDIA Mabamandalesvara Ballala and his brother Gandaraditya (who was evidently associated with his elder brother in governing the kingdom) made some donations for the Jain Basadi constructed by Bamagavunda, the disciple of Ratrimatikanti of the Punnagavrkshamulagana of the illustrious Mulagana, For the reign of Gandaraditya (1108-1138 A.D.), we have several inscriptions, which prove that he was indeed a great patron of Jainism. His Talale 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 Siva, Buddha and Arhat (Tirthankara), along with some other grants for the Brahmanas. This surely shows that this king (actually a feudatory of the Kalyana Calukyas) 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 Gandaraditya, 450 dated Saka 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 Padmavati, the Sasanadevata of Parsvanatha, The inscription further shows that Gandaraditya himself was interested in the religious activities of his feudatory called Nolamba. The next epigraph, 460 dated Saka 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, Nagacandra-Saiddhantika, Balacandra-vrati, santiviramunidra 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 Nemagavunna and was

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62 COMPREHENSIVB HISTORY OF JAINISM popularly known as Tribhuvanatilaka, a biruda of Gandara. ditya. This particular temple, it is of great interest to note, is mentioned in the colophon of Somadeva's Sabdarnavacandrikavytti461, composed in Saka 1127, during the reign of Bhoja II of this dynasty. Santiviramunindra has been further described in this epigraph as the acarya of Kolbapuratirtha and as the disciple of Balacandra-Vrati, the previous acarya of the above-mentioned Candraprabha Jinalaya. This Balacandra Vrati has been eulogisedeos in the Neminatha Purana of Karnaparya, a minister of the Silahara Vijaya. ditya, the son and successor of Gandaraditya. Next, we have the Kolhapur stone epigraph, 468 dated Saka 1040, of the reign of Gandaraditya, which was found from Parsvanatha temple of Kolhapur. The temple of Parsvanatha, mentioned in this inscription, was actually constructed by Nimbadevarasa, a loyal feudatory of Gandaraditya at Kayadegolla (probably not far from modern Kolhapur). The epigraph actually records certain gifts to Srutakirti Traividyadeva of the Pustakagaccha in the Desiyagana of the Mulasangha, who officiated as the priest of the Jain temple called Rupanarayana in Kollapura, This particular temple of Kolhapura 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 Gandaraditya. He is said to have been favoured by Padmavati, the Sasanadevata of Parsvanatha. In the Terdal epigraph 466 of Gonka, dated Saka 1045, and a Sravana Belgola epigraph, 466 Nimbadevarasa has been described as a disciple of Maghanandi Siddhantadeva, the guru of Srutakirti Traividyadeva, the priest of the Rupanarayana temple. Maghanandi was actually the former priest of this temple. We have an undated epigraph 67 of the time of Gandara. ditya, found from the mandapa of the shrine of Sesbasayi in the backyard of the great Mahalakshmi temple of Kolhapur. This epigraph, which begins with a prayer to Adi-Jina (i.e.

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JAINISM IN NORTH INDIA Rshabba), records the construction of an Adinatha temple, built and financed by the same Nimbadevarasa, who has been mentioned so frequently in other epigraphs of Gandaraditya. This particular epigraph, further represents this Samanta of Gandaraditya 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 Jinanatha, 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 Ganaaraditya's reign, as it represents Maghanandi as living at the time of the writing of this epigraph. This Maghanandi, we are further told, was a disciple of Kulacandra, belonging to the lineage of Komakunda. It is of great interest to note that this Adinatha temple of Kolhapur, mentioned in this epigraph, is also referred to by the Svetambara 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 Mahalakshmi temple of Kolhapur in another short epigraph, found from the same temple-complex. We have three Jain epigraphs of the reign of Vijayaditya (1138-1175 A.D.),"70 the son and successor of Gandaraditya. The first epigraph,"71 found from Kolhapur, records a grant by that king for the Parsvanatha temple, constructed by Vasudeva, the betel-box bearer of Samanta Kamadeva and disciple of Maghanandi Siddhantadeva. 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 Maghanandi Siddhantadeva called Manikyanandipandita, who was probably the priest

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64 COMPREHENSIVE HISTORY OF JAINISM of the temple, constructed by Vasudeva. We also learn from this epigraph, that the earlier name of Kolhapur was Ksbullakapura. The second Jain epigraph"78 of Vijayaditya, dated Saka 1073, was found from Bamani, 25 miles S.W. of Kagal in Kolhapur district. It also refers to a Paryva temple, which was probably situated at Madur*** in Kolhapur district. The epigraph mentions Samanta Lakshmana, the maternal uncle of the king, at whose request the grant was made by the king, for that temple. It also refers to Arbanandi-Siddhantadeva, the disciple of the same Maghanandi, 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 Saka 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 Sabdacandrikavstti*76 of Somadeva was composed in Saka 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-Jinalaya of Kollapura. We have already referred to this Jain shrine. There is another work called Kshapanasara,77 composed by Madhavacandra Traividyadeva, which was completed at a town called Dullakapura, during the reign of one 'Bhojaraja' in Saka 1125. The editor of Jainagranthaprasasti Sangraha 7: Sri Jugalkishore Mukhtar was unable to identify this Bhojaraja. But there is little doubt that in Saka 1125, there was only one Bhojaraja in India, and he is no other than that Kolhapur king. The title Traividyadeva, applied to the author Madhavacandra, reminds us of the similar titles applied to Digambara monks in the epigraphs of Kolhapur Silabara kings. We further earn from the same colophon that the work was written by

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JAINISM IN NOKTH INDIA 65 the author for the benefit of Bahubali, the chief minister (mantrisa) of this Bhojaraja. 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 Mathura, both of which had large Jain establishments from earlier times, Deogaih, which was known as Luacchagira*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 raja, for the Jain religion. We have some earlier short epigraphs*82, from Deogarh, which refer to some Digambara monks like Kesavacandra, Abhayakirti and Vasantakirti, belonging to Kundakunda lineage. Another epigraph 488, yields the words Gangeya-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 Mahasamanta Udayapala. Mathura, the early centre of Jainism, has yielded three epigrachs of our period. The first dated V.S. 1038, is a short svetam bara image inscription"85, and the second,

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66 COMPREHENSIVE HISTORY OF JAINISM dated V.S. 1080, is a Digambara record.486 The third, dated V.S. 1134, is a Svatambara 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 Mathura. It has been observed by Buhler 88 that the image was built within five years after Mahmud's expedition against (Hizri 409) Mathura, which resulted in the total destruction of that city. Probably the great Jain establishment at Kankalitila 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 Mathura 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 Sravakas continued to exist, especially in Bengal, Bibar and Orissa. But gradually, even these Sravakas 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 Acarya Girijasankara Vallabhaji, Historical Inscriptions of Gujarat, part II, pp. 154ff ; see also Jinavijaya in Bharatiya 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 Prabhavakacarita (p. 130) depicts the great Jain saint Vardha mana Suri as the contemporary of Camundaraja. 7. Majumdar, op.cit., pp. 37ff. 8. For a fuller discussion on all these sources, see Jinavijaya's Introduction to his edition of Jinesvara's Kathakosa (S.J. G M. No. 11 ), pp. 18ff ; see also the different original accounts of Jinesvara's life included in the same edition. 9. For a discussion on the Caityavasins, see Kathakosa ( ed. Jinavi. jaya ) Introd., pp. 3ff. 10. See 1. A., Vol. 4, p. 112 ( 7th sarga). Jnanavimala in his commen. tary of Mabesvara's Sabdabhedaprakasa 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 Prabandhacintamoni, 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 Puratanaprabandhasangraka, pp. :1-12. In two inscriptions from Abu we have descriptions of Vimala's building activities on the Arbuda bill ; see Jinavijaya (ed.). Pracin Jaina lekha Sangrala, 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. Prabhavakacarita, pp. 164f. 24. See Majumdar, op.cit., p. 56; The Struggle for Empire, p. 75; Prabandha cinta nani, p. 54. 25. See Jainapustakaprasastisangraha ( 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, Dyyasraya (11th Sarga), trans, ia I, A , Vol. IV, p. 231. 34. See Ji navijaya, Jainapustakaprasasti sangruha, Vol. I, p. 9). 35. Ibid., p. 100. 36. See the passage of Sricandra's Munisuvrata svamicarita ( V.S. 1193, according to the Brhagtippanika 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 Jinaratnakosa, p. 311 ). 37, See Peterson, Sth Report, pp. 14-16; also sheth, Jainism in Gujarat, pp, 28 ff. 38. See Gandhi, LB, Stddharaja 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 Granthamala, 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, Kavyirusasa 11, II, pp. CCXLVII.

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JAINISM IN NORTH INDIA 69 47. See Prabhavakacarita, p. 174. 48. Ibid., p. 177. 49. See Tawney's tra as., pp. 9ff. 5). Loo.cit. 51. See Prabhavaka, p. 181 ; P. C. (trans. ), p. 103 ; and Puratana 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 Prabhavaka, 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 Kayastha officers of Bhuvanapala 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, Kavyanusasana 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; Puratanaprabandha 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 Kavyanusasana, II, Introd, p, CL XXXII.

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70 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.) ; Prabhavaka, p. 184. 77. Seo P.C., p. 82 (trans.); for more details, see Puratanaprabandha sangraha, p. 32. 78. See for details, sheth, op.cit, pr. 1ff ; see also Parikh, op.cit., II, Introd., p. CXC 111. 19. See Jainopustakaprasastisangraha ( edn. Jinavijaya ), p. 99. 0, See pp. 56ff ( edn. Jinavijaya); see also Puratanaprabandha. sangraha, pp. 31f. 81, Ibid., p. 57. 82. Loc.cit. 83. Loc.cit. 84. Jainopustakaprasastisangraha, 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 Paramara 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 Hemacandracarya, p. 13 (translated from the original German by M, L, Patel, santiniketan, 1936 ). 91. See p. 185. 92. The relevant verse of Jinamapdana has been quoted in Buhler's Life of Hemacandra, p. 70. 93. See Buhler, op.cit., pp. 13ff. 94. Quoted in Buhler's Life etc., p. 76. 95. Sce Prabhavaka, 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 Prabhavaka, pp. 1955; Prabandha cintamani (Tawney ), pp. 11tff; and also Kumarapalacaritrasangraha ( 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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JAINISM IN NORTH INDIA 71 100. See Majumdar, op.cit., pp. 94ff. 101. Kumarapaloprabandha, pp. 17-34. 102. See in this connexion Majumdar, op.cit., pp. 99ff, also Buhler, 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, Jainapustakaprasastisangraha, 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 kuhler, op.cit., pp. 35 and 90; see also Kielhorn, Report of 1880-81, 113. For the original passage, see Buhler, 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. prayena sa pratigramapi ninsimavaibhayah karisya i mahimetam jinayatanamanditam. 119. de vabhaktya gurubhaktya talpituh saddrsobhaya Kumarapalah bhupalah sa bhavisyati Bharate. 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. prasastisangraha, p. 113. 122. Quoted in the Jain spustakaprasastisangraha, 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 Kumarapalacaritrasangraha, 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 Pracin Jainalekhasangraha, Vol. II.

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COMPREHENSIVE HISTORY OF JAINISM pp. 204ff ; see also his comments in Gujarati in the same volume, in the section entitled Avalok na, pp. 233 ff. 132. See Jinavijaya, Pracin 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 Sakuntala ( 6th Act, Vasumati edn., p. 165 ) and the Jain Nirayayalika (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 jayapala, ihe immediate successor of Kumarafala (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 Kumar apalacaritrasangraha, pp. 113ff; see also p. 120. 137. This particular name of the work occurs several times, in the body of the work. The rame Kumaro palapratito, ha only occurs in a late manuscript (dated V.S. 1458 ) of the work ; see Jainapustakoprasastisangraha, p. 142. 138. See Kumarapalaptatil odla. p. 144. 139, See p. 206. 140. See P. O. r. 145 (trans.). 141. See Prabhavaka, p. 206. 142. See translation in l. A,, 4, f. 269. 143. This has already been published by!, D, P, S., Bhavnagar : see Jinarati. akesa, r.93. 144. Sce Peterson, III, p. 316. 145. Scep. 144. 146. Act IV, p. 93. 147. Prabhavaka, p. 206. 148. See E. J., Vol. XI, pr. 54-55 ; see also Jinavijaya, Pracin Jainalekhasangraho, Vol. II, No. 352. 149. See Jainpustak aprasastisongraha, f. 109. 150. Ibid., pr. 7f. 151. Ibid., p. 110. 132. Act V, p. 123. 153. Jaina pustakaprasastisangraha, p. 113. 154. See Buhler, Life etc, p. 94. 155, P. 207. 156. P. 96 (Jinavijaya's edn. ). 157. Pp. 47f. 158. P. 85,

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JAINISM IN NORTH INDIA 73 159. See Kharatai agacchabshadgurvavali ( edn. Jipavijaya ), p. 52. 160. Ibid., p. 55. 161. Ibid., p. 59. 162. Pp. 174ff. 163. P. 9; the Kumarapalapratitodha (p. 179 ) informs us that, at the suggestion of Siddhapala, the son of Sripala, Kumarapala appointed Raniga's son Amra as the governor of Saurastra 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; Puratanaprabandhasangraha, 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 Jinaratnakosa, pp. 244-45; for the date of this work, see Jinavijaya, . Jainapustakaprasastisangraha, p. 59. 178. See the edition in Kavyamala 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 Vangavasi ed., Brahmakbapdi, Dharmaranyakhandan, ch s. 36ff. 182. Brahmakbagda, Dharmaranyakbaqda, 36. 62. 183. See Jinaratnakosa. pp. 3c1f. 184. Ibid., Brahma Khanda, Dharmaranya, 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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14 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 Jinaratnakosa, 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 Vaispava titles ( cf, tho epithet Narayanayatara ). 149. See Pracin 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 Buhler'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 Jinaratnakosa, p. 315. 212, See I.A., 31, p. 491. 213. Se, Vastupalacarita, IV. 720. 214. Op.cit., XI. 4. 215. V. C., IV. 71%.

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JAINISM IN NORTH INDIA * 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 Vastupalacarita, 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 Prabandhakosa, pp. 129-30. 267. See Vastupalacarita. pp. 305-06. 268. See p. 129. 269. Pp. 306-09. 270. See in this connexion B. J. Sandesara, Literary Circle of Maha matya Vastupala, pp. 44ff. 271. Ibid., pp. 32ff. 272. See Sandesara, op.cit., p. 134. 273. See Prabandhakosa, pp. 125. 274. Ibid., p. 126. 275. See Jipavijaya, Jair apustakaprasastisangraha, p. 124. 276. Ibid., p. 125. 277. See Jinavijaya, op.cit., Nos, 167, 191, 198, 203, 210, 211, 214 etc. 278. Eubler, 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 Puratancprobandi 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, Pura. tanaprabandhasargraha, p. 80, 285. See Jinavijaya, Jainapustakaprasastisargraha, 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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JAINISM IN NORTH INDIA 77 291. See Jinavijaya. op.cit., No. 244. 292. lbid., No. 247. 293. Ibid., Nos, 248, 250, 254, 264. 294. See Jinaratnakosa, p. 48. 295. See M. D. Desai, Jaina sahityano Samk sipta itihasa 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 Chauhan Dynasties (Delhi, 2nd edn., 1975), p. 43. 301. Loc.cit. 302. See p. 16; see also D. Sharma, Cha han Dynasties, p. 47 fo. 61. 303. See Khara'araga chapaffava'i, p. 16. 304. See Ca`alogue of MSS in Pa'an Bhandars, I, p. 369. 305 Sco E.1, 26, pp. 84ff ; see also Jaina-sllalekha-sangraha ( M. D. J. M.), Vol. 4, No, 265, vs. 43. 306. See Jinavijaya, Pracin Jain:-lekhasangraha, II, No. 445. 307. See Jinavijaya, Jaina pustakaprasastisangraha, p. 105. 308. Ibil, p. 107. 309. Ibid., p. 108. 310. Ibid., p. 105 311. See Khara'aragaccha-brhadguryavall (by Jinapala), 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 Apabhrarsakavya'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 Naddula ; for

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78 COMPREHENSIVB HISTORY OF JAINISM the fuller history of this branch of the Cabamanas, sec D. Sharma, Early Chalwhan 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 Jainapustakaprasastisangraha, 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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JAINISM IN NORTH INDIA 79 36'. For other references to the temple-complex of Parsvanatha at Ratnapura, see Nahar, op.cit., Vol. I, Nos. 933, 934 and 936. 362. See Jinavijaya, Pracin 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 Purataniprabandhasangraha, P. 102. 375. See Catalague of the MSS in Patan, p. 316. 376. See Summary of Hammiramahakavya 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 pracina Jainalekha. sandoha, pt. V, No. 486, p. 168. 380. See Arbudacalapradaksina, p. 43; and also Jinaratnakosa, 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 Pracina 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 Prasastisangraha (Ahmedabad), ed. by A. M. Shah (Vira Samvat 2463 ; V.S. 1993), p. 83; and Jinavijaya, op.cit., p. 118. 391. Arbuda Pracina 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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30 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-EUR6. 397. See Jinavijaya, II, No. 349 (dated V.S. 1221). 398. See Jainapustakaprosastisangraka, 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 Mattavilas 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 Munja 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 Vatsaraja, 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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JAINISM IN NORTH INDIA 81 422. Trans (Tawney), pp. 52ff; original 'ed. Jinavijaya), pp. 36ff. 423. Kavyamala (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 Prastavara (. 59) of the Ratra. karandakasravakacara (M.DJ M., No. 24). 428. Sce supra. Vol. I, pp. 164-65 and also p. 315. 429. See P. Bhatia, The Paramaras, p. 329. 430. Loc.cit., 431. See Jinara nakosa, p. 253. 432. See Premi, Jaina Sahitya aur itihasa, pr. 286ff, 433. See Anekanta, 1956, p. 98. 434. See Jinaratnakosa, pp. 181-182 and also Bhatia, op.cit., p. 330 fp. 11. 435. See Apabhraisa Jainogranthaprosastisangraha, 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 osa was written during the reign of Mularaja . 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 kosa was evidently written during the reign of Nularaja 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 Asadhara in his Jaina sahitya aur itihasa, pp. 342ff, 444. See colophon of Anogara-Dharmamsia, VES 6-7; see also Choudhary, op.cit., p. 117. 445. See op.cit., p. 3:4 fn. 3. 446. See Jainapustakaprasastisangraha, 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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82 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 Candrakapata gaccha of the Digambara sect, see I.A., 31, p. 73. 437. See Mirashi, C.1.1., VI (Inicriprion; of the Silaharas, 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 Silahara 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 Jainagranthapras stisangraha, (ed, Mukhtar), pp. 199-200. 477. Ibil., pp. 165-167. 478. Prastavana, 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 Stupa and Antiquities of Mathura, (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 Svetambaras never really got any foodhold in areas beyond the Godavari, 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 Kannada-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 Rajaraja 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 Gunavira, "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 cift to the god of the Tirumalai temple called Arambhanandin, who acording to Desai", is no other than Rishabhanatha himself. We further learn from the same epigraph, that formerly a queen of one Pallava Sinnavai, had donated

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84 COMPREHENSIVE HISTORY OF JAINISM 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 Rajendra's 13th regnal year (1025 A D.), records a gift of money for a lamp and for offerings to the Jain temple called KundavaiJinalaya, by the wife of a merchant, who appears to be of Kannada origin. Kundavai, the elder sister of Rajendra, 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 palliccandam "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 Rajendra II Parakesari (1052-1064), we have an undated Jain inscription from Tirumalai, which records a gift to the Jain temple there, by two Karnataka gentlemen, who served in the army of Rajendra 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 Arishtanemi Acarya, a disciple of Paravadimalla, who is also known from an epigraph of Stavana 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, Ramanathapuram and Chengalpattu districts. The epigraph1l, discovered from

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JAINISM IN SOUTH INDIA 85 Maruttuvakudi in Thanjavur district, is dated in the 16th regnal year of that king. It mentions two Jain shrines at Jananathapuram. An undated epigraph 12 of Kulottunga's reign, mentions an acar ya called Mallishena. 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 Ramanathapuram 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 Trailokyanatha 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 (Kaccinayanar) temple, Three Jain Tamil epigraphs of Rajaraja 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(r)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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86 COMPR BHENSIVE HISTORY OF JAINISM Chengalpattu district. It records a grant for a Sravaka 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 Maravarman Sundara Pandya 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 Konerinmaikondan. 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 Ramatirtha 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 Vimaladitya (1011-1022 A.D.), the eastern Calukya king and mentions his religious teacher Trikalayogi Siddhantadeva, belonging to the Desi gana. The epigraph further informs us that this great Jain savant paid a visit to Ramakonda with great devotion. It surely proves that this place was looked upon as a Jain tirtha. The detailed evidence, supplied by the 7th century Jain poet Ravishena, in his Padma Purana'', regarding Ramagiri proves that, from much earlier times, Ramagiri in Andhra was associated with Jainism. This particular poet pointedly mentions the fact that this place had a number of Jain buildingsso, (Jainani vesmani) in the 7th century A.D. To the 11th century, belongs a short interesting epigraph81, from a place called Konakondala

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JAINISM IN SOUTH INDIA 87 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 Kirtivilasa, dedicated to santinatha. We have two Andhra Jain epigraphs83, of the time of Vikramaditya VI (: 076-1126), belonging to the 11th century. Both of these come from Pudur in Mahbubnagar district. The first epigraph mentions a temple of Parsvanatha and second refers to a jinalaya, named after the Pallavas. A highly interesting stone pillar epigraph84, of the time of Vikramaditya VI, has come from Anamakonda near Warangal. The epigraph is dated in the Calukya Vikrama year 42, corresponding to 1117 AD. The epigraph mentions Vikramaditya Vi's Kakatiya feudatory Polarasa and also refers to the erection of a temple, dedicated to Kadalalayadevi (probably Padmakshi, one of the Jain sasanadevatas). 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 Vikrama. ditya VI, found from Kolanupaka in Nalgonda district, mentions a temple of Ambikadevi, another Jain yakshi. An earlier epigraph 98, now preserved in the Hyderabad Archaeological museum, dated 1109, of the time of Vik ramaditya VI, discloses the existence of a Jain shrine called Brahma-jinalaya. 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 Mulasangha. A short undated epigraph 38, found from Ganavaram in Guntur district, of the time of Cola Kulottunga Rajendra, refers to a shrine called Candraprabha jinalaya. Another Jain epigraph8, dated Saka 1107, corresponding to 1185

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88 COMPREHENSIVE HISTORY OF JAINISM A.D., found from Patasivaram in Anantapur district mentions the Calukya king Vira Somesvara, The same district has supplied another Jain epigraph (1198 A.D.). This inscription refers to a temple of Parsvanatha and a line of Jain teachers of Pustaka gaccha. An important epigraph*1, found from Ujjili (Mahbubnagar), discloses the existence of a temple of Parsvanatha, 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 Saka 1200, corresponding to 1278 A.D. It discloses the name of a Parsvanatha 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 Mahabharata, written by Nanniya Bhatta, 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 Mahabharata, written by a Jain poet called Atharvanacarya, by getting it thrown into the Godavari. 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, Kurnataka had

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JAINISM IN SOUTH INDIA 89 quite a large number of important Jain pockets. As a matter of fact, the Jain strongholds of Karnataka, 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 Calukya Vikrama year 18, corresponding to 1094 A.D. It prominently mentions, at the same time, the reigning monarch, the great Vikramaditya VI, who was otherwise known as Tribhuvanamalla. The epigraph is a long one, and introduces to us one of his queens, called Jakaladevi, who is represented as a great Jain devotee. Even Vikramaditya VI is mentioned here49 as a great admirer of the religion of the Jinas. According to this epigraph, the queen Jakaladevi, on being requested by the emperor himself, constructed a magnificent Jain temple of Mahumanikyadeva (probably Mahavirab), at Inguoige (lines 12-13), the present site of the epigraph and asked her family teacher Indrasena Bhattaraka of Malanura anvaya (Dravida Sangha, Sena gana), the disciple

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90 COMPREHENSIVB HISTORY OF JAINISM of Mallishena Bhattaraka, to look after its maintenance. Desai further informs us81 that this line of Jain teachers, viz, those belonging to Malanura (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. (Calukya Vikrama year 23). The inscription (altogether 67 lines), mentions among other things, two temples of Parsvanatha and Santinatha, which were apparently situated in the above-mentioned place. One Rakkasayya, a petty chief and the disciple of Balacandra, 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 Vikramaditya 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 Balacandra, 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 Calukya Vikrama year 48, corresponding to 1124 A.D., and yields the name of Tribhuvanamalla or Vikramaditya 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 santinatha by some 300 merchants of the town of Sedimba. It also discloses the name of a distinguished Jain teacher, called Prabbacandra Traividya Bhastaraka, who is described as a man of immense learning, a disciple of Ramacandra Traividya. Prabbacandra 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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JAINISM IN SOUTH INDIA 91 knowledge. However, it was surely named after the last Tirthankara. The temple-complex of Sedimba, was given the name of Brahma-Jinalaya. 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 Vikramaditya VI. The first one comes from Adakiss, a small village and discloses the names of two eminent Digambara philosophers, Gunavira Siddhantadeya and his teacher Nemicandra Siddhantadeva. Although no actual date has been given, it appears that, it was composed before Vikramaditya yi's 50th regnal year (1126 A.D.). The two merchants, named Mallisetti and Kalisetti, the teacher GuNGavira and the governor Koppadeva, mentioned in this undated epigraph, are also referred to in a another epigraph 68, from Adaki, dated in Vikramaditya 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 Vandiyur gana, which is otherwise unknown. We have just now mentioned the second epigraph from Adaki, dated in the Calukya 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 Parsvanatha, called Koppa-Jinalaya, 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 Vikramaditya 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 Vikramaditya VI, as it mentions Mabamandalesvara Vira Bibbarasa, who is definitely known from an epigraphy, of that monarch from the same place,

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COMPREHENSIVB HISTORY OF JAINISM 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. Somesvara III (1126-38 A.D.), who was generally known by his title Bhulokamalla. The first inscription, discovered from Seram, mentions Prabhacandra, the disciple of Ramacandra, both of whom are mentioned in Vikramaditya VI's epigraph from the same place, dated in his regnal year 48. Like the earlier epigraph, it mentions Santinatha 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 Somesvara 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 Somesvara III, in favour of the temple of Adi Bhatjaraka or Adinatha, which was situated in the southern part of the town. From Seram we have an epigraph 68, of the time of Somesvara IV, who had a short reign in the last quarter of the 12th century. It refers to the temple of Jvalini or Jvalamalinio, the yakshi of Candraprabha, the 8th Tirthankara. The epigraph also refers to Candiraja, 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-Murari. The epigraph mentions some grant by the marchants of the locality for the Koppa Jinalaya, dedicated to Parsvanatha, which was built much earlier, as we have noticed, during the reign of Vikramaditya VI. It is interesting to note that Parsvanatha icon hare gets the title chenna, which means 'beautiful'. Another epigraph, from

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JAINISM IN SOUTH INDIA 93 the same place, of the reign of the famous Yadava king Singbana, dated 1243 A.D, mentions a gift for the same temple of Koppa Jinalaya 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 Kianura gana and Tintrinika gaccka, which originated from Mulasangha. 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 Karpataka. Jain Epigraphs from Raichur District : The district of Raichur, in Karnatak, can boast of the second most important tirtha of the Jains viz. Kopanatirtha, 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 Rashtrakuta 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 Vikramaditya 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 gana. Five of his spiritual predecessors viz. Ravicandra, Gunasagara, Gunacandra, Abhayanandi and

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94 COMPREHENSIVE HISTORY OF JAINISM Maghanandi are mentioned. The earliest one, Ravicandra, therefore, should be assigned to the 9th century A.D. Another Jain monk of great eminence viz. Kalyanaklrti, 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 santinatha by Kalyanakirti, 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 Kus2-Jinalaya, 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 Mulasangha, a very prominent sect of the Digambara Jains. An important epigraph?6, dated Saka 1163, corresponding to 1240 A.D., of the time of the famous Yadava monarch Simhana (1200-1247), records a charitable endowment of land, in favour of the Jain temples of Kopana. This epigraph further mentions the goddess Padmavati, the Sasanadevata of Parsvanatha. 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 santaladevi, the queen of the famous Hoysala king Vishnuvardhana. 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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JAINISM IN SOUTH INDIA 95 Kollapura (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 Jinalaya, which was erected by Sankaraganda, a prominent Rashtrakuta 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 Kopana, was fittingly named Jayadbira Jinalaya, Jayadhira being a title of that governor. The epigraph further mentions a Jain divine called Naganandi, the disciple of Srinandi, belonging to Surastha 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 Maghanandi Siddhanta Cakravarti a great Jain pontiff, who gets the title of Rajaguru, the royal preceptor. 84 It also mentions Mulasangha and Desiya gana. Another Jain divine, called Madhavacandra, belonging to Mulasangha, Desiya gana, Pustaka gaccha and logalesvara section, is mentioned in the second epigraph85, from the same place. A third epigraph86, from Yalbargi, of the time of the Sinda prince Vira Vikramaditya, of the 12th century, mentions the temple of Parsvanatha, 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 Saka 953, corresponding to 1032 A.D., of the time of Jagadekamalla, a title of Jayasimha II (1015-43), the Western Calukya monarch of Kalyana. It refers to a Jain shrine called Jagadekamalla Jinalaya, which suggests that the temple was named after

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96 COMPREHENSIVE HISTORY OF JAINISM that illustrious Calukya 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 Somesvara II (1048-7), mentions a Jain temple called Girigotemalla-Jinalaya and yields the dated Saka 991, corresponding to 1069 A.D. This temple was apparently built by the samanta Maleyamarasa Girigotemalla, who was a feudatory of the above-mentioned Calukya monarch. From Karadakal of Raichur district, comes an epigraph, containing the names Mulasangha, Pustakagaccha and Desi gana. The epigrapho mentions the date, Saka 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(r)1, that Bijapur district was the home of the Jain poet Ravikirti, 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 Calukya king Somesvara 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 santinatha, which was built by Caakiraja, an officer of Ketaladevi, the wife of Somesvara 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, Caukiraja has been described as a sincere Jain layman and a disciple of Mabasena, who belonged to the Mulasangha, Sena gana and Pogari gaccha. The immediate guru of this Mahasena, viz. Brahmasena, has been described, in the Sanskrit portion

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JAINISM IN SOUTH INDIA 97 of the epigraph, as a great Jain saint, whose feet were worshipped by many monarchs." The preceptor of this Brahmasena was one Aryasena. The epigraph further informs us that Caakiraja also built an image of Suparsva, the 7th Tirthankara, at the request of his father Kommaraja, in the temple-complex of Santinatha. Another disciple of Mabasena, viz. Jinavarman, built a temple of Parsva near the main shrine. Apparently, as the language of the epigraph suggests, this temple complex at Ponnavana (the ancient name of Honwad), was quite a large and impressive one. A some what earlier Jain epigraphos, of the time of Somesvara I, dated Saki. 969, corresponding to 1047 A.D., has been discovered from Arasbidi. It refers to a Jain temple called Gonada Bedangi Jinalaya, which was named after Akkadevi, a sister of Somesvara 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 Nagasena Pandita of the Mulasangha, 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 Calukya 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 Somesvara 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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98 . COMPRBHENSIVE HISTORY OF JAINISM place, which was built by ore Babubali Acarya, belonging to Mulasangha, Desiya. gana and Pustaka gaccho. From Aibole we have a short Jain inscription of the Calukya Vikrama year 26, corresponding to 1101 A.D. From Jakkali also, was discovered a short Jain epigraph 100, of the Calukya 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 Viramaditya VI, dated in 1119 A.D. (Calukya 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 Saka 1083, corresponding to 1161 A.D. It mentions a monk called Mapikya-Bhatjaraka, 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 Saka 1090, corresponding to 1168 A D. It yields the name of a local Jain temple, called Ghora-Jinalaya. From Kadangala, we have a Jain record 105, of the time of Yadava Sin ghana (1200-1247), dated 1230 A.D. It refers to some gist for a local temple of Parsvaratha. A monk, called Sakalacandra Bhat'araka of Mulasa ngha and Kanuragana, has also been mentioned. The same king is also mentioned in another Jain epigraph 106, of 1245 A D. (Saka 1107), which was found from Kalakeri. It refers to a temple of Tirthankara Ananta and a Jain muni named Kamalasena. Another Yadava king Ktshia 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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JAINISM IN SOUTH INDIA epigraph 108, of the time of Yadava Ktsbna, 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 Kalbbavi, 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 Mabamandalesvara Saigatta Ganga Permandi alias Sivamara (described as the feudatory of one Amoghavarsha). This Ganga chief has been further described as being favoured by the Jain goddess Padmavati 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 Kumudavada (modern Kalbhavi), which was entrusted into the hands of Devakirti, the disciple of Subhakarti, who was the disciple of Jinacandra. This Jinacandra was, in his turn, a disciple of Nagacandra, and the latter's guru was Gunakirtideva, belonging to Mailapa anvaya and Kareya 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 Somesvara II (1068-1076) and discloses the names of two Jain munis viz., Ravicandra and Arhanandi, belonging to the Kanoura gana. The second epigraph 116, is fortunately dated and belongs to the 21st year of the Vikrama Calukya era, corresponding to 1069 A.D. It mentions the reigning king Tribhuvanamalla, alias Vikramaditya V). The inscription proves that all the Ratta kings, from the very beginning, were converted Jains. The present inscription mentions Mahamandalesvara Kartavirya II, the feudatory of Vikramaditya VI and his grant for the Jain temple of Sugandhavarti, erected by Kalasena

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100 COMPREHENSIVB HISTORY OF JAINISM or Sena I, the father of Kartavirya II. This epigraph also records a grant by Kartavirya II's elder brother Kannakaira II, whose guru was the great preceptor, the Traividya Kanakaprabhasiddantadeva. A 13th century epigraph 116, dated Saka 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 Prabhacandra Siddhantadeva, the priest of Manikyatirtha basadi at Huli and some other colleagues of that priest. An epigraph116, from Huli, gives us two important dates. The first is Saka 966, corresponding to 1044 A.D. The reigning Western Calukya king of that time, viz. Somesvara I, alias Ahavamalla has been mentioned in this epigraph. We are told that, at this great centre of Brahmanical learning (the original name was Puli), Lacchiyabbe, the wife of the governor of that district (viz. Kundi, 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 Balacandra Bhatjaraka, who belonged to the Yapaniya Sangha and Punnagavekshamula gana. A monk of this gana, 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 Saka 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 Ramacandra. It should be remembered, in this connexion, that the Manikyatirtha basadi at Hali, mentioned in another epigraph, noticed above, is different from the Jain temple, referred to in the present epigraph. This Mapikyatirtha basadi at Huli is, however, mentioned

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JAINISM IN SOUTH INDIA 101 in a 12th-century epigraph117, from Huli itself. The epigraph refers to the reigning king Vikramaditya VI and also several Acaryas of Kandura gana like Bahubali, Subhacandra, Maunideva and Maghanandi. It then refers to a chief called Bijjala, son of king Patta of Puti 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 Hunasikatti dated 1130 A.D., of the reign of Bhulokamalla i.e. Somesvara III (1126-38), yields the name of a Jain temple called Manikyadeva basadi, dedicated to Parsvanatha. It also refers to the gift of one Mabamandalesvara Marasimha 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 Ratta king Kartavirya IV and his younger brother Mallikarjuna, who were stationed at Venugrama (Belgaum). The mother of these two princes viz., Candaladevi, also called Candrikadevi, was a great Jain devotee. The inscription also refers to the relatives of her father's side, who claimed descent from the Yadava lineage and who too, were dedicated Jains. A shrine, dedicated to santinatha, was constructed at Kalholi (ancient Kalapode) by Raja II, the nephew (brother's son) of Candaladevi. It was enstrusted to Subha candra Bhatjaraka, the disciple of Nemicandra, who was the disciple of Maladbari, belonging to Kundakunda anvaya, Mulasaigha, Pustaka gaccha, Desi gana and Hansoge section. The same king and his brother Mallikarjuna, 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 Kartavirya IV, who apparently was an independent king, unlike his predecessors.

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102 COMPREHENSIVB HISHORY OF JAINISM An epigraph 121 from Ekasambi, dated Saka 1087, corresponding to 1165 A.D., of the time of Silabara Vijayaditya and Ratta Kartavirya III, records the gift of land for the temple of Neminatha, which was built by one KalaNGa, a commander of Vijayaditya. The recipient of the gift was Vijayakirti II, the disciple of Kumarakirti, who was the disciple of Vijayakirti I and the latter of Municandra, belonging to the Yapaniya Sangha and Punnagavpkshamula. On the above mentioned date, this shrine of Neminatha, was visited by Kartavirya III, who also made some gift of land to that temple. Another epigraph232, from Belgaum of 1204 A.D., of the reign of Kartavirya IV, mentions Ratta-Jinalaya 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 Padmavati, the wife of Kartavirya III and the grand-mother of Kartavirya IV, is represented as the second Padmavati (the Sasanadevata of Parsvanatha) 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 Saka 975, corresponding to 1053 A.D., during

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JAINISM IN SOUTH INDIA 103 the reign of Trailokyamalladeva alias Somesvara I (10431068) of the Western Calukya dynasty. It mentions his son Somesvara 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 Calukyas) to Nayasena Pandita, who is represented in the epigraph, as the fourth in the spiritual lineage from Ajitasena, who belonged to the Mulasangha, Senanvaya and Candrakavata 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 Cavundarayapurana, as the guru of Camupdaraja. Again, we have in the earlier Mulgund epigraph128, dated 902 A.D., three generations of monks, begi ining from Kumarasena, his disciple Virasena and the latter's disciple Kanakasena. The earliest guru Kumarasena is described here also, as belonging to Candrikavata (Candikavata) Now, the Cavundarayapurana also makes Kumarasena's guru Dharmasena, as a resident of Candrikavata. 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 Mahapurana 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 Somesvara I, claims on behalf of one samanta Bhavanagandhavarana, 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 prasasti of the Uttarapurana, which was

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104 COMPRPHENSIVB HISTORY OF JAINISM completed in Saka 820, probably by Lokasena, the disciple of Gunabhadra. 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 Jinalaya of Bankapura. Another Jain temple of this place138, is mentioned in an inscription of the 12th century. The epigraph of Saka 977 mentions prince Vikramaditya VI, the son of the reigning king Somesvara 1. We are told that his samanta Harikesarl (of Kadamba liceage), along with his wife Laccaladevi and other marchants of Bankapura, 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 Santinandi Bhattaraka, who is described as belonging to the Candrikavatavamsa of the Mulasangha. We have already seen that Candrikavata was a place in Bijapur district and was associated with monks of Mulasangha and Senanvaya. A short epigraphis, recording the death of a monk, called Maghanandi of Surastha gana, has been found from this place. Chronologically, the next important cpigraph 18., from Dharwar district comes from a place, called Gawarwad. It has two dates viz, Saka 993 and 994 respectively, corresponding to 1071 and 1072 of the Christian era. The reigning king was Somesvara 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 Permali, generally identified with Butuga II, who was such a great patron 111 of the Digambara religion. This temple was in charge of Gupakirti, belonging to the Balaikara gi na of the Mulasangha. Several of his spiritual predecessors have been mentioned. Afterwards, we are told, that this temple was destroyed by a Cola king (obviously Rajadbiraja). After some time, during the rule of Somesvara II, when Laksbmarasa, became the governor

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JAINISM IN SOUTH INDIA 105 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) Somesvara 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 Kasarasa, who is described as the worshipper of Jvalipi (i.e. Jvalamalini, 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 Saka 996, corresponding to 1074 A.D., refers to Permali.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 Guligere epigraph 145, dated Saka 998, corresponding to 1076 A.D. It mentions a great Jain monk Srinandi and his female disciple Ashfopavasakanti (meaning 'the nun of eight fasts") and also refers to a Parsva temple of that place. We are also told of Anesejjaya basadi of Purigere, which according to this epigraph, was constructed by Kumkumamabadevi; the sister of Calukya Vijayaditya. This information has now been confirmed by a copper plate charteris, of that king, dated 718 A.D. There is also reference to Bhuvanaikamalla santinathadeva temple, which was apparently built by Somesvara II, who had that title. It also proves that this powerful Calukya king, took personal interest, in the propagation of this religious system.

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106 COMPREHENSIVB HISTORY OF JAINISM The next important epigraph 147, from this district, once more, comes from Lakshmeswar, dated in the Calukya 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 Mulasangha, Senagana. 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-jinalaya of Belawatti146, Mallinatha-jinalaya of Niralagi14, Parsvanatha temple of Balehalli150, Vijaya-Parsva-jinendra temple of Karagudri 162, Parsvadeva temple of Guttal189, santinatha temple of Lakkundi108, Srivijaya-jinalaya 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 Saiva saint Ekantada Ramayya, 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 Siva, called Vira Somanatha. The Jains then complained to Bijjala, in whose court, it appears, Ramayya 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 Ramayya

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JAINISM IN SOUTH INDIA 107 or Bijjala. But we have evidences to show that in the 2nd half of the 12th century, the Brahmanical 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 Somesvara IV, describes one saiva 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' (Jainagama dhumaketu) and as 'god of death to those, who professed the Jaina creed'. There is, therefore, little doubt that this Goggideva, a staunch Saiva, like Ekantada Ramayya, 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 Somesvara IV, mentions Viruparasa, Viradasa 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-Brahmanism, 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 Basavapurana158, a Virasaiva 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 Brahmanism, 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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108 COMPRBHENSIVB HISTORY OF JAINISM Kuliya-Basadi.10. However, in this epigraph (from Managoli in Bijapur district), we do not get anything against the Jains. 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 Jinalaya of the famous Purikara town (Lakshmeswar) was made in 1247 A.D.; during the reign of Yadava Simbana. 166 A Jain temple was built in 1285 A.D., during the 14th year of Yadava Ramacandra.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 Santinatha temple of Purikara. We have also some other Jain epigraphs170, of the reign of the Yadava Ramacandra. 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 Baligrama. 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 Calukya emperor Somesvara I (1043-1068), who had the popular title of Trailokyamalla. It then mentions his feudatory Camundaraja Rayarasa, who was then the governor of Banavasi. His capital was Balligave and the

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JAINISM IN SOUTE INDIA 109 epigraph registers some grant for the local Ashtopavasi Bhatjaraka basadi. The gift was entrusted to Kesavanandi, the disciple of Meghapandi, who was connected with Jajabuti santinatha. Next, we have, from the same place, an epigraph17% of the very first year (Saka 990) of Somesvara II Bhuvanaikamalla (1068-76), which refers to his feudatory Lakshma. The general of this governor was Dandanatha santinatha, 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 marga, 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 santi Tirthesa shrine of this place, which according to it, was formerly built of wood and at the request of general Santinatha (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 Baligrama, 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, Maghanandi Bhajtaraka, the disciple of Municandra, who was the disciple of Vardhamana Muplodra, belonging to the Mulasangha, Desi gana and Kondakunda anvaya. A short epigraph178, of about 1075 A.D., in the Nagari script, incised on a broken Jina icon, was also discovered from a field near Balgambe. It mentions the monk Anantakirti, the disciple of Municandra, belonging to the Balatkara gana, who was connected with santinatha

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110 COMPREHENSIVE HISTORY OF JAINISM of Malava 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, Karnataka 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 Ramasena, who was the disciple of Gupabhadra, belonging to the Mulasangha, Senagana and Pogari gaccha. The donor was Barmadeva, the governor of that area, and the gift was given for the Calukya-Ganga Permanadi jinalaja. 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 Saka year 819, corresponding to 897 A.D. It was the capital, from the very beginning, of the king of the santara dynasty, who according to the epigraphs176, originally belonged to Northern Madhura or Mathura, 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. Jinadattaraya has been described in the epigraphs178, as being favoured by the Jain goddess Padmavati, 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 Tolapurusha Vikramaditya santara for his guru Mauni Siddhanta Bhattaraka, 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 Tola. purusha santara. It was known as Paliyakka temple. Next, we have an epigraph 181, of 1062 A.D., of the time of Trailokyamalla alias Somesvara I (1043-68), from Humcha, which mentions his, governor Vira santara and the latter's officer Pattana-svami Nokkaya Setti, who built a Jina

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JAINISM IN SOUTH INDIA 111 temple, after his name, called Pattana-svamijinalaja in Saka 984 at Pombarchapura. (Humcha). The epigraph also discloses the name of this merchant's guru called Divakaranandi. The gist was entrusted to Sakalacandra Pandita, who too, probably was a disciple of Divakaranandi. Some other pious works of Nokkaya Setti 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 santara's rule, his wife Cagaladevi, 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 Madhavasena. That Vira santara was a devout Jain, is clearly proved by his popular epithet jina-padaradhakam, found in most of his epigraphs. For the next santara ruler viz. Bhujabala santara, 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 santara 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 santara as the reigning king. The epigraph records some grant for the Tirthada basadi, built by Patsanasvami. This particular temple has already been noticed in connexion with an epigraph of the time of Vira Santara. A very important epigraph288, from Humcha, is dated in the Saka year 999, corresponding to 1077 A.D. It

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112 COMPREHBNSIVB HISTORY OF JAINISM mentions Nanni santara, the younger brother of Bhujabala Santara, 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 santara viz. Catsaladevi, 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, Urvitilaka 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 Santara are further represented as the disciples of Vijaya-Bhastaraka, belonging to Nandigana and Arungalanvaya. The famous disciple of this Vijaya-Bhatyaraka was Sreyansa 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) Cattaladevi, in favour of this temple. The epigraph, mentions Kamalabhadradeva, a prominent disciple of Vijaya-Bhattaraka, who is also referred to in the earlier epigraph. Two other epigraphs187, from Humcha, of the same period, mention some gifts by these santara brothers and Cattaladevi 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 Santara, the younger bother of Bhujabala and Nanni. The recipient was Ajitasena, who too, was a disciple of Vijaya Bhattaraka The epigraph 28, dated Saka 1069, corresponding to 1147 A.D., from the same place, of the time of Vikrama santara II, mentions his overlord Jagadekamalla (1138-1151 A.D.), and refers to his sister Pampadevi, who is represented as a great patron of the Digambara Jains. Both Vikrama Santara II and Pampadevi 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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JAINISM IN SOUTH INDIA 113 Vasu pujya Siddhantadeva, who is mentioned in many contemporary Karnataka 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 Saka 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 Calukya feudatory Permali Udayaditya and his overlord Bhuvanaikamalla, alias Somesvara II. The epigraph101 records a grapt by Bhuvanaikamalla for the Santinatha temple of this place. The recipient was Kulacandradeva, the disciple of Paramananata Siddhantadeva, belonging to the Mulasangha, Kranura gana. That the temple of Santinatha 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 santinatha, at this place, will aiso be found in an epigraph 108 from this place, dated Saka 1125, corresponde ing to 1203 A.D. It mentions the erection of a mandapa by a merchant, called Bodha-Setti, at the temple of santinatha. The priest Sabhacandra, belonging to Kragura gana, was evidently a very influential monk of this area. Ao important minister of Ballala 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 Kuppaturu 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 Malaladevi, who was a great Jiin laywoman. This epigraph also incidentally mentions Bandalike (Bandanika) as a great

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114 COMPREHENSIVE HISTORY OF JAINISM tirtha. We are told that the queen, after the washing the feet of Padmanandi of Bandaqike, granted some gift for the Brahma-jinalaya of Kuppaturu (actual spelling is Kuppa. lura). Ti is Brahma.jinalaya, we further learn, was dedicated to Parsvaratha and was also held in great esteem by the local Brahmin community. Padmanandi belonged to Kundakunda line, Kanura gana and Tintrini gaccha. An epigraph 196 from Tattekere 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-Permadideva. It records the construction of a temple and lake by Nokkayya, an officer of that feudatory king at Te ttekere. We are fure ther told that Ganga-Perradi granted some gift for this temple and also that of a nearby place, called Nellavatti. Nokkaya has been described as a disciple of Prabbacandra Siddhantika of Kranura gana, Meshapashana gaccha, belong. ing to the Mulasaigha. 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 Setti. Next, we have an interesting epigraph 108 from Alahalli in Shimoga taluk, which belongs to the Vikrama Calukya year 37 and mentions Tribhuvanamalla alias Vikramaditya VI. It records the construction of a Jina temple by Bacaladevi, one of the queens of Mahamandalesvara GangaPermadideva at Bannikere, dedicated to Parsvanatha. We are told that this temple was constructed for the use of the morks of the Desi gana and Mulasangba. 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 Maladharideva, belonging to Desi gana. From Dansale in Tirthahalli taluk, we have an epi. graph 1 of the time of Vikramaditya Vi, dated Saka 1025, corresponding to 1103 A.D. It refers to Catsaladevi and

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JAINISM IN NORTH INDIA 115 Tribhuvanamalla Santara and mentions the erection of a Jain temple (basadi) by Cattaladevi. The epigraph also refers to Ajitasena Bhattaraka, belonging to Dravida Sangha and Arungalanvaya. We have already seen that Cattaladevi 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 Calukya Vikrama year 42, corresponding to 1117 A.D., recording the erection of a Jain temple by one Barmi-Sejti. Several monks, belonging to Kranura gana, Meshapashana gaccha, including Prabhacandra and Subhakirti are mentioned in this epigraph. We have already seen that Prabhacandra 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-Jinalaya, 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 Caityalaya built at Kuntalapura, which appears to be another name of Kuruli (Purle). Kuntalapura and its Jain temple are mentioned in another Jain epigraph 208 from Purle, dated 1204 A.D., of the time of Hoysala Ballala II (1173-1220). An epigraph 308 from Hire Abli of Sorab taluk, in Shimoga district, discloses the name of a local Parsvanatha 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 Danqanayaka YogeAvara, 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 Manikyasena, belonging to Mulasangha, 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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116 COMPREHENSIVB HISTORY OF JAINISM 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 Calukya Vikrama year 53, corresponding to 1128 A.D., was found from Sabnur, situated in Devanagare taluk. It refers to the reigning monarch Somesvara III (1126-38), who too, was known as Tribhuvanamalla. The epigraph refers to a temple of Parsvanatha, which was built at Sambapuru (modern Sabnur), by Kaliyakke, the wife of Dandadhipa Surya, a general of Pandya, a Calukyan feudatory. The priest of this temple, to whom a gift of land was given, for the maintenance of the temple was Santisayana Papdita, who belonged to the Dravida Sangha and Arungalanvaya. Several monks of this line, have been mentioned in this epigraph. Both Dandadhipa Surya 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 Siva temple of this place, dedicated to Santinatha, by one Parsvasena Bhattaraka of the Mulasangba. The third Jain inscription 206, from this district, is dated in 1271 A.D., during the reign of the Yadava king Ramacandra. The cpigraph mentions the erection of a Jina temple of the name of Lakshmi jinalaya at Beturu, situated in Devangere taluk of Chitradurga district, by one Kuciraja, a feudatory of Ramacandra's governor Ramadeva. This Kuciraja was certainly a devoted Jain, as his guru was Padmasena Bhattaraka. We are further told that Lakshmi jinalaya, built by Kuciraja, was dedicated to Parsvanatha. The temple was given by Kiciraja to the monks of Mulasangha, Senagana

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JAINISM IN SOUTH INDIA 117 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 Vajrapani, belonging to the same Sangha and gana. This monk has been described here as the guru of the king Rajamalla of Gangavadi, who is generally identified with the first Hoysala king Sala. According to yet another memorial tablet from Angadiace, this Vajrapani belonged to Surastha gana. This particular epigraph is dated in 1054 A.D., and refers to the reign of Hoysala (Poysala) Vinayaditya, 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 Jakiyabbe, the lady disciple of Vajra pani. Sosavura is probably a corruption of Sasakapura210, the oldest name of Angadi, Another memorial tablet 211, from the same place, dated Saka 984, corresponding to 1062 A.D., mentions santideva, who has been described there as the guru of Hoysala Vinayaditya. 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 Manika Poysalacari. Gunasena 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 Sosavura (also spelt soseyura). Another Jain epigraph 21%, from this place, dated 1172 A.D., yields the

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118 COMPREHENSIVB HISTORY OF JAINISM 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 Sagarkatte 816 in Mysore district, mentions Vardhamana muni, the disciple of Vadiraja, 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 Vardhamana 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 Vardhamana, viz Vadiraja 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 Vardhamana as the guru of the Hoysalas. A Sravana Belgola epigraph223 of 1 29 A.D., mentions santideva as the guru of Vinayaditya, and we have already seen, that this Satideva 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 Jina. laya and records some gifts for it. We have several epigraphs from Mattavara in the same district, which prove its close association with the Jain religion. The earliest Jain

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JAINISM IN SOUTH INDIA 119 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 Vinayaditya, a new temple was built by triat king at Mattavura and some gift was registered on that occasion. We are told that at first the Jain shrine was situated on a hill outside Mattavura village ; afterwards at the request of a merchant called Manikasetti, 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 Hanturu in Mudigere taluk of Chikmagalur district, which is dated in the Saki 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 Siddhantadeva, the disciple o Maghanandi Siddhantadeva, belonging to Mulasangha, Kundakundanvaya, Desigana and Pustakagaccha. We are told that the princess Hariyabbarasi reconstructed the famous Jain temple at Hantiyura (modern Hanturu) and also granted some gift for the temple, which was entrusted to Gandavimukta Siddhantadeva, 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 Saka 1060, corresponding to 1133 A.D., of the time of Hoysala Vishnuvardhana (which mentions Tribhuvanamalla alias Somesvara III as his overlord) records some grant for Sindangere basadi by Vishpuvardhana. It also praises bis dandanayaka Bharata, who was a great Jain. The epigraph (which is not complete) also mentions Kulacandra of Kundakunda anvaya, his disciple Maghanandi and the latter's

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320 COMPR BHENSIVE HISTORY OF JAINISM disciple Gapdavimukta, who as we have already noticed, is mentioned in the Hanturu 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 Saka 1127, corresponding to 1205 A.D., of the time of Ballala II (1173-1210), the first independent Hoysala monarcb, mentions the erection of a Jina temple, called Yek koti jinalaya, at that place (Vokkalugere), by mahapradhana Amitayya Dannayaka. The gift was given to Nayakirti, a Digambara saint. Jain epigraphs have also been found from Kalasa 980 in Mudigere taluk and Chikmagalur 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 Saka year 1000, corresponding to 1078 A.D. At that time, the sovereign lord was Somesvara II and his Hoysala feudatory has also been mentioned. It records the gift of land and other things for the Nakhara Jiralaya of Hattana. Monks, belonging to Mulasangha, Desiya 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 Ballala (1101-1100), mentions a Jain Acarya, called Subhacandra. A fairly long epigraph 984 from Kaidal in Tumkur taluk of this district, dated Saka 1073, corresponding to 1150 A.D., of the time of Hoysala Vishnuvardhana (1106-1152), discloses the existence of a samanta called Bacideva, 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 Jinalaya at Kaycala (the original name of Kaidal), but also several Brahmanical temples, including those, dedicated to the gods Siva and Vishnu. Bhima Jinalaya,

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JAINISM IN SOUTH INDIA 121 we are told, was dedicated to Parsvaratha and a tank called Marasamudra 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 Gandavimuktadeva of Pustaka gaccha, Desiya gana, Kondakunda anvaya and Mulasaigha, who is undoubtedly identical, with the monk of the same name, noticed in connexion with an epigraph from Hanturu (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 Saka 1083, corresponding to 1161 A.D., of the time of Narasimha I of the Hoysala dynasty. It also mentions his overlord, the Calukyan king Bhulokamalla, who was his nominal suzerin. The identity of this Bhulokamalla has not yet been settled 237. This epigraph records the construction of a Jina temple, called CennaParsva basadi, which was obviously dedicated to Parsvanatha, by Bittideva, the feudatory of Hoysala Narasimha I. It also mentions Manikanandi Siddhantadeva, the disciple of of Gunacandra, as the recipient of the gift, given to that temple. They belonged to Mulasangha, Desiya 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 Karahalu 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 Mantanidugallu in Pavagada taluk of this district, dated Saka 1155, corresponding to 1232 A.D., records the construction of a Jina temple, called Jogava

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122 COMPREHENSIVE HISTORY OF JAINISM ttige basadi at Niuugalla, by a chief called Gangena Mareya. We further learn from this epigraph that this temple was dedicated to Lord Parsvanatha. The epigraph also discloses the names of the monks Padmaprabha Maladbarie deva and his guru Viranandi, belonging to Mulasangha, Desiya gana. Kondakunda anvaya and Pustaka gaccha. Another epigraph 11 from Amarapura in Sira taluk, dated Saka 1200, corresponding to 1278 A.D., mentions a Jina temple called Brahma-Jinalaya and two monks of Pustaka gaccha and Ingalesvara bali. Jain Epigraphs from Hassan district : Thi; district of Karnatak, bas yielded quite a large number of epigraphs, apart from Sravana 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 Somavara of Arkalgud taluk, and it gives the name of Gunascna 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 Madalapura 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 Bhajjaraka and his guru Kalacandra 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 Saka 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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JAINISM IN SOUTH INDIA 123 Jina temple, named after the Hoysala king called Vishnuvardhana Jinalaya in the capital Dorasamudra. His guru Sripala 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. Mugular in Hassan taluk was a great seat of Jainism in the 12th century. The earliest epigraph*40, from this place, records the death of Vasupujya, who as we learn from another epigraph 247, fron this place, belonged to the spiritual lineage of Sripala 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 Vishnuvardhana, records the fact that at Muguli (the old name of this place), a mercbant, called Govinda, built a Jina temple. His guru was Vasupujya 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 Vinayaditya, a general of Vishnuvardhana, built a Jina temple at this place, and gave it the name of Hoysala Jinalaya. The gift for the temple was given to Prabbacandra Siddhantadeva, 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 'Punisa Jinalaya' and another refers to a Parava 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 Vishnuvardhana. The epigraph mentions both Gangaraja, the famius Jain general (dandanayaka) and his equally illustrious son, the general

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124 COMPRRHENSIVB HISTORY OF JAINISM {camupa) Boppa. This epigraph pays a glowly tribute to Gangaraja, 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 Gangavadi, 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 Siddhanta Cakravarti. We are further told that the guru of Boppa was Subhacandra, who belonged to Kondakunda anvaya and the latter was the disciple of Prabhacandradeva Saiddhantika. Then, we are told, that Vishnuvardhana himself, was once so impressed by this temple, that he changed its original name viz Drohagharatta Jinalaya and christened it Vijaya-Parsvadeva basadi and also granted some gift for it. Some other gifts, by other persons, are also recorded in the epigraph. Vijaya-Parsva Jinalaya was not the only Jain temple of Dorasamudra. Epigraphs, discovered in this place, mention, at least, two more Jain shrines. The temple of santinatha 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, Ballala II was the reigning king. It also mentions Balacandra Siddhantadeva and his disciple Ramacandra. The latter was the recipient of the gift, given for this temple. This temple of santinatha is also mentioned in another epigraph of the 12th century262, At least one epigraph, of the 13th century, mentions the famous Vijaya-Pargya Jinalaya, built by Boppadeva at Dorasamudra. An inscription 259 from Halebid, dated Saka 1177, corresponding to 1255 AD., informs us that Narasim. ha III, the son of Somesa (Somegvara), the Hoysala king, visited this temple, built by Boppadeva, and granted some

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JAINISM IN SOUTH INDIA 125 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 Punisa Jinalaya, 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 Saka 1077, corresponding 1155 A.D., of the reign of Narasimha I (1152- 173), a temple of the name of Cenna Parsvanatha, was built by Jakkabbe, the wife of the general Cabimayya. 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 Ballala II (1173-1220), records a gift for Cenna Parsvanatha 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 Parsva. 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 santiyana, a petty chief, built a Jina temple at Karikunda (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 srlpala Traividya, about whom, we have already said a. few things. From the same taluk. has been discovered, another epigraph, from a place called Bancura$58, which is dated in Saka 1090, corresponding to 1168 A.D., and mentions Ballala II, as the reigning king (although his father Narasimha I was still alive) and records the construction of a temple, dedicated to Parsya, at Bandavura (the earlier name of Bandura), built by two merchants, called Madiraja and Sanka-Setti. The monks, belonging to

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126 COMPREHENSIVE HISTORY OF JAINISM the Arungala anvaya, including Mallishena, Sripala Traividya and his disciple Vasupujya 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 Parsva, in this temple, was built by Pushpasena muni, who was one of the disciples of Vasupujya II, Another disciple of Vasu pujya II, namely Vpsbabhanatha, 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 saka 1095, corresponding to 1173 A.D., of the reign of Ballala II (1173-1220). This epigraph informs us that Bucimayya, a dignitary of the court of Ballala II, built a temple, called Trikuta Jinalaya at Marikali (the earlier name of Markuli) and made some gift, which was entrusted to Vasapujya II, the celebrated disciple of Sripala Traividya. From Arsikere, has been discovered, an epigraph 360, dated Saka 1141, corresponding to 1219 A.D., of the reign of Ballala II (1173-1220), the famous Hoysala king. It records the construction of the celebrated Sahasrakuta Jinalaya at Arasiyakere by Recarasa, a minister of Kalacurya stock. The gift was given by him to Sagaranandi Siddhantadeya, the disciple of Subhacandra Traividya, who was the disciple of Maghanandi Siddhantadeva, belonging to Pustaka gaccha and Ingalesvara 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 santinatha, 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 Perumaledeva by a chief called, Adi-Gavuqda. Another epigraph, dated 1257 A.D., from this place, is known. It also men

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JAINISM IN SOUTH INDIA 127 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 Goravura. The epigraph is assigned to the 12th century. Let us now turn our attention to the epigraphs of the famous Sravana Belgola of our period. A very good number of epigraphs, from Sravana Belgola, in Hassan district, of our period, are known. In a few epigraphs, some Western Calukya 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 Mallikamoda Santisa in Balipura. We have already seen that Balipura or Balgambe, was well-known for its Santinatha temple266, and the present epigraph proves that the Santinatha temple of that famous tirtha, was originally built by Jayasimha II (1015-1043), who had the title of Mallikamoda. 260 The present Sravana Belgola epigraph also states that the Jain muni Vasavacandra was given the title of Bala-Sarasvati in the Calukyan capital. Another epigraph from this place $87, dated 1129 A.D., informs us that the Jain philosopher Vadiraja, was honoured by Jayasimha II and another Jain muni, called Svami, got the title of Sabda Catur mukha from Ahavamalla or Somesvara I (1043-68). However, the majority of the epigraphs, of our period, from Sravana 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 Padmavati. The first important epigraph 269, of our period, from Sravana Belgola, is dated in 1123 A.D. The epigraph opens with the praise of Prabhacandra, the disciple of

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128 COMPREHENSIVB HISTORY OF JAINISM 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 santaladevi, called by the rather curious name Savatigandhavaranabasti. According to this epigraph, Santaladevi, the queen of Hoysala king Vishnuvardhana, was the daughter of Marasimha and Macikabbe. She has been described as a rampart to the Jain faith and as a rutting elephant to ill-mannered co-wives (udvrtta-savatigandhavarana), 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 Vishnuvardhana himself. The death of santaladevi 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 Prabhacandra was the guru of both the daughter and the mother. The mother Macikabbe, we are told, died by fasting at Belgola, An earlier epigraph(r)?, 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 Bbanukirti. However, the most dominating figure, of that time, was Gangaraja, 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 Sravana Belgola, describe his passion and love for the religion of the Tirthaikaras. An epigraph978, of 1118 A.D., describes Gaigaraja as the lay disciple of Subhacandra Siddhantadeva, who was the disciple of Kukkuta sana Maladharideva of the Pustaka gaccha, belonging to the Desi gana of the Mula. sangha and Kondakunda anvaya. We are told in this epigraph, that Gangaraja renovated all the Jina temples of Gangavadi, "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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JAINISM IN SOUTH INDIA 129 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 Mullur (Coorg). From another epigraph 275, of this place, we learn that Gangaraja, built the town of Jinanathapura (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 Lakshmidevi, both of whom were great Jain lay devotees. Three epigraphs277, from the same place (i.e. Belgula), state that Gangaraja, after his victory at Talakad. obtained the village of Govindavali from the king (Vishnuvardhana) and granted it for the worship of Gommatesvara. This grant was made, after washing the feet of his guru subhacandra Siddhantadeva. A short epigraph 278, from Belgola, states that ar epitaph was set up by Lakshmi, the wife of Gangaraja, to commemorate the death of her brother Bucana, a disciple of subhacandra. Another epitapha70, was set up by Gangaraja and Lakshmi in 1115 A.D., to commemorate the death of Meghacandra, a prominent Jain monk, who had a great disciple in Prabhacandra Siddhantadeva. From the same epigraph, we learn, that by restoring innumerable Jain temples, in all places, to their former condition, be converted the Gangavadi, 96000, into Kopana (a great Jain tiriha). This particular expression, regarding Gangaraja, occurs in several epigraphs 80, including one from Halebid, already noted.381 Three other epigraphs888, from Belgola, record the setting up of epigraphs by Gangaraja, for his mother Pocikabbe, his wife Lakshmi and guru Subbacandra, who died in 1120, 1121 and 1123 A.D., respectively. Some of

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130 COMPREHENSIVE HISTORY OF JAINISM other pious act of Gangaraja, will be discussed in connexion with the discussion of the Jain epigraphs of other districts. Another general of Visbouvardhana, viz. Bharata, was also a devout Jain, and like Gangaraja, built new Jina temples, everywhere in Gangavaoi. According to an epigraph 2 8 , from Belgola, dated 1160 A.D., he built 80 new basadis and renovated 200 Jina temples in Gangavaoi. This Bharata was a lay disciple of the well-known Gandavimukta Siddhantadeva.8 84 Hulla, a treasurer (bhandari) of Narasimha I (1152-1173), was another great Jain of the 12th century, and is mentioned in several Sravana Belgola epigraphs, of the time of Narasimba and Ballala 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 Bhandari bassadi. His guru, according to the same epigraph, was Maladhari Svami. The epigraph also records the visit of Narasimha I to Belgola, wbo paid homage to Gomatesvara and also visited the Caturvjmsati temple, built by Hulla. The king, we are told, gave it a second name viz. Bhavyaculamani, after Hulla's title Sam yaktva-Cudamani, 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 Bhanukirti of the Pustaka gaccha, Desiya gana and Mulasangha. One epigrapb287, dated 1159, mentions Hulla, as the third great promoter of the Jain faith, after Camundraya and Gangaraja. The same epigraph refers to the restoration of two Jina temples at Bankapura by Hulla. His religious activities also embraced Kopana. Mahamandalacarya Nayakirti, the disciple of Gunacandra, was made the acarya of the Caturvimsati 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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JAINISM IN SOUTH INDIA 131 and Kaggere also. The gift of these three villages were confirmed by Ballala II, according to the present epigraph, at the request of Hulla, who granted them to provide for the worship of Gommata, Parsva and 24 Tirtharkaras,28 9 According to another epitaph 2*, dated 1163 A.D, Hulla made an epitaph, of his guru, mahamandalacarya Devakirti Panditadeva. Another epigraph(r)91 mentions Hulla's wife Padmavati. Several important Sravana Belgola epigraphs were incised during the reign of Narasimha's successor Ballala II. We have just referred to his epigraph of 1175 A.D. That inscription mentions Adhyatmi Balacandra, the disciple of Nayakirti. This Balacandra 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 Parsvanatha basadi at Belgola by Aciyakka, the wife of Ballala II's minister Candramauli. Although Aciyakka 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 Ballala II, granted the village of Bommenahalli for the god Parsvanatha, set up by Aciyakka, also called Acaladevi* This particular epigraph of Belgola also informs us, that Nayakirti had celebrated disciples like Balacandra, Bhanukirti, Prabhacandra, Maghanandi, Padmanandi and Nemicandra. An important epigraph 295, from Belgola of the reign of Ballala II, dated 1195 A.D., records the pious works of Nagadeva, the pattanasvami of that king. We are told, that Nagadeva made a dancing hall in front of the temple of Parsvanatha and another dancing hall in front of Kamatha Parsva basti. However, his greatest achievement was the construction of the famaus Nagara Jinalaya. The epigraph also records some grants, by the merchants of Belgola, for this particular Jain shrine. According to another epigraph ***, dated 1200 A.D, Nagadeva, caused a tank called Nagasamudra to be excavated, and he also built a new

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132 COMPREHENSIVB HISTORY OF JAINISM . garden. The land for that garden was provided by Bhanukirti, Prabhacandra and Nemicandra, the three disciples of Nayakirti, with the condition, that he should pay four gadyanas (gold coins), every year, for the worship of Gommatesvara. An epigraph*deg7 from Belgola, mentions that general Recimayya, set up a temple of santinatha at Jinanathapura, which, as we have already seen, was built by Gangaraja. We further learn that this temple was made over to Sagaranandi, the disciple of Subbacandra Traividya, who was the disciple of Maghanandi, connected with Savanta basadi of Kollapura. 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 Ballala II. An epigraph2o9, from Belgola dated 1231, of the time of Narasimha Il (1220-1234 A.D.), records that Gommatasetii, the son of Padumasetti, who was a lay disciple of Nayakirti's disciple Adhyatmi Balacandra, made a money grant for Gommatesvara. 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 Mahamandalacarya Nayakirti's disciple Candraprabha. to provide for milk offering to Gommatesvara 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 Magbanandi, belonging to the Balatkara gana, and described as a disciple of Kumudacandra. This Maghanandi 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 Jinalaya of Belgola, which according to this epigraph, was dedicated to Adinatha. A grant is recorded, in this epigraph, for this jinaiaya, by the merchants of the town. These merchants have been represented as the disciples of Maghanandi.

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JAINISM IN SOUTA INDIA 133 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 Jinalaya. Next, we have an epigraph Ros, from Beluru 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 30deg, 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 Gaigaraja donated the village of Tippura to Meghacandra Siddantadeva, belonging to Mulasangha, Kanura gana and Tintrinika 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 Gangaraja, 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 Prabbacandra, belonging to Kondakunda anvaya, Desiya gana, Pustaka gaccha and Mulasangba. An epigraph 307 of about 1:30, records the construction of a Jina temple, dedicated to santinatha at this place by Boppa, the illustrious son of the great Gangaraja. 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 santis 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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134 COMPREHBNSIVB HISTORY OF JAINISM 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 Saka 1089, corresponding to 1167 A,D, indirectly proves that this place was not only a Jain tirtha, 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 Mulasangha, 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 Visbnuvardhana and which mentions Jakkisetti, a great Jain merchant. According to this epigraph, Jakkisetti constructed a Jina temple, at his village Sukadare and also a tank. His guru was Ajitasena of Dravida Sangha. The gift was entrusted to the monk Da apaladeya. 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 Sejti, donated a village, a tank, a danasala and various other things for the Trikuta-Jinalaya, 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 Kukkutasana Maladbarideva, Another epigraph 818, of the reign of Vishnuvardhana, dated 1131 A.D., discovered tro Abalwadi in Mandya taluk, records the construction of a Jina temple, by a Jain layman, called Mallinatha, who was a lay disciple of the monks of the Mulasargha, 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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JAINISM IN SOUTH INDIA 135 of a big jinilaya by a Samanta of Vishnuvardhana, which was known as Ekkoti Jinalaya, dedicated to Parsva. A gift of a village is also recorded and the recipient was Brahmadeva, belonging to Mulasangha and Surastha gana. Prom Bogali in Nagamangala taluk, we have two epigraphs. The first 818, assigned to 1145 A.D., refers to a Jain shrine, called Karapa Jinalaya at Bhogavati (modern Bogadi), which was under the control of the well-known line of Ajitasena and Sripala Traividya. It refers to the reigning king Vishnuvardhana. From the second epigraph 316, of tbis place, we learn that this Karana Jinalaya was dedicated to Parsva. The epigraph is dated in the Saka year 1095, corresponding to 1173 A.D., and the reigning king was Ballala 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 mahapradhana, sarvadhikari Heggade, a loyal officer of Ballala II. From Yalladahalli, 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 Devaraja, who belonged to a Jain family and who built a Jina temple, at a place called Suranahalli (the former name of Yalladaballi), which afterwards was given the name of Parsvapura, by the king himself. The temple, therefore, was dedicated to Lord Parsvanatha. 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 Manikyadosalu basadi and Kodebala basadi are mentioned in two epigraphs918, of Mandya district, found respectively from Basti (Krishnaraja pet taluk) and Kyatanahalli (Srirangapatna taluk). Both are dated in the 12th century. An interesting epigraph from Hatana $10, in Nagamangala taluk, dated Saka 1100, corresponding to 1178 A.D., of the time of Balla!a II, mentions a merchant, called

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136 COMPREHENSIVB HISTORY OF JAINISM Sovisetti, who belonged to a family of dedicated Jains, and who, according to the present epigraph, built a temple of Parsvanatha and made some gift, which was given to Balacandradeva, who belonged to Pustaka gaccha. The long and interesting epigraph820, from Alesandra in Nagamangala taluk, dated Saka 1105, corresponding to 1183 A.D, of the reign of Ballala II, records the erection of a Parsva temple at Sindagbatta by santaladev1, the daughter of the famous general Bharata. It also records some grant, for two other Jina tem ples, situated respectively at Anuvasamudra (modern Alesandra) and Cakeyanahalli, which was given to Devacandra Pandita, the disciple of Gandavimukta Siddhantadeva, who in his turn, was the disciple of Maghanandi Siddhantadeva, belonging to Kollapura. He was of Pustaka gaccha and Ingalesvara bali. We have already come across this great Maghanandi of Kollapura, in connexion with the Jain epigraphs of the Silabaras 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 Daoi. ganakere (the ancient name of Dadaga). A temple, dedicated Bahubali, 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 Kanura gana and Tintrinika gaccha. An epigraph 328, from Kalegere, of the time of Narasimha III, refers to Santiratha temple of Dorasamudra, which has already been noticed. This temple received some gift from the king himself, and it was entrusted to Maghanandi, the disciple of Kumudacandra, who belonged to Balatkara gana and Mulasangba. 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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JAINISM IN SOUTH INDIA 137 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 sakha. Panasoge is the ancient name of Hanasoge and the reference to this sakha 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 Elacarya, 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 Cangalva. 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 Dasarathi Rama, and afterwards during Vikrama. 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 Cangalvadeva as the builder of a new basadi of this place. It also associates Marasimba with this place, and this Marasithha is no other than the great Jain king Marasithha III (960-974), who lived and died a dedicated Jain 984. Next, we have an epigraph 385 of about 080 A.D., which mentions Damanandi Bhattaraka of Desiya 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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138 COMPRBO BNSIVE HISTORY OF JAINISM represented as the teacher of Divakaranandi Siddhantadeva. 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 Saka 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 gadyanas (gold coins) to a temple of this place, by Besavaveganti, the lay female disciple of Divakaranani i. 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 Camarajanagara, dated Saka 1039, corresponding to 1117 A.D., mentions a famous officer-cum-minister of Vishnuvardbana called Punisa, 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 Gangavadi. We are further told that Punisa, built at this place (Camarajanagara), a Jina temple of the name of Trikuta basadi and donated some land for it. This general Punisa apparently built another Jina temple at Halebid, called Punisa Jinalaya, 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 Sravanahalli of the early 12th century, of the time of Hoysala Vishnuvardhana 8 +3, mentions the gift of a village for Vira Kongalva Jinalaya by the queen Cantaladevi and her friend Duddamalla. The recipient was Prabhacandra Siddhantadeva, 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 Mudahalli, 'in Nanjangud taluk, praises the anvaya of

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JAINISM IN SOUTH INDIA 139 Arungala, belonging to Nandisangha. Another epigraph 844 from Malejur in Chamrajnagar taluk, dated Saka 1103, corresponding to 1181 AD, mentions a temple, dedicated to Parsvanatha at Kanal acala and also records the gift of a village by a lady called Cikkatayi. The name of the village wa Kinnaripura. From Basavanapura in Narasipur taluk, was discovered an epigrah, dated Saka 1105, corresponding to 118. AD 846 This epigraph gives an authentic list of the predecessors of Candraprabha Muninatba, belonging to Dravida Sangha, Arun ala anvaya and Nandisangha, who died in the abovementioned year It mentions Samantabhadra, Kumarasena, Cintamani, Cudamani, Mahesvara, santideva, Akalanka. (who defeated the Buddhists), Pushpasena, Vimalacapdra, Indranandi (the author of the Jvalinikalpa), Paravadimalla (a contemporary of Ktisbnaraja). After this, a large part of the rock, bearing this epigraph, has been effaced, and then comes the names of Maladhari, Ajitasena I, Candraprabha, Ajitasena II, Samayadivakara and Suri Candraprabha. Then we should refer to an epigraph $48, from Gundlupet, dated Saka 1118, corresponding to 1196 AD. It mentions the erection of a jinalaya by Gorayagavunda, a. pett feudatory under Ballala 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 santinatha by Maghanandi of Tataigi, belonging to Mulasangha, Desiya gana and Pustaka gaccha. Another Santinatha image

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140 COMPREHENSIVE HISTORY OF JAINISM 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 Sravana 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 Parsvanatha basadi of this place 858, Pochabbe, the mother of Rajadbiraja Kongalva (a Cola feudatory), a lay disciple of Gunasena Pandita of Nandi Sangha and Arungala anyaya, built a temple there. However, according to another epigraph858, dated Saka 980, corresponding to 058 A.D., found from the same temple, it was built by Sri Rajendra Kongalva's father. So there is reason to believe that this Parsvanatha 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 Korgalva kings, found from Parsvapatha 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 MallisheNGadeva, of Arungalanvaya and Nandisangha had the basadi (of Santinatha) 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 Saka 809, corresponding to 887 A.D. This epigraph has been discussed in the earlier volume 357, of the present work. The Peggur epigraph858, dated Saka 899, corresponding 977 A.D.,

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JAINISM IN SOUTH INDIA 141 belongs to the reign of Rajamalla 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 Cargala 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 Bevuru, Mannera Masalevada, Kudatani and Rayadurg. Adoni area has several old Jain settlements and one of the epigraphs 361, discovered from Halaharavi 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 Bhattaraka. The second epigraph 868, of the same lace, dated Saka 977, corresponding to 1055 A.D., of the time of Trailokyamalla alias Somesvara I (1043-1068), is very interesting, as it informs us that the Jain temple (in which the epigraph was found) dedicated to Parsva, 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 Somesvara 1. Two 13th-century epigraphs86, from the same site, were inscribed during the reign of Hoysala king Ramanatha, 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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142 COMPRBHENSIVE HISTORY OF JAINISM 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 Ballala II, which mentions a teacher called Ubhayacarya, hailing from Kogali, who belonged to Mulasangha, Desi gana and connected with Hanasoge (ancient Panasoge). An incomplete epigraph866, on the wall of the Parsyanatha temple of Kogali, mentions Samanta Jinalaya of Kollapura, which is also mentioned in another well-known epigraph from Sravana Belgola 307, of the time of Ballala Il (1173. 1220). This Samanta Jinalaya of Kollapura was actually the name of the famous Rupa narayana 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 'Ashtopavasi Bhatara' or *the preceptor of eight fasts'. It refers to a Jina temple, constructed hy a Nolamba-Pallava chief called Brahmadhiraja. The epigraph also proves that local Brahmanas 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 Somesvara I. Another place of the same district, viz. Mannera Masalevada, 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 Mabamandalesvara Bhairavadasa. The recipient was one Vinayacandradeva,

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JAINISM IN SOUTH INDIA 143 belonging to Mulasangha and Desi gana, who has been described as the disciple of Nemicandra. An epigraph 378 from Sivaganga in Nelamangala taluk of Bangalore district, assigned to 1140 A.D., though a Saiva 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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144 COMPREHENSIVE HISTORY OF JAINISM 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 Brhatkathakosa, 39, 194 ; sec Paumac ariyam, chapter 40; and Padma P. ch. 40, verses 311f.

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JAINISM IN SOUTH INDIA 143 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 Jainasilaleh 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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146 COMPREHENSIVB HISTORY OF JAINISM 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. 31EUR 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 Joinasilalekhasangraha, I), No. 186. 93. E.I., 17, pp. 121ff. 94. See S.1.1., XI, p. 239 ; see also Jainasilalekhasangraha, 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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JAINISM IN SOUTH INDIA 147 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 sahitya aur itihasa, 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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148 COMPRBHENSIVE HISTORY OF JAINISM Dhora Jipalaya 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 Channabasavapurana, 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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JAINISM IN SOUTH INDIA 149 169, 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, S 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 S.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. SL.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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150 COMPREHENSIVE HISTORY OF JAINISM 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. S 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. S 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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151 151 JAINISM IN SOUTH INDIA 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.S 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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152 COMPREHENSIVE HISTORY OF JAINISM 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, Naga, 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, Naza, 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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JAINISM IN SOUTH INDIA 153 332. 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. (prastavana), 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.S.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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154 COMPREHENSIVE HISTORY OF JAINISM 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 Vaghelas, 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 Samara Shah. He

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156 COMPREHENSIVB HISTORY OF JAINISM belonged to Upakesa or Ukesavamsa and Vesata gotra. I All his family members, including his brothers, were good Jains. We learn from the Vividhatirthakalpa', which is a highly reliable work, and which was composed in the lifetime of Samara Shah, the mulana yaka (main image) of the Adisvara temple in Satrunjaya, 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 Nabhinandanoddharaprabandha*, written by Kakkasuri in V.S. 1392. This work further represents Alapakhana, the governor of Gujarat, as a friend and well-wisher of Samara Shah. This Alapakbana is evidently identical with Alp Khano, the governor of Gujarat, during Ala-Ud-din's (1295-1316) time. We are told by Kakkasuri that it was this Alp Khan, who gave the necessary farman to Samara Shah, to rebuild that famous temple of Adinatha at Palitana. As Alp Khan was alive till 1315 A.D.deg, the account of Kakkasuri is obviously based on fact. We are further told that in his task of rebuilding the Adinatha temple, Samara Shah was helped by the king of Arasana. Kakkasuri also gives a list of prominent Jain monks who accompanied Samara Shah to Palitana." The two monks, who were directly involved in the ceremony of installation, were Siddhasuri of Upakesa gaccha and Ratnasuri of Tapa gaccha. That Samara Shah was a man of catholic outlook, is proved by the fact, that he adorned the famous Somanatha temple with five-colour flag. It should also be noted that according to Kakkasuri, Desala, the father of Samara Shah, actively participated in his son's religious activities and spent enormous amount of money. 10 His two brothers viz. Sahajapala and Sahana also actively helped him. The same work of Kakkasuri informs us that Samara

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JAINISM IN NORTH INDIA 157 Shah was in the good books of even Gyasuddin1, and this Muslims ruler was no other than the Sultan of Delhi, Ghiyas-Ud-din Tughluq (1320-25), who was an exact contemporary of Samara 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-din Mubarak Sbah 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 Kakkasuri, therefore, proves that Samara 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 Kakkasuri'. A number of other Jains of Gujarat, openly worked for the promotion of Jainism in that state, in the 14th century. Jesala Shah of Stambhatirtha (Cambay) erected in V.S. 1366, corresponding to 1310, a temple dedicated to Ajitanatha and also a paushadhasala, 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 Svetambara 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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158 COMPREHENSIVE HISTORY OF JAINISM Jinaprabha. According to the Kalpa No. 22 entitled Kanyanayana Mahavirapratimakalpa18, Jinaprabha was not only greatly honoured by this emperor, but also succeeded in getting a new farman for the svetambara monks, which made all the important Svetambara tirthas safe places against Muslim depredations. We are further told that the icon of Mahavira at Kanyanayana, 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 Svetambaras and Digambaras to offer puia. It came to be called Bhattaraka Sarai or temple. The Kalpa No. 51 entitled Kanyanayana Mahavira-Kalpa-pariseshal', written by Vidyatilakasuri (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 Isami (a 14th-century writer) calls Muhammad Bin Tughluq a kafir (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 Svetambara Jains. Another Jain saint viz. Gunabhadra of the BIhadgaccha, 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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JAINISM IN NORTH INDIA 159 santinathacarita, by the emperor Firuz 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 Acarya 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 Prahladanapura (Palanpur, 25 in V.S. 1346, Taranagadha (Taranga) in V.S. 1347.26 He revisited Prahladanapura in V.S. 1348 and also 1351.27 This particular place was known for the temple of Yugadi. deya or Adinatha. It is highly interesting to note that according to the Kharatar agacchabshadgurvavalia 8, Jinacandra performed some installation ceremonies at Prahladanapura in the Yugadidevacaitya on the 1st of Magha 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 Svetambara 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 (vishamaduhshamakale),38 The expression Mlecchakatakakopa, in this connexion, is also quite

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160 COMPRBBBNSIVE HISTORY OF JAINISM 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 man from Kutabadina Suratrana94, and visited the Jain tirthas of Rajasthan, Haryana and other parts of Northern India. This Muslim king was no other than Qutb-ud-din Mubarak Shah (1316-1320), the Sultan of Delhi, who as we bave already seen, was on friendly terms, with that celebrated merchant Samara Shah, 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-Alavadina 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 Srimala 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 Svetambara 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 Satrunjaya and Urjayapta along with his followers. The KB89, gives us the information that his followers at Delhi succeeded in obtaining a farman from Patasahi-Sr 1-Gyasadina maharajachiraja in V.S. 1380. This king was the emperor GhijasUd-din Tugbluq (1320-25), who, as we have already noticed, also gave patronage to Samara Sbah. Among the sravokas

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JAINISM IN NORTH INDIA 161 of Delhi, who accompanied Jinakusala to those celebrated tirthas 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 sravakas from all over India, under the inspiring leadership of that Kharatara Acarya 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 Saurashtra by the maraudiog Muslim soldiers 1, which practically depopulated that janapada (Mlecchasainyopadravat sarvasun yayam...Surashtrayam). But the Kharatara Acarya continued ceaselessly to work for the promotion of Jainism by undertaking repeated journeys and by inducing his followers to build or repair temples and paushadhasalas. In V.S. 1381, Viradeva, a devoted follower of Jinakusala and a resident of Bhimapalli (10 miles from Patan), obtained a farman from the Delhi Sultan Ghiyas-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 sravakas, 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 (Sindhudesa), 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 tirthas of this janapada,

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162 COMPREHENSIVE HISTORY OF JAINISM which are otherwise unknown, will be noticed in the chapter on the Jain tirthas, It is quite significent to note, that this great Svetambara saint died in V.S. 1389 at Devarajapura, a town of Sindhu-mandala. He was succeeded by Jinapadmasuri, 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 Somasaubhagyakavya', coposed by his pupil Pratishthasoma in V.S. 1524 of the Tapa gaccha, Another work, of the same name, was written a few years afterwards by Sumatisadhu, the pupil of Lakshmisagara of the same gaccha, before V.S. 1551.46 A third works, written by an unknown author, on the same monk, is known. The Somasaubhagyakavyao?, 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, Devaraja of Vadanagara**, the two brothers Visala and Govinda of Idarbo, who were the sons of Vatsaraja, a rich Jain merchant of Ukesakula, Gunaraja51 of Karnavati, also of the Ukesakula. This Gunaraja, we are told, was a favourite of Ahmad Shah (1411-1443) king of Gujarat, who greatly helped him when the former went with Somasundara and others to Satrunjaya in 1421 A.D.52 This generosity, on the part of Ahmad Shah, 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 Taj-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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JAINISM IN NORTH INDIA 163 building Jina temples in Gujarat and Rajasthan, and in that connexion, he visited Devakulapataka, Ranakapura, Citrakuta, Girnar etc.8. He is also mentioned in several inscriptions. His name appears on a metal image of Parsvas, found from Ahmedabad and also on that of santinatha86, 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 Sambhavanatha, 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 sadhu of his days, but also the guru of several important Jain scholars, whose literary activities will be reviewed in the chapter on the Svetambara 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 Mahattarao1, 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 Tapa gaccha) we get several dates on manuscripts. An Agamapustakaprasasti, was copied at Devakulapalakas, in the temple of Adideva (Rshabhanatha) in V.S. 1474, corresponding to 1416 A.D., during the spiritual reign of 'guru Somasundara suri'. Another manuscript, discovered from Patanes, has the date V.S. 1479 and it also mentions this great monk. From the

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164 COMPREHENSIVE HISTORY OF JAINISM 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 Candraprajnaptivstti65, 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 Avasyakalaghuvstti66, 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 Sabdanusasana(r)?, now in the Government Museum, Berlin. The same date for Somasundara in given in a manuscriptos, of the Arishtanemicarita, written by Ratnaprabha, Several Svetambara manuscripts, of our period (13001600), mention the great Kharatara Acaryas like Jinacandra III, Jinakusala and Jinapadma. A manuscript of the Upadesapada, 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 Kalpacurni?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 Bhagavatisutravstti, 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 Prasastisangrahas, of both the Svetambaras and the Digambaras. Quite a few of such original works will be discussed in the chapters on Literature. Several other Jain monks like Jinabhadra, Jinasagara, J naharsha, Jinacandra IV of the Kbaratara gaccha, Jayacandra, Ratnasekhara and Lokshmisagara of the Tapa gaccha, Kakkasuri of the Upakesa gaccha, Merutunga, Jayakirti and Jayakesari of Ancala gaccha and monks of several other gacchas worked ceaselessly for the propagation of Jainism, particularly in Gujarat and Rajasthan.

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JAINISM IN NORTH INDIA - 165 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 Jipasagara 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 Tapa 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 Lakshmisagara, of the same Tapa gaccha, we have inscriptions81, ranging from V.S. 1518 to V.S. 1543. This Lakshmjsagara was a contemporary of the great Kumbha of Mewar and we will have to say something, on this point, later in this chapter. Kakkasuri (more strictly Kakkasuri III) of the Upakesa 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, Karma Shah (Karmaraja), originally a cloth merchant of Citrakuta, successfully worked for the propagation of Jainism in Gujarat. He afterwards became the chief minister of Ratnasimha, the son of Sangramasimha. We have a very important epigraph88, dated V.S. 1587, found from Satrunjaya, which contains a eulogy of Karma Shah, who made the seventh restoration (saptama uddhara) of the famous temple of Adinatha of this hill. We further learn from this epigraph that Karma Shah had obtained a farman from Bahadura Shah, king of Gujarat, who was his personal friend, which enabled him to visit Satrunjaya. The epigraph proves that Karmaraja was intimately associated with the monks of the Tapa gaccha. The temple of Pundarikasvamin, situated just opposite the temple of Adinatha

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166 COMPREHENSIVE HISTORY OF JAINISM on Satrunjaya, was built by Karmaraja. 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 Tapa gaccha and was a pupil of Vijayadanasuri, 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 Tapa 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 Hirasaubhagyakavya8, the composition of which began in the life-time of Hiravijaya, and ended during the spiritual rule of Vijayadevasuri. It was composed by Devavimala of the Tapa gaccha, The poet Rshabhadasa, composed in Gujarati, another work in V.S. 1685, entitled Hiravijayasurirasa , 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 Satrunjaya, 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 Kumara pala, 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 Srepika

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JAINISM IN NORTH INDIA 167 (Bimbisara) and that emperor also restored Strunjaya to the Jains. The epigraph further informs us that Akbar also established a Jain library (paustakam bhamdagaram). 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 Satrunjaya, 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 Satrunjaya epigraph, was invited by Akbar to Labhapura (Lahore) and also received a farman from that emperor, which forbade the killing of animals. Another prominent pupil of Hiravijaya, viz. Bbanucandra was in the good books of Akbar, and succeeded in persuading that emperor to repeal the pilgrim tax on the holy Satrunjaya hill.86. Another pupil of Hiravijaya, viz. santicandra, composed his Krparasakosao, 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 Tapa 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 Ranapura, in the Marwar area of Rajasthan, which mentions expressly his biruda Jagadguru, given by Patasaha 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, Anandameru, was honoured by kings like

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168 COMPREHENSIVB HISTORY OF JAINISM Babur and Humayun.100 Among his works we can mention the Rayamallabh, udaya101 and the Akabarosahi-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 svetambara 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 Bjkaji in V.S. 1561, corresponding to 1503 A.D. It was dedicated to the first Tirthankara Adinatha. The relevant inscription informs us that the original icon of Adinatha was first installed by the famous Kharatara Acarya Jinakusala 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 Kamran, the brother of Emperor Humayun had invested this place in V.S. 1591. and destroyed the temple of Adinatha, which was rebuilt by Varasimha, the minister of Jayantasimba in V.S, 1592. The date given for Kamran 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 Adinatha

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JAINISM IN NORTH INDIA 169 is now known as Cintam 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 Rayasimha, the maharaja 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, Jayakirti and Jayakesara of Ancasa gaccha, Kakkasuri I, II and III of Upakesa gaccha, Napnasuri of Koramtaka gaccha, Jinapati, Jinesvara, Jinaprabodha, Jinacandra I, II, III, IV and V, Jinakusala, Jinabhadra, Jinasamudra, Jinahansa, Jinamanikya and others of the great Kharatara gaccha, several Dhanesvaras of Nanaka gaccha and also several Santisuris and Siddhasenasuris of the same gaccha are mentioned in these inscriptions. Prominent monks of the well-known Tapa 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 rajadhiraja Lunakarapa.111 Evidences, at our disposal, prove that before 1600 A.D., there were five Jina temples at Bikaner town viz. those of Adinatha, Sumati, Vasupujya, Mahavira and Naminatha. 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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170 COMPREHENSIVB HISTORY OF JAINISM 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), Javalipura (Jalor), Jaisalmer, Abu were associated with Jainism, even before 1300 A.D. Both Satyapura and Javalipura, 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 Parsvanatha, was constructed by Jagaddhara, son of Kshemandhara, before 1218 A.D.114 This temple of Parsvanatha is mentioned in connexion with Kharatara Jinesvara'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 Karnadeva, 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., rajadhiraja Jaitra. simha, who was a great patron of Jainism, gave him a rousing welcome and new icons were installed by Jinacandra III in the Parava 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 Jinakusala, also visited the temple11deg in V.S. 1390. It, therefore, appears that the temple of Parsvanatha 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 Lakshmana'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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JAINISM IN NORTH INDIA 171 was destroyed and had to be re-built. We however do not agree with Muni Vtddhiratna-21, when he claims that Parsva 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 Lakshmanavibara. The son and successor of Lakshmana was Vairasimha, in whose reign, the temple of Sambhavanatha 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 Acarya 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 Sambhavanatha 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 Cacigadeya 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 Sambhavanatha temple, 128 This inscription mentions the famous Kharatara Acarya 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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172 COMPR BHENSIVE HISTORY OF JAINISM difficulty, as his son and successor Lunakarna, 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 Lugakarna we have a Jain inscription 185, dated V.S. 1585. Another Jaisalmer king of our period, who is mentioned in Jain epigraphs 188, was Bhimasena 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 Cabamana lineage, the jirnoddhara (repair) of Rshabhamandira was carried out by the two brothers Lalla and Vijala. The rebuilt temple was consecrated by Muni jnanacandra, who belonged to the spiritual lineage of Dharmaghosha. This Joanacandra has been further described as the disciple of Amaraprabha. It appears that this Jnanacandra, the disciple of Amaraprabha, had an exceptionally long life, as he is mentioned in two image

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JAINISM IN NORTH INDIA 173 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, Jnapacandra 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 Lakshmisagara of the Tapa gaccha and it also mentions Dungarasimha, the king of Dungarapura.146 The second 146, of the same date, also mentions Lakshmisagara and Dungarasimha, Several other epigraphs from Abu of the 15th century, mention the monks of the Tapa gaccha. The Kharatara Acarya 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 rajadhiraja Kumbhakarna alias Kumbha. It is incised on a brass image168 of Adinatha, which was fashioned at Dungarapura, which was under Raula Somadasa, and later brought to Abu. The great Tapa gaccha monk Lakshmisagara consecrated the image. This saint Lakshmisagara and the Dungarapura chief Somadasa are also mentioned in a brass image of santinatha at Abu of the same date. 149 Dungarapura was a centre of both the Svetambara and Digambara Jains in the period under review. Two fifteenthcentury Jain manuscripts were copied in the Parsvanatha temple of this town. The first 169, dated V.S. 1480, mentions the local king Gaipaladeva or Gajapala and the second 151, also mentions him, and is dated in V.S. 1496. A much earlier work entitled Pravasagitikatraya of Jayananda, written in 1370 A.D., mentions the fact, that at that time, there were five Jina temples at this town.183 The Parsva temple of

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174 COMPREHENSIVB HISTORY OF JAINISM Dungarapura was repaired by Salba, the minister of Somadasa, according to the Gurugunaratnakarakavya168, composed in V.S. 1541, Dungarapura was also known as Giripura and the Adinatha 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 Citrakuta 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 Citrakuta. It was not only a popular Svetambara centre, but was also equally popular with the Digambaras. The KB186, refers to the admirers of the Kbaratara Jinakusala, some of whom were the sravakas from Citrakuta, who at the instance of Jinakusala, participated in a conference at Patan in V.S. 1377. The Jain Kirtistambha (in the epigraph it is actually called manastambha) of Citrakula 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 Pucnasimha. 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 Patlavali168, as having flourished in the 13th century. The epigraph, mentioned above, further mentions the fact that Jiju also had built at Citrakuta, a temple dedicated to Candraprabha. We have already seen that there was an ancient temple of Lord Mahavira at Citrakuta. 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 Gunaraja in 1428 A.D. 160

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JAINISM IN NORTH INDIA 175 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 Kumbhakarna, fourteen tankas were allotted by a devoted Jain, for the worship of Dharmacintamani. The epigraph was found from Delavala in Udaipur district. It begins with a prayer to Lord Parsva, who is also called Dharmacintamani. Another epigraph 182, from Nagda in Mewar region, dated V.S. 1494, of the reign of Kumbhakarna, records the installation of an image of Santinatha at Devakulapataka of Medapata desa by a rich person called Saranga. The consecration ceremony was done by Jinasagara of the Kharatara gaccha. From Chitor also we have an epigraph 108, which refers to the erection of a temple of Santinatha by the treasury officer, called Velaka of king Kumbhakarna. Another inscription 184, dated V.S. 1496, found from the well-known Jain temple of Ranakapura, of the 41st year of this great Kumbhakarna, records the build. ing of a temple, dedicated to the first Tirtharkara, by a prosperous gentleman of Pragvata vamsa. This temple, it is of great interest to note, was named after him. The consecration ceremony was done by Somasundara, of the great Tapa gaccha. This surely proves that this remarkable monarch, who proudly assumed the title of Hindu Suratrana, had a soft corner for the religion of the Jinas. His son Rayamalla also apparently encouraged the Jains and an epigraph 185, from Nadlai, dated V.S. 1557, records the installation of an image of Adisvara (Rshabha) in an old temple of this place, called Sayaravasati. It also mentions the crown-prince Prthviraja, and an ancient monk of the Shanderaka gaccha, called Yasobhadrasuri, who flourished in the 10th century A.D. Maharana Pratapa, who flourished in the last quarter of the 16th century, was also an admirer of Jainism and his

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176 COMPRBHENSIVB HISTORY OF JAINISM 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 Viratanagara or Bairat, of the epic fame, came to be associated with Jainism in the early 16th century. An image of Suparsvanatha, 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 "Viratcanagara.' We have a long inscription 168, on the wall of the local Jina temple, originally dedicated to Vimalapatha, 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 Kalyanavijaya, 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 Parsva, was in existence at Bairat, before V.S. 1641, corresponding to 1584 A.D., the date of the composition of the Latisarn. hita168, by Rajamalla, 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 Gopacala, 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 Svetambara icons. 170 However in no Svetambara inscription before the 15th century, do we get the names Gopadri or Gopacala, the two old names of Gwalior. It appears that all the Svetambara images were fashioned elsewhere and brought to

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JAINISM IN NORTH INDIA 177 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 Gopacala.371 In this year, a copy of the Pancastikaya was caused to be written by a lady, called Devasri. It also mentions a few teachers of the Kasbihasangba and Mathuragaccha, The Gwalior king Viramadeva (also called Viramendra) is also mentioned in a manuscript of the Prayaca iasaralis, dated V.S. 1469. No Jain epigraph, of the time of Virama. deva, has been found. A minister of this Viramadeva viz, Kusaraja, was the patron of the poet Padmanabha, who was the disciple of GupakIrti. This Padmanabha was the author of the Yasodharacarita also called Dayasundarakavya.175 Kusaraja, 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 Pancamikathairs, was copied in V.S. 1486, at Gopacaladurga ; in his reign. The next date for him viz. V.S. 1497 is supplied by an Adinatha image inscription, the installation ceremony of which, was done by that remarkable poet Raidhu 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 Samayasara178, was made at Gopadri, which has been described in the prasasti 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 Mabavira, and 12

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178 COMPREHENSIVE HISTORY OF JAINISM the second, on that of Sambhavanatha. The icon of Sambha. vanatha is now preserved at Alwar. For the next king of Gwalior, viz. Kirtisimba, we have a few Jain records. A manuscript of the Jnanarnava was copied in V.S. 1521 at Gopacaladurga in the reign rajadhiraja Kirtisimha 180. Another Jain record, of his reign, gives the date, V.S, 1530 and mentions Subhacandra of the Kashtbasangha and Mathuragaccha. 181 Another king of Gopagiri, viz. Manasimha 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 Kban of Malwa (mentioned by the name 'Alambhaka' in the epigraph), who was better known by the name Hushang Sbah (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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JAINISM IN NORTH INDIA 179 REFERENCES 1. Jinavijaya, Pracina Jain alekhasangraha, II, Nos. 34-35 : see also Jaini Aitahastika Gurjara Kavya Sancaya by the same author, pp. 238ff. 2. Edited Jinavijaya, p. 5. 3. See Pracina Jainalekhasangraha, II, Nos. 34-35. 4. Velankar, Jinaratnakosa, p. 210 ; see also Jaina Sahitya ka brhad Itihasa. 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 Aitahasika Gurjara Kavya Sancaya, pp. 243-45. 8. Sce in this connexion for some coniroversial points, Desai, Jaina sahitya no samkshipta itihasa (in Gujarati), Bombay, 1933, p. 429 and foot note 428. 9. See Jaina Aitahasika etc, pp. 247ff. 10. See Sheth, op.cit., pp. 197ff; see also Nabhinandanoddhara prabandha, V, Verse 97. 11. See Jaina Aitahasika 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 Shah, the third son of Ala-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, Pracin Jainalekhasangraha, II, No. 447. 16. Op.cit., pp. 424ff. 19. The earliest date V S. 1364 is supplied by the Vaibharagirikalpa (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 prasasti, Verse No. 9 of his santinatha. carita, written in V.S. 1410 (published in Yasovijaya Jaina Granthamala, Varanasi, Vira Sarvat 2437); see also Jaina Sahitya ka brhad itihasa, VI, pp. 508ff. 24. Sec in this connexion, Delhi Sultanate, pp. 104ff, 25. See KB, p. 59.

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180 COMPREHENSIVB HISTORY OF JAINISM 26. Loc.cit. 27. Ibid., p. 60. 28. Loc.cit. 29.. See Buddhisagara (edited), Jainadhatupratimalekhasangraha, 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 Pracyavidya Pratisthan, Jodh pur, 1961. 38. Edited in the Ratnaparikshadi 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 kosa, 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 Somasaubhagyakavya, 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 Somasaubhagyakavya, VIII, 24ff. * See also Delhi Sultanate, pp. 158f. 54. See canto IX of Somasaubhagyakavya ; see also sheth, op.cit., pp. 205ff. 55. See Buddhisa gara, Jaina-dhatu.pratimalekhas 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 Somasaubhagy akavya, 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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JAINISM IN NORTH INDIA 181 62. See Jinavijaya, Jainapustakaprasastisangraha, 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), Jainadhatupratimalekhasangraha, 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, Pracin Jainalekhasangraha, II, Nos. 264, 265 and 267; see for further details on Lakshmisagara, Sheth, op.cit., pp. 224ff. 82. For inscriptional references to him, see Buddhisagara. 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 Satrunjayoddhara, 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 Shah at Satrunjaya (SCC E.I, 2, p. 47). He belonged to the Tapa gaccha. For some more information, sec Jinavijaya's Avalok ana, pp. 16ff, in his Vol. II of Pracin Jainalekhasangraha. 85, Sec E.I., 2, pp. 471 ; see also p. 46. 86. See Buddhisagara, op.cit., II, Nos, 621, 992. 491. 794 etc, etc;

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182 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, Kavyamala 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 Jinararnakosa, 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, Virabda, 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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JAINISM IN NORTH INDIA 183 118. 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; Buddhisagara, 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, Sri 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 Buddhisa 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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184 COMPREHENSIVE HISTORY OF JAINISM 150. Sce Jinavijaya, Jainapustakaprasastisangraha, 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 Jinaratnakosa, 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 Bharat 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<Page #195
JAINISM IN NORTH INDIA 185 181. 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 Dungara 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. Kuppaturu 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 (jirnajinabhavana) by one Adideva, who was the disciple of Devacandra yati of the Desi gana, in the Saka year 1289, corresponding to 1307 A.D. The second epigrapb, which is much more important, is of the reign of the Vijayanagara emperor Devaraya 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 (Kuppatur), built a Jina temple. He was the lay disciple of Acarya Siddbantacarya, belonging to the Mulasangha and the Desi gana. The town of Kuppaturu has been described

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JAINISM IN SOUTH INDIA 187 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 Parsvaratha (called BrahmaJinalaya), built by a Kadamba chief. Another epigraph(r), 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 Parsvanatha 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 Parsva-Jina of this place, which as we have already seen, in this volume?, was in existence even before the 11th century. The next emperor Devaraya 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. Bharangi, in Sorab taluk of this district, has yielded three epigraphs of our period, of whici the first one(r), is an important Jain record. It refers to this place, as the ornament of Nagarakhanda, a district of Karnataka. It further refers to the Jina temple of this place, which was dedicated to Parsvanatha. The epigraph records the death of Gopana, a ruler of Nagarakhanda, a great Jain layman and, we are told, that his ancestors were devoted Jains. It further appears from this epigraph, that the Parsva temple of this place, was under the control of the two Jain gurus of Gopana, namely, Panditacarya and Srutamuni. One of their spiritual ances.

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188 COMPREHENSIVB BISTORY OF JAINISM tors, namely, Siddhantadeva 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 Carvakas, and the philosophers, versed in Sankhya, Yoga, Prabhakara and other systems. The other epigraph10, from this place, dated 1466 A.D., describes Bharangi 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 Ballala III, It mentions the famous Mallikamoda Jina temple, dedicated to santinatha. This particular temple, as we have already noticed is, is mentioned in a Sravana 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 Saka 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 santinatha, 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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JAINISM IN SOUTH INDIA 189 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 Vidyananda, 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 Karnataka, including Karakala, Bidire, and other places. He also visi. ted the two great Jain tirthas of South India, namely Kopana 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 Kesb adevaraya (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 Vidyananda, namely Simhakirti and Visalakirti 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 Vidyananda was Devendrakirti, who, we are told, was worshipped by Acyutaraya, the successor of KtshNGadevaraya. A colleague of Vidyananda, called Nemicandra, built a big. temple of Parsvanatha 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 Vidyananda, who was fittingly. given the epithet Vadi17. 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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190 COMPREHENSIVE HISTORY OF JAINISM 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 Kunthunatha by Iruga, the son of the Dandadhinayaka Caicapa, a great Jain devotee, and the disciple of Simhanandi of Mulasangha Balatkara gana and Sarasvata 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 Saka 1348, corresponding to 1426 A.D., of the time of the emperor Devaraya II (1422-1446), records the construction of a temple of Parsvanatha 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 Kunthunatha, which was constructed at a place called Kundanavrolu, probably not far from Vijayanagara, by Immadi-Bukka, the son of the minister Baicapa Dandanatha. 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 Santinatha by Bhogaraja, a lay disciple of Maghanandi, who belonged to the Balatkara 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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JAINISN IN NORTH INDIA 191 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 Saka 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 Ramakka, who constructed a temple of Ananta. Datha, the 14th Tirthaikara at Gerasoppe. This lady was the wife of Yojanasejti, 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 Parsvanatha 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 Saka 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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192 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 Cacuklrti of Sravana Belgola. The monks of this line were not only great Jain sadhus, but also took active part in the politics of North Kanara district 30 The spiritual predecessors of Bhatta Akalanka (date saka 1510) were Vijayakirti III, Akalanka I, Vijayaklrti II, Srutakirti II, Vijayakirti I, Srutakirti I and Carukirti, 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 Molakhoda 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 Parsvanatha. From Dharwar district, we have some Jain epigraphs, of our period, wbich prove that Jainism somehow survived in some regions of this district. From Savikerist 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 Parsvanatha temple. At Mulgund, the famous Jain tirtha, we have an epigraph 36 from the Candranatha basadi, dated 1421 A.D. Another epigraph(r) 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 Saivas. In this agreement, the Jain saints San khanacarya and Hemacarya of the Sankha basadi and the Saiva Acaryas Kalahasti and Sivarama took active part. This proves that in the sixteenth century, the relationship between the Jains and the Saivas, once more, become cordial. From Gulbarga district, we have two Jain epigraphs of

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JAINISM IN SOUTH INDIA 193 our period, of which the second $ 8, is more important. It mentions the restoration of a dilapidated Parsva temple of Kesavara, 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 Sadasiva, dated 1545 A.D. It refers to the construction of a Jina temple at Kurugodu in Bellary district, by Ramaraya 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 Hosal, 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 Barakuru (the ancient name of Koraga) and some grant to it, by the chief of Keravase, called Pandya-Bhupala. It also refers to a Jain monk called Vasantakirti, belonging to the Balatkaragana. We have also two Jain epigraphs from Keravase, dated 1450 and 1510 A.D., respectively both 13

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194 COMPREHENSIVB HISTORY OF JAINISM of which refer to the Vardhamana temple of this place. The earlier epigraph refers to the king Vira-Pand ya Devarasa, It also records the gift of some gold coins (gadyana), by a merchant, for the temple. The same South Kanara district has yielded another epigraph<<5, from Varangana, dated Saka 1346, corresponding to 1424 A.D. It records the gift of the village Varangana by the Vijayanagara emperor Devaraya II (1422-1446), for the Varanga-Neminatha temple of Varangana. This surely proves that this Vijayanagara emperor had a genuine love, for the religion of the Jinas. Devaraya II is also mentioned in another epigraph*8, from this district, which was discovered from Basarur and is dated Saka 1353, corresponding to 1431 A.D. It records some gift for the local Jina temple, by the Cettis of the town, Two epigraphs4? from Baindaru, in the same district, are dated 1450 A,D. The first mentions the Vijayanagara emperor Mallikarjuna (1446-1465) and also the Parsvanatha shrine of that place, and the second also mentions the same temple and some gift for it, by the local chief. The well-known Karakala, in South Kanara district, was an important seat of Jainism in our period. A temple, dedicated to Gommatesvara, was built at this town, in Saka 1353, corresponding to 1432 A.D., by Sri Pandyaraya, the local king. This is disclosed by an epigraph"8 from this place, which also mentions the Jain monk Lalitakirti, belonging to Panasoge sakha. The same king is mentioned in another epigraph of the same temple, from Karkal, 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 Saka 1508, corresponding to 1586 A.D. It not only mentions the temple of Gommatesvara of this place, but also records the construction of a new Jina temple, at this place, called Tribhuvanatilaka Jina-Caityalaya. This temple was built, on the hill Cikkabetta, near the Gommatesvara temple, by the king Bhairava II. That king also, according to this

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JAINISM IN SOUTH INDIA 195 epigraph, built icons of Aranatha, Mallinatha and Suvrata in this Jina temple, built by him. The epigraph also mentions the Parsvanatha temple of this town, which was situated on the hillock Govardhanagiri. An earlier epigraph61, dated 1545 A.D., from Karkal, records some gift for the Gommatesvara temple, during the reign of the local king Pandyappa 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 Carukirti, but not to any Jina temple. A copper plate inscription, from this place 58, dated Saka 1468, corresponding to 1546 A.D., mentions some gift for the Tribhuvanaculamani temple of this place, which was dedicated to Candraprabha (also called Candranatha). 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 Parsvanatha of Mudabidure is mentioned in a copper plate grant, dated 1563 A.D. It records, some gift for this temple and also mentions the saint Carukirti, who was probably a very old man, at that time. An inscriptions, of the 18th century, shows that the saint Carukirti was a contemptempory of the Vijayanagara monarch Vijaya Sadasiva Maharaja. Another copper plate grants, from the same place, shows that the Parsvanatha 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 santinatha, as another epigraph58, from the same place, proves. The great Ksshpadevaraya is mentioned in a Jain epigraph , from Varangana, dated 1515 A.D. A temple, dedicated to

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196 COMPREHENSIVB HISTORY OF JAINISM Anantanatha is mentioned in an epigraph(r), from Nellikara in South Kanara district, dated 1525 A.D. An important copper-plate grantoi, found from Kapa, in this district, dated Saka 149, corresponding to 1556 A.D., of the time of the Vijayanagara emperor Sadasivaraya and his general Ramaraya, mentions some grant for the local Dharmanatha 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 Bhanumunisvara, who belonged to the KaNGura and Tintrini gaccha. The imprecetary passage at the end mentions Gommatesvara of Belgola, Candranatha of Kopana and Neminatha of Girnar. In another inscription from a place, called Maruru, in the same South Kanara district, dated 1598 A.D., there is a reference to the Parsva 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 taluk of this district, and is dated Saka 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 Bahubali Maladharideva. Maleyur 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 Parsvanatha, which afterwards, came to be called by the name Vijayadeva or Vijayanatha temple. An epigraphos, from this place, records the installation of an image of Vijayadeva (probably Parsvanatha) 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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JAINISM IN SOUTH INDIA 197 of the time of the Vijayanagara emperor Devaraya 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 Maleyuru (Maleyur) 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 Saka 1292, corresponding to 1370 A.D. It praises the two Jain monks, Bahubali and Parsvadeva, and also records the death of Meghacandra. The inscription was found in the Neminatha 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 Desliya gana, the earliest of whom was Abhayendu. It also records that in the Saka year 1294, corresponding to 1372 A.D., the monk Srutamuni, of this line, expired at Trinyapura (modern Huluhalli). This place had two Jina temples. The earlier one was known as Paramesvara Jinalaya and the newly-constructed one was called Trijajammangala, dedicated to Maskiyadeva or Parsvanatha. The reigning king, at that time, was Perumaladeva, 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 Ravandur of this district, dated 1384 A.D., which mentions a temple, dedicated to Sumatinatha. It also mentions a few monks of the Desiya gana and the lngulesvara bali. From Saraguru of Mysore district, we have an epigraph71, dated Saka 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-arhatparamesvara, which shows that he was a dedicated Jain. We are told that the king granted the village of Totahalli for the worship of Gommatesvara of Belgola, and this village was renamed Gummatapura, in honour of the presiding

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198 COMPREHENSIVB HISTORY OF JAINISM god of Belgoja. A short epigraph's, from Anevalu in Hunsur taluk of this district, dated 1430 A.D., refers to a temple of the Jain goddess Padmavati. Another inscription?", from Chamrajnagar taluk of this district, discovered at a place, called Harave, dated 1482 A.D., mentions some grant for the local Adi-Paramesvara temple. Adi-Paramesvara is apparently the same as Adinatha, 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-Parsva 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 Saka 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 Vaishnavas (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 Jinalaya. It was found from a place, called Begur 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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JAINISM IN SOUTH INDIA 199 The well-known Sringeri, of this district, was associated with Jainism, even from the 12th century. This is proved by an epigraph(r), from this place, dated Saka 1041, corresponding to 1150 A.D. It is found in the local Parsvanatha temple and it mentions Mulasangba, Kragura 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 Mattavara 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 Parsva temple, by Kalaladevi, the sister of the king Bhairarasa Bodeyara. Another Jain epigraph88, from Koppa town, refers to the Sadhana-Jinalaya of this place, dedicated to Parsvaratha. It is dated in Saka 1521, corresponding to 1599 A.D. An epigraph87, from Bastipur, in Srirangapatna taluk of Mandya district, dated 1383 A.D., refers to the local Parsva (Parusha) shrine, built by a prominent individual. It also mentions a few monks of Tintini gaccha and Kapura gana. Chitradurga district has a Jain epigraph88, of our period, It is assigned to 1410 A.D., and it begins with a prayer to Santiratha. 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 raya-suratrana. It should be remembered that the contemporary Hindu king of Rajasthan, Maharana 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. Devaraya's Jain general Gopa Camupa has also been mentioned in this epigraph. Since the epigraph is addressed to Santinatha, 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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200 COMPRBHENSIVE HISTORY OF JAINISM period. The earlier one is assigned to 1450 A.D. It was discovered from Mapta Nieugalluo, 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 VIshabhasena Bhatjaraka, belonging to the Mulasangha. Next we have an epigrapho1, from that district, dated 1531 A.D., which was discovered from Maddagiri. It refers to the local Mallinatha-svami 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. graphsos, of much earlier period. From Coorg area, we have an extremly important Jain epigraph(r), dated Saka 1466, corresponding to 1541 A.D. It was discovered from Anjanagiri. According to it, Abhinava Carukirtipandita of the Mulasangha, Des, gana, Pustaka gaccha and ligulesvara bali (circle), discovered in Saka 1453, two icons of Sa iti and Ananta in the river Suvarnavati 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 Tatangi, which was probably not far from Anjanagiri in Mercara taluk. Lastly we should mention a few important Jain epi. graphs from Sravana 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 Bhandara 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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JAINISV IN SOUTH INDIA 201 excellent state of preservation at Sravana Belgola. 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 Sravana 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 Dsvaraya II, An epigraph from Belgolao, states that queen Bhimadevi, the wife of Deyaraya I (1405-1422), caused an image of the Tirtharkara santinatha to be made at this holy place. She has been described as the disciple of Panditacarya.100 That Devaraya I had a special love for the Jains, is proved by a record101, from Humch", which states that the two feet of Dharmabhushana, the chief disciple of Vardhamana Muni, were illumined by the crown of the rajadhirajaparamesvara king Devaraya. An inscription from Belgola1os, dated Saka 1355, corresponding to 1432 A.D, mentions the death of a great Digambara saint Srutamuni, the younger brother of Pandita Yogiraja, 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., Carukirti was the author of a work called Saratraya and another monk called Siddhanta Yogi was the author of the work called Siddhasastra. An earlier inscription08, from Sravana Belgola, records the death of a prominent monk of the Pustaka gaccha, called Subhacandra Muni in Saka 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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202 COMPREHENSIVB HISTORY OF JAINISM Tiruppattikkunru 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 Vardhamana 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 Candranatha 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 Ksshnadevaraya, the Vijayanagara emperor, and is dated in Saka 1431, corresponding to 1509 A.D. It records that the king Kesboadeva had freed all temples from all kinds of taxes. The Buddhists and Jains also naturally were benefitted by this measure. From Hanumantguli 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 Kunthunatha, the 17th Tirthaikara, was installed, in that temple, by Immadi Bukka Mantrasvara, the son of Baicaya Dandanatha, in 1395 A.D. This royal official has further been described as the disciple of the great Jain saint Dharmabhushana, who belonged to the Sarasvati gaccha and the Balatkara gana. Desai refers to an epigraph113, belonging to the Virasaivas, found from Srisailam in Andhra

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JAINISM IN SOUTH INDIA 203 Pradesh of the early 16th century, which refers to the persecution of the Svatambara Jains, in that region, by the Virasaivas. It not only proves the existence of the Svetambaras 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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204 COMPREHENSIVE HISTORY OF JAINISM 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.S.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, S@rab, 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.S 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 S.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 laese 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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JAINISM IN SOUTH INDIA 205 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 Neminatha 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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206 COMPREHENSIVE HISTORY OF JAINISM 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.SL.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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JAINISM IN SOUTH INDIA 207 108. See J.S.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 SVETAMBARA LITERATURE ( 1000-1600 A.D. ) The svetambara 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 Svetam 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 Svetambara writer, of our period, was Jinesvara, the disciple of Vardhamana, 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 Javalipattana (Jalore). The original work of Jinesvara (strictly speaking, Jinesvara I of the Kharatara gaccha) is mentioned, for the first time by Mahesvara in his Kathasurasundari, composed in V.S. 1095.3 We learn from the KB*, that this work was composed at Asapalli by Jinesvara. From other later references, it is clear, that this work of Jinesvara, became celebrated after its composition. From the literary point of view, Jinesvara'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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THB SVBTAMBARA LITBRA TURE 209 century. It has several popular stories, which were known previously, as for example the story of Salibhadra, that of Simhakumara and also of Dhavala, etc. Some of the stories are frankly crotic, as for example that of prince Tosali and Sundari.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 Jinesvara himself approved of such love-affairs,' A story has been told, which proves that there was intense rivalry between the Syetambaras and the Digambaras in the 11th century.8 Another story', tells us about the very intense rivalry between the Svetambaras and the Buddhists. In another story, Jinesvara attacks the orthodox Brahmins, who blindly follow the teachings of Smoti texts. 10 Such anti-Brahmanical 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-Brahmanism. A few other works of Jinesvara 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 Jnanapancamikathals of Mahesvara 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 Upadhyaya. As observed by J. C. Jain 16, this work of Mahesvara was heavily influenced both by the language of the Ardha-Magadhi 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 Kartika, which was known as jnana or saubhagya pancami. This particular date was considered sacred by the Jains and we have many works?", 14

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210 COMPREHENSIVE HISTORY OF JAINISM written by the Jain writers on this auspicious date. Mahes. 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 Bhtgukacchao, Girinagara21 and Surparaka82, prove his intimate knowledge of the geography of Western India. Elsewhere he has mentioned places like Takshasilas, Kampilya 2*, Kancies, Simhala 26, Kusumapura?" (Patna) etc. Another important literary work of the 11th century is the Surasundaricari ya 28, written by Dhanesvara in V.S. 1095. He was the pupil of Jinesvara I, the author of the celebrated Kathakosha, discussed above. The work was written, according to the Prasasti at Candravati. It is actually the lovestory of a Vidyadhara prince in 4000. Prakrit verses, divided into sixteen chapters. The heroine, Surasundari, the princess of Kusagra 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. Dhanesvara, 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 savaras. 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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THB SVBTAMBARA LITERATURE 211 Gunacandragani was another reputed author of the last quarter of the 11th century. His other name was Devabhadrasuri and he belonged to the famous Kharatara gaccha. His guru was Sumati Upadh payaso, who was a disciple of the famous Jinesvara 1.81 The names of four works of Gunacandra are known ; they are : Samvegarangasala, Parsvanathacarita, Mahaviracarita and Katharatnakosa. The first work is now not available, but is mentioned 82, in his two works viz. the Parsvanathacarita and the Katharatnakosa. Padmaprabhasuri, one of his spiritual successors, has called him by the name 'Granthacatushtayisphutamati', which proves that he was indeed the author of these four works. 33 His second work, the Parsvanathacaritas, was composed, according to its Prasasti at Bhtgukaccha 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 Kathar atnakosass, which was completed in V.S. 1158. It appears, therefore that the Prasasti of the Parsvanathacarita 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 (prastavas), 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 Katyayani, who according to the Matsya PuranaS7, 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 Parsvanatha, when he was born at Varanasi. A few of the details are taken from the Kalpasutra of Bhadrabahu. It appears that the author had in mind some of the tirthas, associated with Parsva in the later period, including Ahicchatra. The story of Brahmin Somila is obviously taken from the Agamic texts, and that of Parsva's visit to Amalakappa, from the same source. It is therefore certain that the author

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212 COMPRBHENSIVE HISTORY OF JAINISM of this work was a keen student of the original Agamic texts, which were surely available at Burgukaccha in the 11th century. The Mahaviracaritas 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 Apabhramsa verses and also quite a few Sanskrit passages. The poet has also shown his acquaintance with the religious practices of the Kapalikas. In one place, we are told, that the killing of prostitutes and Vidushakas, is as great an offence as the killing of cows. A good number of places of geographical interest like Sriparvata, Jalandhara, Kalinga, Vasantapura (probably in Rajasthan), Seyaviya, Nalanda, Campa, Vaisali, the river Gandaki etc, are mentioned. He has shown thorough acquaintance not only with the relavant sections of the Agamic texts, dealing with the life of Lord Mabavira, including, Bhagavati, Kalpasutra, Acaranga etc, but also with the Curnis of Jinadasagani 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 Varanasi has also been given in this Book and at the same time, the author has attacked the Brahmanical practice of bathing in the Ganges. The 6th Book dealing with Gosala, follows the 15th Book of the Bhagavati, The 7th Book deals with his attainment of kevalajnana and the last, his missionary life, including the rebellions of Jamali and Gosala. The last work of Gunacandragani is the Katharatnakosa or Kahayanakosa(r) 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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THE SVBTAMBARA LITBRA TURB 213 temporary life. Like his other works, the author has freely used both Sanskrit and Prakrit and there are also Apabhramsa passages. The story of Nagadatta refers to the worship of kuladevata on the famous Kalanjara mountain. Another story refers to the worship of the goddess Katyayani and also associates the religion of the Jinas with Sriparvata in Kurnool district of Andhra Pradesh This particular mountain is quite well-known in the Sanskrit literatureo. Kamarupa'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 sakta rites. Even the human-sacrifice in connexion with the worship of Candika 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 Pravaga 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 Svetambara writer of the 11th century was Nemicandrasuri, whose akhyanamanikosa 1, (AMK) was written in V.S. 1129, corresponding to 1073 A.D. He belonged to the Bshad gaccha and the Vrtti of this work was completed in V.S. 1190 (1134 A.D.) by Amradevasuri, who was the pupil of Jinacandra, a friend of Nemicandra. If was written at Dhavalakkapura (Dholka), during the reign of Jayasimha Siddbaraja. 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 Brhatkathakosa 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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214 COMPREHENSIVE HISTORY OF JAINISM are also from the Byhatkatha tradition, as for example, the story of Gandharvadattats. Some historical personages like Candragupta, Bindusara, Asoka, Kunala 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 Kunala, 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 Agamic texts, and also the commentaries of Jinadasa 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 Vstti ; 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 Rajagsha*, 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 dinaraba, coin is mentioned, along with suvarnas 2. Several types of festivals like Ratha-yatraks, 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 Candika5o. The worship of the goddess Camunda&o, the most terrible aspect of Durga, was also quite popular. Two other works of Nemicandra are also known ; they are Ratnacudarajacarita and Mahaviracarita, both written in Prakrit. The date of the Ratnacudarajacarita 1, (Prakrit Rayanacudarayacariya) is not known, but we have two dates of this author, one from AMK and the other from the

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THE SVBTAJBARA LITBRATURB 215 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 Ratnacula and Tilakasundari, although like Naravahanadatta of the Brhatkatha 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 Isvari, who never regarded the begging monks, as welcome guests62. There is a good description of a Deva temple of Pataliputra's. Like other Jain works of literature, this work also contains good stories about common people. Tne third work of Nemicandra, viz. the Mahaviracarita'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 Vstti on the celebrated Mulasutra text the Urtaradhyaya 1a, called by the name Sukhabodhaes. It is based on the commentary of Santacarya called Sishyahita 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 Apabilapataka in V.S. 1129, in the temple of Dohadi merchant of that town. Hundreds of Svetambara 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 Kalaka or Kalikas

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216 COMPR BARNSIVB HISTORY OF JAINISM carya of Ujjayini, who brought the Sakas from Parasakala to Hindugudesa (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 Nisithacurnies, and repeated in the Bhashya on the Vyavahara. 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 Kalikacarjakatharo of Devacand razuri, 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 kalikalasarvajna Hemacandra. The latest work on this subject was written in the 18th century. Maladhari 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 Kalaka, 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 Mahendrasuri in V.S, 1187, corresponding to 1130 A.D. It describes the trials and tribulations of Narmadasundari, the wife of a Jain merchant, called Mahesvaradatta. It is significant to note that Mahesvaradatta 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 ula, 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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THB SVETAMBARA LITARATURE 217 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 Upadesapadate 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 Anabillapataka. 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 (raktapata) was humbled by a Jain sadhu 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-Brahmanical, attitude did not help them much, and they succeeded in converting only a microscopic percentage of the vast Hindu population of this country. The Brabmanical 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 kalikalasarvajna 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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218 COMPREHENSIVE HISTORY OF JAINISM of Jayasimha Siddharaja, but his other great works were composed during the rule of his royal disciple, Kumara pala. In the colophon of his famous Trishashtisalakapurushacaritra (henceforth called TSC), composed during the later period of the reign of Kumarapala, Hemacandra himself gives some idea about the chronology of his works. Accor. ding to his own statement, his famous work Siddha-Hema, also called Saldanusasana was composed at the request of Jayasimha. Then he composed the Yogasastra, the Dvyasraya (both Prakrit and Sanskrit), the works on the Chandas, Alamkara, Namasangraha and lastly the TSC, all during the time of Kumatapala. 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 sabdanusasana78, consists of eight chapters, and each chapter has four padas and the total number of Sutras in +685, of which 3566 describe the Sanskrit language and the rest of the Sutras deal with the Prakrit dialects. The Master himself wrote two separate commentaries on these Sutras, called the Laghuvstti76, and the Brhadvrtti??. He also supplemented them with his Dhatuparayana78, with his own commentary, Unadi?), with his own commentary and the Linganusasanas o, with a Brhat-tika. He also wrote a Brhannyasa 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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THE SVBTAMBARA LITARATURE 219 Hemacandra was also a great lexicographer. His Abhidhanacintamani8, in six kandas is one of greatest works on Sanskrit lexicography. He has generally followed the Amarakosa and he has mentioned authorities like Vacaspati, Halayudha, Yadayaprakasa, Vaijayanti etc. The original of the Abhidhanacintamani bas 1541 verses and the Vriti has an additional 24 verses. A supplement to the Abhidhanacintamani is the Anekarthasangraha85, which runs to seven kandas and has altogether 1889 verses. There is a Tika on this work by Mahendrasuri, 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 Abhidhanacintamani, 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 Desinamamala88, (also called Ratnavali) 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 Yogasastras' is another great work of Hemacandra, which according to his own statement, he wrote for his royal disciple Kumarapala. It consists of twelve chapters (prakasas) and has altogether (019 verses. "Yoga' in this work, according to Winternitzoo, is not merely meditation, but also religious exercise. It is also called Adhyatmopanishad and the first four chapters are very popular with the Jain monks. There is an extensive Vrttideg1, on this by Hemacandra, where we have several popular stories, quite a few of which, are also given by Hemacandra in his TOC. Hertel's believes that Hemacandra was probably influenced by Amitagati, the Digambara philosopher, whose Yogasarao s is also well-known. A small work of Hemacandra is the Linganusasanao, 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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220 COMPREHENSIVB HISTORY OF JAINISM nusasana and the Kavyanusasana are more famous, The Chandonusasana", 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 Kavyanusasana7 is a work on Rhetoric, also in eight chapters and 208 Sutras. It is a great work on this rather difficult subject. This work also has a Vriti by the writer himself, called by the name Alamkaracudamani and there is another commentary on it, also by the author himself, called Viveka. The author acknowledges his debt to Mammata 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. srayakavya 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 Kumarapala and the last eight chapters, written in Prakrit, are on Kumara pala, 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 Mularaja I, the founder of that dynasty. The 6th Sarga throws light on Camundaraja 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 Paramara 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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THE SVBTAJBARA LITARATURE 221 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 Arnoraja of Rajasthan and Kumarapala. The last or the 20th Book, of the Sanskrit portion of this poem, mentions some of the reforms of Kumarapala as a Jain and also the declaration of amari. The Prakrit portion of this poem, which deals exclusively with Kumara pala, is also known as the Kumarapalacarita (Kumaravalacariya). The 21st Book refers to the exploits of Kumarapala, 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 Mallikarjuna, the king of Konkana. This Book further represents this Jain king as a universal monarch, whose overlordship was accepted by the kings of Kasi, Magadha, Gauda, Kanyakubja, Dasarna, Cedi, Jangaladesa 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 Kumarapala 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 Trishashtisalakapurushacaritra1oo, which runs to eleven parvans or Books and has altogether 36,000 verses, almost twice the size of the present critical edition of the Ramayana. The last Book, known as the Parisishiaparvan, is actually a separate work101. It is also known as the Sthavira

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222 COMPREHENSIVB HISTORY OF JAINISM 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 Adisvaracarita or in other words, dedicated to Lord Rshabhanatha ; it also gives the story of his son emperor Bharata ; the second describes Ajitanatha and king Sagara and in the tbird is described the story of the eight Tirtharkaras from Sambhavanatha to Sitalanatha ; in the fourth is given the story of the next five Tirthankaras, five Vasudevas, five PratiVasudevas, five Baladevas and two Cakravartins ; in the fifth parvan is given the legend of santinatha, who was both a Tirthankara and Cakravartin in the same bhava. The eth Book gives the story of the next four Tirtharkaras from Kunthu to Suvrata, and also of the next four Cakravartins, two Vasudevas, two Baladeyas and two Prati-Vasudevas, The 7th parvan, is popularly known as the Jain Ramayana ; although it gives the story of Naminatha and the two Cakravartios along with the 8th Baladeva and Prati-Vasudeva. the major portion of this Book, describes the exploits of Rama. The 8th Book, called the Neminathacarita gives the story of Arishtanemi, the 22nd Tirthankara and his three contem. poraries--Vasudeva KsshNGa, Baladeva and Jarasandha, who were the ninth Vasudeva, ninth Baladeva and the ninth Prati-Vasudeva, 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 Parsvanatha and it also gives the story about the famous Brahmadatta, the twelfth Cakravartin. The 10th Book is on Lord Mabavira 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 Kumarapala, the patron of Hemacandra. We have given above some details about the major works

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THE SVBTAMBARA LITERATURE 223 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 kalikalasarvajna 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 Ramacandra, who was popularly known as the author of hundred treatises (prabanchasatakarir)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 Najyadarpana108, which he composed jointly with Gunacandra (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 Ramacandra, we can mention Satya-Hariscandra104, Nalavilasa 108, KaumuaiMitrananda106 and Nirbhaya-Bhimavjayoga107. The first two plays are directly based on the Mahabharata and the last play is obviously influenced by Bbasa's Madhyama-Vj dyoga. The Nalavilasa is probably the best play of Ramacandra. The character of the heroine Damayanti has been treated with great care and artistry. Almost all the plays of Ramacandra prove that he was a better poet than dramatist. The Mallikamakar anda is another play of Ramacandra, which is only known from the Natyadarpana of this playwright108. Ramacandra was also an accomplished poet. His Kumaraviharasataka109, which gives a description of the famous Jina temple, built by Kumarapala at Patan, is a well-known poem. His Dravjalankara110, which he com

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224 COMPREHENSIVE HISTORY OF JAINISM posed jointly with Gugacandra, is a treatise on philosophy, in three chapters, Another prominent pupil of Hemacandra was Devacandra, whose Candralekhavijayaprakarana111, is a five-Act play. It is based on genuine history, as it gives the account of victory of Kumara pala over Arnoraja of Sakambhari, and Kumara pala's marriage with Arnoraja's sister. This play was enacted during the spring-festival, in the temple of Ajitanatha, at Patan, before Kumarapala and his courtiers. 112. We have already mentioned Gunacandra, another pupil of Hemacandra, who wrote two critical works on drama and philosophy, jointly with Ramacandra, which have already been mentioned. Another pupil of Hemacandra, namely Vardhamanagani, composed the Kumaraviharaprasasti118, in Sanskrit Slokas. It is an extremely clever composition, in which Kumarapala, Hemacandra and the minister Vagbhata have been praised. We have already mentioned Mahendrasuri, a disciple of Hemacandra, who wrote a commentary on his Guru's Anekarthasangraha114 in V.S. 1241, but which he attributed to his Guru. Balacandra, another disciple of Hemacandra (who was Ramacandra's rival), is well-known for his poem Snatasya116, in which Vardhamana 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 Maharaj aparajaya118, in five Acts, which is an allegorical drama like Krshqamisra's Prabodhacandrodaya. This play was written by Yasahpala, who describes himself as a mantrin and further describes himself as a bee to the lotus feet of Ajayapala (1229-1232 V.S.), which proves that this play was written during the seventies of the 12th century. This play describes the conversion of Kumarapala to Jainism, which took place, according to this play117, in V.S. 1216. All other characters exept Hemacandra, Kumara pala and Vidushaka are allegorical characters, representing either dharma or adharma. It also gives an idea about the popu

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THB sVETAMBARA II CBRATURE 225 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 Kumaravihara (the Jina temple, built by Kumarapala) at Tharapadra, during the Rathayatra festival of the Tirtharkara Mahavira. Another well-known play of the 12th century, was the Draupadisyayamvara118, by Vijayapala, the son of Siddhapala and the grandson of the poet Sripala. It was enacted before the Caulukya king Bhima II, probably during the closing years of the 12th century, during the spring-festival. Vijayapala was a scion of an established and affluent Sveta nbara family of Apabilapura. The dramatist Vijayapala is called a mahakavi in this play, which probably suggests that he was the author of some other works. However no other poem or play of Vijayapala, 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 Siddhapala was also a good poet, as we learn from Somaprabhasuri110. The poet Sripala was a friend of Jayasinha Siddharaja. 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 Svetambaras 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 Yasascandra belonged to sakambhari and he also wrote another play called the Rajimatiprabodhanataka122, Two other dramas, written by the Svetambara writers, 15

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226 COMPRBHENSIVB HISTORY OF JAINISM of the 12th century, should be mentioned here. The first play entitled the Prabuddha-Rauhineya123, was written by Ramabhadra, of the line of Vadidevasuri, and it was enacted, for the first time, in 1199 A.D., in the temple of Adjsvara Jinalaya of Javalipura. The play has altogether six Acts and it describes the conversion of the thief Rauhineya, during the time of Srenika, 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 Rauhineya in his Yogasastra124. 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 Meghaprabhacarya, about whom, we know nothing. It is based on the life of a sage called Dasargabhadra. It was first enacted in a Parsvanatha temple (probably of Gujarat). It has only one Act. It has been described 127 as a Shadowplay. Several competent authorities wrote on Kumarafala, after Hemacandra. The earliest work on Kumara pala after his death, was the voluminous book of Somaprabha. called by the name Kumarapalapratibodha128 also called Jinadharmapratibodha. The author was a contemporary of both Kumarapala and Hemacandra. However, his work is full of old legendary stories, although a few useful details, on both Ammacandra and Kumarapala, are also available, in the work. He also gives a short account about the predecessors of Kumara pala from Mularaja I to Jayasimha Siddharaja, and also relates the account of Kumara pala'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 amari. Some account of Kumara pala's building activities has also been given by Somaprabha, including the construction of Tribhuvanavihara

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THB SVBTAMBARA LITERATURE 227 (Tihunavibara) and Kumaravihara. We are also told that, like the Mauryan king Samprati, Kumarapala popularised the Rathayatra 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 Bihad gaccha, and a pupil of Vijayasimhasuri 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 pala, the son of the celebrated poet Sripala at Gurjarendrapura (Anabilpura) in V.S. 1241, corresponding to 1185 A.D., some twelve years after the death of Kumarapala, and apparently during the reign of Bhima II, Several other works on Kumara pala, written during the next 300 years, are known. We should, at first, mention the Kumarabhupalacarital30, 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 Kancikavyala was the grandfather of Mularaja I, the founder of of the Caulukya house, is confirmed by the Varunagarmaka grant of 977 A.D., a much earlier record 131. Several details about Jayasimha Siddharaja and Kumarapala, given by this writer, of the 14th century, are also confirmed by contemporary records. The next work on Kumarapala was written by Somatilakasuri entitled Kumarapalapratibodhacarita132, in V.S. 1424. He belonged to the Rudrapalliya gaccha and was the disciple of Sanghatilakasuri. Next we have two more important works on Kumara viz., those written by Caritrasundaragani and Jinamandanagani, both written in the 15th century. The work of Caritrasundara is a poem of 10 cantos and it runs to 2032 verses, and this Kumarapalacarita188, was written in V.S. 1487 ; he was a disciple of Ratnasimbasuri. Although he gives some his

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220 COMPREHENSIVE HISTORY OF JAINISM torical information, it is written in a kavya style134. More important than this is the Kumarapalaprabandha135, of Jinamandanagani, the pupil of Somasundara of the Tapa gaccha. It was written in V.S. 1492, in mixed Sanskrit prose and verse. This writer freely used earlier works on Kumarapala. 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., Vastupala and Tejahpala. They also befrierded non-Jain writers like Somesvara, Harihara and Nanaka. Among the Jain writers, who came in direct contact with them, we may mention Arisimba, Amaracandra, Vijaya. senasuri, Udayaprabha, Jinabhadra, Naracandrasuri, Narendraprabhasuri, Balacandra, Jayasimbasuri, Manikyacandra and others, Somesvara, though a scion of a Vedic Brahmin family, was in the good books of Vastupala. He has praised him in the last canto of his Surathotsava137. His Kirtikaumudil 38, in a historical mahakavva in honour of his patron Vastupala188. Although this is not a Jain work, its last two cantos show Somesvara's deep knowledge of the Jain doctrine of Abimsa. The last or the 9th canto (sarga) describes Vastupala's pilgrimage to Satruniaya and Urjayanta. Somesvara also wrote Prasastis 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 Vastupala, were Harihara'and Nanaka 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 Vastupala. We are told by Rajasekhara245 that even Somesvara 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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THE SVBTAYBARA LITERATURE 229 mentions Nanaka and quotes a verse1to of him, in praise of Vastupala. Arisimha, the reputed author of the Sukstasankirtana 160, was a Jain layman and was a follower of Jinadatta of the Vayada gaccha. He has been described in the Prabandhakosa151 as a teacher of the poet Amaracandra in fine Arts (kalaguru). His Sukstasankirtana, is like Kirtikaumudi, has Vastupala 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 Vastupala:63. This poem of Arisimha has mentioned the Capotkatas in the first chapter, and the only other poem of the Jains, in which the Capotkatas 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 Vaghelas and also refers to the family of Vastupala and Tejahpala. The fourth refers to the spiritual predecessors of Vijayasena suri of the Nagendra 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-yatra and this may be compared with the description of the same in the Kirtikaumudi of Somesvara. The 9th describes the six seasons and the tenth, the return jour ey, in which we have references to Vamanasthali (Vanthli) and Dhavalakkapura. Everywhere Vastupala was given rousing reception. The last sarga is devoted to the pious deeds of Vastupala 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 Somesvara. However, we are grate

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230 COMPREHENSIVE HISTORY OF JAINISM 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 Vayala gaccha (Vayada, 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 sadhu; however, there is no definite evidence to support this contention. Rajasekhara, who has written a separate prabandha167. on this poet, has nowhere represented him as a Brahmin. Two principal works of Amaracandra are the Balabharata and the Padmanandakavya, The Balabharata 158 is a summary of the Mahabharata in 18 paryans and in this mahakavya, the poet has praised Vyasa, 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 Mahabharata and this explains why there is not much room, in his poem, for the didactic portions of the original epic. The Padmananda Mahakavya168, also called Jinendracarita has two recensions; the longer one, in 19 cantos, is called the Padmananda Kavya and the shorter Jinendracarita180 has little over 1800 slokas and is divided into 24 chapters on 24 Tirthankaras. The longer kavya is devoted exclusively to Adinatha or Rshabha. It is described in the body of the poem (Book XVIII) as Vyshabhadevacaritabhidhano granthah. This kavya 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 Vayada merchant family. We further learn from the Prasasti of Padmananda kayya that Amaracandra had once defeated a Pandita named Gauraguna, in a debate held before Padma, who gave him a jayapatra in recognition of his feat161. Vijayasenasuri162, of the Nagendra 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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THE SVETAMBARA LITERATURE 231 this saint has survived. His disciple Udayaprabha is chiefly known for his poem Dharmabhyudaya Mahakavya183. It is a poem of 15 cantos, describing the achievements of Vastupala. It runs to over 5000 verses ; the first two cantos only deal with Vastupala ; the next few cantos are actually Dharmakathas, based on Jain mythology. The cantos X to XIV is almost a separate work called the Neminathacarita. The last canto describes the pilgrimage of Vastu pala, 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 Nagendra 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 Vastupala himself184 The Katharatnakara166 or Katharatnasagara in 15 cantos, was written by Naracandrasuri, pupil of Devaprabhasuri 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 Vastupala on his maternal (matrpaksha) side 168. The Alamkaramahodadhi 169 of Narendraprabhasuri, the disciple of Naracandrasuri, was written in V.S. 1282, corresponding to 1226 A.D., at Vastupala'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 Kavyanusasana of Hemacandra, it is divided into eight chapters. Balacandra of the Candra gaccha was another great contemporary of Vastupala and his Vasantavilasa171, a mahakavya, in 14 cantos, is actually the description of the achievements of Vastupala. It was composed at the request of Jaitrasimha, the son of Vastupala, probably after V.S. 1296, the date of Vastupala's death. Like the great poet of the Kirtikaumudi, it follows the course of Vastupala's life and it also incorporates, in its third canto, a history of Gujarat

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232 COMPREB ENSIVE HISTORY OF JAINISM from Mularaja to Bhima II. There is also a good description of Vastupala's pilgrimage and in this, he practically follows the Kirtikaumudi and Sukstasankirtana. He also describes in an allegorical style, the death of Vastupala, which was probably influenced by the Moharajaparajaya. Balacan. 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 Yoganidra (I. 58-70) and also his charming description of Apabilapura 17. Jayasimhasuri, was a pupil of Virasuri, and the head of the famous Suvrata svamin 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 Vastupala, 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 Vastupala acts like Canakya of the Mudrarakshasa. 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 Vastupala, who was an astute politician, was well-read in the Artthasastra of Kautilya. The 3rd Act of the play shows the terrible effect of Muslim depredations in Mevad. The 4th Act shows the success of Vastupala's diplomacy. The 5th Act has a female character, in the person of Jayataladevi, the queen of Viradhavala. That particular Act describes the return of Viradheyala and Tejahpala, from the scene of action by Naravimana, an aerial car, and in this connexion we get charming descriptions of Abu, Candravat], Siddhapura, Anabilapura, Karnavat] and finally Dhavalakka. There is no doubt that the dramatist had in mind the description of Rama's return journey by Pusb paka, from Laoka to Ayodhya, in the origi

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TAB SVETAMBARA LITERATURE 233 nal Ramayana of Valmiki. Although a Jain, the author represents Vfradhavala as entering the Siva temple of Dhayalakka and obtaining boon from that god, in the concluding part of the play. Another writer, who came into contact with Vastupala, was Manikyacandra of the Raja gaccha, and a pupil of Sagaracandrasuri, who was a disciple of Nemicandra. He is the reputed commentator of the Kavyaprakasa of Mammata (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 Manikyacandra was definitely a contemporary of Vastupala, there cannot be any doubt regarding the date, proposed by him. The Parsvanathacaritra178 of Manikyacandra was composed in V,S. 1272. He also wrote a work on Santinatha and both these works were jaspired by the TSC of Hemacandra. Several authors, mentioned above, also wrote Prasastis on Vastupala. We can mention the Prasastis, written by Udayaprabha, Naracandra, Narendraprabha, Jayasimha and $ 179 These Prasastis are also important from the historical point of view, and there is a broad agreement among these poets regarding the achievements of Vastupala, who was not only a great Jain, but also, at the same time, a person of great catholicity. Vastupala himself also was a good poet. We have his Naranarayanananda1 80, a mahakavya 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 Mahakavya of Vastupala, as the name suggests, is based on the Mahabharata, and it describes mainly the friendship of Nara (Arjuna) and Narayana (Vasudeva Ksshqa) and also the romantic love-affair of Arjuna and Subhadra. The poet, though a great Jain Sravaka, has very elaborately described erotic love-scenes and also other associated romantic actions, prescribed by Vatsyayana, with evident relish. He has also shown his mastery over Sanskrit vocabulary and metres and

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234 COMPREHENSIVB HISTORY OF JAINISM in the last canto he has given details, about himself and his spiritual preceptors, belonging to the Nagendra gaccha. His second name 'Vasantapala' is also mentioned in a verse181 of this poem. This name of Vastu pala 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 Prabhavakacarita188, written by Prabhacand sa of the Raja gaccha of Candrakula. According to the Prasasti 18%, at the end of the work, Prabhacandra 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 Prastavikam (introduction) of this work, that this poem was corrected by Pradyumnasuri, the disciple of Kanakaprabha186. A few other details about the author is also available from the long Prasasti. 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 Parisishtaparyan of that great master. Twenty two great Jains from Vajrasvamin to Hemacandra have been described in this work and sometimes we get very valuable historical details. It is significant to note that the famous Svetambara Acarya Bappabhatti has been described very correctly in this work187, as the contemporary of king Dharma (Dharmapala) of Bengal. This Acarya, according to this work188, was born is V.S. 800 and Dharmapala ruled from circa 770 to 810 A.D. 189 Therefore Bappabhatti was a middle-aged man, when he first met that king. Several other historical details, given about Bappabhatti, help us considerably in reconstructing the political history of the 8th century. The destruction of Takshasila by the Muslims, is recorded in this work190. The details given about Mahendrasuri, Suracarya, Abhayadeva, Vadidevasuri and Hemacandra are also absolutely reliable. In this connexion we learn some

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THB SVETAMBARA LITERATURE 235 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 Prabandhacintamani (PC)191, of Merutunga, written in V.S. 1361, corresponding to 1305 A.D., is undoubtedly the finest historical work after Kalhana's Rajatarangini. According to the Prasasti, given at the end of this book, the author wrote this work, at the well-known town of Vardhamana of Gujarat. He was a disciple of the saint Candraprabha of the Nagendra gaccha192. His history starts from Vikramaditya of the tradition, and in this connexion, he relates the story of that monarch, as found in the earlier story books and also the Bshatkatha tradition. After devoting a paragraph on the Satavahana king (Hala) and another on an unknown king of Kanyakubja, called Bhuyaraja, the author takes up the history of Gujarat from Vanaraja, the founder of the Capotkata 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 Capotkata 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 Vanaraja'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 Mularaja I, the founder of the dynasty. The achievements of Mularaja I, described in the PC are more or less confirmed by other writers, and also by the evidence of inscriptions195. Regarding the Paramaras of Malava, our author has very correctly described a few important historical details.

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236 COMPREHENSIVE HISTORY OF JAINISM The name of Munja's minister is given as Rudraditya and this is confirmed by the evidence of epigraphy 196. His statement that Munja was killed by Tailapadeva is fully confirmed by Western Calukya inscriptions107. Merutunga has also given a very detailed history of Paramara Bhoja, and he has been represented as a progresssive and cultured monarch. His patronage of several poets, including the Jain Dhanapala, has been elaborately described. The rivalry between the great Bhoja and the Caulukya Bhima I has also been given quite elaborate treatment. Jayasimha Siddharaja, Kumarapala and the two great Jain ministers Vastupala and Tejahpala 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 Svetambara 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 Lakshmanasena and his poet minister Umapati200. And we actually know from epi. graphs and Jayadeva's Gitagovinda that Umapati was not only a contemporary of Vijayasena, but also of his grandson Lakshmanasena 201, Merutunga has also mentioned the defeat of Paramardin by Ptthviraja 202, which is strongly supported by the evidence of epigraphy 203. His account of the tragic defeat and death of Psthviraja 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 Puratanapraban

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THB SYETAMBARA LITBRATURE 237 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 Nagendra gaccha in V.S. 1290, for Jayantasimha, the son of Vastupala. However, it is not possible at present to distinguish the original Prabandhavali 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, Magba has been incorrectly represented as the contemporary of Paramara Bhoja (11th century). As a matter of fact, Magha 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 Gangeya ; he has further been correctly represented as the king of Varanasi, which is supported by the evidence of the Muslim historians210. Elsewhere, this work 911 gives a date (V.S. 1310) of the destruction of Javalipura (Jalore) by Jalaluddina Suratrana. However this date seems to be incorrect as Jalal-Ud-din Firiz Shah ruled in the nineties of the 13th: century21%. In another place, we are told, of the liberal attitude of Vastu pala 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 Lakshmanasena 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 paruttha dramma2 15 and bipottara? 18. The second name is undoubtedly the original of Balotra of Muslim historians. Elsewhere it also refers to dinara217 or gold coins. Another historical work, of the 14th century, is the

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238 COMPREHENSIVE HISTORY OF JAINISM famous Prabandhakosa(r)18 of Rajasekhara, written in Delhi in the Vikrama Samvat 1405, corresponding to 1347 A.D., during the reign of Sultan Muhammad Bin Tughluq (Sri Mahamada Sahi). Rajasekhara, according to the Prasasti219 of this work, was the pupil of Sritilaka of the Maladbari. or Harshapuriya gaccha, belonging to the ancient Prasnavahana kula and Kotika gana. The hodse of Delhi, in which it was composed, belonged to Mahanasinha, son of Jagatsimha, originally hailing from the country of Sapadalaksha. The Prabandhakosa begins its account from Bhadrabahu ; but it incorrectly makes him a 20 a contemporary of Varahamihira, and at the same time, confuses between the two Bhadrabahus, one flourishing in the 4th century B.C., and the second, the author of the Niryukti texts. It wrongly makes Bhadrabahu, the son of a Brahmin of Pratishthana ; the much earlier work the Brhatkathakosa (931 A.D.), represents this Jain savant as the son of a Brahmin of Devakotta in Bengal, as noticed by us, in the earlier volume of the present work 221. The stories of the Jain saints like Arya Nandila, Jivadevasuri, Siddhasena, Haribhadra, Bappabhatti and finally Hemacandra are taken from works like the Prabhavakacarita and the Prabandhacintamani. There are some interesting accounts about the poets like Harihara, and Sriharsha. It also refers to the king Govindacandra of Kanyakubja222. The enmity 22 between Jayaccandra and Lakshmanasena has also been referred to. Kumaradeva 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 Svetambara 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 Hammira 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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THB SVBTAMBARA LITBRATURE 239 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, Satrunjaya, Stambhatirtha, Arbuda, Satyapura, Apahilapura, Nasikya, Pratishtbana, Mathura, Kausambi, Ahicchatra, Kampilya, Sravasti, Campa, Pataliputra, Varanasi, Hastinapura, Kanyanayana, Phalavardhika 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 Svetambara 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 lutha of Satrunjaya 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 Nayadhammak ahao, in connexion with the description of the last days of the Pandava s2 26 It therefore proves that, probably from the pre-Christian times, Satrunjaya came to be associated with the Jains, Jinaprabha associates kings like Samprati, satavahana and Vikramaditya 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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240 COMPREHENSIVB HISTORY OF JAINISM Urjayanta. It was not only a Vaishnava sacred place, but also was a great Jain tirtha, being associated with Neminatha. 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 Tejahpala founded along with a great temple, dedicated to Parsvanatha. This temple was named after the name of his father, called Asaraja. The author also refers to the Vasudeva 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 Mahabharata28, that Raivataka was associated with Vasudeva, from very early times. After this, the author describes in two chapters the well-known Stambha tirtha, famous for its Parsvanatha temple. After this, the author devotes a chapter on Ahic chatra (he gives the form Ahicchatra), which was also associated with Parsvaratha, 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 Neminatha and also Mahavira. The well-known Jain tirtha of Mathura 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 Tirthas. Then there is given a detailed history of the Asvavabodha tirtha of BhTgukaccha, dedicated to Muni Suvrata. The next chapter (No. 11) describes the Jain tirthas of Rajaglha 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 Kausambi, the author refers to the temple of Padmaprabha of this place. Then the author describes Ayodhya, which according to the Jains, was the birth-place of several Tirtharkaras. After giving a short description of Pava, the author describes the Kalikunda Parsvaratha, which was situated near Campa. Then is described the Jain tirtha of Hastinapura, in which he saw

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THB SVETAMBARA LITERATURB 241 the temples dedicated to santi, Kunthu, Arapatha and Mallipatha. Then we have a very important chapter on Satyapura tirtha dedicated to Lord Mahavira, 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 Mahmud 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 Mahavira, of this place, and they succeeded only tn V.S. 1367, during the reign of that great iconoclast AlaUd-din (Allavadina) Khalji(1296-1316). The fanciful account of Asbtapata, written by Dharmaghoshasuri, has also been incorporated in this work. In connexion with Mithila, 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 Mithila was situated near the confluence of the Banaganga and Gandaki and in Jinaprabha's time the place was known as Jagai229. Then the author describes Ratnavahapura of Kosala country, well-known for its temple of Dharmapatha. The story in connexion with Papapuri, was written by Jinaprabha at Devagiri in V.S. 1387. The account of Kanya. nayana tirtha is also very informative. It refers to the death of Psthviraja Caubana in V.S. 1248 in the hands of Sultan Sabavadipa. Some other facts, given in chronological order regarding this tirtha will be noticed in the chapter on the Jain tirthas. The chapter on Pratishthana, written in verse, mentions the fact that the saint Kalaka flourished 993 years after the Nirvana of Mahavira. This will make him a contemporary of Candragupta Vikramaditya. The next important chapter is on Kampilya, which was well-known for the temple of Vimalanatha. Then is given an account of the tirtha of Anabilapura, well-known for its temple of Arishtanemi. The chapter on Nasikya (Nasik) mentions the Candraprabha temple of this place. The next important 16

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242 COMPRBHENSIVE HISTORY OF JAINISM tirtha, described by Jinaprabha, is the Abhinandana temple of Mangalapura in Malava. In connexion with the description of Campa, Jinaprabha gives the extremely important information 280, that this city was raided by Hammira Sur atrana Samasadina of Laksha navati in V.S. 1360, who took away stone columns from this place, for the newlybuilt Sankaradurga. This Muslim king of Laknawati was no other than Shams-Ud-dia Firuz 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 Pasaliputra that it was included in the Gauda country, during the time of Jinaprabha23 . In connexion with the description of Sravasti, 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 Sahet-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 Kasur385, an information, which is also of great historical importance. In connexion with Varanasi, the author has mentioned the Buddhist temple-complex called Dharmeksha2:8, which is the earlier name of the present Dhamek (Sarnath). Even in Jinaprabha's time, it appears, that the Buddhist vihara here existed in fully glory. In connexion with the description of Kokavasati - Parsvanatha (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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THB SVBTAMBARA LITERATRUB 243 Jains of his time, but also by the Muslims, including the Sultan of Delhi. Two more historical works, written by the Svetambaras, during the early Muslim period, should be mentioned in this connexion. The first work, called the Jagaducaritra288, was written by Sarvanandasuri, pupil of Dhanaprabhasuri 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 Malava and Mojadina (Nasiruddin) of Delhi and also Pratapasimba of Kasi. It also throws light on the overseas trade of Gujarat. The second work viz. the Hammiramahakavya4 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 Nayacandrasuri, who was the disciple of Prasannacandra, the pupil of Jayasimha of Ktshqarshi gaccha, the well-known author of the Kumarapalacaritra, 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 Cakama. nas. The second and the third cantos deal with the historical wars between Psthviraja and Muhammad of Ghur (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 Dhara and Arjuna, the Paramara ruler of Bhimarasapura. He also won victories at Ujjayini, Citrakuta, Arbuda and Pushkara 244, The next few cantos give a detailed, historical account of

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244 COMPREHENSIVE HISTORY OF JAINISM Hammira's wars with the Muslim emperor Ala-Ud-din, in which he was finally defeated and killed 246. In spite of bis tragic end, Hammira 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-brhadgurvavali 247 (KB) is a tremend. ously important Svetambara historical work, written originally by Jinapala, the disciple of Jinapatisuri, some time after V.S. 1305. He has described the activities of the Gurus of the Kharatara gaccha from Vardhamana suri to Jinapatisuri, including a part of the activities of Jinesvara 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 tirthas 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 Vijnaptilekhasangraha248, is another interesting work, containing important letters exchanged between the Svetambara 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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THB SVETAMBARA LITERATURB. 245 Calcutta, a few decades ago. These seven works are the following (i) Yugarradhana Catushpadika (ii) Ratnapariksha (iii) Vastusara (iv) Jyotishasara (v) Ganitasara-Kaumudi v) Dhatutpatti, 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 Kanyanayana near Delhi. He belonged to Dhandhakula according to his Ratnapariksha963, and in the KB258, he is represented as belonging to the Srimala varsa. His three works Ratnapariksha, Jyotishasara and Vastusara were written in V.S. 1372. And the Dravyapariksha was composed in V.S, 1375. We have already seen that the KB supplies another date for him, namely, V.S. 1380. The Dravyapariksha*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 (tarkasala) 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 Singhana (1200-1247)266, and of Kumarapala of Tribhuvanagiri257. He has also mentioned the coins of the Candellas258, and also Mahoba (a Candella town)*59. The coins of the Pratihara Bhoja have been mentioned 260. The silver coins of Candragupta Vikramaditya have also been described in this work 281. The coins of Kumarapala, Ajayapala, Bhima II, Lavanaprasada, Visaladeva, Arjunadeva etc., belonging to Gujarat, have been mentioned by Pheru2 82. There is a

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246 COMPREHENSIVE HISTORY OF JAINISM detailed description of the coins of Sarangadeya also of Gujarat263. The coins of Malava, Chitor, have been mentioned. He also refers to the currency of Kolhapur 284, Jalandhara 285, and also of Jayaccandra 268. Coins of several Tomara kings of Delhi like Ananga pala, Madanapala 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 Patlavalis of various gacchas are also known288 The above discussion of the vast Svetambara 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 Parsvanatha Vidyasrama, Varanasi.

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THB SVETAMBRA LITERATURE 247 REFERENCES 1. See KB, pp. 1ff ; see also A. K. Majumdar, Chalukyas o, Gujarat, Bombay, 1956, pp. 41, 310 ; see also the Vrddhacarya Prabandha vali, included in Jinavijaya's edition of KB, p. 9). 2. J.S.BI, VI, p. 346 ; see also Jinaratni kosa, 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 Jinesvara's Kathakosha, 3. See Jiraratnakosa, p. 214 4. P. 5 (Yugaprathanacaryaguryavali). 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 Jinesvara, 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 apustakaprasastisangraha, p. 99. 15. See in this connexion, the Introduction by the Editor of this work, pp. 7ff., where he draws our attention to several Mahesvaras, 16. See his Prakrit sahitya ka itihasa, p. 440. 17. See for the names of such works, Jinaratnakosa, 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 Jinaratnakosa, p. 67. 2). Sue Jinaratnakosa, p. 447. 3). See KB, p. 5. 31. Lo.cit. Vla.

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248 COMPRBHENSIVE HISTORY OF JAINISM 32. Cf. Peterson's Report, III. A, pp. 64, 141. 33. See Jina ratnakosa, p. 407. 34. See Jinaratne kosa, 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 (Atmananda Jaina Granthamala, Bhavnagar), 40. Sce for some references to Sriparvata, Jain, op.cit., p. 451 fo. 2. 41. See Prakrit Text Society edition, Varanasi, 1962 (editor Punyavijaya). 42. See Prasasti, 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-Ratnacudi katharaka. 62. See Jain, op.cit., pp. 543F. 63. Ibid., p. 545. 64. See J.A.S., Bhavnagar, V.S. 1973 ; see also Jinarain kosa, p. 306. 65. Published from Valad in the Atmavallabha Granthavali, 1937; see also Jinaratnakosa, p. 43; see also J.S.B.I., III, pp. 447f. 66. See Jiniratnakosa, p. 43. 67. See Jincrainakosa, pp. 86ff,

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THB SVBTAMBARA LITERATURE 249 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 ka Itihasa, pp. 456ff. 71. See J.S.B.I., VI, p. 210 ; it is included in his Pushpamala (see Jinaratna kosa, 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 Jinaratnakosa, 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 Jinaratnakosa, pp. 374ff. 76 The Laghuvsiti is published along with his sabdanusasana in both the Varanasi and Poona editions, published respectively in 1905 and 1928. 77. See Jaina.grantha-Prakasaka Sabha, Ahmedabad; see J.S.B.I., V, p. 31. 78. It is published with the commentary by J. Kirste, Bombay, 1901 ; sec Jinaratnakosa, p. 193. 99. See Jinaratnakosa, p. 41. 80. N. S. Press, Bombay, Saka 1818 ; also Y. J. G. Series, Varanasi, 1905. 81. See Introduction to Kavanusasana, p. CCIII, part II, Bombay, 1938. 82. Quoted in Winternitz's Foreword, p. XIV in Buhler's Life of Hemacandracarya, 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 Svopojnavstti is quite an authentic one; see also Jinaratnakosa, 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 Mahendrasuri, along with the original of Hemacandra, was edited by Zacharia, Bombay, 1893. 87. Published in the Abhidhanasangraha by the N. S. Press. Bombay, Saka 1818 ; also published with the Tika of Vallabha, Ahmeda bad, 1968. 88. Edited by Pischel and Buhler in the Bombay Sanskrit Series, 1880 ; also by M. Banerji, Calcutta, 1931 ; see also Jinaratna

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250 COMPRBHENSIVB HISTORY OF JAINISM kosa, 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 Jinaratnakosa, 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 Tika 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 Jinaratnakosa, 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 Kavyanusasana 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 Jinaratnakosa, 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 kosa, 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'arpana, A Critical Study, p. 230. 109. See J.D.P.S., Bhavnagar ; see also Jinaratnakosa, p. 93.

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THB SVBTAMBARA LITERATURE 251 0154 110, See Jinaratnakosa, 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 Jinaratnakosa, p. 93 ; see also J.S.B.I., VI, p. 522; this poem has been published in the Anekartha 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 nakosa, p. 456. 116. See G.O.S., Baroda, 1918; see also Jinaratnakosa, p. 316. 117. This is disclosed by Jinamandanag ani. who wrote his Kumara. palaprabandha in V.S. 1492, in which he has given a summary of Yasahrala's play. It should here be pointed out that the passage, in which Kumarapala 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 kosa, 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 Jinaratnakosa p. 92. 131. See in this connexion, Majumdar, op.cit., pp. 21f. 137. See Jinaratnakosa, 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 Kumarapala, see Jinavijaya (edited), Kumarapalacaritasangraha, Bombay, 1956. 137. Edited by Siyadatta and Parab, Bombay, 1902, XV, Verses, 48ff.

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252 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 dhakosa, pp. 58ff by Rajasekhara; see also Sandesara, Literary Circle of Mahamatya Vastupala 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 Puoyavijaya (Singht Jainasastra sikshapitha), 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, Buhler in L.A., 31, pp. 491ff. 156. See Sandesara, op.cit., pp. 64. 157. See pp. 61ff. 158. Kavyamala Series (2nd edition, 1926), Bombay ; see also Jinaratnakosa, 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, Jainapustakaprasastisargraha, p. 119. 165. See Jinaratnakosa, p. 66 ; see J.S.B.I., VI, p. 251. 166. See Ja napustakaprasastIsangraha, p. 127. 167. See in this connexion, Sandesara, op.cit., pp. 93if. 168. See Prabandhakosa, 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 Jinarainakosa, p. 344. 172. See Sandesara, op.cit., p. 101. 173. Loc.cit.

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THB SVBTAMBARA LITERATURB 253 253 174. Edited by C. D. Dalal, Baroda, 1920 (G.O.S., No. X), 195. See Jinavijaya, Jainapustakaprasastisangraha, p. 117. 176. See Anandashram Series, Poona, 1921. 177. See Jinaratnakosa, p. 90. 178. See the Prasasti reproduced in Jinavijaya's Jainapustaka prasastisangraha, 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 kosa, 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. Prastavikam, 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 Jinaratnakosa, p. 265; see also Desai, op.cit., p. 429 and JS.B.I, VI, p. 425. 193. Puoyavijaya'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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254 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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TAB SVBTAVBARA LITERATURE 255 247. 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 Ratnaparikshadi Saptagranthasargraha, Jodhpur, 1961 (Rajasthan Fracyavid ya Pratisthan). 251. See the verse quoted in the bhumika (p. 10) of Nahata's edition of the Dravyapariksha, Vaisali, 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 Svetambaras, 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 Kathakosal of Prabhacandra, who according to the testimony of the work itself?, was a resident of Dhara and a contemporary of king Jaya. simha (2nd half of the 11th century)s. It has further been conjectured by Upadhye*, that this Prabhacandra is identical with the commentator of Pushpadanta's Uttarapurana', which was also completed at Dhara. during the reign of Jayasimba. He also probably wrote a number of other commentaries, as claimed by Upadhye(r). He was a disciple of Padmanandin and wrote a commentary, called the Prameyakamalamartanda on the Parikshamukhasutra of Manikyanandin', and was a resident of Dhara and contemporary of the great Bhoja. He has also been mentioned as a great logician in a Sravana Belgola epigraphe, The Kathakosa, unlike the Bshatkathakosa 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 Kathakosas owe their origin to the original Bhagavati Aradhana, which contained 2166 verses in Prakrito. However, as noted by Upadhye, Prabbacandra was not much

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THB DIGAMBARA LITERATURE 257 influenced by Harishena's work. He was probably influenced by the Punyasrava-Kathakosi of Ramacandra Mumuk. shuio. The work of Prabhacandra gives interesting information about Patrakesarin, Akalanka, Samantabhadra and others. There is an interesting reference to the Parsvaratha temple of Abicchatrali, in connexion with the story of Patrakesarin. 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 Mababodhi12, and the celebrated Buddhist logician Dinnagais. The intense rivalry between Buddhism and Jainism has also been graphically des. cribed 14. Varanasi's close association with the Saiva religion has been indicated in the story of Samantabhadra 18. There is a highly interesting reference to a Parsvanatha temple-complex at Tamralipti16 of 'Gauda-Vishaya'. The story of queen Urvila, told in this work17, also occurs in the Brhatkathakosa18, of Harishena and in this story, every attempt has been made to belittle the Buddhist religion. The association of Buddhism with Dbanyakataka of Andhra has been mentionedio. The temple of Vasupujya of Campa is mentioned in the story No. 22. The spring festival (Vasantot saya) of Ujjayini is mentioned in the story No, 25. The declaration of amari by a king of Varanasi 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 Rajasri (No. 42) we have references to all three well known temples, dedicated to the Sun-god, according to which Aditya was worshipped at Mundira (described as situated on purvasamudratate) in the morning, Kalapriya in the afternoon and Mulasthana (decribed as situated in Marudesa) in the evening (astamanavelayam. These three famous temples, dedicated to the Sungod, are also mentioned in some Puranass. The earlier 17

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258 COMPREHENS.VB HISTORY OF JAINISM Brhatkathakosa28, of Harishena, dated 931 A.D., also mertions these three tirthas, dedicated to the Sun-god. So far as the Mulasti ana is concerned, the earliest reference appears in the records24, of Hiuer-tsang. The two Jain gc madharas Agnibhuti and Vayubl uti bave been described in Prablacandra's work 25, as the son of Brahmin Somasarman 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 Bhadrababu I. The well-known Kotitirtha according to both these works27, is identical with Levakojta 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 Prablacandra's work 28. There is little doubt, therefore, that the Kathakosa of Prabhacandra is an invaluable text for the critical study of social, economic and religious life of the eleventh century. There are other Kathakosas, written by the Digambaras, in the period under review. We have already mentioned the Kathakosa of Ramacandra Mumukshu, which is better known as the Punyusrava Kathakosa.29 Upadhye 3deg is of the opinion, that Prabbacandra's Kathakosa was influenced by the work of Ramacandra 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 Aradhana, but also with the Harivamsa of Jinasena II and the Pac'ma Purina 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 Kesavamuni, belonging to the Kundakunda lineage. His guru in grammar was Padmanandin, who was also known as Vadibhasitha.91 There is another Kathakosa in Apabhra mia, written by Digambara thricandra, who as we have already shown, was a contemporary of Mularaja II, and not of Mularaja I, as supposed by Hiralal82, and Velankar. 89 Another well-known Kathak sa

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TAB DIGAMBARA LITARATURE 259 is popularly known as the Aradhana-Kathakosass, written by Brahma Nemidatta in the 16th century; he was the disciple of Mallibhushana. His another spiritual predecessor was the great Vidyanandi. His work, as he himself says, is directly based on Prabhacandra's work. However, unlike the work of Prabbacandra, Nemicandra has written this in verse. There is, however, some difference between the works of Prabhacandra and that of Brahma Nemidatta. The total number of stories in Prabhacandra's work is 122, while that in Nemidatta's book, it is 114. Some 17 stories of Prabhacandra's work are not found in that of Nemidatta and nine stories of Nemidatta's text are absent in the work of Prabbacandra. 86 The Vaddaradhane 36 is a collection of Aradhand stories in the Kannada language. It closely follows, as Upadhyes7 shows, the original Bhagavati Aradhana. 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 Sukumara and ends with that of Vsshabhasena 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 Aradhana. It has further been shown that the author was acquainted with the Varangacarita, the Uttarapurana and other wellknown Digambara texts. The prose style of this work appears to Upadhye, as later than that of the Cavundaraya Purana. The celebrated Digambara poet Vadiraja lived in the first half of the 11th century. He has written several works, including the famous Parsvanathacarita and the Yasodharacarita. He was also a great scholar on logic and other related subjects. He belonged to the Nandisangha and his guru was Matisagara, who was the disciple of Sripaladeva.

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260 COMPREHENSIVE HISTORY OF JAINISM 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 Calukya king Jayasimha II (1015-1043 A.D.), when the latter was stationed near the river Ghataprabha. We further learn from this work that the guru of his guru viz. Sripala was the chief of a town called Simbapura (Simhapuraikamukhya) and in his Nyaya. viniscayavivarana he calls himself the lord of Simhapura (Srimatsimhamahipati). * There is some controversy regarding this Simhapura ; but K. Krishnamoorthy, the editor of Vadiraja's Yasodharacarita, is strongly of the opinion that Vadiraja's Simhapura is in modern Tanjore district of Tamil Nadu and it is now known as Singaveram. From his prasasti of the Nyayaviniscayavivarana", we learn that he was honoured in the court of king Jayasinha as a great debator and he had the title of Syadvada-vidyapati. The Parsvanathacarita*% of Vadiraja 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 apurana. However, the author has not shown any acquaintance with the much earlier work, the Kalpasutra, 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 Umasvati, Gydhrapinca, Samantabhadra, Akalavka, Vadisimba, Jinasena, Anantavirya, Viseshavadin 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 Parsvanatha. carita and it appears from the YC 8 that the poet had composed another poem, besides the PC, called Kakutsthacarita, before he started composing YC. As the name indicates, it was probably a poem on Rama, as he had the epithet Kakutstha. But no such poem has yet come to light.

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THB DIGAMBARA LITERATURE 261 The YC is a poem", of only four cantos. In this poem also, the poet has indirectly mentioned the contemporary Western Calukya 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 Yasodhara and the earliest work, on this subject, was by one Prabhanjana, 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." Vadiraja'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 Vadiraja 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 mahakavya". The Nyayaviniscayavivarana"), 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, Kumarila, Prasastapada, Isvaraksshna, Mapdanamisra and others have also been mentioned in this great work. The work is divided into three sections, namely perception (Pratyaksha). Inference (Anumana) 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 Vadiraja in his Parsvanathacarita.$ 2 He has been mentioned with respect by

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262 COMPREHENSIVB HISTORY OF JAINISM Nemicandra's, who like him, was a disciple of Abhaya. nandin. Several other later Digambara writers, including Asadharat and Damodara 55, have also remembered him in their works. The poet has informed us that he belonged to Desl gana and names his three spiritual predecessors, namely Abhayanandin, Bibudhagunanandin and Gunanandin.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 mahakavya, runs to 18 cantos and it is primarily based on the relevant section of the celebrated Uttarapurana (chapter 54) of Gunabhadra. 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 Vadiraja, this poem is another colourless addition to the vast mediocre mass of Jain poetry. A contemporary of Vadiraja was Mallishena, who definitely belonged to Karnataka. Several of his works are known; they are-Mahapurana, Nagakumarakavja, Bhairava-Padmavatikalpa, Sarasvati-Mantrakalpa, Jvalinikalpa, Kamacandalikalpa etc. The only work that gives a definite date is the Mahapurana57, which was completed according to the Prasasti of that poem, in Saka 969 corresponding to 1047 A.D. It is also called by the name Trishashtisalakapurana.58 According to the Prasasti 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 Camundaraya. The Mahapurana of Mallishena bas 2000 verses and it gives a short account of all the 63 remarkable men of the Jain mythology. His other work, the Nagakumarakavyao2 is a short poem of 507 verses and five cantos,

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THE DIGAMBARA LITERATURE 263 It is a simple and beautiful poem in which the glory of SriPancami 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 Padmavati, the wellknown yakshi of Parsvana 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 Brahmapical 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 Vagbhata, 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 mahakavya, describes him as belonging to the Pragvata kula of the town of Abicchatrapura, which according to Ojba 5, is the same as Nagaur (or Nagapura) of Rajasthan. According to Velankare, this Vagbbata is identical with the famous Vagbbata, the author of the celebrated Vagbhata.ankara.67 It is significant to note that in the Vagbhatalankara, at least six verses of the Neminirvana kavja occur, and the writer is silent on the authorship of those verses in each case. It is, therefore, quite likely that both these Vagbhatas are identical. According to the commentator of the Vagbhatalankara, viz. Simhadeva, Vigbhata was also a ma'rakavi, which indirectly supports our contention that these two Vagbhatas are identical. It has been argued that while the author of the Neminirvanakavya was a Digambara, that of the Alamkara text was a Svetambara. It is just likely that Vazbhata, ia his early life, was a Digambara Sravaka and afterwards became a Svetambara, probably under the influence of one of the Sveta nbara luminaries of Jayasimha Siddharaja's court. It has further been argued that while the name of

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264 COMPREHENSIVE HISTORY OF JAINISM the father of the poet of the Neminirvanakavya was Chahada, that of the father of the Alamkara work, was Soma. It is just possible that these two are the names of a single individual. The Neminirvana-kavya, also called a mahakavya, has altogether 15 cantos, and has some 958 verses. As the name indicates, it deals with Neminatha, 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 Gunabhadra (chapters 70-72) and.we also can notice the influence of the sisupalavadha." We have another yagbhata, who was the author of a very competent work on Rhetoric, called the Kavyanusasana.6. His father Nemikumara was a great Jain Sravaka, who built Jina temples in Rajasthan and especially in the Medapata (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 Candraprabhakavya, Neminirvanakavya, and the pag bhatalarkara," This Kavyanusasana was probably written around 1:00 A.D. subhacandra was the author of the well-known Digambara work of philosophy, called the Jnanarnava", 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 Jnanarnava. It is a work of 42 chapters and it has altogether 2077 slokas. According to a tradition, recorded by Premi?, Subhacandra was a contemporary of Paramara Bhoja. In that case, Subhacandra definitely flourished before Hemacandra. Another remarkable Digambara Jain writer, of the 11th

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THE DIGAMBARA LITERATURE 265 century, was Vadlbhasimha, whose second rame was Odayadeva. We know of two works of this author, namely the Gadyacintamani, in Sanskrit prose, and the Kshatracudamani in verse. Both these works deal with the life of Jivandhara, whose story is told, for the first time, in Gunabhadra's Uttarapurana.? The Gadyacintamani76 is a serious work like Subandhu's Vasayadatta or Bana's Kadambari, and is meant for the consumption of highly educated readers. It also gives, like the Dasakumaracarita, a good idea about social and economic life of the medieval period. The work has altogeth@r eleven Books, and the author also has shown, like Bana, his mastery over Sanskrit vocabulary. The Kshatraculamaniis a kavya, and like the Gadyacintamanl, 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 Dharmanatha, the 15th Tirthankara. The immediate source of the poet was the Uttar apurana (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 mahakavya 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 Neminiryanakavya and the Candraprabhacarita, discussed above. He was an extremely well-read man, and

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266 COMPREHENSIVE HISTORY OF JAINISM 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 Asadhara, who wrote his works at a village called Nalakacchapura (modern Nalcha), near Dhara, in the Malava country. Unlike most of the Jain writers, Asadbara was a householder. From his principal Prasasti80 (which is found with minor variations in many of his works) we learn that Asadhara originally belonged to the Sapadalaksha (Ajmer and adjoining regions of Rajasthan) country and because of the depredations of the Muslims, led by Sahibudina-Turushkaraja (Muhammad of Gbur), the panicstricken poet fled to Dhaca of Malayamandala, during the reign of Vindhyavarman. The poet was a scion of Vyaghreravala family of Manlalgarh (Mewar), which is some 100 miles S.W. of Udaipur. His father Sallakkhana 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 Asa Ibara's son Chahada also was favoured by the same Arjunavarman. At the time of Arjunavarman, Asadhara left Diara for Nalakacchapura (not far from Dhara; and composed all his works in the Neminatha temple of that place. He has also mentioned in the Prasisti, king Jaitugideva. The Jinayajnakalpa 61, which was completed in V.S. 1285, is also known by the name Pratishthasdroddhara. Its Prasasti mentions 10 works of Asadhara, which were apparently completed before that date, A number of works of Asadhara are no longer available. However we have his sagaradharmamsta, also known simply as Dharmamsta8", which was completed in V.S. 1296, and Anajaradharmamsta, which is the 2nd part of the Diarmamsta and was completed with the author's own commentary in V.S. 1300. The first part,

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THE DIGAMBARA LITBRA TURB 267 namely the sagara has 9 chapters and the second has 8 chapters. The work deals with the different rules and duties of the Jain monks. That Asadhara 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 Prasasti, is no longer available ; this was according to the Prasasti, a poem on Neminatha and Rajimati. However his Sahasranamast avana with the author's commentary is available.88 Asadhara has also summarised the tremendous work on 03 great men, written by Jinasena I and Gunabhadra (Adipurana and Uttarapurana) in his Trishashtismstisastra8+, written in V.S 1292. His commentary on the Aradhana is also known.88 A sadbara had a good number of admirers and pupils, Most of them are mentioned in the Prasasti of Asadhara himself. Madanakirti, mentioned by Asadhara, is undoubtedly the author of the very useful poem Sasanacalustrimsatikas, 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 Parsva temple of Dara, and the verse on the Candraprabha also appears in an epigraph from Veraval. 87 Another great contemporary and admirer of Asadhara was Arhaddasa. He is not, however, mentioned in the celebrated Prasasti of Asadhara, but in his works, he has remembered, with great deference, the poems (sukti) of Asadhara and also his Dharmamsta. The most well-known work of Arhaddasa is Munisuvratacarita88, which was composed in the last quarter of the 13th century, probably after the last known date of Asadhara, namely V.S. 1300. In this poem, Arhaddasa has made a pointed reference to

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268 COMPRBHENSIVB HISTORY OF JAINISM the Master's Dharmamsta.89 The poem has altogether ten cantos and has 408 verses. It is based, like many Digambara Kavyas, on the Uttarapurana'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 Purudevacampudeg 1, also has ten chapters, and it contains the story of Kshabhadeva's (Purudeva) life. The poet has everywhere borrowed verses from the Adipurana 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 Manikyasena Muni. The poet further informs us that his work was completed at the town of Vilasapura, 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 Vilasapura has been identified with a place near Jhansi, called Pachar. The poet further informs us that in his time. Vilasapura 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 Vilasapura 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.deg 8 The Karakandacariyu, in Apabh ramsa, is a remarkable poem, composed in all probability, in the 11th century. It

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THE DIGAMBARA LITARATURE was written by one Kanakamara Muni, who was originally a Brahmin. He mentions many earlier authors, including Pushpadanta, who lived in the 10th century. A few contemporary kings namely Vijavala, Bhuvala and Kanna 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 (Khambhayacca 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 Gudipattana (in Tanjore district) and afterwards lived in Karnataka. His patron was one Pandyamahisvara, who probably ruled in the Karkal area. Four plays of this writer are known; they are Anjana-Pavananjaya, Subhadraharana, Vikranta-Kaurava and Maithili-Kalyana. 109 The Anjana-Pavananjaya11o (AP) is a drama of seven Acts. This particular story of Anjana and Pavananjaya has been told, for the first time, by Vimala, as early as the first century A.D., and repeated by Ravishena, Svayambhu and others. The playwright has not been able to give a correct

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270 COMPR BHENSIVE HISTORY OF JAINISM 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 Subhadra natika111, is a shorter play of four Acts, in which we have the romance of Bharata and Subhadia. The heroine Subhadra has been represented not as the sister of Vasudeva and Baladeva, but as that of Nami, a Vidyadhara. The earliest treatment of tbis subject will be found in the Adipurana11% of Jinasera I. The playwright has consciously imitated the Ratnavali 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 VikrantaKaurava 118 has six Acts and tells us the love-affair of Jayakumars, the prince of Hastinapura and Sulocana, the princess of Kasi. It is also known as the Sulocana-najaka. The play, once more, is based on the Adipurana story 114 of Jayakumara and Sulocana. 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-Kalyana115 in five Acts, in which the romance of Rama and Sita has been dealt. The poet has followed the description of Sita's svayamvara as given in the Paumacariyam116, Padma Purana117 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 Brahmasuri, whose Jyotishprabharataka 19 was written in the 14th century. He was a descendant of Hastim alla and the story is partially based on the Uttarapurana (chapter 62); however the heroine Jyotish prabba is practically a new creation. Two other works of this author are also known; they are Pratishthatilaka120 and Trivar nacara. 121

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TAB DIGAMBARA LITARATURB 271 Madhavacandra Traiyidyadeva composed his Vrtti122 on the Kslaponasara of his guru Nemicandra in Saka 1125, at a place called Cullakafura, during the reign of Bhoja, who has already been identified by us with Bboja II, the Silahara king of Kolhapur. The Sabidi navacancrikalas is the commentary by Somadeva on the Sabdarnara of Gunanandin, a work of Jainendra Vyakarana. 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 mahamandalesvara Gandaraditya at the mahasthana of Ajurika, situated in the famous Kollapuradesa. Ajurila is modern Ajare, a well-known place of Kolhapur district. This Somadeva was a disciple of Pandita Visalo kirti, belonging to the Mulasangha. Another work, written during the time of the silabaras of Kolhapur, is the Ni minatha Purana12, composed by Karpajarya in Kanarese. The reigning king was Vijaya. ditya (1138-1175), the son of Gandaraditya. The agramahishi Ponnaladevi, the chief queen of Vijay aditya, has also been mentioned by Karsaparya. It was written in the Tribhuvanatilaka Jinalaya, dedicated to Candraprabha at Herle, near Hatakanagale. Karna parya's patron was Lakshma or Laksh midhara, the Karanagrani (head of the Secretariat) of Vijayaditya. This official has been described in this work as devotee of Lord Neminatha. A well-known work called, the Puranasarasangraha125, written by one Camanandin describes, in 27 cantos, the lives of tbe six important Tirthankaras, namely Adinatha, Candraprabha, Santi, Nemi, Parsva and Mabavira. We are not sure about the actual date of this Damanandin. 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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272 COMPREHENSIVE HISTORY OF JAINISM Hansoge. Another work of this author was Caturviriatitithankarapurana. 18 6 We have a beautiful poem called Sudarsanacarita197, written by one Vidyanandin, belonging to the Mulasangba, Bharati gaccha, Balatkara gana of the line of Kundakunda. He was the disciple of Devendrakirti, whose guru was Padmanandin, and the latter's guru was Prabhacandra. A number of dated records mention this Vidyanandin and his guru Devendrakirti.188 Vidyanandin 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 Sudarsana is treated, for the first time, in the Bhagavati Aradhana131, and then by Harishena in his Brhatkathakosa182 ; the two Apabhramsa works, namely Nayanandin's Sudamsanacari yu188 and Sricandra's Kathakosa 18. also deal with the life of Sudarsana. 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 Bhilas of Vindhyagiri in the 8th canto of his poem. There is also a significant reference to a Jina-temple of Gandhara 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 Apabhrathsa poet. According to his Balabhadracarita187, also called Padmapurana, he had two other brothers, named Bahola and Mahapasimha, and the same book also informs us that his guru was Acarya Brahma Sripala, who was the pupil of Yasahkirti, Elsewhere in his Yasodharacarita188, he has

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THE DIGAMBARA LITERATURE 273 mentioned this Yasahkirti and another Acarya Kamalakirti as his teachers. Yasahkirti is known to have written a copy of the Bhavishyadattapancamikatha189, in the year V.S. 1486. This poet is mentioned in an inscribed image of Adinatha, found from Gopagiri140, dated V.S. 1497. The reigning king, at that time, was Dungarasimha. Most of his works were written in the temples of Neminatha and Vardhamana, of this town. He was patronised both by this king and his son Kirtisimha. Some of bis other works are Sammaijinacariyu, which was composed at the request of Khelba Brahmacarin and Yasahkirti, and Punnasaya Kahakosa, The Sravakacarita was composed at the request of Sanghadhipa Kusaraja. 141 Next, we should refer to the works of Srutasagara, who flourished between 1400 and 1540 A.D.149 In his works, he has bestowed on himself the following epithets - kalikalasarvajna, kalikalagautama, ubhayabhashakavicakravarti, vyak arana-kamalamartanda, tarkikasiromani, paramagamapravina, nayanavatimahamahavadivijeta 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 Neminatha Purana, Kathakosa and Sripalacarita, has paid tribute to this Srutasagara. His Tattvarthadipika 148 is a commentary on the Tattvarthasutra. His commentaries on Jinasahasranama14. of Asadbara and Jinasena are also available. He also wrote an excellent incomplete commentary on the Yasastilaka. campu11b, 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 Pandavapurana14, 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-Sakavata (Sagwara). He was assisted, in the composition of his work, by bis disciple Scipala Varnin. 18

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274 COMPREHENSIVB HISTORY OF JAINISM 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 Vadiraja's Parsvanathapurana. The Pandavapurana has altogether 25 cantos (paryan), and it runs to 6000 verses, written in lucid Sanskrit. The poet has effectively used not only the original Mahabharata, but also the Jain Puranas, like the Harivansa of Jinasena and the Uttar apurana of Gunabhadra. He also made use of the Pandavacaritrali' of Svetambara Devaprabhasuri. 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 Mahavira. From the 3rd paryan to the 25th parvan, twenty-three Tirthankaras from Rshabha to Parsva, have been addressed, according to the order of seniority. The treatment of the different characters of the Mahabharata is refreshingly simple. After the Pandavapurana, Subhadcandra is known to have written two more works, namely the Karakanducaritra150, composed in V.S. 1611 in the Adinatha temple of Khangejavacha and the tika on the Karttikeyanupreksha151 in V.S. 1613, completed in the Jain temple of the Hisarasara town. The work on Karakandu is not, however, an original poem of the author, but a mere Sanskrit tranlation 252, of the Apabhramsa poem of Kana. kamara, which has already been discussed above. Subhacandra, however, has not mentioned the original work of Kanakamara in his poem. Subhacandra's literary activities began as early as V.S. 1573, in which year, he wrote a commentary (tika) on the Adhyatmatarangini or Samayasaranatakakalasa164 of Amstacandrasuri. He composed his panjika on Vadiraja's Parsvanatha Purana at the request of Sribhushana. Subhacandra belonged to the Balatkara gana of the Mulasanzha

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THE DIGAMBARA LITERATRUB 275 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. Vadicandra, the disciple of Prabhacandra of the Balatkara gana (Surat branch), was the author of several works. His earliest poem the Parsvapurana156, was completed in V.S. 1640 at the town of Valmikinagara. Here he describes his guru Prabhacandra as the successful rival of several religious onents, including those belonging to the Buddhist and Brahmanical sects. The work has 1500 verses. His second work the Jnanasuryodaya187, is a play, in which he has tried not only to ridicule the Brahmins and their philosophical systems, including the Upanishads, but also the Svetapata (Svetambara) 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 Ksshna Misra's Prababodhacandrodaya in which the Digambaras, along with the Buddhists, have been severely ridiculed and criticised. Here Vadicandra has tried to pay back his Brahmanical opponents, in their own coin. This drama was written at Madhukanagara (Mahua, Gujarat) in V.S. 1648. The author's Pavanaduta158 is a weak imitation of the celebrated Meghaduta of Kalidasa. His Sripala akhyana168, was completed in V.S. 1651 and the Pandayapurana160 in V.S. 1654. The latter work was written at Nodhaka Nagara. Afterwards, he wrote his Yasodharacarita161, in the Cintamani temple of Ankalesvara (near Broach) in V.S. 1657 and the Sulocanacarita162, 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 Balatkaragana and was a disciple of Mallibhashana and his other guru was Vidyanandin. His earliest date is supplied by the Aradhana Kathakosa166, which was written about V.S. 1575. In this work, he has

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276 COMPREHENSIVE HISTORY OF JAINISM mentioned Mallibhushana, Simbanandin and Srutasagara, who were his teachers and contemporaries. This Kathakosa of Brahma Nemidatta, as Upadhye166, has shown, is based on the Kathakosa of Prabhacandra. Nemidatta also mentions this in his work, and has repeatedly referred to Prabhacandra's book in his text. The only difference between his work and that of Prabhacandra 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 Purnasa of the Malaya country, in V.S. 1585. His Neminatha Purana187, which contains sixteen chapters, was written at the request of Simhanandin of Malaya, who was another disciple of Mallibhushana. A few other works of Brahma Nemidatta are also known 108

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THE DIGAMBARA LITBRATURE 277 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 Paramaras etc., pp. 97ff. See in this connexion Upadhye, Introd., p. 28; see also the very valuable discussion on several Prabbacandras by Jugal. kishore Mukhtar in the Introduction to the Ratnakaranda kasravakacara, V.S. 1982, pp. 57ff. 5. See Mukhtar, op.cit., p. 61. 6. Op.cit., pp. 28f. 7. See Jinaratnakosa, p. 239 and Mukhtar, op.cit., p. 59. 8. No. 40. 9. See in this connexion, Upadhye's Introduction to Harishena's Kathakosa, F. 50. 10. Upadhye's Introd., to Prabhacandra's Kathakosa, 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 kathakosa, 16.45; Kathakosa, p. 114. 28. Pp. 130ff. 29. Sholapur, 1964 (J.S.S.S). 30. Upadhye's Introd. p. 22 ; and also his Introd, to Prabhacandra's work, p. 29. See Mukhtar and P. J. Shastri, Jainagrantha-prasasti-sangraha, pp. 153f. 31

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278 COMPREHBNSIVB HISTORY OF JAINISM 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 Kathakosa of Sricandra, Upadhye's Introd., to the Brharkathakosa, 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 kathakosa., 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 Brhatkathakosa, 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 itihasa, pp. 298f , and the editor of the Yasodharacarita in his Introduc tion, pp. 24ff. See also Jinaratnakosa, p. 246. 39. Published in two volumes by Bharatiya JBanapitha, 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 Jinaratnakosa, pp. 319-20. Dr. Krishnamoorthy's edition has a very good Introduction and an English translation. 45. See Handiqui, Yasastilaka 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 Kuvalayamala 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), Bharatiya Jnanapitha. 50. Foreword by Mukherjee. 51, See Sholapur edition, 1970, see also Jinaratr akosa, pp. 119-20 and J.S.B.I., VI, pp. 481ff. 52. I. 30.

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THB DIGAMBARA LITERATURB 279 53. See Karmakanda, 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 Jinaratnakosa, 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 (Kavyamala Series); see also Jina"atnakosa, p. 218. See Premi, op.cit., p. 327, footnote 1; see also Nagari Pracarini Patrika, II, p. 329. 66. See Jinaratnak sa, 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 kosa, pp. 90f. 71. R.J.S., Series, No. 3, Bombay, 1907; see also Jinaratnakosa, p. 50. 72. Op.cit., pp. 335ff. 73. Loc.cit. 74. See P. L. Jain's edition, chapter 75, verses, 183-691. 75. See Bharatiya Jnanapitha edn., Varanasi, V.S. 2015; see also J.S.B.I., VI, pr. 536ff; and Jin, ratnakosa, 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; Jinarainakosa, 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 Jnanaritha 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 Jinaratnakosa, 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 Saga radharmamsta is also separately available with the Vijayo. daya fika from Jabalpur Vira Sarvat 2482 and 2484.

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280 COMPREHENSIVB HISTORY OF JAINISM 83. Published by Bbaratiya Jnanapitha. 84. Bombay, 1939 (M.D.J.M, No. 36); see also Jinaratnakosa, 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 ; Jinaratnakosa, 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 sabityacarya, Vira Samvat, 2499; see also Jinaratnakosa, p. 187. 93. P. 129, verses 1-2. 94. See Struggle for Empire, p. 3o. 95. See Prastavana, 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 (Bbaratiya Jnada pitha), Dolbi, 2 id edition, 1964 ; see also Jinaratrakosa, 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 Jincrainakosa, 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 Jinaratnakosa, pp. 137, 261.

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THB DIGAMBARA LITBRATURE 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 Sanatana 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 Ja 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, Bhaffaraka 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, Vaisali. 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 Bhaftaraka Sampradaya, No. 557. 140. Ibid., No. 560. 141. Soe in this connexion, an article on Raidhu by Pandit Parama nanda in Anekarta, 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. Jivaraja Jhina-granthamala, Sbolapur, 1954; see also Jinaratna kosa, p. 243. 148. For a list of these books, see Jiniratnakosa, p. 243 ; and the verses quoted in the Bhaffaraka Sampradaya, pp. 147f; sce also Premi, op.cit., p. 383. 149. See Jinaratnakosa, p. 242. 150. See Bhattaraka Sampradaya, p. 145. 151. Ibid., p. 145 (N), 370). 152. See in this connexion, the Prastavani, p. 29 by H, LJaip,

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282 . COMPREHENSIVE HISTORY OF JAINISM 153. See Jain 7-grantha-prasasts-Sangraha, No. 40; see also Bhaftaraka Sampradaya, pp. 144f. 154. See Jinaratnakosa, p. 417. 155. See Bhattaraka Sampradaya, No. 331. 156. See Jinaratno kosa, p. 246 ; see also Bhaffaraka 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 Bhaffaraka Sampradaya, p. 187; and Premi, op.cit., p. 387 and footnote 2. 160. See Jaina grantha-prasasti-sarig raha, Prastavana. p. 24 and footnote 3. 161. See Bhastaraka Sampradaya, p. 187 (No. 495). 162. See Premi, op.cit., p. 388 and footnote 2. 163, Loc.cit. 164. See Jinaratnakosa, 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 kosa, pp. 62f. 166. See Jaina-grantha-prasasti-sang raha, No. 11. 167. See Jinaratnakosa, 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. Abbanagari:-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 Mabavira. 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 Abaneri. 2. Ablur (Abbaluru): The well-known Ablur epigraph, dated circa 1200 A.D., proves that this place of Dharwar district of Karnataka, had a Jina temple, before 1200 A.D., which was destroyed by Ekantada Ramayya, 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 santinatha, Adinatha, Kunthunatha etc ; for details, see Pracin Jaina lekha Sangraha (Jinavijaya), II, Nos. 263, 268 and Tirtha Darsan, Vol. I, Madras, 1980, pp. 320 ff. 4. Acalapura :- It is now known as Elichpur. It was surely an early Svetambara centre. See Prakrit Proper Names, I, p. 8; and J. C. Jain, Bharat ke pracin Jaina tirtha, Varanasi, 1952, p. 62. It is situated in the Vidarbha region of Maharashtra. 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 Jinalaya of this place

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284 COMPREHENSIVE HISTORY OF JAINISM was dedicated to the god Parsvanatha. 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. Aghata :-Its present name is Abar and it is situated near the well-known Udaipur city of Rajasthan. It was a well-known Svetambara centre from the 10th century A.D. The Parsvanatha temple of this place is as old as 972 A.D. It had also a temple of Mabavira. 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 Aghata, 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 Svetambara 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 Parsvanatha, and as we have already seen, in our earlier volume (supra, pp. 93ff.) Parsva 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, Cannika 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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THE JAIN TIRTHAS 285 Jain tirtha is the Nirvanakanda, written in the 12th century (see Tirthavandanasangraha, p. 37). 9. Ajahara :-This particular tirtha is associated with Parovanatha in Jinaprabha's celebrated work (p. 106), where we have the form Ajjahara. 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 Joanavijaya, Veraval, 1924). The Digambara Sumatisagara, 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 Ranakpur epigraph of Kumbha, dated V.S. 1496 (see Pracin 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 Cahamana 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 Parsvanatha existed in this place in the days of Arnoraja. There was also a temple of Mahavira at this town (see Pracin Jaina lekha sangraha, II, No. 445). There was a temple, dedicated to Adinatha, at this town (see KB, p. 84). For a detailed discussion, see Jain, K. C, op. cit., pp. 304 ff. 1. Alabhiya :-This old town was associated with the activities of both Buddha and Mabavjra. It was probably situated to the east of Ayodhya; see Prakrit Proper Names, 1, p. 90. 12. Amijhara :-It is dedicated to Parsvanatha 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 Darsan, II, p. 498. 13. Ankalesvara :- This place had a Jain shrine called Cintamani Parsvapatha in the 16th century. As we have

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286 COMPREHENSIVB HISTORY OF JAINISM already seen, it was at this place that the Yasodharacarita of Vadicandra 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 Alakesvara (see Bhattaraka Sampradaya, p. 30 and footnote 9. 14. Ayahilapura :- This town also had a number Jain temples from the days of Vanaraja. 15. Apapa:- According to Jinaprabha, it was the earlier name of Pava, where Lord Mahavira breathed his last (see p. 25 and pp. 34 ff). 16. Arasana :- This was a famous Svetambara centre of pilgrimage in Gujarat and it is at present known as Kumbhariya. 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. natha. There are also temples of Mahavira, Parsva, 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 danpanayaka 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, Tejahpala constructed the Neminatha 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 Saka 1243, corresponding to 1378 A.D. He also refers to the Mahavira caitya on the top of the mountain, built by he great Kumarapala (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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THE JAIN TIRTHAS 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 Karnataka. 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 Mulasangha and Balatkaragapa (see above, p. 104). 19. Arasibidi :- This was a well-known Digambara centre of the Bijapur district of Karnataka. It came into the limelight from the 11th century (see for details, supra, p. 97). 20. Asapalli :- 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 Vidyamatha of this place in a manuscript of Hemacandra's Vyakaranalaghuvsiti (see ibid., p. 109). This place was destroyed by the Muslims. 21. Ashtapada :- 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. Ayodhya-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 Tirthankara Suvrata, which has been mentioned in the Paumacariyam (see 89.20). For further details, see also Vividhatirthakalpa, pp, 24 f.

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288 COMPREHENSIVE HISTORY OF JAINISM 23. Ayyavale (Aihole) :-This place in Bijapur district of Karnataka 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 Karnasaka and an epigraph, from this place, discloses the existence of a Digambara shrine, called Brahma Jinalaya, which was built by Mara simba (see Jainism in South India etc., p. 118). 25. Badanavara :--This is a place in Dhar district of M.P., and is known for the beautiful temple of Adisvara ; see Tirtha Darsan, pp. 506-07. 26. Bahadameru :-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 Jinesvara II of the Kharatara gaccha in V.S. 1283, A temple of Mabavira existed here in V.S. 1327 (see Jainapustaka-prasasti-sangraha, p. 98). These references show that in the 13th century, Barmer was a Svetambara centre and the temples dedicated to Rshabha and Mahavira were its principal shrines. 27. Baligrama :-This was a famous Jain tirtha, associated with the Tirthaikara santinatha (see above, pp. 108 f.), now known as Balgambe, which is in Shimoga district of Karnataka. As we have already seen (see p. 127), this temple of Santinatha was originally built by Jayasimba II (1015-1043) af the Western Calukya dynasty. It was also a great centre of the Brabmanical religion in the early mediaeval period, and there were temples, dedicated to Rudra,

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THB JAIN TIRTHAS 289 Hari, and other gods. There was also a Buddhist temple at this town. 28. Bandhavapura :- This was the Sanskrit name of the well-known Bandalike in the Shikarpur taluk of Shimoga district in Karrataka. 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 Santinatha temple of this town was well-known throughout Karpataka. 29. Barkapura:-This great Jain tirtha of Dharwar district of Kargataka, became a Jain centre from the 9th century A.D., as we learn from the prasasti of Gunabhadra's Uttar apurana (see supra, Vol. I, p. 306) written in Saka 820, corresponding to 898 A.D. It was founded by Barkeyarasa, a samanta of the Rashtrakuta 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 Svetambara 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 Sravana Belgola in Hassan district of Karnataka 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 Prabhacandra (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 Candranatha (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 Parsvanatha temple, Bba dari basadi, Nagara Jinalaya, 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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290 COMPREHENSIVE HISTORY OF JAINISM 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 Svetambara tirtha of Cutch district of Gujarat, and was the birth-place of the great Jain tycoon Jagadu. The temple of Parsvar atha of this place is well-known. In the Jagaducarita (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 Jagadu 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 Mularaja 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 Jagadu. 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. Bharangi :-This place of Shimoga district of Karnataka, was quite well-known for the temple of Parsvaratha, 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. Bhartrpura :-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 Rana Bhartrbhata 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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TAB JAIN TIRTHAS 291 35. Bharkal :- This place in North Kanara district of Karnataka, 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 Parsva, Mahavira are quite famous. Another temple, called the Ratnatraya basadi, dedicated to Aranatha, Mallinatha 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 Mulasangha, 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 Mahavira, 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. Bhinmal :-This ancient place, situated in the present Jalore district of Rajasthan, was known by several names like Bhinnamala, srimala etc. Its association with Jainism, goes back, according to a later day epigraph, dated 1276 A.D., to the days of Mahavira 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 Dhanapala 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 santi and Parsva, also existed at this town. Its connexion with Jainism is also told in the

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292 COMPREHENSIVB HISTORY OF JAINISM Srimala-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 Santinatha, of this place, was reconsecrated by the great Hiravijaya in V.S. 1634 (sce ibid., p. 296). 38. Bhtgukaccha :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 Svetambara 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 Sakunika-vihara 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 Dharmopadesamala. 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 Mulavasati (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 Karpataka, 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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THB JAIN TIRTEAS 293 verted into a mosque. A teacher called Municandra Siddhantadeva, has been mentioned in a damaged Jain epi. graph of the time of the Western Caluk ya emperor Vikramaditya 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. Campa :--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 Vasu pujya, according to the Jain canonical texts, was born in this city and also breathed his last here. Lord Mabavira also spent 3 years of his missionary life in Campa (sce supra, Vol. I, p. 24). His meeting with Ajatasatru also took place in this city (sce ibid., p. 247). Jina prabha in his celebrated work the Vividhatirthakalpa (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 Aupapatika (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 Vasupujya temple of this place, was recognised as a celebrated shrine throughout India. Several Jina literary texts from the early period mention the Vasupujya 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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294 COMPREHENSIVE HISTORY OF JAINISM It is a few miles from Varanasi 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. Capdravada :- This is a place on the Yamuna 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. Candravati :- 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 Yugadideya Prasada is the KB (p. 87); see also, supra p. 51. 45. Candrikavata :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 Candakavate in the Sindgi taluk of the Bijapur district of Karnataka. 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 Kumarasena 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. Carupa :-This place is situated in the Patan taluk * of Mahesana district of Gujarat. It is well-known for the

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THE JAIN TIRTHAS 295 temple of Parsva (see Vividh atirthakalpa, p. 100). The temples, dedicated to Adinatha, santi and others were built afterwards. However, at present, no other temple, except that of Parsva, exists in this place. Sumatisagara, writing in the 16th century, mentions this particular tirtha ; see Tirthavand anasangraha, p. 56. It is under the control of the Svetambaras ; see Tirtha Darsan, II, pp. 332 f. 47. Citrakuta :This celebrated fort was also a great centre of Jainism from the th century A.D. The great Haribhadra was a native of Citrakuta (see supra, Vol. I, p. 157). Several other authors afterwards wrote their works at Citrakuta. 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 Mahavira and Parsva 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 Adinatha and Candraprabha at this town (see above, p. 174). The Kirtistambha is a Digambara monument. The Digambaras also had a separate Parsva temple at Citrakuta (see Bhara: ke Digambara Jaina tirtha, IV, p. 96). There was a separate Digambara branch connected with Citrakuta (see Bhastaraka Sampradaya, No. 9)); see for more discussion, Tirtha Darsan, I, pp. 182 ff. 48. Culagiri :- This tirtha is situated in the West Nimar (Kbargon) district of M. P. It is famous for the great image of Adinatha (84 feet). There is also a beautiful icon of Santinatha (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.SLS., III, Nos. 370-71); see also Tirthavandanasangraha, pp. 142 f. 49. Dadhipadra :- This place in the Panch Mahals area of Gujarat, was connected with Jainism, from at least the 12th century, A temple of santinatha, of this place, is men

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296 COMPREHENSIVE HISTORY OF JAINISM 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. Dabigaon :--This Digambara tirtha has now a modern temple, dedicated to Mahavira, It is situated amidst old ruins in the Sholapur district of Maharashtra ; see Tirtha Darsan, II, pp. 516 f. 51. Darbhayati :-This ancient Svetambara tirtha, situated in Vadodara (Baroda) district of Gujarat, is well-known for the two temples, dedicated to Parsvanatha. It is recognised as a tirtha (Vividha dharmika-virajamana-Darbhavailsthana) in a manuscript of Hemacandra's Yogasastravstri, 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 Joanasagara and Jayasagara have mentioned the Parsva temple-complex of this place, called by the name 'Lodana-Parsvanatha' (see Tirthavandanasangraha, p. 145). There are also epigraphic references 10 it ; see Jinavijaya, Pracin-Jainalekha-sangraha, II, Nos., 38, 39, 41, 43. 52. Dasapura :--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 Jivantasvamin icon of this place and the Acaryas of the first century A.D., also frequently stayed at this town. The Nishaya Goshthamabila started a schism at this town, 584 vears after Lord Mahavira 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 Prabhacandra's Kathakosa, p. 13. According to the Vividhatirthakalpa (p. 85) there was an old temple of Suparsvanatha at this town. That work (p. 70) also

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297 THE JAIN TIRTHAS mentions its association with the famous Svetambara saint Aryarakshita. 53. Delavada :--The Parsva 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 Pratihara Bhoja (sce supra, Vol. I, p. 167). In the 9th century, it was called Luaccbagira. 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 Jainapustakaprasasti. sangraha, p. 136). Sribhushana of the Kashtha Sangha, Nanditata gaccha composed his Parsvanatha Purana in V.S. 1654 in the Parsva temple of Duvagiri (see Bhatjaraka Sampradaya, No. 709). Elsewhere Devagiri has been called a mrhasthana (see ibid., No. 644). 56. Duvakula pataka :--This tirtha is in the Udaipur district of Rajasthan and is known for its Adinatha temple, which has one of the finest icons of Kshabhanatha of Rajasthan. It is repeatedly mentioned in the Somasaubhagyakavya (see Tirtha Darsan, I, pp. 202 f.). The Sridharacarita of Mapikyasundara was written in V.S. 1463, at this town (see

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298 COMPREHENSIVE HISTORY OF JAINISM 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 santinatha 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 Svetambara centre. 57. Devapattana :-It was a great Jain centre from quite early times. It is also known as Prabhasa Patana (Junagarh district, Gujarat). The world-famous Saiva temple of Somanatha 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 Parsva temple of this plase (p. 106). Even Hemacandra and Kumarapala showed their respect for this great tirtha ; see for a modern account, Tirtha Darsan, II, pp. 407 ff. 58. Dhara :-This celebrated capital of the Paramaras, 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 Parsvanatha at Dhara. This is disclosed by the Darsanasara 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 Parsva at Dhara has also been mentioned by the Digambara poet Madanakirti, who flourished in the beginning of the 13th century, in his sasana. catustrimsika (see Tirthavandanasangraha, 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 Svetambara temple of santinatha, of this town, in conexion with the activities of the k haratara Jinapatisuri in V.S. 1254. A third Jina temple of this town, namely the Jinavara vihara, has been mentioned by Nayanandin, the author of the Sudarsanacarita, which was composed in 1043

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THE JAIN TIRTHAS 299 A.D. (see P. Bhatia, The Paramaras, New Delhi, 1970, p. 267). See also supra, pp. 57 ff. As noted by us, several Jain works, were written at Dhara, between 900 and 1300 AD. The philosophers and writers, belonging to both the sects, were honoured by the Paramara kings. 59. Dharasiva .-The great Dharasiva tirtha is only 3 miles from the town of Osmapabad in Maharashtra. It has a few very old Parava icons, some which were probably fashioned in the pre-Gupta period. The history of this tirtha has been given both in Harishena's Brhatkathakosa (story No. 56) and the Karakandacari yu of Kanakamara iBooks IV and V). And there is little doubt that the famous caves of Dharasiva, which were near the city of Terapura, were quite well-known in the early mediacval period. For more details on these caves of Dharasiva, 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 Dholka (Ahmedabad district, Gujarat) and it has still a few Jina temples, including the great Kalikunda ParsvaDatha shrine. The Puratanaprabandhasangraha (p. 26) mentions the Simandharasvamin temple of this town, built by the merchant called Oda. It was popularly known as Odavasati and it was consecrated by Devacarya in the first quarter of the 12th century. This work also refers to the temple of Parsva 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 Vastupala and Tejahrala. In V.S. 1372, the Pundarikacarita of Kamalaprabhasuri was written at this town. (see J.S.B.I., VI, p. 182). For the Parsva temple of this town, see also Prabhavakacarita, p. 165. 61, Dhuleva :--The famous Rshabhadeva temple of this place, situated in the Udaipur district, is popularly known as the Kesariyaji temple, The earliest known epigraph, from

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300 COMPRENENSIVE HISTORY OF JAINISM this place, is dated in V.S. 1431, corresponding to 1373 A.D. For some other Digambara records, from this temple, see Bharat ke Digambara Jaina tirtha, IV, pp. 110 ff. It was under the supervision of the monks of the Kashtha Sangha.. 62. Diva :-This tirtha, sacred to Parsvanatha, is situated in Junagarh district of Gujarat ; sec Tirtha Darsan, II, pp. 410 f. 63. Diyana :-This place in the Sirohi district, is famous for the old Jina temple, dedicated to Jivitasvami Mahavira. It was known as Napa 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 Adisvara and also a few other shrines ; sec for details, Tirtha Darjan, II, p. 522; and Tirthavandanasangraha, p. 150. For a more detailed treatment, sce Bharat ke Digambara Jaina tirtha, III, pp. 150 if. The earliest temple, dedicated to Adinatha, has an epigraph of V.S. 1549. 65. Dungarapura :---This place, in the district of the same name, in Rajasthan, as we have already seen, was a centre of both the Svetambara and the Digambara Jains, from the 14th century (sce above, pp. 173 f.). The Parsva temple, of this town, belonged to the Svetambaras and the Adinatha temple of tbis place, was under the supervision of the Digambaras, 66. Dvarasamudra :- This place is also called Dorasamudra and is situated in the Hassan district of Karpataka. The Punisa Jinalaya of this place, was built in the 11th century and was probably the earliest Jain shrine of Dvara

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THB JAIN TIRTHAS 301 samudra. It was dedicated to Parsvapatha (see above, p. 123). Another temple, built by Boppa, the son of the famous Gangaraja, the Jain general of Vishnuvardhana, was given the name Vijaya-Parsva Jinalaya. There was another tom ple, dedicated to santinatha, at this place (see for further details, supra, p. 124). 07. Elura :- This name stands for Ellora in Maha. 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 Parsva temple in 1235 A.D. (see J.S.L.S., III, No. 481). This place has been mentioned both by Jnanasagara and Sumatisagara (see Tirthavandanasangraha, p. 125). For further details, see Bharat ke Digambara Jain Tirtha, 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 Parsvanatha 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 Maharasbtra. We know of two Digambara temples of this place, dedicated respectively to Neminatha and Dharmanatha ; (see Tirthavandanasangraha, p. 125. 70. Gabbur:- This is a place in the Raichur district of Karnasaka, and had a Jina temple called Nagara-Jinalaya or Brahma Jinalaya in the 12th century ; sce Desai, op. cit., p. 394. 71. Gajapamtha :--This place is in the Nasik district of Mabarashtra. It is mentioned by several authorities, including Gugabhadra, Asaga (10th century), Sumati, Jayasagara and others. Asaga in his Santinathacarita clearly refers to it, as situated near Nasika ; sce Tirthavandanasangraha, pp. 137 f. 72. Gandbaratirtha :---This Jain tirtha on the sea-coast

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302 COMPREHENSIVE HISTORY OF JAINISM 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 Parsva and Mabavira, and also an interesting image of Hiravijaya himself ; see in this connexion, the long and interesting epigraph, (No. 450 in Jinavijaya's Pracin Lekha Sangraha, Vol. II) dated 1587 A.D. The icon of Parsva was consecrated by Vijayasenasuri, the most important disciple of Hiravijaya. The Digambaras also had a temple, dedicated to Adinatha, at this place (see Bhatjaraka Sampradaya, No. 484). 73. Gaya :-JBanasagara, the Digambara writer, who flourished in the 16th century (see Bhattaraka Sampradaya, p. 295), in his Saryatirthavandana associates Gaya (of Magadha) with Akalarka, and mentions that the latter had erected the temples of Sambhava, Nemi and Suparsva at that town ; (see Tirthavandanasangraha, pp. 77, 138. 74. Gerasoppe :This place in North Kanara (Uttar Kannad) district of Karnataka, was associated with Jainism, at least from Saka 1300, corresponding to 1378 A.D., the date of the earliest dated Jain epigraph from this town (see J.SL 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 Anantanatha, which was built by a rich woman, called Ramakka (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 Parsvanatha (1421 A.D.), Neminatha (15th century), Vardhamana etc. of that town. According to a somewhat later epigraph (1560 A.D.J.S.L.S., No. 674), the Anantanatha temple was actually built by Ramakka's husband Yojana Setti. The same epigraph also mentions the temple of Neminatha of Gerasoppe. We learn from that epigraph that another name of Gerasoppe was Kshemapura (for further details, see Saletore, Mediaeval Jainism, pp. 340 ff.). Visvabhushana of the Balatkara gana, who flourished in the 3rd quarter of the 17th century, has mentioned the temple of Parsva (called by

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THB JAIN TIRTHAS 303 the name 'Vamasuta') of this place and the earlier writer Joa nasagara has also described the three Parsva 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. Ghogha :-It is situated in Bhavnagar district of Gujarat, near the sea-shore, and is well-known for the temple of Parsvanatha. 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 Bhattaraka Sampradaya, Nos. 251, 429). Probably the Parsvanatha temple of this place, is referred to by the term 'Ghoghamandira' in a literary record of V.S. 1575 (see ibid, No. 469). See for a modern account, Tirtha Darsan, II, pp. 422 f. 76. Ghotarsi :--This place is situated near Pratapgarh in Rajasthan and the existence of a Parsvanatha 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 Dungarapura (No. 64); it is mentioned in the prasasti of the Candanacarita of Subhacandra (see Jaina-grantha-prasasti-sangraha, I, p. 53. 78. Gobbur:See No. 69. 79. Godi :-It has a temple of Parsvanatha belonging to the Svetambaras. 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. Gopacala :--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 Svetambara tradition, recorded in the Prabhavakacarita (p. 84) and the Prabandhakosa (p. 29), the 8th century Jain sayant Bappabbatti built a Mahavira temple at this place. However, most of the epigraphs,

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304 COMPREHBNSIVB HISTORY OF JAINISM 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 Apabhrathsa poet Raidbu. 81. Gudivala :-It is in Krishna district of Andhra Pradesh and has a mediaeval temple of Parsvanatha ; see Tirtha Darsan, II, pp. 558 f. 82. Haluvalfi :-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 Karnataka (sce J.S.L.S, III, Nos., 593, 603, 838). 84. Halsi : This place is in the present Belgaum district of Karpataka and was known by the name Palasika 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. Hanturu :-It is situated in Chikmagalur district of Karpataka 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 Karpataka. The name of the Parsvanatha temple of this place has been mentioned by the 17th century Digambara writer, Visvabbushapa (see Tirthavandanasangraha, p. 94). 87. Hastagiri :--This is a tirtha connected with Adinatha. It is situated near Satrunjaya. See Tirtha Darsan, II, pp. 426-27. 88. Hastikundi :--This ancient Svetambara Jain centre is situated in the modern Pali district of Rajasthan. As early

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THE JAIN TIRTHAS 305 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 Hastikundiya gaccha, was started by Vasudevacarya 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 Santinatha is dated V.S. 1237, corresponding to 1180 A.D. (see J.S.L.S., V, p. 50). However, the name of Hastinapura does not occur in this epigraph. It appears from the Vividhatirthakalpa (p. 96) that this place was practically rediscovered by that great Jain saint Jinaprabha and the shrines of Santi, Kunthu, Aranatha and Mallinatha (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. Hattana :-This place in Tumkur district of Karnataka, had a Jain shrine called Nakhara Jinalaya (see J.S.L.S., II, No. 218); see also supra, p. 120. 91. Hattiyamattura:-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. Heragu:-This place in Hassan district of Karnataka 19

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306 COMPREHENSIVE HISTORY OF JAINISM bad once a great Jain temple-complex, dedicated to Parsvaratha (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 Karpataka has yielded a very large number of epigraphs, There was a famous temple of Parsvanatha in this place ; see for further details, supra, pp. 115, 187. 95. Hogekeri :-It is in Shimoga district of Karnataka and its former name was Vogeyakera. It had a well-known Parsva 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 Karna. taka, was formerly known as Ponnavada. A great temple of santinatha, called Tribhuvanatilaka, existed in this place, as early as the 11th century. There were two other shrines, dedicated to Parsva and Suparsva 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 Karnataka and it had once a very large Jain temple-complex called Trikuta Jinalaya, in the early 12th century ; see J.S.LS, II, No. 284, 98. Humcha:- This greet Jain centre of Shimoga district of Kargataka, 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-svami temple, Nokkiyabbe temple, Urvitilaka 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 Svetambara Silavijaya of the Taja gaccha (see Premi, op cit, p. 463); for a modern account of the ancient Parsva and Padmavati temples of this place ; see Tirtha Darsan, II, pp. 566 f. ; see also Tirthavandanasangraha, p. 159 ;

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THB JAIN TIRTHAS 307 and the introduction in Hindi in J.S.L.S, III, pp. 161 f. The Digambara writers like Jnanasagara, Visvabbushana, Jinasagara 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 Sabar Kantha district of Gujarat. It was also known as Iladurga, Ilapadra etc. It was an old tirtha, being associated with santinatha. Jina pati in his Tirthamala mentions a temple of Adisvara, which was built by Kumara pala in this place. We have also an Idarana yaka-Rshabhadevastavana by Munisundara and another lladurga-Rshabha-Jinastotra by Somasundarasuri (see Tiriha Darsan, II, p. 364, and Jinaratnakosa, p. 40). The Digambaras also had a separate pontifical seat at this place, sec Bhattaraka Sampradaya, pp. 136 ff. The Palyavidhanakatha of Digambara Brahma Srutasagara was written during the reign of Bhanu of Idar ; see Jaina-granthaprasasti-sangraha, p. 219. 100. Ingalesvara :-It is situated in Bijapur district of Karnataka, and it was a stronghold of the Digambara Jains and the sect ligalesvara bali belonging to the Mulasangha 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 Karnataka. 101. Ingalgi :--This old place, associated with Jainism; is situated in Gulbarga district of Karnasaka, and the earliest epigraph from this place is dated 1094 A.D. (see above p. 89). The Mahumanikyadeva temple (probably Mahavira)

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308 COMPREHENSIVE HISTORY OF JAINISM . of this place, was built, according to this epigraph, in that year, by Jakaladevi, a prominent queen of the emperor Vikramaditya 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 santinatha, 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. Jabanavada :- This is identified with modern New Delhi. A poem called Ajitapurana by Arunamani, of the Mathura gaccha, was composed in the Parsvanatha temple of this town, during the rule of Avarangasaba in V.S. 1716. Avarangasaba is no other than Aurangazeb, the Mughal emperor. See Jaina-grantha-prasasti-sangraha, p. 99. 104. Jahangirapura :- This place is identified with modern Sultanganj in Bihar and is mentioned by Jnanasagara (16th century). The Jina temple, of this place, was built, according to that authority, by one Kirtimalla, and it was also known as Laghu-Kailasa (see Tirthavandanasangraha, p. 77), see also Pracin Tirthamalasangraha, I, p. 81 ; and Jaina tirthano itihasa by Nyayavijaya, Ahmedabad. 105. Jaisalmer :-This great Jain centre in the district, of the same name in Rajasthan, still has a large number of magnificent Svetambara 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 Parsvanatha, 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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THB JAIN TIRTHAS 309 icons (see pp. 34, 52, 58, 61, 63, 81, 86, 93, 94). Afterwards, the temple of Sambhavanatha 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 Santinatha, Candraprabha, Sitalanatha, Rshabhanatha, Mahavira were built in the 15th century. See Tirtha Darsan, 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. Jakhoda : This place in situated in the Pali district of Rajasthan, and is well-known for the temple of Santinatha, 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. Jamanapura :--This place in Mahesana district of Gujarat, has the Svetambara temple of Candraprabha, The Jamayakiya gaccha originated at this place and is mentioned in a metal icon of V.S. 1285; see Tirtha Darsan, II, pp. 348f. 108. Jangalu :-It is a place in Bikaner district of Rajasthan. It was known in the 12th century as Jangala. kupadurga, as we learn from a Jain inscription of V.S. 1176. This inscription mentions the Mahavira temple of this place and further records the installation of an image of santinatha 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. Javalipura :--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, Javalipura had a number of Jain shrines in the 8th century, including the temple of Rshabhadeva, in which the Kuvalayamala of

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310 COMPREHENSIVE HISTORY OF JAINISM Udyotana was composed, in the Saka 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 Parsvanatha temple on the Svarpagiri hill near this town was built by the great Caulukya Jain sovereign Kumarapala (see Jinavijaya, Pracin Jalnalekhasangraha, II, No. 352) in V.S. 1221. The mandapa of the Adinatha 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 santinatha, 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 Mabavira of this place, called Candanavibara 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 Javalipura 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 Uccandavalamalai, Vadapali, Varatirumalai, Tirumetrisai, Narapattirandu, 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 Parsvanatha (sec Tirtha Darsan, II, pp. 580 f). 111. Jina-Kanci :- This is another celebrated Jain tirtha of Tamil Nadu, near Kanci in the district of the same

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THB JAIN TIRTHAS 311 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 Vardhamana, 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 Ktsb 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 Vardhamana (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. Jirapalli :-This old tirtha is situated in Sirohi district of Rajasthan and is also known by the name Jirayala Parsvanatha. 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 (Jinaratnakosa, p. 141). Strangely enough, however, Jinaprabha has ignored this great irtha in his Vividhatirthaka!pa. The KB (pp. 86-87) has mentioned the Parsva temple-complex of this place, twice in connexion with the activities of the Kharatara acarya Jina padmasuri 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 mulanayaka, namely Neminatha, emerged as the principal deity of this ancient temple.complex.

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312 COMPREHENSIVE HISTORY OF JAINISM 113. Jirnadurga :-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 Adisvara temple. We have epigraphs, in this temple from the 12th century and originally the mulanayaka of this temple was Mahavira. Probably there was a smaller temple of Santinatha in this big temple-complex, as we have reference in Megha's Tirthamala to that temple, situated at this place. See Tirtha Darsan, I, pp. 276f. 115. Jhagadija - 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 Tirtha Darsan, II, pp. 470f. 116. Jhalrapatan :-It is another name of the ancient Candravati, a town famous for the great Santinatha temple. The KB (p. 87) mentions the Yugadiceva temple of this place; see for details, Jain, Ancient Cities etc., pp. 134 ff; see also Bharat ke Digambara Jaina tirtha, 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 Bhattaraka 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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THB JAIN TIRTHAS 313 119. Kadakol :- This was a tirtha in Dharwar district of Karnataka 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. Kakandi :--This tirtha, associated with the birth of the 9th Tirtharkara Pusb padanta, is generally identified with Kakan 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 Kakandi; see J. C. Jain, Bharat ke pracina Jain tirtha, Varanasi, 1952, p. 26. 121. Kalbhavi :--This place in Belgaum district of Karnataka, was known as Kumudavada in the 8th century and had a Jain temple of that time, which was under the supervision of the monks of the Maitapa anvaya and the Kareya gana, which was a section of the famous Yapaniya Sangha (see above, p. 99 ; and Desai, op.cit., p. 115). 122. Kalholi :- This place is also situated in Belgaum district of Karnataka 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 santinatha at this place, and was under the supervision of the monks of the Hanasoge section of the Pustaka gaccha, the Mulasangha 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 Svetambara canonical tradition, Asamitta, the fourth Ninhava (rebel), who flourished 220 years after Mabavira, was associated with this city. It is identified with modern Kampil in Farru

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314 COMPREHENSIVB HISTORY OF JAINISM . khabad district of U. P. It is claimed to be the birth-place of Vimalanatha, 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 Vividhatirthakalpa (p. 50) has also written on this tirtha. 125. Kafici :-Tbis great city of Tamil Nadu was surely a stronghold of Jainism, in the post-Christian period. We have already discussed Jina-Kanci. 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 Svetambara acarya, Bappabhatji; see Prabhavakacarita, pp. 80ff. 127. Kanyanayana :--This was a famous Svetambara tirtha, probably situated near Delhi. Its history can be traced from the 12th century, when an icon of Mahavira was installed in the existing Caityalaya, of this place, in V.S. 1233 by the Kharatara acarya Jina pati (see KB, p. 24). That work includes this tirtha in Vagada desa (probably eastern Rajasthan); see ibid., p. 65; and pp. 66, 68, 72. The Mahavira temple of this place was quite popular with the Kharatara acaryas. 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 Mahavira in the same temple-complex of Kanyanayana (see Vividhatirthakalpa, pp. 45f). 128. Kaparala :-This tirtha is situated in the Jodhpur district of Rajasthan, and has a temple of Parsvanatha. Its old name was Karpatahedaka. The present temple was, however, built in the early 17th century; for details, see Tirtha Darsan 1, pp. 150 ff.

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TAB JAIN TIRTHAS 315 129. Karakala :--This place, in South Kanara district of Karnataka, emerged as a Jain tirtha in the 15th century. There were several Digambara temples at this place, including one dedicated to Gommatesvara and another to Parsvanatha (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. Karakala 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 sakha. The great icon of Bahubali, of this place, was built by Pandyaraya 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.SL S, III, No. 680). The 16th century Digambara writer, Jnanasagara has mentioned the famous statue of Gommatesvara and also a temple of Neminatha of this place. The 17th century writer Visvabbushana has also mentioned this place as a Jain tirtha ; see for details, Tirthavandanasangraha, pp. 127f; and Tirtha Darsan, II, pp. 570f. 130. Karanja :- This well-known Digambara tirtha in the Akola district of Maharashtra, like Karakala, emerged into the limelight in the 19th century. Jnanasagara mentions the Candranatha (Candraprabha) temple of this place; see Tirthavandanasangraha, p. 81. Afterwards, a temple of Parsva was also built in this place. Silavijaya (17th century) in his Tirthamala, 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. Kasahrada :--This ancient Svetambara tirtha is situated in the Sirohi district of Rajasthan, and has an

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316 COMPREHENSIVB HISTORY OF JAINISM eleventh-century Jain temple, dedicated to Santinatha. 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 Adinatha. A Svetambara gaccha, called Kasadraba gaccha was associated with this place, and the earliest mention of this gaccha is found in an epigraph of V.S. 1222 (see Jinavijaya, Pracin-Jainalekha-sangraha, II, No. 230). According to a statement, recorded by Deya suri (circa 1200 A.D.), the author of the Padmaprabhacarita, the Jalihara and the Kasadraha gacchas originated from the Vidyadhara sakha of the ancient Kotika gana (see J.S.B.I, VI, p. 81). 132. Kausambi: 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 Kalpasutra suggests, there was a sakha, connected with this city. Lord Mabavira, 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, Kavi:-This tirtha, sacred to Lord Adinatha, is situated in Bharuch (Broach) district of Gujarat. Its history goes back to the last quarter of the 16th century; see Tirtha Darsan, 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 Santi, Parsva and Adinatha, in this place, of the time of the

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THE JAIN TIRTHAS 317 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 Acarya Vasavacandra, 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 Kbaravela's famous epigraph shows that it was known as Kumari 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 Brhatkathakosa of Harishena, composed in 931 A.D. (see above, l, p. 171). The inscription of Udyotakesari 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. Khedabrahma:- 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. Kojara :- This tirtha, sacred to Sambhavanatha, is situated in Sirohi district of Rajasthan, and an epigraph. of V.S. 1224 suggests its antiquity ; see Tirtha Darsan, I, p. 284. 138. Kollapura ;-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 Karnataka, 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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318 COMPREHENSIVE HISTORY OF JAINISM above, pp. 93ff.), and we have references to some Jain shrines of this place, including the Kusa Jinalaya. Even in the epigraphs from Sravaga Belgola and other places, we get references to Kopana, as a mahatirtha; 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 Brhatkathakosa and also Prabhacandra's Kathakosa, 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.S.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 Karnataka, was well-known for its Parsva temple, which was known as Brahma-Jinalaya (see above pp. 113 f). Its antiquity goes back to the 11th century; See E.C., VIII, Sorab, 262. 143. Laja:-This tirtha, sacred to Adisvara, 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. Lakshmesvara :-This ancient tirtha in Dharwar district of Karnataka, existed from the 6th century A.D., and the Sankha Jinendra of this place was known throughout Karnataka. 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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JAIN TIRTHAS 319 nent Jina temples, we can mention Tirtha basadi, Mukkara basadi, Ganga-kandarpa Jinamandira, Peramadi-Caityalaya, Sr1-Vijaya basadi, Marudevi basadi, Dhavala Jinalaya, Goggiya basadi, Anesejjeya basadi and also a temple, dedicated to Santinatha. 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 Calukya Vijayaditya (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, Santinatha and Mahavira (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 Parsvanatha, 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 Parsva 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 Santinatha, of this place, is mentioned in an .

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320 COMPREHENSIVE HISTORY OF JAINISM 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. Madalura :-The existence of a Parsvanatha of this village, in Kolhapur district of Maharashtra, is disclosed by a 12th-century epigraph found from Bamani 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 Siddbantadeva, 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 Tirthamala 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 Malkhed and represents Manyakheta of the Rashtrakutas. It is situated in Gulbarga district of Karnataka, and was considered by the Jains of the mediaeval period, as a great Jain tirtha. It is mentioned by both Jnanasagara and Visvabhushana. 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 Parsvanatha. It is situated in Mysore district and has yielded a number of epigraphs, the earliest of which, is dated in Saka 1103, corresponding to 1181 A.D. (see also supra, pp. 196 f.). The Vijayanatha temple (probably Parsvanatha) is mentioned in several later inscriptions. 153. Mandavagadha :-This tirtha, sacred to Suparsva natha, the 7th Tirthankara, is situated in Dhar district of

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THE JAIN TIRTHAS 321 Madhya Pradesh. There is also an old temple of santinatha in this place. Sumatisagara (16th century) and Joanasagara (circa 1575 A.D.) have mentioned the Mahavira 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 Mandu. 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 Malava, who was probably the Paramara 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. Man_i-Tungi :- This ancient Digambara tirtha, is situated in the Nasik district of Maharashtra, and is considered sacred to the first Tirthankara Alinatha. According to the Digambara tradition, this place represents the spot, where Balarama, the elder brother of Vasudeva, 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 Darsan, Vol. II, pp. 538f. 156. Murukojta :-_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 Tirtharkara Candraprabha at this town (see p. 20). 21

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322 COYPREHENSIVE HISTORY OF JAINISM 157, Maiuru :-This place in South Kanara district of Karnataka had a Parsvanatha temple of the late mediaeval period ; see J.SLS, 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 Jiralaya, apparently named after Jaya* simba II ; see Desai, op.cit., pp. 393f. 159, Mathura :-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.), Mathura had emarged as a Jain tirtha even in the pre-Christian times. It was at first a great Svetam bara tirtha and afterwards the Digambaras also slowly made their presence felt in this town. We have also seen that in all the important svetam bara texts of later times, Mathura was recognised as a great tirtha, 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 Pancastupanikaya sect, originally belonged to Mathura (see supra, Vol. I, p. 106). The celebrated Jinaprabha in his Vividhaiirthakalpa (pp. 17ff.), has given a history of this tirtha and has connected it with Suparsvanatha. The great Svetambhadra scholar (circa EUR00 A.D.), Jinbhadra had rescued a copy of the Mahanisitha manuscript from the white-ants in the temple-complex of Mathura. The Brh atkathakosa (early 10th century) also has alluded to the popularity of the Digambara religion in this city. The excavations in the Kankali tila area of this city have brought to light, hundreds of Jain antiquities of the Kushana period. 160. Mattavura :--This place, in Chikmagalur district of Karnataka, 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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THB JAIN TIRTHAS 323 date Saka 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 Mattavara 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. Merta :- This well-known place in Rajasthan, was connected with Jainism, from quite early times. From the literary sources, we learn that a temple of Mabavira was built at Merta 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 Bhattaraka Sampradaya, No. 279). For the Svetam bara inscriptions, from Merta, see Nahar, op.cit., Nos. 750ff. 162. Mirpur :- This place, sacred to Parsvanatha, 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 Mabavira 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, Naminatha 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 Banaganga and the Gandaki and was known as Jagai in Jinaprabha's time. This information is vital for the exact identification of the ancient Mithila. 164. Modhera :--This ancient place, famous for the Sun-temple, in the Mahesana district of Gujarat, was connected with Jainism, from the 8th century. According to the Prabhavakacarita (p. 80), Bappabhatti was initiated by Siddhasena, at this place, apparently in the 8th century. Both

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324 COMPREHENSIVE HISTORY OF JAINISM 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 Surya temple of this place. At present, the temple of this place is dedicated to Parsvanatha. The Svetambara Modhera 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. Mudabidri:-This important Digambara Jain tirtha is situated in the South Kanara district of Karnataka and is also known as Bidure 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 Jnanasagara, and also by Visvabhushana; see Tirthavandana-sangraha, pp. 71, 93 and 167. Jnanasagara 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-Cudamani temple. An inscription of 1622 A.D., mentions one Tribhuvanatilaka temple of this place (see J.S.LS, IV, Nos 478 and 504). From this town were discovered invaluable manuscripts of the entire Dhavala and Jayadhavala. The 17th-century Svetambara writer Slavijaya has mentioned 19 Jain temples of this place, including the temples of Adisvara, Santisvara, Candraprabha and Parsva. 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 Parsvanatha, is situated near Acalapura, in the Amravatl district of Maha

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325 THE JAIN TIRTHAS rashtra. It is mentioned by the later mediaeval Digambara writers, including Jnanasagara, Sumatisagara and others. It is also called Medhagiri; 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, Pracin Jaina-lekha-sangraha, Nos. 272 ff. The temple was actually known as the Jivantasvami-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 mahatirtha (see Arbudacala-pradakshina, No. 48). Its present name is Mungathala; see for further details, Jain, Ancient cities and towns etc., pp. 418 f. 169. Nadlai :-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 Naduladagika, Nandakulavati, Naradapuri etc. (see Jain, op.cit., p. 289). As we have already seen (see supra, pp. 44 f.), there were formerly two importent evetambara 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 mahasthana in a 12th century epigraph. For details, see Jain, op. cit., pp. 278 ff,

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326 COMPREHENSIVE HISTORY OF JAINISM 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 Svetambara work of Jayasimha entitled Dharmopadesamala (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. Nagahrada :-This tirtha, situated in Udaipur district of Rajasthan, is at present known as Nagda and is famous for its beautiful temple, dedicated to Santinatha. In earlier times, the Parsva temple of this place was quite wellknown and is mentioned in the 13th-century Digambara poem Sasanacatustrimisika (p. 31 of the Tirthavandanasangraha) and it also mentioned in the Tirthavandana (verse 6) of Udayakirti (see in this connexion, Tirthavandanasangraha, pp. 153 f.). The present temple of Santinatha 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 tirtha, sacred to Parsvanatha; see for some more details, Jain, op. cit., pp. 217 f. 173. Nagara-Mahasthana :-This place in Jaipur district of Rajasthan, was connected with the Tirthankara Yugadideva or Rshabhanatha, from the early mediaeval period. The KB (p. 85) mentions this tirtha and the Prabandhacintamani (pp. 62 f.) also associates this place with that Tirthankara. 174. Nagarakotta :-This great tirtha in the Dharmsala district of Himachal Pradesh, is mentioned in several Svetambara works. The KB (p. 50) proves that there was a temple of Santinatha at Nagarakotta in the 13th century.

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THB JAIN TIRTHAS 327 The Vijnapti-triveni, composed by Jaysagara in V.S. 1484, corresponding to 1426 A.D., mentions this place as a mahatirtha (see Vijnaptilekhasangraha, ed. Jinavijaya, Bombay, 1960, p. 55) and also calls it by the name Susarmapura. It also mentions the great saatinatha temple.complex of this place (p. 56). The same work also mentions the temples of Mahavira, Adinatha and Neminatha of this place (see pp. 56-57). The king of this place in V.S. 1484 was a great patron of the Svetambaras. The Nagarakotgacaityaparipati (ibid., p. 70) of the same Jayasagara, mentions also these four Jina temples of this place and also the temple of Ambika. 175. Nakoda :--This place, sacred to Parsvanatha, 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 Sintiratha, at this place (see Jain, op.cit, p. 432). After. wards, a few other Jina temples were also built. See Tirtha Darsan, 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 Asa Ibara, who wrote his works in the Neminatha temple of this place ; see Premi, op.cit., p. 343. This place is also mentioned along with Dbara (which was not far from it) in the colophon of a Svetambara manuscript, dated V.S. 1295 (see Jinavijaya, Jaina-pustaka-prasasti-sangraha, p. 120). 177. Nana :--This place in the Pali district of Rajasthan is considered a tirtha, sacred to Lord Mahavira. 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 Mabavira 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 Svetambara gaccha

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328 COMPREHENSIVB HISTORY OF JAINISM Nanavala or Nanakiya. For details, see Jain, op.cit. pp. 415 ff. 178. Nandiya :--This place, sacred to Mahavira, 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 ParSyanathacaritra of Ranasimha, dated V.S, 1436. It also mentions the great Mabavira temple of this place. 179. Naraina :-It is a place, situated at a distance of 40 miles, north-cast of Ajmer and was known by the names Naranayana, Naranaka etc. It is mentioned in the KB (p. 25). It is recognised as a tirtha in the 12th-century work Sakalaiyrthastoira of Siddhasena. Chana pala in his Satja. puriya Mahavira Utsaha mentions the Malavira 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. S L.S, IV, No. 265). K. C. Jain (op.cit., p. 317) mentions the date V.S. 1009 on a standing image of Parsvaratha 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: atha and Santinatha, 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 Parsvaratha shrine of this place was installed by the Kharatara Acarya Jinadatta, apparently in the 12th century. This temple has also been referred to by Vinayaprabha uri (14th century) in his Tirthayatrastayana (see Jain, op.cit., p. 324). A temple of Adinatha of Naravara is mentioned in a manuscript, dated V.S. 1365. 181. Nasik ya :- The well-known Nasik or Nasikya in Maharashtra is recognised as a tirtha in the Vividhatirtha

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329 THE JAIN TIRTHAS 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 tirtha, IV, pp. 203ff. 182. Nitoda :-This tirtha, sacred to Parsvanatha, 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 (Parsvanagara). Another modern name of this place is Rajorgarh (see Jain, op cit., pp. 195ff). The place derives its name from the celebrated Nilakanthesvara Siva 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 Santinatha at Rajyapura, in V.S. 979, in the temple of that Tirthankara, during the reign of a king called Savata. The temple was constructed by the Jain architect Sarvadeva, son of Deddulaka and grandson of Arbhata of the Dharkata family, hailing from Furnatallaka (see Indian Archaeology-A Review, 1961-62, p. 85). 184. Niralgi :-This place in Dharwar district of Karnataka, had a Digambara temple, called Mallinatha Jinesvara 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, Surastha gana, and Citrakuta anvaya; see Desai, op.cit., p. 145. 185. Odalavadi :-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 Gommatanatha. 186. Osia:-This place in Jodhpur district of Rajasthan,

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330 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 Mahavira temple of this place, which according to this epigraph, existed during the days of the Pratihara Vatsaraja (see supra, I, pp. 153f). This particular temple of Lord Mahavira is mentioned in later inscriptions and literary texts. Two inscriptions of V.S. 1245, from this place, mention the rathasala of Lord Mahavira ; see Nahar, Jain Inscriptions, I, Nos. 806-807. Osia was known as Upakesapura (see Nahar, op.cit., I, No. 788). Jinaprabha in his Vividhatirthakalpa (p. 86), associates Upakesa tirtha with Lord Mabavira. Siddhasena in his Sakalatirthastotra (G.O.S. 76, p. 155) recognises it as a tirtha. Monks belonging to the Upakesa or Ukesa gaccha, played an important part in the religious life of the svetambaras Jains, in the mediaeval period. 187. Pabhosa :- This place near Kausambi, 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. Padaliptapura :--This is the ancient name of the famous Palitana, a small town near the celebrated hill of Satrunjaya. The Mahavira temple of this place, according to the PC (p. 100) was in existence in Vastupala's time and that minister also built a paushadhasala there (p. 100). Probably this town was named after the saint Padaliptasuri. This is confirmed by the evidence the Pra'havakacarita (p. 38). However, it is extremely doubtful, whether the town is as old as the time of Padalipta, 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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THB JAIN TIRTHAS 331 hill Satrunjaya was a Jain tirtha from the pre-Christian times, as we have already shown, 189. Palasika :-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), Palasika 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 Palasika, in the early period ; however at present, there is no trace of Jainism at Halsi ; see Desai, op.cit., pp. 110f. 190. Pali :- This tirtha, now sacred to Parsvanatha, is situated in the district, of the same name, in Rajasthan. It was formerly known as Palli or Pallika. According to Jinaprabha's Vividhatirthakalpa (p. 86), it was a tirtha, sacred to Vira or Lord Vardhamana Mahavira. 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, Pracin Jaina-lekha-sangraha, II, No. 397. This particular epigraph and also Nos. 381 and 383 of that list mention the Viranatha or the Mahavira cait ya of this place. In the 17th century, this temple was converted into a shrine, dedicated to Parsva, and was given the name of Navalakba temple (see ibid., Nos. 398-399). The Palli or Pallivala gaccha of the Svetambaras, originated from this place. 191. Pasaliputra :-This great and ancient city was connected with both Jainism and Buddhism, from quite early times. Several early Svetambara acaryas were associated with this city, see Prakrit Proper Names, I, pp. 446. According to the 7th-century text, the Avasyakacurni, II, (p. 187), the first svetambara 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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332 COMPRBHENSIVE HISTORY OF JAINISM Brahmin Jain philosoper Umasvati composed his Tattvarthadhigamasutra in this city. The city was also connected with the activities of the great Jain saints like Stbulbhadra, Bhadrabahu I, Mabagiri and Suhastin. In Jinaprabha's time, Patajiputra was considered as sacred to Neminatha (see pp. 67, 86). 192. Pattana :-This ancient town of Gujarat, also known as Anahilapura, now situated in the Mahesapa district of Gujarat, was perhaps the greatest Svetambara 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 Parsva temple of this place, was built by the Capotkata king Vanaraja and it came to be known as the Yanaraj avihara (see also Prabhayak acarita, p. 163). Afterwards, many other Jina temples were built, at this town. Jinaprabha (p. 51) actually mentions the great temple of Arisbtanemi of this town and he represents it as the tirtha, sacred to that Tirthankara. The KB (pp. 52, 60, 77 etc.) repeatedly mentions the santinatha of this place, which was apparently in existence, before 1300 A.D. (see also KB, p. 49). A temple of Mahavira 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. Pava :-This was, according to both the Jains and the Buddhists, the place where Lord Mahavira had breathed his last. The present-day Jains identify it with Pavapuri of the Nalanda district of Bihar. But there is little doubt, and as suggested by the evidence of the early Pali literature, it was near Kusinara, 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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THE JAIN TIRTHAS 333 194. Pavagiri :--This place in the Panch Mahals district of Gujarat is considered a Digambara tirtha, sacred to Parsvaratha. 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 Parsvanatha 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. Phalavardhika :This celebrated tirtha, sacred to Lord Parsvanatha, is situated in the Nagaur district of Rajasthan. According to Jinaprabha's Vividhatirthakalpa (p. 105), there was a Vira temple at this place. The Parsva temple was considered very sacred in Jinaprabha's time and its original icon was once broken by that iconoclast, Muslim invader Sahavadina (Muhammad of Gbur), in the last quarter of the 12th century. However, the evidence of both the Tirthakalpa and the KB suggest that it continued as a Svetambara 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 Parsva of this place (see Jinavijaya, Pracin 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 Mahavira, is now situated in the Sirobi district of Rajasthan and was kaown, in ancient times, as Pindaravataka, and this name occurs in an epigraph from Ranakpur, dated V.S. 1496 ; See Jinavijaya, op.cit., II, No. 307. Several epigraphs from the Mahavira 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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-334 COMPRBHBNSIVB HISTORY OF JAINISM 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 Dharmopadesamala, suggests. 198. Podanapura :--This ancient place is now known as Bodhan and is situated in the Nizamabad district of Andhra Pradesh. It was a stronghold of Jainism, before the 12th century. A damaged epigraph, of the time of Vikramaditya 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.S.L.S., V, Nos, 35, 46, 65 and 72. 199. Ponnugunda :- This place, now known as Hungund, is in the Bijapur district of Karnataka, There were at least three Digambara temples at this place in the 11th century, called by the names Tribhuvanatilaka Jinalaya, Mahasrimanta basadi (mentioned in the Nandavadige 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 Somesvara II ; see Desai, op.cit., p. 107. 200. Prahladanapura :-This tirtha, now known as Palanpur, is situated in the district of the Banas 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 Yugadideva (p. 60). Several temples, including those of Mahavira, Rshabha, Nemi, Parsva and Nandisvara were built in V.S. 1305, during the reign of the Kharatara acarya Jinesvara II at this town. However, at present, the Parsva 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 Prahladana of the Paramara varsa ; see Prabandhakosa, p. 84 and the PPS, p. 43. This

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TAB JAIN TIRTHAS 335 prince was a contemporary of Hemacandra and Kumarapala. 201. Pratishthana :This ancient town is now known by the name Paithan, which is situated in the Aurangabad district of Maharasbtra. According to the Svetambara tradition, as early as the time of the Satavahana king Hala, 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 Kalakacarya visited this town, 993 years after the Nirvana of Lord Mabavira. At present, the Digambaras have appropriated this tirtha ; see Bharat ke Digambara Jaina tirtha, IV, pp. 274 ff. 202. Prayaga :--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 Sitalanatha, the 10th Tirthankara. The Digambaras also have now a few temples at this place ; see Tirthavandanasangraha, pp. 160 f. 203. Puli :- This ancient place, now known as Huli, is situated in the Belgaum district of Karnataka, and had a well-known temple-complex, called Manikyatirtha 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 Yapaniya sangba and PuppagavIksbamula 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 Sv etambara Jains, called the Pundravardhaniya. 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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336 COMPREHENSIVE HISTORY OF JAINISM temple of Pundraparvata, which may be identical with Pundravardhana. 205. Purikaranagara :-See Laksh mesvara. 206. Purimatala :--See Prayaga ; 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. Radavara :- This tirtha, sacred to Lord Mahavira, is situated in the Sirohi district of Rajasthan.; see Tirtha Darsan, I, p. 243. 209. Rajagsaa :-This great city of ancient India, was. intimately connected with the activities of Lord Mahavira (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. Rajanagara :--This tirtha came into prominence, only in the 17th century. It is dedicated to Adinatha. The earliest reference to this place, is to be found in a Svetam. bara manuscript of V.S. 1654 ; see Sri-prasasti-sangraha, p. 153, No. 601 ; see also Tirtha Darsan, 1, p. 197. The Svetambara Terapanthi sect originated from this place. It is situated in the Udaipur district of Rajasthan. 211. Rajyapura :- This place, now known as Rajorgarh, had a temple of santinatha in the 10th century ; It is in Alwar district of Rajasthan ; see supra, I, p. 156. 212. Ramagiri :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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THE JAIN TIRTHAS 337 Ravishena (40.27 ff.) in his Padmapurana and also by Jinasena II in his Harivamsa (46'18 f.!. The Bshatkathakosa (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. Ugraditya (8th century) wrote his medical treatise Kalyanakaraka in this place (see supra, I, p. 205). An inscription from Ramakonda (Ramatirtha) in Vishakhapatnam district of Andhrapradesh, dated in the first quarter of the 11th century, of the time of the Eastern Calukya king Vimaladitya (1011-1022), practically proves that this place is identical with Ramagiri, mentioned by Vimala, Ravishena and other poets; sec also supra, p. 86. It is also tempting to suggest that this hill is identical with Ramagiri of the Meghaduta. The evidence of Vimalasuri's Paumocariyar further suggests that Ramagiri was one of the earliest Jain tirthas of Southern India. The epigraph, mentioned above, certainly proves that, as late as the 11th century, Ramakonda or Ramagiri retained its position as a major Jain tirtha. 213. Ramateka :--This place, in the Nagpur district of Maharashtra, according to a few scholars, represents Kalidasa's Ramagiri. However, this is nothing more than mere conjecture. The Digambara Jains, have a santinatha temple on the hill-top here ; and this temple dates from the 16th century ; see Tirtha Darsan, II, p. 530. 214. Rapakapura :- This celebrated svetambara tirtha, dedicated to Adisvara, is situated in the Pali 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 Adisvara was named after its builder, namely, minister Dharana and it came to be known as Dharanavibara and also Trailokyadipaka. Later inscrip 22

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338 COMPREHENSIVE HISTORY OF JAINISM 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 Madhopur district of Rajasthan, was associated with Jiinism, during the days of Psthviraja I of the Cahamana dynasty, who ruled in the first quarter of the 12th century. Siddhasenasuri, 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 Mallinatha 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 Svetambara tradition, was the birth-place of Dharmanatha, the 15th Tirthankara. There are a few Svetambara 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 Ayodhya (p. 86) and devotes a kalpa on this tirtha, which he himself never visited. He calls it by the name Ratnavabapura and des. cribes it as situated on the Gharghara river. 217. Rayabag :--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 Adinatha 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. Reshandigiri :--This place in the Chatarpur district of M. P., in dedicated to Parsvanatha and there is also

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THE JAIN TIRTHAS 339 a late madiaeval temple of Sreyamsanatha. 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 Upanga text, the Nirayavalika (see supra, I, P. 251). It is also mentioned in the Brhatkathakosa (story No. 136), where the Hindu deity Karttikeya is represented as a Jain muni, which is both amusing and ludicrous ; see also Sriprasasti-sangraha, No. 666. The modern name of this place is Rohtak in Haryana. A temple of Parsvanatha 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 Kashtha sangha, Mathuranvaya 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 Parsva 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. Sagapattana :--This place, known at present as Sagwara, had a temple of Adinatha in the 15th century. It is now near Duna carapur in South Rajasthan. As noticed above, subhacandra wrote his Pandavapurana in this Adinatha temple of in V.S. 1608. Another Digambara writer Gunacandra wrote his Ananta-Jina-vr atapuja in the same Adinatha temple of Sagwara in V.S. 1633 ; see Mukhtar, Jaina-grantha-prasasti-sangraha, pp. 34, 50; see also Bhajjaraka Sampradaya, No. 330, which shows that the Adinatha temple here, was built in the 15th century. A temple of Sambhavanatha of this place, was in existence in V.S. 1639; see ibid., No. 406,

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340 COMPREHENSIVS HISTORY OF JAINISM 222. Sakambharl:-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 sakambhari were good patrons of Jainism. A large Jain temple was built in this place by a merchant called Padma, an ancestor of Jinadasa, the author of the Holirenukacarita which was written in V.S. 1608. The above-mentioned Jina temple of Sakambhari was built apparently in the 15th century ; see Mukhtar, op.cit., p. 64. 223. Saketa : -See Ayodhya. 224. Sammeta :-This great tirtha is generally identified with the Pareshnath hill situated in the Giridih district of Bihar. As noted in the earlier volume of the present work, a majority of the Tirthan 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 Parsvanatha, the real founder of Jainism ; for a modern account, see Tutha Darsan, I, pp. 14ff. 225. Sangramapura :- This place, now known as Sanganer, 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. Sankhesvara :-This place in the Mahesana district of Gujarat was associated with Parsvanatha from quite early times. The KB (pp. 60, 63, 74) mentions this temple of Parsvanatha thrice and associates it with the Kharatara Acaryas 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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THB JAIN TIRTHAS 341 writers like Sumatisagara and Jnanasagara have mentioned the temple-complex of Sankhesvara , see Tirthavandanasangraha, pp. 54, 56, 61, 76 etc. Sajjana and Vastupala 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. Satrunjaya :- This is probably the greatest Svetambara 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 tirtha 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 tirtha. Jinaprabha gives the interesting information that at least once in V.S. 1369, the original image of the mulanayaka Rshabha was destroyed by the Muslims, which was restored by Samara Shah in V.S. 1371. For a modern account. of this great tirtha. see Tirtha Darsan, II, pp. 428ff. 228. Satyapura :- This great Svetambara tirtha, sacred to Lord Mahavira, now known as Sanchor, is situated in the Jalor district of Rajasthan. 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). Dhanapala, who lived between 970 and 1030 A.D., wrote a poem on this famous Mahavira 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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342 COMPRENENSIVE HISTORY OF JAINISM 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 mahasthana (great tirtha), but also mentions its Mahavira caitya (sce Nahar, op.cit., I, No. 932). The first Muslim attack on Satyapura, mentioned by Jinaprabha, has also been referred to by Dhanapala in his Satyapuriya Mahavira Utsaha. It should be remembered that Dhanapala 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. Serisa :-This place, sacred to Parsvaratha, is situated on the Ahmedabad-Mahesana road in Gujarat. It is mentioned several times in the KB (pp. 62, 76, 79) as the tirtha, sacred to Parsva. 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 Darsan, II, pp. 452f. Jina prabha also mentions it thrice in his celebrated work (pp. 24, 25, 06). 230. Sesali :-This tirtha, sacred to Parsvanatha, is situated in the Pali district of Rajasthan; see Tirtha Darsan, I, p. 240. 231. Sevadi :- This was a well-known tirtha and is mentioned as Samipati or Samipati in the epigraphs, discovered from this place, now situated in the Pali district of Rajasthan. In the epigraphs, from this place, we find references to the temples of Arisbtanemi, Dharmanatha, Viranatha (Mabavira) and Parsvanatha ; see Jinavijaya, Pracin Jaina-lekha-sangraha, II, Nos. 323-330. At present, the presiding deity is Santinatha. 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 Sandera, is in the Pali district of Rajasthan and, at present, this tirtha is dedicated to santinatha. In earlier times, however, there were temples, dedicated, not only to santinatha, but also

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THE JAIN ZIRTHAS 343 to Mahavira and Parsvaratha, at this place. The temple of Mahavira is mentioned in an epigraph of v.S. 1221 (see Nahar op.cit., 1, No. 883). Another temple of Parsva 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 Svetambara 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 Yasobhadra suri. 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 Kosavardhana 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 Neminatt 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 Varanasi, the world-famous Buddhist tirtha ; see Tirtha Darsan, I, pp. 80ff. Simhapuri is the place, where according to the Jain tradition, the 11th Tirthankara Sreyatsa 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 Sreyamsa. However, as we have already pointed out, all the Tirthankaras before Parsvanatha,

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344 COMPREHENSIVE HISTORY OF JAINISM like the previous Buddhas, were mythical figures, and had no real existence. 235. Sim hapura (2):--This place, sacred to Neminatha, was a Digambara tirtha on the river Kaverl; see Tirthavandanasangraha, p. 80, where we have a description of this place by Jnapasagara, who lived in the 16th century. It was also called Narasimhapattana ; see ibid., p. 184 and Bhattaraka Sampradaya, No. 720. 236. Sirohi :--This well-known place is also a districttown of Rajasthan. The Adinatha temple of this place was built in the last quarter of the 13th century. Afterwards, temples, dedicated to Parsva, santi 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 SrzPrasasti-sangraha. Nos. 112, 246, 355, 374 etc. See for a modern account, Tirtha Darsan, I, pp. 248f. 237. Sonagiri :--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. Sravasti :-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 Sambhavanatha, the 3rd Tirthankara, A; noted in the earlier volume of the present work (p. 39), an early Svetambara Sakha, called Sravastika had originated by 300 B.C., and it was obviously connected with this great city, which was visited by Lord Mabavira himself. The discovery of

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THE JAIN TIRTHAS 345 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 Mahetha 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, Harishena, Brhatkathakosa, story No. 156 (Upadhye's ed., pp. 348-349). 239. Sripura-This place is identical with Sirpur in the Akola district of Maharashtra. The Parsvanatha temple of this place, was known even to Jinaprabha (pp. 102f), who wrote a Kalpa on this tirtha. 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 Svetambara 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, Parsva and Mahavira 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 Rashtrakuta Govinda III, dated Saka 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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346 COMPREHENSIVE HISTORY OF JAINISM 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 Parsvanatha, 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, Pracin 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 Jnanas agara, 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 Bhattaraka Sampradaya, No. 497; see also ibid., No. 65. For a reference to Vasupujya temple of this towr, see ibid, Nos, 154, 159. See also Tirthavandanasangraha, p. 185. 243. Surparaka :-This place, now represented by Sopara in Maharashtra, was connected with Jainism, from early times (see supra, I, p. 111); see Prakrit proper Names, II, pp. 862 f. The Jivantasvami Rshabha 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. Tagaduru :-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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THB JAIN TIRTHAS 347 245. Tagarapura :--This place was also known as Terapura and the Jain caves here were quite well.known in earlier times. As we have noted, in connexion with Os. manabad, both Harishena and Kanakamara have mentioned the Parsva tirtha of this place. Tagara is mentioned in the 7th-century Curni on the Uttaradhyayana (p. 62) and the Vyavaharabhashya (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 Svetambara 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 Bayana in Rajasthan. The Sati atha 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 Ajayapala, was under the supervision of the monks of the Mathura sangha here ; for further details, see Jain, Ancient cities etc., pp. 361 f. 247. Taladhvaja :--This place near Satrunjaya in the Bhavnagar district of Gujarat, is now sacied to Sumatinatha and was known even before 1200 A.D. See for more details, Tirtha Darsan, II, pp. 420 f. 248. Talanapura :--This place in Dhar district of M. P., is sacred to Adinatha and is respected by both the svetambaras and the Digambaras. There are a few old icons in this temple-complex ; see for details, Tirtha Darsan, II, p. 483. 249. Talapataka :- It is near Banswara in Rajasthan, and its modern name is Talawada. Formerly, there was a temple of santinatha 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 Sambhayanatha. See for further details, K. C. Jain, op.cit., pp. 420 f.

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348 COMPRBHENSIVB HISTORY OF JAINISM 250. Tamralipti :-As we have already seen in the earlier volume of the present work (p. 37), there was a Svetambara 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 Mabavira's time, the residents of Tamralipta were attracted towards the religion of the Nirgranthas (see supra, I, p. 38), Prabhacandra's Kathakosa (11th century) refers to the Parsva temple of this town (p. 26). Prabably after 1100 A.D., Jainism lost its hold in Bengal. 251. Taranga :-This sacred hill in the Mahesana district of Gujarat, became a holy place of the Svetambaras, from the days of the celebrated Kumarapala, A magnificient temple of Ajitanatha, the 2nd Tirthnkara, 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 Ajitanatha. 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 Tarapura, and Taranagadh. According to the Kumarapalapratibodha (p. 443), there was formerly a temple of Tara, built by Vatsa raja, on this hill, from which it came to be known as Tarapura ; see also Bharat ke Digambara Jaina tirtha, IV, pp. 137 ff.; and Tirtha Darsar, II, pp. 355 ff. 252. Tavanidhi :- This place, secred to santinatha, in the Shimoga district of Karnataka, 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.SL.S., III, Nos. 531, 540.568-69, 577-78.

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THE JAIN TIRTHAS 349 253. 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 Bahubali (p. 85). 254, Tengali :- This place in the Gulbarga district of Karnataka, had a Jina temple in the 12th century ; see for further details, Desai, op.cit., p. 199, 331 f. * 255. Terdal : It is situated in the Sangli district of Mabarashtra, and it was known as Teridala 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 Gonka ; for further details, see Desai, op.cit., pp. 119 f. It was apparently a very well-known place of this area. 256. Tharapadra :-This old Jain tirtha, situated in the Banas Kantha district of Gujarat, is at present known as Tharada. The well-known play Moharaj aparajaya was first enacted in the Kumaravihara temple, dedicated to Lord Mahavira, of this place ; see J.S.B.I., VI, p. 585. At present, this tirtha is sacred to Adisvara and PPS (p. 48, mentions probably this temple, when it refers to the Tharapadriya prasada. A Svetambara gaccha also originated from this place. See for a modern account, Tirtha Darsan, II, pp. 340 f. 257. Thuyauna :-This place, sacred to Adinatha, 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 Prabhasa Pasana, well-known for the Candraprabha temple ; see Tirthavandanasangraha, p. 147. 259. Tirumalai :- This well-known Jain tirtha, famous for the magnificent, standing icon of Neminatha, is situated in the North Arcot district of Tamil Nadu, We have already

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350 COMPREAENSIVE HISTORY OF JAINISM discussed a few important Jain epigraphs of this place, which prove that it was a Jain sacred place eve: before 1000 A.D. ; see supra, pp. 83 f.; and Tirtha Darsan, II, pp. 589 f. ; see also Desai, op.cit., pp. 42 ff. 260. Toda 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 Tanagapattana. According to the Bijolia inscription of V.S. 1226, one Vaisravana, an ancestor of Lolaka built a temple at Tadagapattana (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 Adinatha and Neminatha were also built in this place. A manuscript of the Nagakumaracarita was copied in the Adinatha temple of Takshakapura in V.S. 1603 ; see Bhattaraka Sampradaya, No. 267 ; An earlier manuscript of the Pravacanasara 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 Svetambara sakha, mentioned in the Theravali, 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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THE JAIN TIRTHAS 351 Jains, from quite early times. There was a shrine in this place, under the supervision of the Yapaniyas. It is situated in the Dharwar district of Karnataka ; 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 Karpataka, has yielded a very good number of Jain epigraphs of the mediaeval period. There was a Santinatha temple in this place, which was built in the closing years of the 12th century, by a Jain general called Mahadeva dandanatha in Saka 1119, during the rule of the Hoysala Ballala 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 Svetambara acar ya Siddhasena Divakara, 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 Maharashtra, 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 Mulasangha, Sarasvati gaccha ; see J.SL 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 Paramara Udayaditya, 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. Ona :- This place in the Junagarh district of

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352 COMPREHENSIVB HISTORY OF JAINISM Gujarat is dedicated to Adinatha. It was known as Unnatapura. It is mentioned in the 14th century work of Vinayavijaya, called Tirthamala ; see also Tirtha Darsan, II, pp. 416f. 269. Unbela :--This place in the Ujjain district of M.P., is connected with Parsvanatha and is a Svetambara 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. Upariyala :This place, sacred to Adisvara, is mentioned in the 15th-century work of Jayasagara, called Caitya-Paripati. 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 Jiralaya, which was built by a Rasbtrakuta 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 Neminatha, the 22nd Tirthankara; see supra, 1, p. 159. It is mentioned in the 6th Anga text, the Nayadhammakahao (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 Nemiratha on this mountain ; sce also Prabandhakosa, pp. 93ff; and Vividhatirthakalpa, pp. 7,9. The two towns of Khangaradurga and Tejalapura, dedicated respectively to Rshabha and Parsva (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. Valali:-This tirtha, sacred to Parsvanatha, is situated in the Sabarkantha district of Gujarat. It was known in ancient times as Vatapalli. The KB (p. 20) also mentions the Parsva temple of this place in connexion with the wanderings of the Kharatara acarya Jinacandra II in V.S. 1222. This proves that the Parsva temple of this town existed in the middle of the 12th century ; see for further details, Tirtha Darsan, II, p. 262. The Digambara writers ave mentioned this place : see Tirthavandanasangraha. p. 173. 274. Vadavala :--This place in South Kanara district of Karpataka had a santinatha temple in the 17th century, according to the Digambara Visvabhushana ; see Tirthavandanasangraha, p. 173. 275. Vaisali:-This ancient city of eastern India was intimately connected with the childhood of Lord Mahavira. There is also reason to believe that even before the birth oi Lord Mahavira, the teachings of Parsvanatha were accepted by a number of people of this town, including Mahavira'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. Yaisali 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 Svetambara Jainism. The association of the Svetambaras 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 Visesha 23

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354 COMPREHENSIVE HISTORY OF JAINISM vasyakabhashya was composed here in Saka 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. Valama :--This place in the Mahesana district of Gujarat, is sacred to Neminatha ; for further details, see Tirtha Darsan, II, pp. 368f. 278. Vamaja :--This place, sacred to Adisvara, is mentioned as a tirtha in the Aloyana Vinati composed in V.S. 1562. It is now situated near Kalol in Gujarat ; see Tirtha Darsan, II, p. 445. 279. Varakana :- This place in the Pali district of Rajasthan, is associated with the worship of Parsvanatha. 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. Varanasi :- This great city of ancient India, is associated in the Jain tradition with the two Tirtharkaras, namely Suparsva and Parsvanatha. Lord Parsva, as we have already shown, was a historical figure. A Brahmana of Varanasi called Vijayaghosha, according to the Uttaradhyayana (see supra, I, p. 253) accepted the Jain religion under the influence of a Nirgrantha Brahmana, called Jayaghosha. Jinaprabha (p. 74) mentions the Paryva templecomplex of Varanasi. The Digambara Jnanasagara (16th century) has mentioned the two temples of Parsva and Suparsva 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. Varangana :-This place in South Kanara district of Karnataka, is now known as Varanga. It bad several temples in the late mediaeval period. A 15th-century epigraph, found from this place, discloses the existence of the Nemiratha temple of this town ; see supra, p. 194. Sila

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355 THE JAIN TIRTHAS vijaya, the Svetambara 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 tirtha, situated in the Sirohi district of Rajasthan, is considered sacred to Santinatha. Formerly, it was associated with Mahavira. It antiquity goes back to the 12th century A.D.; for further details, see Tirtha Darsan I, pp. 274 f. 283. Vava :-This tirtha, sacred to Ajitanatha, is situated in the Banaskantha district of Gujarat. Its antiquity goes back to the 13th century. The well-known Tharapadra was only a few miles from this place; see for further details, Tirtha Darsan, II, p. 344. 284. Velara :-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, Pracin Jaina-lekhasangraha, II, No. 403. It was surely in existence before that date. The presiding god was Adisvara and the epigraph mentions Santisuri of Nanakiya gaccha; see also Tirtha Darsan, I, p. 232. This place in the 285. Vijapura Pali 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 acarya 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. Virapura :- This place is mentioned as a tirtha, in an epigraph of the 12th century, found from Sedam, in the Gulbarga district of Karnataka ; see Desai, op.cit., pp. 260, 262. Its exact identification is still unknown. 289. Yalbargi :--This place, in the Raichur district of Karnataka, 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 Parsva, which was under the supervison of the monks of the Desi gana and Mulasangha ; 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 Madanapala of Delhi (Yoginipura) gave a cordial reception to the Kharatara saint Jinacandra II in V.S. 1222, In this connecxion that work mentions the Parsvanatha 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 Prabandhakosa of Rajasekhara 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 Mahavira 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 Bhattaraka Sarai, which was Svetambara and Digambara manuscripts of Jain works were written at Yoginipura or Delhi; see Sri-prasasti open to the monks of both the sects. Afterwards, also the sangraha, Nos. 318, 537.

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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. Arbudacalapradakshina Jaina-lekha Samdoha, Bhavnagar, V.S. 2005 ; edited by Jayantavijaya. 4. Bikaner Jaina-lekha Sangraba, Calcutta, Virabda 2482 ; edited by A. C. Nabata and B. L. Nabata. 5. Jaina Sila-lekha Sangraha, Parts I to V, 1928-1971 ; Parts I to III, edited by Vijayamurti (Bombey 1928-1957) and Parts IV-V edited by V. Johrapurkar (Varanasi, 1960, 1971). 6. Historical Inscriptions of Gujarat (3 parts); edited by Acarya Girijasankara Vallabhaji, Bombay, 1933-1942. 7. Jaina Dhatu Pratima lekha-sangraha, Padra, 1917 and 1924 ; edited by Buddhisagara. 8. Jinaratnakosa, 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. Sri Prasasti Sangraha, Ahmedabad, V.S. 1993 ; Vira Samvat 2463 ; edited by A. M, Shah, 12. Prabandhacintamani, santiniketan, 1933 ; edited by Jinavijaya ; English translation, C. H. Tawney, Calcutta 1899, 1901. 13. Puratanaprabandhasangraha, Calcutta, 1936; edited by Jinavijaya.

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SELECT BIBLIOGRAPHY 359 11. 14. Prabandhakosa, santiniketan, 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 Sahityano Sankshita itibasa by M. D. Desai, Bombay 1933. 2. A History of Indian Literature by M. Winternitz, Vol. II, Section IV, Delhi, Reprint, 1972. 3. Prakrit Sahitya ka itihasa 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. Pracin Tirthamala Sangraha, edited by Vijayadharmasuri, Bhavnagar, 1921. 2. Bbarat ke Pracin Jaina Tirtha by J. C. Jain, Varanasi, 1952. 3. Jaina Tirthano itibasa by Jnanavijaya, Veraval, 1924. 4. Jaina Tirthano itibasa by Nyayavijaya, Ahmedabad. 5. Tirtha Darsan in two volumes, published by MabAvira Jaina Kalyana Sangha, Madras, 600007, 1980.. 6. Tirthavandanasangraha, Jivaraja Jaina Granthamala No, 17 ; Sholapur, 1965 ; ed. by V. Johrapurkar,

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INDEX A Adi Purana 267-68, 270 Abalwadi 134 Adisvaracarita 222 Abhaca 24 Adoli 141 Abhanagari 283 Aduru 95 Abhayadeva 4, 69, 234, 299, Agama-pustaka-prasasti 163 345 Agarakheda 98 Abhayadeva (Maladhaci) 5, Aghata 284 8-9 Agnibhuti 258 Abhayakirti 65 Agra 284 Abhayanandi 93, 262 Ahicchatra 211,239, 240, 257, Abhayapala 47 284 Abhayatilaka 67, 221 Ahicchatrapura (Nagaur) 263 Abhayendu 197 Ahmad Shah 162 Abhidhanacintamani 219 Aihole 98, 288 Abhinandana 242, 267, 287, Ajare 271 321 Ajabara 285 Abhinanaya Carukirti 200 Ajatasatru 293 Ablur 106, 283, 319 Ajayameru 40-41, 42, 285 Abu 170, 172-73, 228 Ajayapala 15, 25-27, 29, 72, Acaladevi 131 224, 245, 347 Acalagadh 283 Ajayaraja 40-41 Acalapura 283, 324 Ajitadeva 227 Acaranga 212 Ajitanatha 23, 103, 112, 134, Aciyakka 131 222, 224, 287, 348 Acyutaraya 189 Ajitapurana 308 Adaki 89, 91, 92, 283-84 Ajitasena I 135, 139 Adhyatmatarangini 274 Ajitasena II 139 Adhyatmi Balacandra 131-32 Ajitasena Bhajjaraka 115 Adhyatmopanishad 219 Ajmer 285 Adideva (man) 186 Ajurika 271 Adi-Gavunda 126-27 Akalanka 139, 257, 260 Adi-Paramesvara 198 Akalanka I 192

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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 Akbarsahistagaradarpasa 168 Amra 73 Akhyanamanikosa 213-14 Amrabhata 27 Akkadevi 97 Amptacandrasuri 274 Alabhiya 285 Amradevasuri 213 Alahalli 114 Amsta pala 44 Alakesvara 286 Anagaradharmamsta 60, 81, Alambhaka 178 266 Alankaraculamani 220 Asahilapataka 2, 4, 23, 28, Alankaramahodadhi 231 29, 215, 217 Aland 89 Anahilapattana 35 Ala-Ud-din 50, 156-57, 160, Anabilapura 4, 11, 16, 225, 170,179,241,244-25,342, 345 232, 239, 241, 286, 332 Alesandra 136 Anabilavala 8-9 Albana (man) 55 Anandamngalam 85 Albanadeva 19, 20, 46, 47 Anandameru 167 Alladurgam 87 Anangapala 246 Alp Khan (Malwa) 178 Ananta-Jina-Vrata-puja 339 Altekar 345 Anantakirti 109 Alwar 178 Anantanatha 98, 191, 192, Amalakappa 211 196, 200, 287, 302 Amana 8 Anantavirya 260 Amalacandra Bhattaraka 122 Ancala gaccha 164 Amaracandra 36, 228-30 Andhra 257, 337 Amarakosa 219 Andhra Mahabharata 88 Amarapura 122 Anegondi 193 Amarapuram 88 Anekarthasangraha 219, 224 Amaraprabha 172 Anesejjeya-basadi 319 Ambika 327 Anevalu 198 Ambikadevi 87 Angadi 117-18 Amijhara 285 Anjana 269 Amitagati 58, 80, 219 Anjanagiri 200 Amkale svara 285 Anjana-Pavananjaya 269 Ammacandra 226 Ankalesvara 275 .

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INDEX 363 Ankavaliya 33 Arungala anvaya 115, 116, Annigere 104, 107, 287 118, 122, 126, 139-40 Anuvasamudra 136 Arya Nandila 238 Aparagangeya 42 Aryarakshita 297 Arabia 216 Asadhara 59, 81, 262, 266-67, Aradhana-Kathakosa 259, 273, 327 275 (Brahma Nemidatta) Asaga 301 Arambhanandin 83 Asai 269 Aranatha 195, 241, 291, Asamitta 313-23 305 Asapalli 35, 208, 287 Arasana 51, 156 Asaraja 33, 240 Arasara Basadi 97 Ashtapada 241, 287 Arasbili 97, 287 Ashtopavasakanti 105 Arasiyakere 126 Ashtopavasi Bhatara 142 Arbuda 67, 79, 239, 240, 243, Asoka 25, 214, 322 286 Asuka 7, 12 Argalapura 284 Asvaghosha 261 Arhaddasa 267 Asvaraja 43 Arhannandi 99 Asvavabodha tirtha 240 Arhannandi Siddhantadeya 64 Atharvanacarya 88 320 Atharvaveda 263 Arisbtanemi passim Attimabbe 319 Arishtanemi Acarya 84 Aupapatika 293 Arishtanemi Carita 164 Aurangazeb 308 Arisinha 30-34, 36, 76, 228- Avali 115 20, 235 Avanti 38,70 Arjuna 233 Avarangasaha 308 Arjunadeva 38, 245 Avasyakacurni 331 Arjunavarman 59, 243, Avasyakalaghuvstti 164 266 Ayodhya 232, 240, 285, 287, Arkapalita 33 338, 340 Arnoraja 6, 15, 41, 221, 224, Ayyapadeva 346 285 Ayyavale 288 Arsikere 126 Arthasastra 232 B Arunamani 308 Babanagar 98

Page #374
364 COMPREHENSIVE HISTORY OF JAINISM Babbarakula 216 Babbrara 339 Babur 168, 339 Bacaladevi 114 Bacideva 120 Badami 98 Badanavara 288 Badaoni 182 Bahada 23 Bahadameru 288 Babraich 345 Bahadura Shah 165 Bahola 272 Bahubali, passim Bahubali Acarya 98 Bahubali (Kandura gana) 101 Bahubali (monk) 197 Babubali (Maladbari) 196 Baicappa 188, 190, 193 Baicaya 193, 200 Baindaru 194 Bairat 176 Balabhadracarita 272 Balabharata 230 Balacandra 28, 36, 131, 224, 228, 231-32 Balacandra (Kundakunda lineage) 90 Balacandra Bhattaraka 100 Balacandradeva 136 Balacandra Siddhantadeva 124 Balacandra Vrati 61-62 Baladeva 222, 270 Balarama 321 Balatkara gana, passim Balehalli 106 Balgambe 108-09, 127, 188, 288 Baligrama 108-09, 127, 288 Ballala II 113, 115, 120, 124 25, 130-31, 135-35, 139, 142 Ballala (Kolhapur) 60-61 Balligave 108-09 Bamagavunda 61 Bamani 64, 320 Bana 265 Bapagaiga 241, 323 Banavasi 108 Bandalike 108, 113 Bandanika 113 Bandavura 125 Bandhavapura 113, 289 Bandura 125 Banerji, M. 249 Bankapura 103-04, 130, 289 Baikeyarasa 289 Bannikere 114 Bappabhatti 234, 238, 314, 322-23 Barakuru 193 Barmadeva 92, 97, 110, 112 Barmer 288 Barmisetti 115 Basarur 194 Basava 107 Basavanapura 139 Basavapurana 107 Basham 67 Basti, place 135 Bastipur 199

Page #375
INDEX 365 Battakere 105 Bharatimayya 133 Bayana 347 Bhartobhata 290 Bedari 324 Bhartspura 290 Begur 198 Bhartspuriya gaccha 290 Bekka 130 Bhatia, P. 81, 277, 299 Belawatti 106 Bhatkal 191, 291 Belur 123 Bhatta Akalanka 192 Beluru 133 Bhattacharya, B. C. 146 Belgola 130, 132, 189, 196, Bhattaditya 31 198, 289 Bhattaraka Sarai 356 Belur 290 Bhava BIhaspati 14 Benturu 116 Bhavana gandhavarana 103 Besayaveganti 138 Bhavishyadatta pancamikatha Bhadrabahu 211, 258, 332 177, 273 Bhadresvara 37, 290 Bhavyacunamani 130 Bhagavati 212, 346 Bhilas 210, 272 Bhagavati Aradhana 256, 258, Bhima I 2-5, 220, 236, 286 259, 272 Bhima II 28-30, 225, 227, 232. Bhagavati-Sutravstti 164 242, 245 Bbagirathi 305 Bhimadevi 201 Bhairarasa Bodeyara 199 Bhima Jipalaya 120 Bhairava II 194 Bhimapalli 161, 291 Bhairavadasa 142 Bhimarasapura 243 Bhairava-Padmavati-Kalpa Bhimasena (Jaisalmer) 172 262-63 Bhinmal 291 Bhandara Basadi 130, 200 Bhogaditya 3 Bhandarkar, D. R. 67, 72, 80, Bhogaraja 190 183, 184, 252 Bhogavati 135 Bhandarkar, R, G. 73, 78 Bhoja (Paramara) 28, 29, 56, Bhanucandra 167 59, 80-81, 220, 236,-37, Bhanukarti 128, 130-32 256, 264 Bhanumunisvara 196 Bhoja (Pratihara) 245, Bharangi 187, 188, 290 297 Bharata 130, 222, 270 Bhoja II (Kolhapur) 62, 64, Bharata 119, 136 65, 243, 271 Bharati gaccha, 272 Bhojpur 57-59 .

Page #376
366 COMPRBHENSIVE HISTORY OF JAINISM Bhtgukaccha 5, 28, 74, 210-12, Bphatkathakosa, passim 232, 240, 292 Bthattippanika 68 Bhujavala santara 111-12 Broach 302 Bhushana 52 Brown, N. W, 249 Bhuvanapala 8, 69 Bruhu, K, 297 Bhuvala 269 Bucana 129 Bhuyaraya 235 Bucimaya 126 Bibudbagunanandin 262 Buddha 61, 109,285 Bica 101 Buddhas 344 Bidure 189, 324 Buddhisagara 51, 183 Bijjala 96-98, 106-07 Buddhisagara (mod, scholar) Bijjala (of Puli) 101 180, 181-83 Bikaji 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, Bindusara 214 201 Bineya Bammi Setti 114 Bukka II 311 Bodhan 292 Bullapa 188 Bodha Setti 113 Burgess 69 Bogadi 135 Butuga 104 Bommaimalai 86 Bommenahalli 131 Bommisetti 198 Boppa 124, 133, 301 Cabimayya 125 Brahmadatta 222 Cacigadeva 49, 53 Brahmadbiraja 142 Cacigadeva (Jaisalmer) 171 Brahma Jinalaya 114 Cagaladevi 111 Brahma Nemidatta 259, Cahamanas 78, 243 275-76 Caica pa 190 Brahmasena 96 Caitra gaccha 24 Brahma Sripala 272 Caitya Paripati 352 Brahma Srutasagara 307 Cakeyanahalli 136 Brahmasuri 269-70 Camarajanagara 138 Bihad gaccha 213, 227 Cambay 159, 163, 166, 231, Bthatkatha 214, 215, 235 269, 345

Page #377
INDEX 367 Campa 212, 239-40, 242, 257, Candrasuri 47 293 Candravala 294 Camunda 214 Candravati 51, 52, 210, 294, Camundaraja 1, 2, 67, 220 312 Camundaraja (Paramara) 52 Candrave 200 Camundaraya 103, 130 Candrikadevi 101 Camundaraya Rayarasa 108 Candrikavata 103, 104, 294 Canakya 232 Cangala 141 Candaladevi 90 Caokiraja 96, 97 Candanavihara 49, 310 Cannabasavapurana 148 Candellas 54-55, 65, 245, 268 Cantaladevi 138 Candika 213-14 Capotkatas 229, 235, 332 Candiraja 92 Caritrasundaragani 227 Candra gaccha 231 Carukirti 192, 195, 201 Candragupta Maurya 214 Carupa 294 Candragupta Vikramaditya Carvakas 188 241, 245 Cattaladevi 112, 114-15 Candrakapata gaccha 82 Caturvijaya 72 Candrakara Acarya 60 Caturvimsati-TirthankaraCandrakavata 103 purana 272 Candrakula 234 Cavundarayapurana 103, 259 Candralekbavijayaprakarana Cedi 221 224 Cenna Parsvanatha 125 Candramadhava 294 Cenna Parsva Basadi 121 Candramauli 131 Cbahada 264 Candranatha 19., 202, 289, Chabada (son of Asadhara) 324 Candraprabha passim Chakravarti, A. 144, 311 Candraprabha(monk)139, 191 Chandonusasana 219 Candraprabha (saint) 235 Chikkamagadi 113 Candraprabha (muninatha) 139 Chitor 175, 246 Candraprabhacarita 260, 261, Choudhury G. C. 79, 81-82 264, 265 Cikka Hanasoge 137 Candraprajnaptivstti 164 Cikkatayi 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 Cudamani 139 Culagiri 295 Cunningham 242. 254, 345 Dadaga 136 Daddala 96 D Dadhipadra 295 Dadiganakere 136 Dahigaon 296 Dalal 73, 172, 182, 252-53 Damanandi 137, 271 Damayanti 214, 217, 223 Dambala 108 Damodara (writer) 262 Dansale 108, 114 Darbhavati 28, 33, 36, 296 Darsanasara 298 Dasakumaracarita 265 Dasapura 296 Dasarhas 17 Dasarna 221 Delhi 238, 243, 245-46 Dasarnabhadra 226 Dasavaikalika 293 Daulatabad 297 Dayapaladeva 134 Dayasundarakavya 177 Deda 39 Dedu 55 Delavada 175, 297 Deogarh 178 Desai, M. D. 77, 157, 251, 253, 279-80, 282 Desai, P. B., passim Desala 156 Desi gana, passim Desinamamala 219 Devabhadrasuri 211 Devacandra 166, 251 Devacandra (pupil of Hema candra) 224 Devacandra Pandita 136 Devacarya 299 Devacandrasuri 216 Devagarh 297 Devagiri 39, 241, 247, 297 Devakarna (Jaisalmer) 171 Devakirti 99, 196 Devakotta 238, 258 Devakulapataka 163, 175, 297 Devapala (Paramara) 60 Devapattana 26, 298 Devaprabhasuri 274 Devaprasada 5 Devaraja (man) 162 Devarajapura 162 Devaraya I 186-87, 199, 201 Devaraya II 190, 194, 197, 201 Devasena 298 Devrsri 177 Devasuri 6-7, 12 Devavimala 166

Page #379
INDEX 369 Devendrakirti 272 Dharmapura 199 Devi-Candragupta 223 Dharmapuri 36 Dhamek (Sarnath) 242 Dharmasarmabhyudaya 265 Dhanapala 57, 236, 291, 328, Dharmasena 103, 294 341 Darasiva 299 Dhanaprabhasuri 243 Dharmasuri 24 Dhandha 6 Dharmeksha 242 Dhandba 38 Diarmopadesamala 292 Dhandhakula 245 Dhatuparayana 28 Dhanesvara 210 Dhatutpatti 245 Dhanesvara (Nanaka) 169 Dhavala 209 Dhanesvaramuni 51 Dhavala 324 Dhanga 54-55, 317 Dhavalakka 6, 8, 233 Dhanyakataka 257 Dhavalakkapura 32, 213, 229, Dhanyakumaracaritra 55, 268 299 Dhara 57-59, 243, 256, 266-67, Dholka 35 298-99, 327 Dhora Jinalaya 148 Dharana (minister) 337 Dhuleya 299 Dharanavibara 337 Diinaga 257 Dbaravarsha 51 Diva 300 Dharmabbushana 190, 202 Divakara 45 Dharmabhushana (Vijaya- Divakaranandi 111, 138 nagara times) 201 Diyana 300 Dharmabhyudaya (nalaka) D hadi 215 226 Dorasamudra 124-25 Dharmabhyudaya (kavya) 231 Draupad]svayamvara 24, 73, Dharmacandra 50 225 Dharmacintamani 175 Dravyalankara 223 Dharmaghoshasuri 39-41, 241 Dravyaparaksha 160, 245, 255 Dharmakirti 261 Dravyasangrahatika 58 Dharmalakshmi 163 Drohagharatta Jinalaya 124 Dharmamsta 268 Dronagiri 300 Dharmanatha 93, 196, 2+1, Dubkund 57 265, 338, 342 Duddamalla 138 Dharmapala 234 Dullakapura 65, 271 Dharmapariksha 55 Duagarapura 173-74, 300, 339 24

Page #380
370 COMPREHENSIVE HISTORY OF JAINISM E Dungarasimha 173, 185, 273 Gajapantha 301, 329 Dungarasimha (Gwalior) 177 Gajasimha 46 Durlabha 2, 67, 208, 220 Gallakas 34 Durvinita 141 Ganavaram 87 Dvarasamudra 300 Ganadharadeva Bhattaraka Dvyasrayakavya 2, 5, 10, 14, 141 19, 21, 38, 68, 218, 220 Gandaki 212, 241, 323 Gandaraditya 61-63, 271 Gandavimukta Siddbanta deva 119, 120, 130, 134 Ecaladevi 122 Gandharapuri 272 Echigapaballi 197 Gandbaratirtha 301 Ekantada Ramayya 106-07, Gandharvadatta 214 283 Gandhi, L, B. 68-69 Ekasambi 102 Gandhi, P. B. 252 Elacarya 137 Ganganagar 258 Elichpur 283 Ganga Permadideva 114, 133 Elini 84 Gangaraja 123-24, 128-30, Elura 301 132-33, 301 Erambarapuram 301 Gangena Mareya 122 Erambarrage 301, 356 Gangeya 28-29, 58, (0, 65, Eramdavela 301 81, 237 Ganitasara Kaumudi 245 Gardabhila 216 F Gauda 221, 242, 257 Fa-bien 242 Gauraguna 23) Fatepur Sikri 169 Gautamasvamin 74 Fijuz Shah 237 Gawarwad, 104 Firuz Tughluq 159 Gaja 60 Gayakarnadeva 60 Geiger 80 Gerasoppe 191, 302, 318 Gabtur 301 Gharghara 338 Gadyacintamani 265 Ghataprabha 200 Gaipaladeva 173 Ghittiyarasa Triva NaraGajapala 173 simhadeva 142

Page #381
Ghiyas-Ud-din Tughluq 157, Govindacandra 238 160-61 Gommatasetti 132 Gommatesvara, pass m Gonada Bedangi 97 Gonka 349 Gopa Camupa 199 Gopacala 176-78 Gopadri 177 Gopagiri 6, 272, 273 Gopana 187 Gopani, A. L. 247 Gopinatha Rao 278 Gopipati II 186 Ghora Jinalaya 98 Ghur 266, 333 Girigotemalla Jinalaya 96 Girijadevi 20 Girijasankara Vallabhaji 67 Girinagara 23, 210, 269 Giripura 174 Gummatapura 197 Girnar 69, 163, 228, 229, Gunabhadra (author of the Dhanyakumaracarita) 55, 233 Gitagovinda 236 Godavari 88 Goggideva 107 Goggiya Basadi 319 Gora 38 Goravagavunda 139 INDEX Goravura 127 Gorur 127 Gosala 212 Goshthamabila 296 Govardhanagiri 195 Govinda (merchant) 123 Govinda II 345 Govindavadi 129 Goyaliya, A. P. 184 Grahapati family 55 Grdhrapinca 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 Gunacandragani 211-12 Gunakirti 104, 177 GunakIrtideva 99 Gunanandin 262, 271 Gunaraja 162 Gugaraja (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 Gurugunaretrakarakavya Hariharadevi 121 174 Harikesari 104 Guruvayanakara 195 Haripala 38 Guttal 106 Hariscandradeva 140 Gwalior << 9, 176-78, 185 Harishena 213, 256-59, 272, 277, 282, 299, 317, 345, 347 N Harisinha 272 Haiveya 191 Harivamsa Jain) 258, 274, Hala 235, 335 293 Halaharavi 141 Harivansa (Vaishnava) 293 Halayudha 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 Hammiramabakavya 243 Hastimalla 269-70 Hampi 190 Hastinapura 210, 239-40, 270, Hapasoge 101, 134, 196, 198, 305 271, 313 Hatakanagale 271 Handiqui 278 Hattana 120, 305 Hantiyura 119 Hattiyamattura 305 Hanturu 119-20 Hemacandra, passim Hanumantgudi 202 Hemacandra (Maladhari) 5, Hara 284 8, 11, 216 Harasur 91 Hemavati, 305 Hari 109, 284, 289 Henjeru 305 Haribhadra 4, 53, 238 Heragu 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 Devaraya II 192 Hiranyagarbha 284 Harjbara II 186-88, 192-93, Hirasaubhagyakavya 166 101 Elravijaya 166-67, 176, 246,

Page #383
284, 292, 302, 325, 338, Iladurga 307 344 Hiravijayasurirasa 166 Hire Abli 115, 187, 306 Hirehalli 126 INDEX Hosal 193 Hoysala Jinalaya 123 Huli 100-01 Huligere Sankha 191 HIsarasara 274 Hisugula Basadi 188 Hiuen-tsang 258, 269, 335, Indraji 10 Indrakirti 141 348 Hogakeri 306 Hollakere 116 Indraraja (Bairat) 176 Indranandi 139 Honnangl 118 Honnenahalli 169 Honwad 97, 306 Hosahaflu 134, 306 Hulla 130-31 Hultzsch 68, 251 Huluhalli, 197 Humayun 168 Humcha 108, 110-11, 118, 189, 201, 306 Hunasi-Hadagali 90 Hunasikatti 101 Hungund 97, 334 Hushang Shah 178 I Idar 162, 307 Idaranayaka-Rshabhadeva stavana 307 Iladurga-Rshabha- jina-stotra 307 Immadi-Bukka 190, 202 Indra 16, 17 Indra III 141 Indra festival 214 Indrapura 308 Indrasena Bhattaraka, 89 Indrasena Pandita 88 Basadi Ingunige 89, 308 Irugappa 202 Ingalgi 89, 307 Ingalesvara 307 Ingulesvara bali 95, 122, 126, 136, 200, 307 373 Isur 114 Isvarakishna 261 Isvari 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 Jagaducarita 37, 76, 243, 290

Page #384
374 COMPREHENSIVE HISTORY OF JAINISM Jagatsimha 238 Jahanavad 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 Javalipattana (Jalor) 208 Javalipura 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 Ramayana 222 Jaisalmer 170-71, 308-9, 355 Jaitrasimha 53, 170, 231 Jaitrasimha (son of Vastu pala) 232 Jaitrasimha II (Jaisalmer) 171-72 Jaitugideva 59, 266 Jajahuti 109 Jakaladevi 89, 308 Jakhoda 309 Jakiyabbe 117, 137 Jakkabbe 125, 133 Jakkali 98 Jakkisetti 134 Jalal-Ud-din Firuz 182-83, 237 Jalandhara 39, 212, 246 Jalhana 266 Jalihara gaccha 316 Jalolli 192 Jamali 212 Shah Jamanakiya gaccha 309 Jamanapura 309 Jambusvamicarita 58 Jananathapuram, 85 Jangaladesa 221 Jangalakupa 309 237, 309-10 Jayacandra (Tapa gaccha) 165 Jayacandra 236, 237, 246 Jayadeva 236 Jayadhavala 324 Jayadhira Jinalaya 95, 352 Jayakesara 169 Jayakesari 164 Jayakesin 6 Jayakirti 14, 169 Jayakumara 20 Jayamangala 49 Jayananda 173, 318 Jayantasimha 168, 237 Jayanti-Vrtti 28 Jayasagara 296, 301, 327 Jayasimha (9th century writer) 292, 326, 334 Jayasimha (author) 14, 228, 232-33 Jayasimha (Siddharaja) 5, 1113, 70, 213, 216, 218, 221, 225, 226, 236, 263 Jayasimha II (W. Calukya) 95, 127, 260-61, 288, 322 Jayasimha (Paramara) 58, 256

Page #385
INDEX Jayasimha II (Paramara) 321 Jayatalladevi 53, 232 Jesalameru 170, 308 Jesala Shah 157 Jhadoli 312 Jhagadiya 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 Prabandhavali) 237 Jin: bhadra (contemporary of Vastupala) 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-Kanci 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 Jinamandana 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 Mallishena) 262 Jinavallabha 59, 126 Jinavaravihara 58 Jinavijaya, passim Jinadasa ( th cent. 4, 212, 214 Jinadasa (16th cent.) 340 Jinadatta 41, 48, 111, 328, 347, 356 Jinadatta (Vayada gaccha) Jinayajnakalpa 60, 266 229 Jinendracarita 230 Jinesvara 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 Jirapalli 311 Kakka suri 156-57, 164-55 Jirapalli gaccha 311 Kakkasuri I, II, III, IV, V, Jirnadurga 312 169 Jivandharacarita 265 Kakutstha 260 Jlvantasvami Mahavira 325 Kalacandra Siddbantadeva Jnanacandra 172-73 122 Jnanapancami Katha 209 Kalacuris 60 Jnanarnayi 178, 264 Kalacurya 126 Joanasagara 296, 301, 307-08, Kalahasti 192 315, 320, 321, 324, 325, Kalakacarya 335 341, 341, 345, 354 Kalakeri 98 Jnanavijaya 285 Kalaladevi 199 Jnanavimala 67 Kalanjara 55, 213 Joanosuryodaya 275 Kalapode (Kalholi) 101 Johnson, H, 71, 250 Kalapriya 257 Johrapurkar 74, 184, 281 Kalasa 120 Jvalamalini 92, 105 Kalasena 99 Jvalini 92, 105 Kalbhavi 99, 313 Jvalini-Kalpa 262 Kalegere 136 Jyotish asara 245 Kalholi 101, 313 Jyotishprabha 270 Kalidasa 337 Kalikacarya 215 Kalikunda Parsvanatha 240, K 299 Kacholl 312 Kalinga 212, 337 Kadakol 313 Kalisetti 91 Kadalayadevi 87 Kallavasti 199 Kadambas 187 Kalol 354 Kadambar] 215, 265 Kalpacurni 164 Kadavanti 118 Kalpasutra 211, 212, 260, 316 Kaggere 131 Kalpole 313 Kaidal 120 Kalugamalai 144, 313 Kakan 313 Kalya 198, 200 Kakandi 313 Kalyana 95 Kakatiya 87 Kalyanakaraka 337

Page #387
INDEX 377 Kalyanakirti 94 Kanyanayana 158, 239, 241, Kalvanijaya 176 245, 314 Kamacandalikalpa 262 Kapa 196 Kamalabhadradeva 112 Kapadia H, R. 252 Kamalakirti 273 Kapalikas 212 Kamalaprabhasuri 299 Kapardin 24-25 Kamalasena 98 Kaparada 314 Kamarupa 213 Karadkal 96 Kamran 168 Karagudri 106 Kamatha Parsva basti 131 Karahalu 121 Kammata 113 Karakala 189, 195, 315 Kampil 314 Karakanda Cariyu 268, Kampilya 210, 239, 241, 299 313 Karakandu 274 Kanakacala 139 Karandai 85, 202 Kanakagiri 3) Karanja 315 Kanakaira II 10) Kareya gana 99, 313 * Kanakamara 269, 274, 299, Karikunda 125 347 Karmaraja 165-66 kanakanandideva 111, 129 Karma Shah 165, 181 Kanakaprabha Siddha itadeva Karmavipakatika 59 10., 231 Karna (Caulukya) 4, 5, 8, Kanakasena 103, 262 11, 221, 287, 290 Kancanagiri 22, 48 Karpa (Cedi) 220 Kanci 202, 210, 314 Karzadeva 170 Kancikavyala 227 Karna parya 62, 271 Kandanavrolu 202 Karnavati 5, 11, 162 Kandura gana 99, 101 Karpata hedaka 314 Kane 250 Karttavirya II 99-100 Kazhadadeva 50 . Karttavirya III 102 Kankalitila 66, 322 Karttavirya IV 101-102 Kappa 269 Karugund 125 Kannadi Basadi 195 Kasadraha gaccha 316 Kapura Basadi 114, 133, 136, Kasahrada 3/6 199 Kasalgeri 134 Kanyakubja 221, 235, 314 Kasi 221, 243, 370

Page #388
378 COMPREHENSIVE HISTORY OF JAINISM Kasbtha Sangha 177, 297, Kelhana 19, 45-47 307, 339 Keravase 193 Kattakosa (Jinesvara) 67, Kesavacandra 65 208, 210, 247 Kesavamuni 258 Kathakosa (Prabbacandra) Kesavanandi 109 256, 258, 318 Kesariyaji 299 Kathakosa (Siscandra) 27-29, Kesavara 193 81, 58, 258, 272, 278 Ketalade vi 96 Katbakosa (Harishena) 277, Khadiralaya 36 296 Khajuraho 316 Kathakosa (Brahma Nemi- Khakhar, M. D. 254 datta) 273, 276 Khandagiri 317 Katharatnakara 231 Khangaradurga 352 Katharatnakosa 212 Kharatara gaccha, passim Katbaratrasagara 33, 231 Kharataragaccha-behad- gurKalbasurasundari 51, 208 vavall, passim Kathavate, A.V. 250, 252 Kbaravela 317 Katukaraja 43 Khedabrabma 317 Katyayani 211 Khedanagara 319 Kauculika 312 Khelba Brahmacari 273 Kaumudi festival 214 Khengar 11, 69 Kaumudi-Mitrananda 223 Khangejavacha 274 Kausambi 239-40, 316, 330 Khukhund 313 Kautilya 232 Kielhorn 67, 69, 71, 73, Kavadegolla 62 218 Kaveri 344 Kinnaripura 139 Kavi 316 Kiratak upa 19 Kavjanusasana (Hemacandra) Kirste, J. 249 220, 231, 249, 250 Kirtane 254 Kavyanusasana (Vagbhata) Kirtideva 113 264 Kirtigiri 05, 297 Kavyaprakasa (Mammata) Kirtikaumudi 32, 75, 228-29, 233 231-32 Kayadala 120 Kirtimalla 308 Kayastha 69 Kirtipala 45, 46, 48 Kedara 35 Kirtisimba 178, 185, 273

Page #389
INDEX 379 Kirtistambha 174, 295 KrshNGadevaraya 189, 195, Kirtivarman 54, 56, 65 202 Kogali 141-42 Keshnaraja (Rajasthan) 51 Kojara 317 Krshqaraja III 139 Kokavasati 242 Krshparshi gaccha 243 Kolhapura 62, 246, 271. Kshapanasara 64, 271 Kollapura 95, 132, 135, 142, Kshatraculamani 265 317 Kshemandbara 170 Kolanupaka 87 Kshemapura 302, 318 Kommaraja 97 K shullakapura 64 Kondakunda-anvaya, passim Kubera 15 Kondakundeya-tlctha, 87 Kuciraja 116 Konerinmaikondan 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 Jinalaya 91, 93, 263 Kulacandra Siddhantadeva 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 Kotika gana 238 Kumarabhupalacarita 227 Kotitirtha 258, 318 Kumaradeva 238 Kovilangalam 85 Kumarakirti 102 Krapura gana 93, 113, 115, Kumara pala, passim 199 Kumarapala (Tribhuvanagiri) Keparasakosa 167 245 Kspasundari 251 Kumarapalacarita 15, 221, Krishnamoorthy, K. 150, 260, 227, 243 278 Kumarapalaprabandha 228, Ktshna Misra 275 251 Ktshna (Philosopher) 6 Kumarapalapratibodha 21, Kssbpa (Yadava king of S. 23, 24, 226, 318 India) 98, 99 Kumarasena 103, 139, 294

Page #390
380 COMPREHENSIVE HISTORY OF JAINISM Kumaravibara 225, 349 Kumaravibarasataka 223 Kumari hill 317 Labhapura (Lahore) 167 Kumbhakarna (Mewar) 165, Laccaladevi 104 173, 175, 199, 285, 326, Lacchiyabbe 100 337 Laghu-Kailasa 308 Kumbbaria 286 Laja 318 Kumbnur 85 Lakhana 55 Kurkumadevi 105, 319 Lakhanapalha 47 Kunudacandra 6-8, 12, 13, Lakkundi 106, 319 136, 225 Laknawati 242 Kumudavada 99 Laksha 19 Kunala 214 Lakshar:avati 242 Kundakunda anvaya, passim Lakshma 109, 271 Kundanavrolu 90 Lakshmana (Jaisalmer king) Kundavai 84 170-71 Kundi 100 Lakshmana (Samanta) 64 Kurdugesvara Rshabhadeva Lakshmana Vihara 171 351 Lakshmanasena 236, 238 Kuntalapura 115 Lakshmani 318 Kunthur atha 190, 202, 241, Lakshmarasa 104-5 283 Lakshmesvara 105-06, 108, Kuppuswami 79 318 Kupp: guru 113-14, 186, 318 Lakshmideva II 100 Kuriyagrama 4 Lakshmidevi 129 Kuru 210 Lakshmi Jinalaya 116 Kurugodu 193 Lakshmichara 271 Kurulitirtha 115 Lakshn; Isagara 162, 164-65, Kurumbur adu 355 169, 173 Kusagra pura 210 Lalla 172 Kusa Jinalaya 94, 318 Lalitakirti 194 Kusaraja 177, 273 Lanka 232 Kusinara 332 Latadesa 12 Kusumapura 2:0 Latisa mhita 176 Kuvalayamala 261, 291, 309 Lavanakhi taka 319 Kyatanahalli 135 Lavanaprasada 30, 245

Page #391
INDEX 381 Law, B. C. 284 95, 104, 119, 131-32, 136, Lilavatl-Katha 208 190 Linganusasana 218-19 Maghanandi Bhattaraka 109 Lodana 296 Magbanandi (contemporary Lodarva 319 of Gayakarna) 60 Lokkigundi 319 Maghanandi (Kandura) 101 Lolaka 350 Maghacandi Siddhantadeva Lolarkacaitya 19 126, 136, 320 Lowe, W. H. 182 Mababbarata 222, 223, 230, Luacchagira 65, 297 240, 274, 341 Lupakarna 169, 172 Mahabhoja 60 Mahabodhi 257 Mabadeva (general) 351 M Mabagana 55 Macikabbe 128 Mahagiri 332 Madalapura 122 Mahamandalacarya Nayakirti Madalura 320 130 Madana festival 214 Mabalakshmi 62-63 Madanakirti 30, 267, 298 Mahapasimha 238, 272 Madanapala (Tomara) 246, Mabanisitha 322 * 356 Mabapuraya (Mallishena) 103, Madanavarman (Candella) 55 262 Madanavarman (Malava) 243 Mahapurana (Pushpadanta) 58 Maddagiri :00 Maharasbtra, passim Madhavacandra 64, 95, 115 Mabasena (Pogari gaccha) 96 Madhavacandra Traividya Mabavira, passim 271 Mahaviracarita (Gupacandra) Madhukanagara 275 211-12 Madhumati 320 Mabaviracarita (Hemacandra) Madhura 110 18-19, 21 Madhyamavyayoga 223 Mabaviracarita (Nemicandra) Madiraja 115 214-15 Mador 64 Mahendra I 346 Magadha 221, 257, 302 Mahendrasuri 224, 234, 249 Magha 237 Mahendravarman 80 Maghanandi 60, 62-64, 94, Mahe svara 45, 208, 210, 247

Page #392
382 COMPREHENSIVB HISTORY OF JAINISM Mahesvara (author) 67 Mallika-Makaranda 223 Mahesvara (monk) 139 Mallikamoda Jina temple Mahesvaradatta 216 127, 188 Mahetha 242, 345 Mallikarjuna (brother of Mahicandra 55 Karttavirya IV) 101 Mahua 275 Mallikarjuna (Konkana) 221 Mahumanikyadeva 89 Mallikarjuna (Vijayanagara) Mahuva 320 194 Mailapa anyaya 59, 313 Mallinatha 195, 200, 241, 291, Maithili-Kalyana 269.70 305, 329, 338 Majumdar, A. K. 67-68, Mallinatha (man) 134 70-71, 73-74, 76, 227, 247, MallisheNGa Bhattaraka 90 250-51 Mallisheya (monk) 262 Majumdar, R. C. 79, 179, MallisheNGadeva 140 253 Mallishena-Pandita 125 Majumdar, S. N. 254, 284 Marqovara 168 Makaraketu 210 Mammata 220, 233 Malaladevi 113 Managoli 108 Maladbarideva 114, 128, 134 Managundi 108 Maladharigaccha 139, 231, Maoasinha 178 238 Mandalgarh 266 Maladharisvami 130 Mandanamisra 261 Malan ura anvaya 89-90 Mandavagadha 320 Malava 12, 33, 70, 110, 24- Mandu 321 43, 246, 266, 276 Mangalapura 242, 267, 3.1 Malavadesa 58 Maigi-Tuogi 321 Malava-mandala 266 Manika Poysalacari 117 Malayakhela 320 Mapikasetti 119 Maleyamarasa 96 Manikya Bhattaraka 98 Maleyura 139, 197, 320 Manikyacandra 26, 228, 233 Malik Kafur 242 Manikyanandi (pandita) 63 Malkhed 91 Manikyanandin 58 Malla 113 Manikyanandin (PrameyakaMalladeva 34 malamartanda) 256 Malli 323 Manikyasena 55, 115, 268 Mallibh ushana Manikyasundara 297

Page #393
INDEX 383 86 Manikyatirtha 335 Meghacandra 123, 129, 136, Manikyatirtha Basadi, 100 197 Manki 192 Meghacandra Siddbantadeva Mannera Masalevana 141-42 Manta Niqagallu 121, 200 Meghacandra Traividya 138 Manyakheta 320 Meghaduta 275, 337 Marasimha III 137, 288 Meghanandi 109, 323 Marasamudra 121 Meghaprabhacarya 226 Maravarman Sundara Pandya Mehoba 55, 245 Merta 323 Marikali 126 Merutunga, passim Mariyanne 133, 136 Merutunga, Ancala gaccha Markuli 126 169 Marudesa 257 Meshapashana gaccha 114-15 Marudevi Basadi 319 Mevada 38, 232 Marukosta 321 Mirashi 63, 67, 82 Maruru 196, 322 Mitbila 241, 323 Maski 95, 322 Modha gaccha 324 Mathura 65, 66, 110, 239-40, Modhera 323-24 322 Moharajaparajaya 15, 19, Mathura gaccha 177, 178, 308 22-24, 26, 224, 232, 349 Mathuranvaya 334 Mokal 174 Mathura Sangha 347 Molakhoda 192 Matisagara 259 Morajhari 42 Matsya Purana 211 Mosalevada 142 Mattavara 118-19, 199, 323 Mudabidri 324 Mattavura 119, 322 Mudabidura 195 Maunibhadra 101 Muqahalli 138 Maunideva 101 Mudrarakshasa 232 Mauni Siddhanta Bhattaraka Mudritakumudacandra 6, 225 110 Muguli 123 MayaNGalladevi, 7, 221 Mugulur 123 Medapata 264 Muhammad of Gbur 243, Medata 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 Nabheya 47 Muktagiri 324 NabhinandanoddbarapraMukunda 212 bandha 156 Muladeva 8 Naddula 19, 20, 77 Mulagana 61 Naddulai 45 Mularaja I 21-28, 37, 58, Nadlai 175, 325 81, 220, 226, 232, 235, Nadol 325 290 Naduladazika 44-45, 325 Mularaja II 28, 8! Nadulapura 20 Mulasangha, passim Nagacandra 99 Mulasthana 257.58 Nagacandra Saiddbantika 61 Mulavasati 292 Nagadatta 213 Mulgund 102-03, 106, 189, Nagadevi 131 192, 262, 294, 325 Nagahrada 326 Mullur 117, 140 Nagakumaracarita 178, 350 Municandra 16, 38, 102, 109, Nagakumarakavya 262 196 Nagapura 6, 263, 326 Municandra (Belgaum) 100 Nagapuriya gaccha 326 Mundasthala 325 Nagara 326-27 Mundira 257 Nagara Jlpalaya 131-32 Mungasthala 325 Nagarakhanda 187 Munibhadra 188 Nagarakotta 131 Municandra Siddhantadeva Nagarakotta Caitya paripati 293 327 Muni Rajavijaya 247 Nagasamudra 131 Munisekhara 173 Nagasena Pandita 97 Munisundara 163, 169, 180 Nagaur 326 Munisundara (author) 307 Nagendra gaccha 34, 224, 231, Munisuvratacarita 4), 68, 234-35, 237 267 Nahata, A. C. and B. L. 18), Munja. 57, 58, 80, 236 182, 184, 255, 309 Munjala 11 Nahar, P. C., passim Mutsandra 133 Nakhara Jinalaya 120, 305 Muttati 123 Nakona 327

Page #395
INDEX 385 Nala 18, 2:4 Narapati 49-50 Nalakacchapura 59, 266, 327 Narapattirannu 310 Nalanda 212 Narasimha (merchant) 162 Nalavilasa 223 Narasimha 1 115, 121, 125, Nalcha 266 130-31, 135 Nallur 141 Narasimha III 124, 132 Namasangraha 218 Naravahanadatta 215, 269 Namiratha 169, 323 Naravara 328 Nami Vidyadbara 270 Naravarman (Paramara) 58 Nammayasundarikatha 216 Naravimana, 232 Nana 300, 327 Narayana (Vasudeva) 233 Napaka 228-29 Narendrakirti Traividya 135 Nanaklya gaccha 35, 228 Narendraprabha 228, 231, 233 Nanavala 328 Narendrasena 1 103 Nanda (emperor) 331 Narendrasena II 106 Nandakulavati 325 Narmadasundari 216 Nandibevuru 141-42 Nasikya (Nasik) 241, 328-29 Nandisvara 334 Nasiruddin 37-38 Nanditata gaccha 297 Natyadarpaqa 250 Nandivarman II 314 Natyadarpana (Ramacandra) Nandavara 141 223 Nandiya 328 Nayacandra 50, 244 Nannasuri 169 Nayacandrasuri:43 Nanni Santara 112 Nayadhammakabao 239, 352 Nanniya Bhatta 88 Nayakirti 120, 125, 131-32, 140 Napasar 169 Nayakirti Siddhanta CakraNara (Arjuna) 233 varti 124 Narabhata 328 Nayanandin 58, 272, 298 Naracandra 233 Nayasena 103, 106 Naracandrasuri 34, 38, 228, Nellikara 196 231 Namagavunda 61 Naradapuri 325 Nemicandra 57, 59, 101, 131, Na raina 328 132, 189, 233, 262, 271 Naranaka 328 Nemicandra:uri 213-15 Naranarayanananda 36, 233 Nemicandra Siddhantadeva Naranayana 42, 328 91 25

Page #396
386 COMPREHENSIVE HISTORY OF JAINISM Nemikumara (father of Vag- Ojha 263 bhata) 264 Osia 329-30 Nemiratha, passim Osmanabad 347 Nemipathacarita 222, 231 Othello 216 Neminatha Purana (Karna parya) 62, 271 Neminatha Purana (Brahma Nemidatta) 273, 276 Pabhosa 330 Nemi-Nirvapakavya 263-65 Pachar 268 Nemisena 55, 268 Padalipta pura 34, 330 Nighantusesha 219 Padaliptasuri 330 Nigumba 61 Padma 230 Nilakantha 329 Padma (person) 340 Nimbadeva 62, 142 Padmakara 6 Nimbadevarasa 62 Padmakshi 87 Niralgi 106, 329 Padmarabha 177 Nirayavalila 339 Padmanandakavya 230 Nirbhaya-Bbimavyayoga 223 Padmanandi 114, 131, 141, Nisithacurni 4-5 188, 196, 258, 272 Nitoda 329 Padmaprabha, passim Nityavarsha 141 Padmaprabha Maladbarideva Nodhaka-Nagara 275 122 Nokkayya 114 Padmaprabha suri 211 Nokkiyabbe temple 306 Padmaprabhacarita 316 Nokkiya Setti 110-11 Padmapura 334 Nrpatunga Vallabha 93 Padmapurana (Raidbu) 272 Nyayakandali 5 Padmapurana (Ravishena) 86, Nyayavijaya (modern 144, 258, 270 scholar) 308 Padmasena Bbatlaraka 116 Nyayaviniscaya-Vivaraga Padmasundara 167 260-61 Padmavati 61, 62, 94, 99, 102, 198, 263, 269, 306 Padumasetti 132 Pahilla 55 Odalavadi 329 Paladi 47 Odeyadeva Palasika 331

Page #397
INDBX 387 Palha 38 Paramantaka Siddhantadeva Pali 331 113 Palitana 32, 116, 229, 233, Paramaras 51-52, 56-57, 70, 330 235, 298-99, 334 Paliyakka 110 Paramardin 55, 236, 268 Paliyakka temple 305 Paranagara 329 Pallavas 84, 311 Parasakula 216 Palli gaccha 331 Paravadimalla 84 Pallika 331 Parikh 11, 68, 70, 250 Pallivala gaccha 331 Parikshamukhasutra 256 Palyavidhanakatha 307 Parisishta parvan 221. 234 Pampa 230 Parsvadeya (monk) 197 Pampadevi 112 Parsvanagara 329 Panasoge sakha 13), 194, 315 Parsvanatha, passim Pascasangraha 58 Parsvanathacarita (GunaPanicasara Parsvanatha 36 candra) 211-12 Pancastikaya 177 Parsvanathacarita (Vadirija) Pancasti panikaya 322 259-6: Pandavas 239, 341 Parsvanathacarita (ManikyaPandava Purapa 260, 273-75, candra) 233 337 Parsvanathacarita (Rapa. Pandit, P. 281 simha) 328 Pandit, S. P. 250 Parsvanatha Purana (sri. Panditacarya 187, 201 bbushana) 297 Panditarhalli 121 Parsyanatha Purana (Vadi. Papidhara 55 raja) 274 Panquranga 17 Parsvapura 135 Pandus 17 Parsvasena Bhattaraka 116 Pandya 116 Pasu 48 Pandya-bhupila 193 Pataliputra 215, 239, 242, Pandya-mabisvara 269 331 Pandyaraya 194, 315 Patan 159, 164, 174, 223, Pandyappa Bodeya 195 242 Papapuri 24 Pasasivaram 88 Parab, K. P. 73, 251 Patel, M. L. 70 Parama 129 Patrakesarin 257

Page #398
388 COMPRBHENSIVB HISTORY OF JAINISM Pattana 6-8, 10, 21, 35, 38, Ponnugunda 97, 334 160, 332 Prabandhacintamani, passim Pattina-svami 110-11 Prabandhakosa, passim Patjana-svami temple 306 Prabandhavali, 237 Paumacariyam 14), 270, 287, Prabhacandra 4, 12, 21, 57, 335-37 58, 115, 127-28, 131-33, 234, Paumacariyu 270 257-59, 271, 289, 318 Pava 240, 332 Prabhacandra Siddhantadeva Pavagiri 333 138 Pavanadura 275 Prabhacandra Saiddhantika Pavapanjaya 269 124 Pavapuri 332 Prabhacandra Siddhantadeva Penugonda 333 (Belgaum) 100 Pergade Mayduna 115 Prabhacandra (Balatkara Periplus 34' gana) 275 Permadi-Caityalaya 319 Prabhacandra (disciple of Parmadi-Udayaditya 113 Ramacandra) 92 Perumaladeya 126, 197 Prabhacandra Traividya Perumapalli 30 Bhattaraka 90 Peterson 9, 68, 72, 73, 248 Prabha candra (Bharati gaccha) Pethada 39 272 Phalavardhika 41, 239, 333 Prabhacandra (Kathakota) Paeru 160-61, 244-46, 356 296, 348 Pindaravatika 333 Prabhakara 188 Pindwara 333 Prabhanjana 261 Pischel 249 Prabhasa 30, 35 Pocaladevi 129 Piabhasa Patana 298, 349 Pochabbe 140 Prabhavakacarita, passim Pocikabbe 129 Prabodhacandrodaya 56, 80, Pogaja gaccha 117 224, 275 Pogari gaccha 96, 110, 115 Prabuddha-Rauhine ya 226 Pola rasa 87 Pradyumnasuri 53, 234 Poliyad plates 3 Pragvata Kula 263 Pomburcha 110-11, 306 Prahladana 24, 33! Ponnaladevi 271 Prahladana pura 24, 36, 159, Ponnavada 97, 306 334

Page #399
INDBX 389 Prameyakamalamartanda 57, Pupnasavakabakosa 273 256 Punyavijaya 172, 248, 252-53 Prasannacandra 243 Punyasrava Kathakosa 257. Prasastapada 261 58 Prasnavahana kula 238 Puranasara 58 Pratapa (maharana) 175 Purapasarasangraha 271 "Pratapasimha (Kasi) 243 Puratanaprabandha sangraha, Pratishthana 39, 238, 241, passim 335 Purigere 105 Pratishtbasaroddhara 266 Purikara 105, 108, 336 Pratishtbasoma 162 Purimatala 336 Pratishtbatilaka 270 Parle 115 Pravaranasara 177, 350 Parnabhadra 47, 293 Pravasagiti 318 Pardacandra 138 Pravasagitikatraya 173 Purgasa 276 Prayaga 213, 269, 333-36 Purpasitha 34, 174 Premi, N., passim Purpatallaka 329 Psthvipura 41 Purudeva 268 Psthviraja 1, 9, 40, 338 Purudevacam pu 268 Psthviraja III 42, 236, 241, Pushkara 213, 243, 336 243 Pushkara gana 339 Psthviraja-Vijaya 9, 40 Pushkarini 6 Pujavidhana 15 Pushpadanta 58, 256, 269, 315 Pulakesin II 96 Pushpaka 232 Puli 100, 335 Pushpasena 126, 139 Punapakshadeva 20 Pustaka gaccha, passim Pundrikacarita 299 Putiga 20 Pundarikasvamin 165 Pundraparvata 336 Pundravardhana 335-36 Pundravardhaniya sakha 335 Qutb-Ud-din Mubarak Shah Punisa 138 57, 179 Punisa Jinalaya 123, 125, 300 Punnagavrkshamula gana 61, 100, 102, 335 Radavara 335 R gana 61,

Page #400
390 COMPRBHENSIVB HISTORY OF JAINISM Raidhu 272, 281 Ramacandra (dramatist) 21, Raivataka 10, 239-40, 352 25, 223, 224 Rajadeva 44-45 Ramacandra (Yadava) 108. Rajadhiraja 104 116 Rajadbiraja Kongalva 140 Ramacandra Travidya 90 Raja gaccha 233, 234 Ramadeva 42, 43 Rajagpha 214, 240, 335 Ramagiri 86, 336, 337 Rajaldesar 169 Ramakka 191, 302 Rajamalla 117, 176 Ramakonda 86, 337 Rajamalla IV 141 Ramanatha 141 Rajanagara 336 Ramaraya 193, 196 Rajaraja 1 83 Ramasena 110 Rajaraja II 85 Ramateka 337 Rajasckhara 4, 25, 35-35, Ramatlctha 86 230, 238, 252, 356 Ramayana 233 Rljasri 257 Ramnagar 284 Rajatarangiol 235 Ramakapura 163, 175, 333, Rajendra I 83, 84, 137 337 Rajendra II 84 Rapapura 167 Rajimatj 267 Ragastambhapura 9, 50, 318 Rajimati-Prabodha-Nataka Ranatbambor 40 225 Rapiga 73 Rajimatl-Vipralambha 267 Rao, B. V. R. 88 Rajyapura 329, 336 Ras Mala 69 Rakkasayya 90 Ratangarh 169 Rama (Dasarathi) 137, 232, Rathayatra 225, 227 260, 270 Ratna 79, 352 Rama (king) 76 Ratnacuda 215 Rimabhadra 226 Ratnacudarajacarita 214 Ramacandra (Digambara Ratpadvipa 257 monk) 124 Ratnakarandaka-Sravakacara Ramacandra (Belgaum) 100 81 Ramacandra (contemporary Ratnamandira 37 of Vikramaditya VI) 92 Ratnapala (man) 55 Ramacandra Mumukshu 257- Ratnapariksha 160, 245 58 Ratnaprabha 7, 53, 164

Page #401
INDEX 391 Ratnapura 50, 53 Rudra 109, 212, 288 Ratnapuri 338 Rudraditya 236 Ratnasekbara 164, 165, 169 Rudramabalaya 10 Ratnasisha 165 Rudra-Narayana temple 142 Ratnasimha Suri 227 Rudrapala 44 Ratnasuri 156 Rudrapalli 339 Ratnatrayabasadi 192 Rudrapalliya gaccha 227, 339 Ratnavahapura 241, 338 Rujuru 95 Ratpavali 270 Rukamabbe Ratrimatikanti 61 Rupaparayana 62 Rattas 99-100, 338, 349 Raubineya 226 Ravandur 197 Ravicandra 93, 94, 99 Sabdabhedprakasa 67 Ravikirti 96, 288 Sabdacandrikavstti 64 Raviprabha 41 Sabdanusasana 164, 218, 249 Ravishena 86, 258, 269, 336 Sabdarpava 271 Ray, H. C. 69, 71, 77, 79, Sadaka (man) 3 253-54 Sadasiva 193, 196 Rayabag 338 Sadhana Jinalaya 199 Rayadrug 141, 190 Sagapattana 339 Rayamalla 175 Sagara 222 Rayamallabhyudaya 168 Sagaracandrasuri 233 Raya Murari 92 Sagarakatje 118 Rayapala 20, 44, 45 Sagaradharmamsta 59, 60, Rayasimha 169 266, 267, 279 Recana 113 Sagaranandin 37, 126, 132 Recarasa 126 Sagwara 273, 339 Recimayya 132 Sabajapala 156 Reshandagiri 3:8 Sahana 156 Revana 42 Sahasralinga 10 Rini 169 Sahavadina 333 Rob]taka 339 Sahet-Mabet 242 Rshabha, passim Sahityadarpapa 250 Rshabhadasa 166 Saigatta 99 Rshabhadevacarita 264 Saivas 203

Page #402
392 COMPREHBNSIVB HISTORY OF JAINISM Sajjana 10, 11, 341 Sambhudeva 132 Sajjana Upadhyaya 209 Sangrahani tika29 $akas 216 Samgramapura 340 Sakalacandra 105 Samipati 43, 342 Sakalacandra Bhattaraka 98 Sammaijinacariyu 273. Sakalacandra Pandita 111 Samipatiya 43 Sakalakirti 275 Sammeta 340 Sakalatirthastotra 291, 328, Samprati 214, 227, 239 343, 347, 354 Sampatkara 11 Sakambhari 15, 40, 41, 224, 340 Samvegarangasala 211 Saketa 340 Sanchor 47 $akta 213 Sancikadevi 47 Sakunikavihara 34, 292 Sandera 342 Sakuntala 72 Sanderaka gaccha 343 Sala 117 Sandesara 76, 233, 252-53 Saletore 118, 137, 150, 152, Sanganer 340 204, 206, 302 Sanghatilakasuri 227 Salba 174 Sangramasimba 165 Salbe 55 Sankaradurga 242 Salibhadra 209 Sarkaraganda 95 Saliga 20 Sankaraganda (Rashtrak Otai. Sallakshana 59, 266 governor) 352 Salt Range 343 Sarkasetti 125 Samantabhadra 139, 257, 260, Sanketa 233 296, 314 Sarkha Jinendra 318 Samanta Jinalaya 132 Sankha Basadi 192 Samantasinha 49, 52 Sankaracarya 192 Samara Shah 155-57, 160, Sarkhapura 36, 341 341 Sarkhesvara 340 Samarasimha 47-48, 53, 155 Santaladevi 94, 128, 136 Samasadina 242 Santara 110-11 Samayadivakara 139 Santicandra 167 Samayasara 177 Santideva 118 Samayasaranatakakalasa 274 santideva (monk) 139 Sambhar 340 Santimunindra 61 Sambhavanatha, passim Santinandi Bhattaraka 104

Page #403
INDEX 393 santiratha, passim Satyagangadeva 115 santinatha (general) 109 Satya-Hariscandra 223 santinathacarita 159, 179, Satyapura 6, 34, 170, 239, 301 241, 341 Santisayana Pardita 116 Satyapuriya Mabavira Utsaba Santishena 57 284, 328, 342 Santisuri 34, 169 Saundatti 99, 100 Santiviramunindra 62 Saurashtra 161 santiyappa 125 Savaneru 130 santu 11, 35 Savanta Basadi 132 Sapadalaksba 238, 266 Savaras 210 Saraguru 197 Savata 329 Sara ngadeva 38, 39, 52, 246 Savatigandhavarana Basti 128 Sarasvati 32, 33, 35, 59, 232, Savikeri 192 351 Sayaravasati 175 Sarasvati (sister of Kalaka) Sayyambhava 293 216 Sedimba 90-92 Sarasvati gaccha 202, 275, Sena gana, fassim 297 Seram 92 Ssrasvati Mantrakalpa 262 Seringapatam 189 Sardarsahar 169 Serisa 342 Sarnath 343 Sesali 342 Sarvadeva 26, 329 Setubandha 39 Sarvadhara 60 Sevadi 43, 342 Sarvajna 45 Shaqasitiprakaranavstti 28 Sarvananda 37 Shah, A. M., 76, 79 Sarvanardasuri 243 Shah, U. P. 248, 307, 312 Sasakapura 117 Shams-Ud-din 242, 293 Sa sanacatustrimsika 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 Satavahapa 235 Shergarh 343 Satrunjaya, passim Sheth, c. B, 68, 70, 76, 179Satrunjay avatara 32 80, 290

Page #404
394 COMPREHENSIVE HISTORY OF JAINISM Siddha-Hema 13, 218, 220 Sindaghatta 136 Siddhantacarya 186 Sindana-Kalpola 313 Siddhantadeva Muni 188 Sindangera Basadi 119 Siddhanta-yog1201 Sindhudesa 161 Siddhafala 24, 73, 225, 227 Sindhuraja 80 Siddhapura 10, 22, 232 Singaveram 260 Siddharaja 226 Singhana 93, 98, 245 Siddharsbi 291 Sinnavai 83 Siddhasastra 201 Sircar, D. C. 277 Siddhasera (12th century) Sirohi 169, 344 2:8, 291, 294, 319, 330, $ish yahita 215 338, 343, 347 Sisupalavadha 264 Siddhasena (Guru of Bappa Sita 270 bhatti) 323 Sitalanatha 222, 335 Siddhasena Divakara 351 Siva 2, 10, 26, 32, 61, 94, 120, Siddhasena Suri 169 233 Siddhasuri 156 Sivadatta 251 Sikandar Shah 189 Sivaganga 143 Silabaras 82, 136 Sivamara 99 silavijaya 289, 306, 315, 324, sivarama 192 345 Siva Vaidyanatha 31, 33 Simandharasvamin 8 Skanda 212 Simba 37 Skanda Purapa 26-27 Simhadeva 261 Smith, V. 82 Simhakirti 189 Snatasya 224 Simhakumara 260 Sogi 142 Simhala 210 Soma 264 Simhana 94, 108 Somadasa 173-74 Simhanandi 94, 190 Somadeva (10th cent.) 261 Simhanandi (Kundakunda) 93 Somadeva (saka 1127) 62, 64, Simhanandin 276 271 Simhapura (S. India) 260 Somanatha 14, 298 Simhapura 343 Somaprabbacarya 21-23, 225Simhapura (2) 344 26 Simhapuri 243 Somasarman 258 Sindas 95, 103 Somasimha 52

Page #405
INDEX 395 Somasaubhagyakavya 162, Srideva 6-7 180, 297 Sridhara 5, 26 Somasundara 162-63, 164, Sridharacarita 297 175, 228 Sriharsha (poet) 238 Somasundara Suri 307 Srikirti 28-29 Somavara 122 Sr]mala 47, 291 Somesvara (poet) 26, 31, 33, Srimala gotra 160 35, 228, 229 Srimala Mahatmya 292 Somesvara (Cahamana) 42 Srimala Varsa 245 Some svara I 96, 97, 100, 103- Srinandi 58, 95, 105 04, 108, 110, 127, 141-42 Sringeri 199 . Somesvara II 96-97, 99, 103. Sripala 6, 24, 73, 225, 05, 109, 113, 120, 334 260 Somesvara]192, 101,116, 119 Sripala akhyana 275 Somesvara IV 92, 107 Sripalacarita 273, 276 Somila 211 Sripaladeva 259 Sonagiri 344 Sripala Mandalesvarasrama Sonda 191 58 Sopara 346 Sripala Travidyadeva 123, Sorattha 269 125-26 Sosavura 117 Sripala Varqin 273 Sosavura Basadi 117 Sri Pancami 263 Sovisefti 136 Sriparvata 35, 212-13, 248 Sravakacarita 273 Sriraiganagara 189 Sravanahalli 138 Srirangapattana 345 Sravana Belgola, passim Srisailam 202 Sravasti 239, 242, 344 Sri-Sakavata 273 Sravastika sakha 344 Sri-tilaka 238 Srenika 166-67, 226 Sri-Vijaya Basadi 319 Sreyamsa 313, 339 Srutakirti 58, 60 Sreyamsa Pandita 112 Srutakirti I !92 Sribhushana 274, 297 Srutakicti II 192 sricandra 6, 8, 9, 68 Srutakjiti Traividyadeva 62 Sricandra (Kathakosa) 27, 29, srutamupi 187, 201 60, 258, 272 Srutasagara 273, 276 Sricandra (man) 55 Stambhana 33

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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, Sthaviravalicarita 221 232, 235 Sthulabhadra 332 Sukumara 25 Subandhu 265 Sulocana 270 Subhacandra 101-02, 124, Sulocanacarita 275 133-34, 120, 129, 133, 198, Sultan Mahmud 65, 241, 341 273, 274 Sultan Sahayadina 241 Subhacandra (Pandava) 260, Sumati 169, 197, 287, 347 339 Sumati (writer) 301 Subhacandra Bhattaraka 101 Sumatisadhu 162 subhacandra (11th cent) 264 Sumatisagara 285, 3)1, 321, Subhacandradeva 134 325, 341 Subhacandra Siddhantadeva Sumati Upadhyaya 211 128 Sundari 209 Subbacandra Traividya 13 Suparsva 97, 176, 296, 302, Subhadra 60 306, 320, 322, 354 Subhadra 233 Suracarya 4, 234 Subhadra (sister of Nami Suranhalli 135 Vidyadhara) 270 Sa rastha gana 95, 104, 135 Subhadrabarana 269-70 Surasundari 210 Subhadrapatika 270 Surasundaricariya 210 Subhakirti 59 Surat 272, 346 Subhankara 20 Surathotsava 26, 73, 228 Subhasbita ratnasandoha 80 Surparaka 39, 210, 316 Subnur 116 Surya (general) 116 Sudarsana 272 Susarmapura 327 Sudarsanacarita (Nayanan- Suvarnavati 200 din) 58, 272, 298 Suvrata, passim Sudarsanacarita (Vidyanan- Svaryagiri 50, 310 din) 272 Syayambhu Sudatta 118 Sugandhavarti 99 T Suhastin 214, 332 Sukadara 134 Tanagapattana 350

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INDBX 397 Tagaduru 346 Teridala 349 Tagara 269, 347 Tewar 350 Taila II 141 Thahada 7-8 Tailapadeva 236 Tharada 349 Taj-Ul-Mulk 162 Tharapadra 35, 225, 349, Takshakapura 350 355 Takshasila, 210, 234 Tharapadriya Prasada 349 Talakad 129 Theravali 350 Taladhyaja 347 Thuvana 349 Tala pataka 317 Tihuna 172 Talanapura 347 Tilakamanjari 57 Tamalitti 269 Tilakaprabhasuri 52 Tamralipti 257, 348 Tilaka pura 349 Tapa gaccha 162-66, 173, 181, Tilakasundar) 215 228, 306 Tilakasundari-Ratnacuda. Tara 348 katbanaka 248 Taranagadha 159 Tintrini gaccha 93, 114, 133, Taranga 23, 35, 159, 343 136, 196, 199 Tarapura 348 Tippura 132-33 Tatangi 139, 200 Tirahutti 241 Tattakere 108, 114 Tirthada Basadi 94 Tattvarthadhigamasutra 332 Tirthamala 51, 294, 312, 315 Tattvarthadipika 273 Tirthayatrastavana 328 Tavanandi 188, 348 Tirumalai 83, 349 Tavanidhi 188, 348 Tirumetrisai 310 Tawney 67-71, 76, 81, 253 Tirunamkondai 202 Taxila 349 Tirunidamkondai 85 Tejahpala 29-30, 32, 34, 35, Tirupparuttikundan 85 228-29, 235, 240, 286 Tiruppattikunru 202 Tejahsimha (Gubila) 53 Toda Raisingh 350 Tejahsithba (Cabamana) 172 Togarakunta 87 Tejalapura 172, 240, 352 Tolapurusha Vikramaditya Tengali 91 santara 110 Teranagara 269 Tomara 177, 246 Terapura 229, 347 Topakavi 397 Terdal 349 Torana 352

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398 Tosali 209 Totahalli 197 Trailoky adipaka 337 Tribhuvanacandra 61, 105 Tribhuvanacudamani 195 Tribhuvanagiri 245 Tribhuvanapala 22 Tribhuvanatilaka (W. Calu- Udayapala 65 COMPREHENSIVE HISTORY OF JAINISM kya) 96 Tribhuvanatilaka (Kolhapur) 271 Udayaprabha 36, 228, 231, 233, 237 Udayasimha 48-49 Udri 188, 351 Tribhuvanavihara 22, 226 Trikalayogi Siddhantadeva 86 Udyotakesari 317 Ugraditya 337 Ujjayini 214, 216, 243, 268, Trikuta Jinalaya 126, 206 Trilokatilaka temple 350 Trinyapura 197 Tripuri 350 Trishashtisalakapurushacari- Ukhalada 351 351 Ujjill 88 Ukesakula 162 Umapati 236 ta 15, 18, 38, 218, 221, 233 Trishastismrtisara 267 Trivarnacara 270 Umasvati 260, 332 Una 351 Trivedi, K. H. 250 Una 351 Trivikrama 55 Tungabhadra 105 Unnatapura 352 Upadesakandali-Vrtti 28 Upadesa pada 164, 217 Upadesapadatika 41 Upadesatarangini 37-39 Upadhye, A. N. passim Upakesa-gaccha 42, 156, 164-65 Upakesapura 330 Upakesavamsa 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 Ubhayacarya 142 Uccanagara 350 Uccandavalamalai 310 Ucchangi 350 Uda 299 Udaipur 297 Upariyala 352 Uppina Betgiri 95 Urengapura 157

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INDEX 399 Urjayanta, passim Vaijayanti 219 Urvila 257 Vairasimha 171 Urvitilaka temple 112, 306 Vaisali 212, 255, 353, 357 Uthaika 52 Vaishnava 198, 200, 240 Uttaradhyayana 12, 215, 290, Vaisravana (man) 350 354 Vajra pani (person) 117 Uttaradhyayana-curni 347 Vajrasakba 16 Uttarapurana (Gupabhadra) Vajrasvamin 234 103, 259-60, 262, 265, 267- Vakkalagere 120 68, 270, 274, 289 Valabhi 31, 74, 236-37, 241, Uttarapurana (Pushpadanta) 298, 353 256 Valama 354 Vallabha 2, 220 Valmiki 233 Valmikinagara 275 Vacaspati 219 Vamaja 354 Vadali 357 Vamanasthali 35, 229 Vadanagara 162 Vanaraja 31, 235, 286, 332 Vadapali 310 Vandiyur 91 Valavala 3.3, 357 Vanga 211 Vaddaradhane 259 Varakana 354 Vadibhasimba 258, 265 Varakanakapura 354 Vadicandra 286 Varanasi 2, 35, 68, 211, 237, Vadidevasuri 231 239, 242, 257, 294, 354 Vadiraja 118, 127, 257-59, Varanga 354 262, 274, 275 Varangacarita 259 Vadisimha 260 Varangan, 194-95, 354 Vagala 52, 314 Varatirumdai 310 Vagbha ta !4, 24 Vardhamana (town) 37, 235 Vagbhata (author of the Vardhamana (Kharatara) 2, Alankara text) 262, 264 5, 208, 244 Vagbhata (Jain) 263 Vardhamanagani 21 Vagbbatalankara 263-64 Vardhamanamuni 118, 201 Vaghasina 50 Vardhamanasuri 34, 61 Vaghelas 115, 219 Varendra 258, 318 Vaidarabhi 232 Varakana 51

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400 COMPRBHBNSIVE HISTORY OF JAINISM Varunasarmaka 1, 227 Vemaka family 59 Vasantagadh 334 Venugrama 101-02 Vasantakirti 65, 193 Veraval 29, 285 Vasantapala 234 Vesata gotra, 156 Vasantapura 212, 334 Vidarbha 283 Vasantavilasa 231 Vidushakas 212 Vasantotsava 257 Vidyananda 189 Vasavacandra 127, 317 Vidyanandin 259, 275 Vasavadatta 265 Vidyanandin (of SudarsanaVasavendu 54 carita) 272 Vastupala, passim Vidyanandin (Vadi) 204 Vastupalacarita 31, 35, 36, Vidyutpura 29 74.76 Vigrabaraja IV 41-42 Vastusara 245 Vijada 172 Vasudeva 202, 240, 276, Vijapur 35 321 Vijavala 269 Vasudeva (man) 63, 64 Vijaya I 197 Vasudevacarya 305 Vijaya Bhatjaraka 112 Vasupujya 257, 293 Vijayadanasauri 166 Vasupujya II 123, 125, 126 Vijayadeva 197 Vasupujya (Mugulur) 123 Vijayaditya (silabara) 62, 63, Vasusujya Siddbantadeva 113 102, 271, 320 Vatapalli 353 Vijayaditya (W. Calukya) Vatera 355 105, 319 Vatesvara 3 Vijayaghosha 354 Vatsaraja 80, 330, 348 Vijayakirti 273 Vatsaraja (minister) 65 Vijayakirti I 102, 192 Vatsyayana 233 Vijayakirti II 102, 192, 291 Vava 355 Vijayakirti III 192 Vayada 3 Vijayamangalam 355 Vayada gaccha 34, 230 Vijayanagara 186-87, 189-90, Vayatiya 35 192, 193 Vayubouti 258 Vijaya Narasimha 117 Velaka 175 Vijayapala 24, 225 Velankar, passim Vijaya-Parsvadeva Basadi Velara 355 124

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Vijayapura 355 Vijayaraja 52 Vijaya Sadasiva 195 Vijayasenasuri Vinayaprabhasuri 328 Vinayavijaya 320 Vindhya 16 Vindhyagiri 272 Vindhyavalli 4: 34, 229-30 Vijayasenasuri (Tapa) 167, Vindhyavarman 59, 266 Vira 2-3 Vira Bibbarasa 91 INDEX (Nagendra) 228, 302 Vijayasena (Sena King) 236 Vijayasimhasuri 227 Vijay odaya 279 Vijnapti-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 Santara 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 Vimalasuri 269, 337 Vinayacandradeva 142 Vinayaditya 117-19, 123 Viracarya 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 Somesvara 88 Virasuri 1, 232 Viratanagara 176 Vira Vikramaditya 95 Viresvara 36 Viruparasa Viradasa 107 Visala (man) 162 Visaladeva 36-38, 52, 230, 243, 245 Visalakirti 189

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402 COMPREHENSIVE HISTORY OF JAINISM Viseshavadin 260 Yadavaprakasa Viseshavasyakabhashya 354 Yalbargi 301, 356 Vishnu 120 Yalladaballi 135 Vishan (general) 122 Yapaniya 313, 335, 351 Vishnuvardhana, passim Yasahpala 224 Vishnuvardhana Jinalaya 123 Yasascandra 225 Visvabhushana 302, 307, 315, Yasobhadrasuri 343 320, 324, 353, 357 Yasobhadrasuri (Shanderaka) Visvaladeva 53 175 Vitaragastotra 23, 27 Yasodharacarita (Vadiraja) Vivekadhira 181 150, 259-61, 278 Vivekavilasa 48 Yasodharacarita (of Vadiraja, Vividhatirthakalpa, passim the disciple of PrabhaVogeyakera 306 candra) 275 Vyddhacarya Prabandhavali Yasodharacarita (Vadicandra) 247 286 Vtddharatna 171 Yavanadvipa 216 Vtshabhanatha 126 Yekkoti Jinalaya 120 Vtshabhasena 259 Yoga System 188 Vtshabhasena Bhattaraka 200 Yoganidra 232 Vuddhare 188 Yogasara 219 Vyaghrevala family 266 Yogasastra 218-19, 226, 264 Vyakarna-laghuvstti 287 Yogesvara 115 Vyavabara 216 Yoginipura 356-57 Vyavaharabhashya 347 Yogiraja 201 Yojanasetti 191, 302 W Yuan Chwang 239, 277, 323 Yugadideva 334 Watters 277, 335, 343 Weber 181 Z Winternitz 218-19, 249, 250 Zacharia 251 Yadavas 305

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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 Karttikeya and PreBuddhist India are quite well-known. His earlier volume on Jainism, is undoubtodly the greatest work on this fascinating subject.

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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