Jain Inscriptions of Rajasthan

Author(s): Ramvallabh Somani
Publisher: Rajasthan Prakrit Bharti Sansthan Jaipur
Catalog link: https://jainqq.org/explore/001596/1

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Chu Shi 3130 JAIN INSCRIPTIONS OF RAJASTHAN R. V. SOMANI Kai Kai Kai Duan Kai Kai Kai Kai Ru Ru Kai Kai Kai Kai Kai Ru RAJASTHAN Yin Yin PRAKRIT BHARATI SANSTHAN JAIPUR Kai Kai Kai Kai Zheng

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PRAKRIT BHARATI PUSPA-11 JAIN INSCRIPTIONS OF RAJASTHAN BY Ram Vallabh Somani PUBLISHER ASTHAN PRAKRIT BHARATI SANSTHAN JAIPUR

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Publisher : DEVENDRA RAJ MEHTA Secretary Rajasthan Prakrit Bharati Sansthan Yati Shyamlalji-ka-Upashray 3826, Moti Singh Bhomiyon-ka-Rasta JAIPUR-302003 (c) Rajasthan Prakrit Bharati Sansthan 0 First edition 1982 O Price : 70.00 o Printed by : Popular Printers Tripolia Bazar Jaipur-2

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Publisher's Note Inscriptions constitute an important source of historical knowledge. Since Rajasthan is replete with inscriptions, a book on inscriptions might be useful in projecting the various aspects of its history. Consequently, we approached Shri R.V. Somani, a renowned scholar in the field of inscriptions, for taking up this work. He made laudable effort in identifying and interpreting inscriptions, particularly the jain ones. We are, indeed, grateful to him for this. Our hope is that readers, specially in the academic world, may find this book useful in having a better understanding of our heritage. Shri M. Vinay Sagarji, Joint Secretary of our society, made special efforts for its printing which was undertaken by Popular Printers. We express our gratitude to them also. 25th Oct. 1982 D.R. MEHTA Secretary, Rajasthan Prakrit Bharati Sansthan.

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Abbreviations Abu-II ---Arbudachala Jain Lekh Sandoh by Jayant Vijay Abu-V -Arbudachala Pradiksana Jain Lekh Sandoh by Jayant Vijay An. Rep. A.S.I. -Annual Report on Archaeological Survey of India ARRMA -Annual Report on the Rajputana Museum Ajmer Bikaner -Bikaner Jain Lekh Sangraha by Nahataji Daulat Singh - Jain Pratima Lekh Sangraba by Daulat Singh Lodha E. I. -Epigraphia Indica I. A. -Indian Antiquary JBBRAS - Journal, Bombay Branch of Royal Asiatic Society Jin Vijay -Prachin Jain Lekh Sangrah Vol. II by Jin Vijay Nahar --Jain Lekh Sangraba Vol. I to III by Nahar by Vinay Sagar -Pratistha Lekh Sangraha by Vinay Sagar Vol. I (Printed) -do- Vol. II (MS)

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CONTENTS Pages Chapter 1 : Classification of Jain Inscriptions Chapter II : Historical Importance of Jain Inscriptions 13 Chapter III : Polity and Administration 35 Chapter IV : Socio-economic condition 55 Chapter V : Art and Architecture Chapter VI : Jain Sects, Schools and Celebrations 193 Chapter VII : Important Jain Families 209 Appendix 1 : Early Jain Inscriptions from Rajasthan 246 Appendix II : Date of Construction of Jain Kirtistambh at Chittor 253 Appendix III : Rock Inscriptions of Bijoliya 257 Index 259 Bibliography 268 Errata 271 Original text : Jain Inscriptions 1-68

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CHAPTER-1 Classification of Jain Inscriptions Preamble Jainism has been a popular religion in Rajasthan since an early age. Literary sources throw sufficient light on this fact. Moreover, Mathura, Ujjain and Vallabhi, famous ancient Jain sites, are contiguous to this state. Itinerant Jain monks from these towns must have visited this state in their wanderings. Mathura is also important for its ancient Jain epigraphs. Unlike Mathura, Rajasthan has a few early fragmentary Jain inscriptionsl; their Jain identity itself being doubtful. But it has a vast amount of Jain epigraphical material from the 10th century A.D. to 17th century A.D. The corpus of inscriptions is very important for studying the socio-economic and political history of medieval Rajasthan. My aim, in the present work, is to highlight these medieval epigraphs, though the earlier ones have been dealt with. The paucity of earlier Jain epigraphs is both conspicuous and surprising because Jainism had become well entrenched in Rajasthan much before the 10th century A.D. with important centres all over the state. It seems that the Chaitya-vasi Sadhus, who were then influential, did not care to inscribe the details of their manifold activities on stone. Literary and architectural evidences, however, reveal the existence of several Jain shrines in Rajasthan during the post Gupta period. The colophon of the Kuvalayamala2. written in 778 A.D., speaks of a Jain temple at Jalore, which was a massive structure with a notable lofty Shikhar. The Mahavir temple of Osia, too is quite old. Again the colophon 1. See Appendix 'I' for inscriptions antedating the 7th century A.D. 2. The Kuvalayamala (SJGM) (Bombay, 1959) p. 282 line 21,

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2 ] of the Dharmopadesh mala3, composed in V.E. 915 at Nagaur, records that the region contained a large number of beautiful Jain temples. Chittor is another old site. When Haribhadra Suri visited it in the 8th century A. D., it had several Jain shrines belonging to the Chaitya-Vasis4. The Digambar5 Jain sources from Deccan reccord the visit of their Acharyas to the fort of Chittor for studying Jain philosophy and other disciplines. The followers of the Jain religion belong mostly to the Vaishya-community. Due to their wealth and multifarious philanthropic activities they enjoyed a high status in society. During the pre-medieval times when the business activities increased the Jain merchants also ammassed immense riches. Their entrepreneurship, long experience and innate sense of business helped them succced. They had a deep reverence for their monk preceptors and spent lavish sums on religious and benevolent activities to honour the wishes of these monks. Several Jain temples were thus built by them. Among these, the temples of Osia, Abu, Ranakpur, Jaisalmer, Chittor and other such sites are the works of great importance from the epigraphical and architectural point of view. During drought many benevolent activities were undertaken by the Jains and timely endowments were made. These activities were sometimes recorded on stone in the shape of inscriptions. Thus most of the Jain inscriptions are private un-official records the main aim being to perpetuate the memory of benevolent activities undertaken by individuals. For this reason, the details furnished by these inscriptions are quite valuable especially for the study of socio-economic and cultural history of Rajasthan. These details being devoid of hyperbolic expressions are quite useful for political history also. 3. "TPRCFITT ATTITIET frufaatfot stratfor omfati" The Dharmopadeshamala(SJGM) colophon-verses, 13 to 14. The territory around Nagaur formed the part of "Gurjaratra" [E.I. Vol. V p. 210] 4. In the Sambodhi-Prakarana (Verse 61) Haribhadra Suri speaks critically of the ways of the Chait ya-Vasi Sadhus. The Shrutavatar by Indranandi verses 176-177/Vir Bhumi Chittor by the Author PP. 153-154/ Anekant vol. XVI No. 2 p. 72 5.

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(B) Categories of the inscriptions : The Jain inscriptions of Rajasthan provide a rich and valuable source for study of history. They may be classified into the following categories : (i) Inscriptions pertaining to construction and renovation of temples including consecration of the icons. (ii) Grants made for maintenance of temples together with arrangements of certain celebrations. (iii) Historical Jain inscriptions. (iv) Inscriptions pertaining to pilgrimages (Sangha yatra) etc. (v) Others. Inscriptions pertaining to construction of temples : The Jain inscriptions throw interesting light on the history of various architectural sites. Sometimes temples were badly destroyed by the invading forces of the Muslim Sultans causing renovation of old statues and installation of new icons in the temples necessary. Muhammad Ghori, who invaded westerno Rajasthan in V. E. 1234 (1178 A.D.) and Sapadalaksa7 in V.E.1248 (1192 A. D.), destroyed several temples. Alauddin Khilji's forces brutally devastated the Jain temples of Mungathala8, Jiravala, 6. The inscriptions of the temples of Osia (V. E. 1234, 1235 and 1336) Kiradu (V.E. 1235) Sanderao (V. E. 1236) Kayandara (V.E. 1234) etc. mention of the renovations of the temples. The Vividh-Tirth-Kalpa (SJGM) states that Phalodi-Parshwanath-temple was invaded by the forces of the Ghori (The Etihasika-Sodh-Sangraha by the Author, pp. 195) 7. The Kanyanayaniya-Mahavira-Pratima-Kalpa (Vividh Tirth Kalpa (SJGM P. 46/Author's paper 'Prithviraj Chauhan-ke Antima Din' Published in the Maru-Bharati Vol. XXVII No. 1. P. 53. 8. Author's paper Abu-Ksetra-ka. Ek-Prachin-Nagar (published in the Varada XVI PP. 30-34./Abu-II No. 10, 11, 58, 254 & 405/Abu Vol. V. No. 48, 50, and 51 pp. 30-34/Visal Vijayji-Mundasthala Mahatirth (Gujarati) pp. 20-24. 9. The Jiravala-Parshwanath Stavana (verse 7) specifically mentions that the Jain temple of Jiravala was demolished by the forces of Alauddin in V.E. 1368.

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Abulo, Chittor11, Ranathambhor, Jalore12 etc. Some temples were completely demolished. Their details can only be known from the epigraphical fragments and dismembered parts that survive. At Chittor, several inscribed stones were found studded in the Gambhiri-river bridge built by the vicerory of sultan Alauddin Khilji. Many inscribed stones are lying in the State Museums, Udaipur and Chittor and in the oflice of Archaeological Survey of India, Chittor. Inscriptions from the Jain temples of Jalore, which are now fixed in the walls of Topakbana mosque of that place, have also survived and are only the remnants of massive temples. The Mughal forces devastated several temples of Godawar. Sirohi, Mewar etc. The inscriptions of Ranakpur13, Nadlai14, Barakana15. etc, evince that the temples were renovated and new icons were installed after settlement was reached between the rulers of Mewar and the Mughal Emperor in 1615 A. D. The Mughal forces also carried out depredations in the Sirohi area taking away with them more than 1000 Jain bronzes. These were later handed over to Maharaja of Bikaner and are now preserved in the Chintamani temple of Bikaner. 11. 10. The Arbuda-Kalpa (Vividh-Tirth-Kalpa, SJGM) P. 15. A good number of inscriptions from V.E. 1378 to 1395 of Abu mention that the renovation of Vimal Vasati was undertaken by several families of Mandor. Several inscribed stones of the 13th century AD are noticed from Chittor, For details see History of Mewar by the Author pp. 89-92/ Vir-Bhumi-Chittor by the Author pp. 209--231/Varada Vol. IX No. I pp. 59-60/The Journal of the Royal Asiatic Society of Bengal Vol, LV Pt. I PP.40-47. 12. Jin Vijay No. 351, 352, 353, 360, 361, 362, 363./E. 1. Vol. XI PP. 52 to 56. 13. The inscriptions of Ranakpur temple throw light on destruction carried out there. In V.E. 1611 (1554 AD) Meghanada Mandapa was built. It was renovated only after 36 years in V.E. 1647 (1591 AD) by the same family of Usmanpur. This shows that during Akbar's reign large scale plundering raids were undertaken. Again in V.E.1678(6121 AD) renovation was effected by Shresthi Viradha etc. In 1611 AD after a fight at Ranakpur between the forces of Mewar and the Mughals, some parts of the temple might have been destroyed. (Jin Vijay No. 308 and 309) 14. ibid No. 337 and 341. 15. Author's paper published in the Sambodhi (Ahmedabad) Vol. IX and Maru Bharati Vol. XXVI No. 11

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5 In the earlier times, the plan of a Jain temple was quite simple. However, after the 10th century A. D. additional structures: the Trika-Mandap, Ranga-Mandap, Devakulikas etc. were also added to Shvetambar Jain temples. It also became a fashion to decorate the temple elaborately through fine architectural designs and attractive tracery works. Thus the temples had become too ambitious for a single financer to be able to bear the cost of construction and maintenance (e.g. Ranakpur). The works of renovations, additions to the temple, construction of Devakulikas, Mandaps, Stambhas, Chatuskikas etc. were therefore, shared by several persons. . It is interesting to note that there was no uniform way of recording these datails in the inscriptions. Some times the big Prashastis were composed to record the minor works undertaken by individuals. Major renovation and additions to the Vimla-Vasati were carried out in V. E. 1206 by Prithvipal. But he had recorded his deeds in a fragmentary inscription having a single verse,16 Similarly the major renovation of Lunig17 Vasati done by Pethadkumar is also mentioned in a small epigraph. In this way, we can say that no standard draft recording the renovations and additions to temples etc. was popular. Inscriptions of the icons : The inscriptions engraved on the pedestals of the icons Shilapattas etc. mostly have the following points in the draft. (i) The inscription is opened by giving some religious marks like Shri or Hrim. (ii) The date is generally recorded either in the beginning or at the end. 16. ayaM tIrthasamuddhAro'tyadbhuto'kAri dhImatA zrImadAnaMdaputreNa shriipRthviipaalmNtrinnaa| Abu II No. 72 17. 3771 72 TITT HETETTTT: STATT 925: wah: ofturtant qarte se a davaersa atat FTATE: 1 ibid No. 382.

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(iii) The name of the ruling prince is generally not recorded. But there are cases also when these names have been mentioned. Shresthis, who (iv) Details regarding the families of the Jain had the icon installed, are given. (v) The names of Jain ascetics, under whose instructions the icon was set up and who consecrated it are also recorded. (vi) Some times the names of the Sutradhar, who had carved the icon, are also given. On bronzes, the inscriptions are mostly found on the reverse side. Due to lack of space, abbreviations have sometimes been used for common words like Shresthi, Vyavahari, Vastavya, Upakesh, Gachchha etc. Inscriptions pertaining to grants and endowments : Grants and donations were made for maintenance of Jain shrines and for performance of certain religious rites and celebrations, not only by Jain Shresthis, but also by ruling families and other officials. These grants can be broadly divided into two classes (i) Lengthy-Prashastis and (ii) fragmentary records mentioning a grant. The grants made by a ruling family were generally termed "Surah". The word "Surah" is derived from "Surabhi": (the divine cow that grants desires), which became a distinctive emblem of the royal charitable grants engraved on stone. The figures of Sun and Moon are carved on its top and cow and calf at its end. These were the emblems of religious endowments, which were supposed to have been made for all times to come till the Sun and Moon shines in the sky. The draft of the Surah or grants generally contained the following items: (i) The date and year of the grant, which was either given in the beginning or recorded at the end of the inscription. (ii) The name and antecedents of the granter. In case he was not the ruling prince, the name of the latter was also mentioned.

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[ 7 (iii) Purpose of endowment was always specifically recorded. In medieval Jain inscriptions we find following common purposes for donations : (a) Management and maintenance of temple including the supply of material for18 daily worship of the deity. (b) Rathayatra19 (c) Other celebrations20 like Asthanika, Kalyanika-parva. Annual celebrations (Varsha-Granthi) etc. (d) Minor-works-like supply of oil for lamps21, incense etc. (e) Exemption on levy of taxes22 from pilgrims coming to visit the religous shrines (Abu etc.). (iv) Details of beneficiaries are also given. The grant being a legal draft the stress was always laid on recording due details with exactness in order to minimise ambiguity. (v) The inscription ends with a record of the names of witnesses and the usual customary verses in praise of endowments in general. A hope is expressed that no one would transgress the grant. Endowments were made both in cash and in kind. Sometimes the donor also desired to spare a part of his income payable from the royal Mandapika etc. Among these the Selahathabhavya and Talarabhavya were the important items from which such share was mostly desired. Similarly, donation was also given out of the income derived in shape of tax to be levied from import and export of animals and other merchandise. Besides, the donor also 18. Separate grants for maintenance of temples and worship of diety were given (Jin-Vijay No. 318/ E.I. Vol X p. 10) Vijaydharma Suri-Devakula Pataka (Bhavanagar) pp. 32-34. 19. The Lalrai inscription of V. E. 1233 mentions of Gurjar-Jatra (Jin Vijay No. 348 E. I. Vol. XI p 50). The Baghasena inscription of V. E. 1359 (1302 A.D.) contains information about the donations given by number of Solanky families for arranging the Yatra-Mahotsava (Edited by the Author in the Sodh-patrika Vol. XXIII No. 2 pp.68-69). 20. Jin Vijay No. 349, 353. Abu II No. 251. 21. ibid No. 342, 353./E. I. Vol XI p. 41. 22. Abu II N. 240, 241, 242, 244 and 245,

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8 1 paid a lump23 sum, the interest of which was required to be utilised for specific purposes. Historical inscriptions : As already stated, Jain epigraphs never aimed to give an account of historical events. But due to some conventions observed in their drafting a certain amount of incidental historical information does become available from them. Inscriptions important for this purpose can be further classified into two groups i.e.(i) big prashastis having detailed genealogy of the ruling families together with antecedents of the Jain Shresthis and (ii) the inscriptions having casual historical informations. The big prashastis may contain the following: (i) Invocatory verses in the beginning cognizing the Tirthankaras, Shasanadevata, Sarasvati etc. Very few Jain inscriptions contain verses in praise of the divinities of other sects in their invocatory parts. The Vimal Vasati inscription24 of V. E. 1378 (1321 A. D.), which has verses in praise of Lord Shiv in its beginning, can be said to be an exception. (ii) After the invocatory verses, a few verses are generally found concerning the history of the royal family ruling in the region. This section of the inscription is expressed by the words; the Rajavalli or Rajavamsha Varnana25. In the Chittor inscription 26 of V.E. 1495 (1438 A.D.), the Shatrunjay inscription27 of the family of Karma Shah of Chittor, the Abu inscription28 of V.E. 1378 (1321 A.D.) etc. a geographical account of the surrounding region 23. ibid No. 277/Jin Vijay No. 319, 320, 353, and 363. 24. Abu II No. 1. 25. Sometimes a separate heading is given about Rajavalli. In the Uparganva inscription of V.E. 1461(1404 A D.) the word Rajvamsh-Varnana is used. But generally the description is found without any distinctive heading. 26. Maharana Kumbha by the Author p. 383/J.B.B.R.A.S. Vol. XXIII P. 50. 27. Jin Vijay No. 1 to 3/E.I. Vol. II. pp. 43-47/The Shatrunjaya Tirthoddhar Prabandh (Edited by Jin Vijay) also contains the account of the family of Karma Shah. 28. Abu II No. I.

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[ 9 is also furnished as a prelude to the details pertaining to the ruling family. In the Sadari29 inscription of V.E. 1557 (1500 A.D.) an account of Jain preceptors immediately follow the invocatory part. But generally it is the description of the ruling families, which follows the invocatory verses. There are, however, certain Prashastis, which do not contain the Raiavalli or Raj-VamshaVarnana. (iii) The chronology, tradition of Jain preceptors and the antecedents of the Jain Shresthi, at whose behest the Prashasti was inscribed, come after the Rajavalli, While describing the Jain Sadhus the name of the Gachchha, details of his preceptors, ancestors and honorific or descriptive epithets, if any, used for him are also given. This practice is found in the inscriptions of both Shvetambar and Digambar Sects. While describing the Jain Shresthis, details concerning clan, namely whether he was an Oswal, Palliwal, Porawal, Dharkat, Bagherawal, Khandelwal or such like together with other such biographical information as the name of his home town etc. were also given. Sometimes manifold details of the benevolent deeds performed by his family were appended to such details. (iv) After this nature of the endowments is recorded. on stone. (v) Sometimes the name of the person, who has drafted the inscription together with the name of the engraver (Sutradhar) is also given. The Mahavira30 Prashad Prasasti of Chittor V.E. 1495 mentions Sanvega-Yati as the scribe, who had written the letters The Nadol inscription31 of Chauhan Alhan contains the information that Naigam Kayasth Shridhar, who possessed a good knowledge of ancient literature had drafted the grant and written for getting the same inscribed it on stone. The persons, who composed the inscriptions, evidently had a good knowledge of the chronicles. Jain inscriptions are famous for their beauti 29. Jin Vijay No. 336/The Bhavanagar inscriptions, pp. 117-123. 30. J.B.B.R.A.S. Vol. XXIII p. 50 verse 102/Maharana Kumbha by the Author. p. 383 E.I. Vol. IX p. 65-66 31.

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10 ] fully engraved script; the study of their palaeographical details, therefore, is all the more interesting. (vi) The inscription ends by recording the date or its execution. Pre-medieval inscriptions, generally do not record the month and day or their execution; only the year is available in them. But in the later inscriptions these are also specifically mentioned. In cases, where date is not recorded, it has to be roughly worked out on the basis of palaeographic details and other historical data. The word "Chha" ("") or Iti-Subham etc. are found at the very end of the record.314 The earliest known use of the syllable "Chha" is from the Hatundi Jain temple inscription of V.E. 1053 (996 A.D.). Sangh-Yatras : Like other religious people the Jains were fond of pilgrimages visiting various holy sites connected with the life of the Tirthankaras or temples famous for their art and antiquity. We have several epigraphic and literary evidence regarding large congregations of pilgrims that used to collect at various shrines in Rajasthan. Sometimes no separate epigraph was recorded about the journey but it is included in the achievements of the family. In the Chittor inscription32 or V.E. 1495 (1438 A.D), Jaisalmer inscriptions33 of the Patavas, such description is given in detail. There are also several small inscriptions bearing the record of individual persons visiting a shrine. In Abu, we have several such small inscriptions from34 the 15th century A. D. to 19th century A. D. Most of these inscriptions are in the local dialects. These inscriptions also contain the names of several persons, who accompanied a Sangh. From these epigraphs, we can infer the period over which the place where such inscriptions are noticed remained in worship. 31A. For details see Author's paper published in Maru-Bharati. Vol XXVIII No. 1 p. 36 32. J.B.B.R.A S. Vol. XXIII p. 50. 33. Nahar III No. 2530/ Jin-Vijay's paper "Jaisalmer-ke Patavon ke-Sangh ka Varnana (Jain-Sahity-Samshodhak Vol. I pp. 108-111). Abu II Nos. 174 to 183, 379 to 406. 34

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Miscellaneous inscriptions : Kirti Stambhas or the Mana Stambhas were generally erected in front of Jain temples. The earliest epigraphical reference of V.E 918 (861 A.D.) to such erections is from Mandor and Rehinskup (Distt. Jodhpur). Jain Kirti Stambh of Chittor is one of the most imposing Jain monuments of Rajasthan. It was errected by the family of Bagherawal35 Jija and his son Punyasingh. Another important class of monuments are the Nishedhikas. 36 These were built on the relics of the Digambar Jain ascetics, and serve as Memorials. Inscriptions recorded in these Nishedhikas generally contain details concerning to the Sadhus in whose memories these were built. In Rajasthan, we have such inscriptions dating from as early the 10th century A.D. Sati and Jujhar inscriptions are comparatively uncommon among the Jains. Few inscriptions37 ranging from 10th to 17th century A.D. are noticed from Nenawa and Bikaner. (C) Places of the findings : Jain inscriptions of the period we are studying are generally to be found in the precinct of Jain temples. The big Prashastis are separately engraved on the stone slabs and preserved in the temple. The inscriptions pertaining to the construction and repair of the Devakulikas are generally engraved on the Devakulikas themselves. The donations and endowments given for the Jain temples are either recorded on the pillars of temples or in the shape of Surah inscriptions. The inscriptions pertaining to pilgrimages are generally engraved on the pillars or walls of the temples. The inscriptions in the Nishedhikas are recorded on the pillars of the Samadhis, From Gangrar38, three sculpted figures of Digambar Jain Sadhus carrying inscriptions dated V. E. 1374 and V. E. 1375 have also been noticed by this author. The inscriptions 35. Edited by the Author in the Anekant (April, 1969). 36. Early Nishedhika inscriptions are noticed from Rupangarh (V. E. 1076, and 1236) Jhalarapatan (V. E. 1066, 1180, 1289 etc.) Gangrar (1375 and 1376) Nenawa 10th to 13th century A.D 37. Varada Vol. XIV No. 4 pp. 11-14 (Bikaner-Introduction). 38. Edited by the Author in the Sodh-Patrika Vol. XXVII No. 4 pp. 41-42

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12 ] on icons are mostly engraved on their pedestals. In case of bronzes, these are generally recorded on the back side of the image. (D) Eras used : Jain inscriptions of Rajasthan mostly used the Vikram Era. The Bhattik-Era.39 which remained very popular in Jaisalmer, was used in some earlier epigraphs of that area. From the 14th century A.D., use of the Vikrama-Era together with the Bhattika Era is generally seen. However later on the Vikrama-Era alone remained in use. Except the Chittor inscription40 of Paramar, Nar-varma, no important Jain epigraph contains the date in Saka-Era. The Sinha year, which remained popular in Gujrat was also used in a few inscriptions. The Nadlai inscription41 of year Sinha-Era 31 is quite famous. Some earlier inscriptions do not mention any specific era. The date of Badali inscription remains quite contravertial. I have discussed this point separately. 39. I.H.Q. Sept. 1959 pp. 227 to 238. 40. Vir-Bhumi-Chittor-by the Author p. 219-220 41. Jin-Vijay No. 324.

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CHAPTER II Historical Importance of Jain inscriptions It is obviously not the primary objective of the Jains to provide us with chronological history through their inscriptions. But in speaking of their ancestors, the Jain Shresthis, sometimes, also described details regarding the ruling family of the area to which they belonged. Such information is, moreover, devoid of hyperbolic expressions and unnecessary bardic details and is consequently very valuable for historians. These inscriptions furnish us with a wealth of details helpful in understanding the cultural and political history of medieval Rajasthan. Compared with Brahmin pandits the Jains had sounder tradition of recording chronological history furnishing greater1 and more authentic details. This fact emerges readily if we make a comparative study of the inscriptions composed by Brahmin Pandits and Jain Acharyas. In Mewar, for example, we have Ved Sharma,2 a Brahmin Pandit, who was contemporary of Ratnaprabh suri of Chaitragachchha.2A Both of them have drafted several inscriptions, yet inspite of the fact that Ved Sharma worked for the State under royal patronage his drafts lack details concerning the genealogy of the ruling family and other important events. The Ghaghasa3 inscription of V.E. 1322 (1265 A.D.) belonging to a Maheshwari family and the Chirawa,3A inscription of V.E. 1330 (1273 A.D.) of the Talaraksa family were drafted by Ratnaprabha Suri. Though these families 1. G. H. Ojha also held the similar views. (Udaipur Rajya ka Itihas Vol. I p. 175). 2. Ved Sharma was the son of Priyapatu of Nagar caste. He had drafted the inscriptions of Chittor dated V. E. 1331, Achaleshvar dated V. E. 1342 and Chakrasvami temple of Chittor (now demolished). 2A. Ratnaprabh Suri was the disciple of Bhuvansingh Suri of Chaitragachchha 3. ARRMA 1927 No. 6/G.H. Ojha-op. cit. P. 170. 3A. Vienna Oriental Journal Vol. XXI PP. 155-162/Varada vol. V No. 3 P. 4/E.I. Vol. XXIII PP. 160-163.

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were non-Jain familios, yet the work of drafting was given to Ratnaprabh Suri because of his skill in drafting epigraphs and his knowledge of royal genealogies4. From his drafts, it is obvious that he had valuable information about Padmasingh, Jaitrasingh and Tejsingh rulers of Mewar. Ved Sharma, on the other hand, exerted his dexterity in imaginary and purely poetic descriptions of the concerned rulers in the drafts of his inscriptions dated5 V.E. 1331 (1274 A.D.) of Chittor and V.E. 1342 (1285 A.D.) of Abu.6 The Sundah inscription6A of the Maharawal Chachigdeva was also drafted by a disciple of Ramchandra of Brihadagachchha. It contains many details about the Sonagaras of Jalore and is the only notable inscription containing genealogical details of that branch of Chauhans. Important historical inscriptions : Very few early Jain inscriptions are extant. A detailed note regarding the Badali (Ajmer Museum) and other early inscriptions is given in Appendix A. Recently two fragmentary records datable to the second century B.C. have been discovered from Dara? (District Kota), The name of a Shramana is mentioned in one of them. These inscriptions could be either Jain or Buddhist. From Noh8 (Distt. Bharatpur) a fragmentary inscribed piece bearing the word "Nirgranth" was unearthed. Its inspiration is Jain. No other early Jain inscription of any consequence has so far been found in Rajasthan. Pratihars :-- With the 7th century A.D. Rajasthan witnessed an immense increase in prosperity. The Pratibars came to power in Western Rajasthan and soon extended their sway over large territories, 4. Jain Pandits have also drafted a few more non-Jain inscriptions at Chittor. Ramkirti of the Digambar sect composed Chalukya Kumarapala's inscription from the Samiddheshvar-temple of Chittor dated V. E. 1207 (1160 A.D.) (E.I, Vol. II P. 321). 5. The Bhavanagar inscriptions pp. 74-77/An Rep. A.S.I. Vol. V plate XXV. 6. I.A. Vol. XVI pp. 347-351. 6A. E. I. Vol. IX pp. 70-74. 7. Varada Vol. XXI No. 4 PP. 3-4. 8. Indian Archaeology-A review year. 1965-66 P. 67

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[ 15 They were great patrons of art and literature, and their catholic attitude encouraged the development of various religions. During their rule, several Jain temples were constructed at Jalore, Osia, Nagaur, Mandor, Rajoragarh etc. The Osia inscription of V.E. 1013 (956 A.D.), recorded on the Jain temple in the town, states that the temple was originally built there during the reign of the Pratihar king Vatsaraja. The Ghatiyala inscription10 of V.E. 918 (861 A.D.) composed in Prakrit is highly prized for its detailed genealogy of the Pratihars of Mandor. It records that the Pratihar king Kakkuka erected two Jain pillars, one at Mandor and another at Ghatiyala. The Rajoragarh inscription11 of V.E. 979 (922 A.D.) of the reign of the Gurjar Pratihar king Savat speaks of the installation of a collossal image of Tirthankar Shantinath, locally known as the Navagaja. The name of Savat12 is also mentioned in other inscription dated 1016 (959 A.D.) incised in the Shiv-temple of Rajoragarh and belonging to the reign of his son Mathanadeva. Rastrakutas of Hatundi : After the downfall of the Pratihars, several Rajput kingdoms sprang up in Northern India. The Rastrakutas of Hatundi, Dhanop and Vagada were related to the Rastrakutas of Deccan and Gujrat. Inscriptions from the Jain temple13 of Hatundi of the dates V.E. 973 (916 A.D.) 996 (939 A.D.) and V.E. 1053 (996 A. D.) furnish the names of the rulers of a local dynasty of the Rastrakutas: Harivarma, Vidagdharaj (V. E. 973) Mammat (V.E. 996) Dhaval and Balaprasada (V.E.1053). The inscriptions also throw interesting light on the political events of the reign of Dhavala14, noting that when Paramar Munja of Malawa invaded Ahar (Mewar) its ruler fled in distress and took refuge with 9. Nahar I No. 788. 10. Journal Royal Asiatic Society 1895 P. 516/E.I. Vol. XVIII P. 87. 11. Annual report of Indian Epigraphy 1961-62 No. B. 128. Dashrath Sharma The Rajasthan through the Ages (Bikaner 1966) P. 574. 12. E. I. Vol. III pp. 265-267. 13. Ibid Vol. X PP. 10-18/Nahar I No. 898/Jin-Vijay No. 308. 14. A. K. Majumdar-The Chalukyas of Gujrat (Bombay) P. 28 Pratipal Bhatia -The Paramars (Delhi) pp. 47-48/History of Mewar by the Author p. 57.

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16 ) Dhaval of Hatundi. The latter also provided a much needed15 shalter for Chauhan Mahendra of Nadol, when the Chalukya Durlabhraj of Gujrat invaded his Kingdom. Dhavanivaraha of Abu, on being attacked by Chalukya Mularaj of Gujrat, also took refuge with him. These events are not recorded with due detail in other contemporary inscriptions and the Hatundi inscriptions are, therefore, of great historial value for reconstructing the events of the period to which they belong. The Chauhans of Ajmer: The Chauhans of Ajmer were a powerful dynasty. We know from literary sources that they had patronised the Jains, especially after16 Prithvi raj I came to the throne. Several Jain temples were built at this time in Ajmer, Maroth, Baghera, Bikampur, Phalodi and other places of Sapadalaksa and Nagaur and Uparmal. Many inscribed icons too were installed. The Shyetambars of Kharataragachchha and Dharmaghoshagachchha were quite influential. From Uparamal two Bijoliya inscriptions are the only important Jain epigraphs belonging to the Chauhan period. One contains a text from a Jain Purana named "Unnat-Sikhar". The other dated V.E. 1226 (1170 A.D.) is of immense historical importance for it records the genealogy17 of the rulers of Ajiner in verses ten to twenty eight; a genealogy, which tallies with the account preserved in the Prithviraj Vijay. This inscription has led some scholars to declare the Prithviraj-Rasols to be spurious work. Some 19 details regarding Arnoraj and Vigraharaj, two important Chauhan Kings, which are given in verses 14 to 24 of this inscription, are found nowhere else including the Prithviraj Vijay and thus present unique testimony. 15. E.I. Vol. X pp. 10-18/Jin Vijay No. 308. 16. A Catalogue of MSS in the Patan Bhandhar (GOS) pp. 316. 17. E. I. Vol. XXVI pp. 89-120/Journal of Asiatic Society of Bengal Vol. LV Part I pp. 14-46/Vir-Vinod I-pp. 383-389. 18. Nathulal Vyas-The Prithviraj Raso ki-Vivechana (Udaipur 1959) pp. 1-248. The Papers contributed by Kaviraja Shyamaldas, G, H, Ojha and Ram Narayan Dugar are worth reading. 19. Dashrath Sharma. The Early Chauhan Dynasties (Delhi 1975) pp. 49-62.

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[ 17 The Chauhans of Nadol: The Chauhans of Nadol and Jalore remained powerful for about 300 years from the 11th to 14th centuries A. D. The Jain epigraphs furnish very useful information for the study of their history. The religious fervour aroused by Shvetambar Jains in Gujrat and Abu had greatly affected Godawar, Bhinmal, Jalore and Sanchor areas too. Indeed, most of the important Jain families of Gujrat claim to have migrated from Western Rajasthan. Laxman, who was the founder of Nadol and Jalore branch of the Chauhans, probably flourished in the last quarter of the 10th century A.D. The Nadlai Jain20 temple inscription of V.E. 1557 (1500 A.D.) states that Bhandhari Oswals are his descendants. From the time of Asvaraj (1110 to 1115 A.D.) we have records of multifarious projects under-taken by the Jains. They found a favourable atmosphere for propagating their teachings in Godawar. Various grants for the maintenance of the Jain temples were given by the rulers, their ministers and other Government officers. On Sivaratri, Asvaraj's son21 Katukraj, who was then enjoying the Bhukti (Jagir) of Samipati (Sewadi) gave away eight Drammas for the worship of the Jain temple there. Evidently, he was well disposed towards Jains. The Nadlai inscription of Raypal22 dated V.E. 1189, 1195, 1200 and 1202 record benefactions granted to the Jains during his reign. Some interesting details of his family tree are also known from these records. After Asvaraj, his nephew Ratnapala came to the throne. He was extremely hostile to the ruler of Gujrat. The Sewadi23 Jain temple inscription of Simha year 31 (V.E. 1200) of Katukraj reveals that the reign of Rayapal has a gap of about two years. He was removed by Katukraj. Perhaps, the Gujrat King Chalukya Kumarpal actively assisted Katukraj against Rayapal in recovering his kingdom. During a battle fought in V.E. 1202 between Kumarpal and Arnoraj, Rayapal recaptured his patrimony. His son Sahajpal succeeded 20. Jin Vijay No. 336/The Bhavanagar inscription pp. 140-145. 21. E. I, Vol. XI P. 29-31/Jin Vijay No. 325-325. 22. Jin Vijay No. 331, 332, 333, 334 and 342/E.I. Vol. XI pp. 34-43 23. Ibid No. 324.

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18 ] from him from whose reign a fragmentary24 inscription from Mandor has been discovered. He was removed24A power between V.E. 1203 to 1205 (1146 to 1148 A.D.) by Kumarpal, who seems to have installed Alhan in his place. Alhan and his successors apparently supported Jainism actively. For some years, while he was ruling at Kiradu25, he promulgated an order forbidding the slaughter of living beings on certain days of a month. A good number of grants made by the rulers, officer, local residents etc. for benefaction of the Jain temples are also noticed. A perusal of these inscriptions proves that these officers took profound interest in the worship ceremonies conducted in Jain temples and religious festivities like Rathayatra etc. The Jain inscriptions also furnish valuable information about the extension of his power. From Mandor, Jhanwar, Pal, Osia, Ghanghani (all in District Jodhpur) several inscriptions of the feudatories of the Chauhan-rulers of Nadol have been found. Inspite of the extension of power Alhan himself had to remain a subordinate ruler of the Chaulukyas of Gujrat. The location of inscriptions belonging to the Chalukyas of Gujrat in Godawar territory proves that the kingdom of Nadol, which remained a strong power during the 11th century A.D. lost its former glory in the 12th century A.O. during the reign of Kumarpal, who perhaps, even removed Chauhan ruler Alhan from Godawar and appointed him as a vassal at Kiradu during 1151 A.D. (circa). Several grants, ranging from a period between V.E. 1210 to 1216 (1153 to 1159 A.D.), contain the name of Vaijaldeva and Pratapsingh as the Dandanayakas of Nadol. After Alhan, his son Kelhan succeeded him in 1163 A.D. His mother Analdevi was a staunch Jain. She made pious donations for the Mahavir26 temple of Sanderao in V.E. 1221 (1164 A.D.). 24. Annual Report of Archaeological Survey 1909-10 Pt. II pp. 102. 24A. The last known inscription of Rayapal is dated V. E. 1203. Alhan's earliest grant is dated V.E. 1205 of Tripurushdeva temple of Nadol now preserved in Rajputana Museum. (Ojha grant No. 3). 25. Jin Vijay No. 346. 26. ibid No. 349/E.I. XI pp. 46-47

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[ 19 Mandor27 and Osia formed part of Kelhan's territories as, is evident from numerous inscriptions found in these regions. His son Jayatsingh also made several grants to Jain temples. Samant. singh succeeded Jayatsingh in about 1200 A.D. His inscriptions have been found at Uthaman and Bampera. He should be distinguished from another king, the Guhilot Samantsingh of Mewar. Chauhans of Jalore : The Chahman kingdom of Jalore was founded by Chauhan Alhan's son Kitu, who was a very ambitious man. The first place he tried to capture was Chittor. But the local chiefs of Mewar successfully drove him out. Thereafter, he marched against Jalore and captured it. He made regular donations to Jain temples even before he came to the throne. Two of his celebrated grants: the Nadol grant of 29 V. E. 1218 and Lalrai grants of V. E. 1233 bear this fact. The Nadol grant specifically records that he not only worshipped Hindu deities such as Surya and Mahadeva, but also made donations to the Jain temple of Mahavir. The Lalrai inscriptions of V. E. 1233 state that Kirtipal's sons Lakhanpal and Abhaypal made the grants conjointly with the queen Mabibaldevi in presence of Panchkula for celebrating the Rathayatra: Kitu's son Samar singh30 succeeded him in V.E.1 239 (1182 A.D.). The Jain temple inscription of V.E. 1239 (1182 A.D.) speaks of his success against disturbances created by the tashkaras (robberbands) of Pilbivika-Mandal. Another important inscription belongs 27. The Jhanwar inscription of V.E. 1219 speaks of Maha Rajputra, Gajasingh, the younger brother of Kelhan as administrator of Mandor. This place was given to Chamundraj, as is apparent from the inscription of Jhanwar dated V.E. 1227 (Bhandarkar No. 403). Sinhavikram, son of Kelhan, remained incharge of this place, as is evident from the Osia inscription of VE. 1236 (Nahar I No. 198). Sodhdeva succeeded him. His name appears in the inscription of V.E. 1241 from Ghanghana. Few more inscriptions of V.E. 1250 are also noticed from that place. (The Proceedings of Royal Asiatic Society Bengal (NS) Vol. XII P. 102). 28. The History of Mewar by the Author P. 76-77 29. E.I. IX p. 68/Vol. XI PP. 48-49. 30. ibid XI P. 53-54/Jin Vijay No. 351.

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20 1 to Kumar31 Vihar Chaitya and is dated V. E. 1242 (1185 A. D.). This Chaitya or temple was originally built in V.E. 1221 (1164 A.D.) by Kumarpal. A large part of this temple was badly damaged, perhaps due to an attack of the Turushkas. Under orders from the local ruler, it was renovated by the Shresthi Yashovir. This was the period when Jalore became the centre of the Jain religious movements known as Vidhi-Chaityas movement initiated by Jinvallabh Suri of the Kharatargachchha. The Sundah32 inscription of V.E. 1319 credits Samar singh for the erection of extensive ramparts around Jalore fort and equipping it with military machines of various kinds as well as building the store houses and battlements of the Vidhyadhari32A type. His son Udai singh was another important ruler. The Sundah inscription records that his possession extended over Nadol, Jalore, Mandor33, Badmer, Surchand, Khed, Ramseniya, Bhinmal, Ratnapur, Sanchor and other towns. He thus had a sizeable kingdom. His minister Yashovir was a staunch Jain. More than six inscritions recording. his meritorious activities have been discovered ou and Jalore areas. He was a great patron of literature. The epithet "Kavindra-Bandhu' was adopted by him. The Kharatargachchha Pattavali consists several references34 about the Pratistha, Diksa Mahotsavas etc. celebrated at Jalore and in other adjoining towns. A good number of manuscripts were copied in this town during this time. Thus, in the beginning of the 13th century A.D., Jalore became an important centre of Jainism. 31. Ibid P. 55/Jin Vijay No. 352. 32. The Sundah inscription verses 38-40 (E.I, IX. p. 73). 32A. The Vidhyadharies were constructed between the Kosthakas in a rampart (Raj vallabha Mandan (Varanasi 1947) IV-15-16). This shows that Jalore was well equipped. Hasan Nizami, the author of Taj-ul-Ma-asir calls Jalore exceedingly strong. (Elliot and Dowson II p. 238). 33. The Sundah inscription verse 8. (EI, IX p 73). 34. Jin Vijay No. 108, 109/Abu II 150, 151 359 and 361. Yashovir continued on the post up to VE 1300 (The Puratan Prabandh Sangrah (SJGM) p. 50 The Prabandh Kosh (also in the Vastupal Prabandh) contains many details about him and calls him a minister like Yogandharayan (Prabandh Kosh (Ahmad. 1932) pp. 246-247).

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[ 21 Udai singh was succeeded by his son Chachigdeva. The new movement among the Shvetambar Jains continued during his reign with great fervour. He made a grant to the Jain temple of Kareda situated in Mewar. Some inscriptions35 of the reign of Samant singh (Jalore inscription V.E. 1353, Chohatan inscription etc.) report that he carried out administration conjointly with his son named Kanhadadeva. Eastern Rajasthan : During the 12th century A D. Tribhuvangiri and Bayana were ruled by a local dynasty, not otherwise renowned in history. Jindatt Suri and other Acharyas of the Kharatargachchha were frequent visitors to this region. Kama also remained a centre of Jainism and a separate gachchha known as the Kamyaka-gachchha was initiated from this town. The Bayana inscription36 of V.E. 1100 (1043 A.D.) records the names of Vishnu Suri and Maheshwar Suri of this distinct gachchha and mentions the name of ruler, Vijaypal, during whose reign Maheshwar Suri passed away. No notable Jain inscription of the time of the Chauhans of Ranathambhor has been noticed. Some inscriptions of the Tomar kings of Gwalior have been noticed at Khandhar, Alwar etc. A local dynasty of the Avadhi Muslims ruled over Bayana and Lalsot during the 15th century A.D. The fort of Ranathambhor remained a bone of contention36A between the Sultan of Malwa and the ruler of Mewar during the reign of Maharana Kumbha Several colophons of Jain MSS and inscriptions mentioning the name of Alauddin, the local ruler of the place, have been noticed from Ranathambhor Nenawa etc. Dhanaraj Jain was his minister. The Ravan-Parshvanath inscription of Alwar has attracted great attention. It furnishes valuable information dating from the reign of Emperor Jahangir. Abu : Abu, famous for its splendid Jain temples, remained under the possession of the Paramars and Devaras for a long period. Several 35. E.I. Vol. XI pp. 60-61/Jin Vijay No. /also Agarchand Nahata-Abhinandan Granth Vol. II P. 36. 1.A. Vol, XXI P. 57/PRASWC 1920-21 P. 116. 36A. The History of Mewar by the Author pp. 127-138

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22 ] Jain inscriptions bearing testimony to their rule have been found from this area. With the construction of the Vimal Vasati in37 V.E. 1088 (1031 A.D.) this town became a stronghold of the Jains. King Dharavarsh and his son Somsingh actively assisted the Jains in their undertakings. Major renovations of the Vimal Vasati and construction of Lunig Vasati took place during this period. The Lunig Vasati inscription of V.E. 1287 (1230 A.D.) furnishes38 much information about Viradhaval and his ancestors. The Vimal Vasati inscription39 of V.E. 1379 (1322 A.D.) is valuable for dynastic information about the Chauhans and Devaras of Abu. After the death of Som singh, (V.E. 1294 circa) the political history of Abu becomes obscure and can only be glimpsed at through Jain inscriptions. The Abu inscription of V.E. 1350 mentions40 the name of Visaladeva, who was ruling there between V. E. 1344 to 1350. Our knowledge of local Devara Chiefs of Abu from Chunda to Dungar singh is derived solely from the Jain inscriptions of Delawara and Mungathala. Maharana Kumbha's possession over Mount41 Abu is repeatedly mentioned in the Vimal Vasati, Kharatara Vasahi and Achalgarh temple inscriptions. Mewar : Mewar was another important state which played a decisive role in the history of Rajasthan. From the time of Maharawal Allat the Jain received royal patronage from its rulers. On the basis of information supplied by the Ahada inscription (10th century A.D.), edited42 by the Author, Allat had killed the Pratihar king 37. The Vividh Tirth Kalpa, (SJGM) P. 16 Ve se 40. 38. E.I. Vol. VIII P./Abu II No. 250/Jin Vijay No. 64. 39. Abu II No. 1 40. ibid No. 2 41. maharana Kumbha by the Author pp. 79-82 42. Edited by the Author in the Studies in Indian Epigraphy (Mysore) Vol, I PP. 132-134/Varada Vol. XIV No. 1 pp. 1-5.

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[ 23 Devpal. It was the period42A when power of the Pratihars was curtailed. Allat succeeded to capture eastern Mewar including the fort of Chittor after wresting power from the Pratihars. This invaluable information is available nowhere else. We also have references about religious discussions held in the court of Allat and Naravahan. The Ekling temple inscription of V.E. 1028 (971 A.D) records that the Shaiv ascetics of Eklingji held discussions on religious issues with the Jains and the Buddhists. Similar information may be had from the Gurvavali43 of the Lat-Bagad of the Digambar Sect. However, Naravahan's successors has to face a great set back at the hands of the Paramars. The Hatundi44 Jain temple inscription proclaims the victory of Paramar Munj over Mewar. A Jain temple inscription of the time of Paramar Naravarma45 from Chittor records the construction of a Vidhi-Chaitya in the fort. This fact is corroboroted also from the Khartargachchha pattavali, which mentions the donation of two Paruttha Drammas for the maintenance of the said temple. Later on, eastern Mewar was captured by the Chalukyds of Gujrat. The Samiddbe shvar temple inscription46 of Chittor of Kumarpal Chalukya dated V. E. 1207 ( 1150 A.D.) was drafted by Ramkirti of Digambar Sect. It has a specific reference to the defeat of Arnoraj at the hands of Kumarpal. During the reign of Chalukya Bhimdeva, Chittor, together with eastern Mewar, was recaptured by Guhilot Jaitrasingh. A Dimgambar Jain inscription47 of the reign of Jajtrasingh from Chittor speaks of Acharya Subhchandra, a Jain monk, who was much respected by the Chuhans Paramars 42A. The Ghotarshi (Pratapgarh) inscription of V. E. 1003 mentions Mahendrapal II as a ruling prince, But Siyadoni inscription of V. E 1005 states the name of Deva pal. The Bayana inscription of V. E. 1012 and Rajor inscription V. E, 1016 refer to Mahipal and Vijay pal respectively. This shows that disintigration took place. 43. The History of Mewar by the Author pp. 55-56. 44. E. I. Vol. X P. 10. The History of Mewar by the Author pp. 63-64/The Kharatargachchha Pattavali (SJGM) PP. 46. E. I Vol. II p. 321. 47. An report on Indian Epigraphy year 62-63, No. B-836,

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24 ] and Gurjars. The Digambar Jain Kirti Stambh inscriptions from Chittor, edited48 by the Author, reveal that Digambar Jain ascetics were venerated by Hamir Chauhan as well as many rulers of Deccan. The period falling between Jaitra singh and Samar singh (13th century A.D.) was glorious period for Chittor when several beautiful Jain temples were constructed and many festivities were arranged. Regular patronage was extended for the purpose of building these temples by rulers and the members of the royal family. Many inscriptions testify to this fact, which is corroborated by literary references too. During the 14th and 15th century A.D. Maharana Kheta, Lakha, Mokal and Kumbha made several donations to Jain temples. They believed in religious tolerance and patronising all religions. The Chittor inscription of V.E. 1495 (1438 A.D.) and the Ranakpur inscription49 of V.E. 1496 (1439 A.D.) provide crucial data for study of the history of Mewar. The genealogy of the rulers of Mewar given in the Ranakpur inscription provides authentic information and remains the main source for studying the achievements of Kumbha during the early years of his reign. Likewise, the Nadlai inscription50 of V.E. 1557 (1500 A.D.) of the time of Maharana Raymal, the Sadari inscription5l of V.E. 1654 (1595 A.D.) and the Shatrunjay inscription52 of V.E. 1587 (1530 A.D) containing the genealogy of the rulers of Mewar also furnish valuable details concerning the medieval history of Mewar. On the basis of the Sadari inscription53 of V.E. 1654 (1595 A.D.), belonging to the family of Bhama Shah, when read alongwith the colophons of the MSS. of Gora Badal Edited by the Author in the Anekant Vol. XXII No. I/Joharapurakar. Jain Lekh Sangrah (Delhi 1974) Vol. V. pp. 153-155. An Rep A.S.I. 1907-1908 pp.21/Jin Vijay No, 307/The Maharana Kumbha by the Author p. 425. Jin Vijay No. 336. The year 1597 (150AD) given in the text is incorrect. The correct date of it is V, E, 1557 (1500 A, D.). The Etihasika Sodh Sangrah by the Author pp. 69-71/The Bhavanagar inscriptions pp. 144. Jin Vijay No. I/E. I, Vol. II pp. 42-47. For details-see Author's paper on Bhama Shah published in the Murudhar Kesari Abhinandan-Granth pp. 173-177, 51. 53.

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[ 25 Chaupai and several contemporary copper plates, reveals that Maharana Pratap had achieved success in recapturing a considerable territory of Mewar, Godawar etc. before that date. After the settlement of 1615 A.D. between the Mughal Emperor and the ruler of Mewar, several Jain temples were built at Udaipur both by Shvetambars and Digambars. The Digambar Jain temple inscription54 dated V.E. 1726 (1669 A.D.) of Udaipur (un-published) furnishes details concerning several battles fought by Maharana Rajsingh. Vagad : The territory of Vagad was dominated by Digambar Jains. On the basis of epigraphical evidence, Dungarpur Galiyakot, Sagawara, Naugama etc. were the important centres of Digambar Jains. But the Shvetambars had also built several temples in the region and the Vagada-Pravasa-Geetika (1370 A. D.) contains references to them. The Uparaganva inscription55 dated V.E. 1461 (1404 A.D.) (un-published) of Dungarpur records a detailed genealogy of the rulers of Vagad. It helps us in clearing a confusion which other mediaval inscriptions of Dungarpur have created: namely that Samantsingh was the progenitor of the ruling families of Dungarpur and Banswara. G.H. Ojha and Dashrath Sharma56 also followed these misleading interpretations in arriving at their conclusions. It seems that the Uparaganva inscription, somehow, escaped their notice. The medieval epigraphs of Dungarpur enumerate the names of Jayatsingh and Sihad after Samantsingh. But on the basis of epigraphical evidence, Samantsingh ruled in Vagad between V.E. 1236-1242 (1179-1185 A.D.). Thereafter he was removed by Guhilot Amritpal of Bhattripatta branch with the help of Chalukya Bhimdeva of Gujarat. Thus, Samantsingh remained no more in power after V.E. 1242. His exact relations with Sihad's 54. For this information, I am obliged to Shri Bhanwar Lal Chittora of Udaipur. 55. History of Mewar by the Author p. 83 56. G. H. Ojha-Udaipur Rajya ka Itihas Vol. 1. p. 150. Dashrath-Sharma, Rajasthan Through The Ages Vol, I p. 650, History of Mewar by the Author pp. 83-84,

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26 ] father Jayatsingh are not fully described in the above57 epigraphs. The Uparaganva inscription, on the other hand, declares that Sihad, the ancestor of the ruling families of Dungarpur and Banswara, was the son of Jaitrasingh of Mewar. It also adds that Jaitrasingh captured the territory of Vagad, which was given to his son Sihad. This information is quite crucial, for it furnished us with the earliest evidence dealing with the genealogy of the rulers of Vagad. After Maharawal Pata (V.E. 1461), his son Gajpal succeeded him. Jainism continued to prosper during his reign. Several Jain MSS. were copied during his58 kingdom. His successor was Somdas, whose minister Salha built a massive Jain temple at Antri,59 as is evident from its inscription dated V.E. 1526 (1469 A.D.). This inscription contains a detailed account of the periods of Gajpal and Somdas. During this period Dungarpur developed as an important centre for tbe manufacture of large bronze images. Some of these are preserved in the temples of Abu, Dungarpur Sagawara and other major towns of Vagad. Jaisalmer : Jaisalmer is another important town for the study of the development of Jainism in Rajasthan. Soon after the foundation of the town, Jainism found a stronghold there. The Kharataragachchha Pattavali60 contains several references to various activities of the Jains in the town. The Jain inscriptions of the Parshvanath61 temple dated V.E. 1473 (1416 A.D.), the Sambhavanath62 temple dated 57. The Baneshvar temple inscription of V. E, 1617 of Maharawal Ashakarna and Goverdhannath inscription of V. E. 1679 of Maharawal Punja contain above information. 58. The following colophons are worth quoting (1) MS. Panch Prasthan (V. E. 1480 (2 and 3) Dvayashraya Vriti (V. E. 1485 and V. E. 1486) (4-5) Uttaradhyan Sutra (V. E. 1486 and 1489). (6) Kathakosh Prakarana (V. E. 1487) (7) Dash Vaikalika (1489) etc. The Etihasika-Sodh-Sangraha by the Author pp. 43-46. 59. ARRMA 1926 p. 2, 60. The Kharatargachchha-Pattavali (S.J.G.M.) pp. 34. 61. Nahar III No. 2112. 62. ibid No, 2139.

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[ 27 V. E. 1497 (1440 A. D.), the Shantinath temple dated63 V. E. 1583 (1526 A. D.) together with other small inscriptions from this area provide useful data for the historian. They furnish genealogical details about the early rulers of Jaisalmer. In the Parshvanath temple inscription, the genealogy begins from Jaitrasingh. It speaks of Muldeva, and Ratnasingh, who righteously protected the earth just as Ram and Laxman had in remote times. This inscription does not record the name of Rawal Duda after Ratnasingh. But the Sambhavanath temple inscription unequivocally lists the name of Duda between Ratnasingh and Ghatasingh. Recently, some memorial inscriptions63A have also been noticed which throw light on the battles fought by the Bhatis, against Muslim rulers. Jaisalmer was invaded by the Muslim armies of Alauddin Khilji64 in V.E. 1371. These temple inscriptions clearly record the recapture of the Jaisalmer fort by Bhati chiefs and furnish very valuable details of this nature. Marwar We have already spoken of the Pratihar and Chauhan inscriptions discovered in the territory of Marwar. The region of Nagaur was ruled by a local Khanzada dynasty. Several inscriptions recorded on Jain icons as well as colophons of Jain MSS are also available from this area. A careful study of this material reveals that the Sultans af Nagaur64A were tolerant towards other faiths. A good number of Jain icons were installed. The place later on remained in the possession of the Rathors, during whose reign, Jains had powerful hold in Marwar. The Kekind65 inscription (dated V. E. 1666) of the time of Sursingh contains a genealogy of the Rathors of Marwar. The inscriptions of V. E. 1689 of Muhnot 63. ibid No. 2154. 63A. Varada Vol. XXI No. I edited by Brijbhanu Sharma. EUR4. ARRMA 1936 No. IX, X and XI/Varada Vol. XVII No. 1-2 pp. 11-12, Vol. XXI No. I pp. 26 to 36. 64.A. Author's paper "Nagaur-ke-Sultan" published in the Varada Vol. XX No. 3-4 pp. 24-35. 65. Jin Vijay No. 377.

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28 ] Jaimal record65A the name of the local ruler as Gajsingh with Amarsingh as his Yuvaraj. This information is very valuable for it proves that upto that year Rathor Amarsingh had not been exiled from Marwar. The inscriptions from the Khed and the Malani regions furnish valuable information about the local rulers of this tract. Hadoti : The Hadoti area was another prominent centre of Digambar Jains. Several colossal Jain images datable to the Paramar period (10th to 13th centuries A. D.) were installed at Shergarh, Jhalrapatan, Kesoraipatan, Atru etc. Some inscriptions found from Atru have been edited by the Author. The fragmentary Jain inscriptions of Jhalrapatan, Shergarh, Nainawa and of some other66 places have been published from time to time. But no detailed Jain epigraph has so far been discovered from this area. During medieval times, when this area was under the Sultans of Malwa, several Hindu and Jain shrines were demolished and now most of the old Jain temples of the area are in a dilapidated condition. Some extant Jain 67 inscriptions and colophons of MSS furnish valuable information about Sultan Gayasuddin Khilji of Malwa, a Sultan concerning whose career Persian sources do not provide much information. He had his sway over Amer, Harshnath, (Sikar), Chatsu, Ajmer etc. The Jain temple of Amer also has some inscriptions incised on the pedestals of the icons belonging to his reign. During Aurangzeb's reign, when Hindu shrines were being brutally destroyed a new Jain temple was built at Chand Khedi (Khanpur). 65A. Author's paper on the inscriptions of the family of Mubnot Nenasi pub lished in the Varada Vol. XII No. 3. 66. 67. The copies of several inscriptions of this area were made available to me by Mahopadhyaya Shri Vinay Sagar. For details see the following papers of the Author : (i) The Solankies of Toda published in the Sambodhi, Ahmedabad Vol.ll! No. 4 pp. 75-78)/Etihasika-Sodh-Sangrah by the Author pp. 32-42. (ii) Sultan Gayasuddin and Rajasthan published in the Journal of the Rajasthan Institute of Historical Research/Etihasika-Sodh-Sangrah by the the Author pp. 22-31.

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[ 29 This was indeed a daring step in view of the prevailing hostile conditions. To conclude, most of the available Digambar Jain inscriptions have been found from Vagad, Dhundhar, Ladnu, Tonk, Toda, Mewar, Hadoti and Mewat areas. During the Chauhan period Ladnu, Narena Ajmer, Baghera and Tonk were important centres of this sect. The Solankies ruled over Uparamal territory. All we know of their history can only be discovered from Jajn inscriptions and colophons of Jain Manuscripts. The Awan Jain temple68 inscription of V. E. 1597 (1540 A, D.) furnishes an informative record of the above dynasty. The Amer Museum inscription69 of V. E. 1704, edited by the Author, has a brief account of the Kachhava rulers of Amer. Important Events : Important political events, such as invasions by Muslim armies, are sometimes noted incidentally in the inscriptions and literary sources. Dhanpal in his Satyapuriya-Mahavir Utsaha70 mentions that several temples of Western India, excepting the Mahavir temple of Sanchore, were destroyed by the forces of Mahmud Ghazni. Muhammad Ghori also demolished several icons during his invasion of V. E. 1234 (1178 A. D.). No details of the route followed by his invading army are known. The Jain inscriptions and literary sources furnish valuable information in this regard. The Mulanayak icon71 of Phalodi Parshvanath was demolished by the Ghori. After carrying out plundering raids, he also sent a diplomatic mission to the court of Chauhan Prithviraj. The Prithviraj-Vijay reports that the Sultan sent an emissary to the court of Prithviraj asking him to embrace Islam and accept his overlordship. But Prithviraj refused the same. Major renovations took place 68. Anekant Vol. XVI p. 212. 69. Edited by the Author in the Researcher Vol. XII and XIII (1972-73) pp. 53-58. 70. It was first edited in the Jain Sahitya-Samshodhaka by Jin Vijay ji. Later on, Sri Nahataji and Dr. Mahavir Singh Gahlot have also reedited it. 71. Vividh-Tirth-Kalpa (SJGM) p. 10.

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30 ] in the Jain temple of Osia between72 the years V. E. 1234-1237 (1178-80 A. D.), leading us to surmise that the invading forces had passed through this town demolishing several icons. The Kiradu inscription of V. E. 1235 (1178 A. D.) specifically records that an icon73 was demolished by the Turushkas. The Jain temple inscriptions of Sanderao, Kasindara, Jalore etc. furnish similar information of the renovation of the temples. The Achalgarh Jain icons brought from Sanchore have inscriptions74 of V. E. 1236 which report that due to the demolition of the temple (PrasadaBhagne), the icons installed in V. E. 1134 were reinstated and the temple was also renovated in V. E. 1236 (1179 A. D.) A reference to Alauddin Khilji's invasion on Jaisalmer, a fact not properly reported in the Persian chronicles, is found in the Jain inscriptions of V. E. 1473 (1416 A. D.) and V.E. 1497 (1440 A. D.) Ghatasingh son of Ratnasingh is said to have recovered the fort after defeating the forces of the Mlechchhas. Similarly the inscription of V. E. 1497 (1440 A.D.) describes Rawal Duda between Ratnasingh and Ghatasingh. He seems to have recovered Jaisalmer immediately after the invasion of Alauddin. From the data noted above, we learn of two invasions of the Muslim armies on Jaisalmer, facts not known from other sources. Guhilot Hamir's battle against Muslim armies is known from some Jain epigraphs alone. The Kareda Jain temple inscription 76 of V. E. 1392 (1335 A. D.) reports that Chittor was then under the Sonagara Banvir. A memorial of one Silahadar Mahmud, an officer of the Muslim army, was built there, who seems to have lost his life in the battle against Hamir. The Mahavir Prasad Prashasti of V. E. 1495 (1438 A. D.) from Chittor refers to Guhilot 72. The Saradar Museum Report year 1949 p. 10/Nahar I No. 793, 794, 804, 805. 73. 1. A. Vol. LXII p. 42. 74. Abu II No. 465, 466. 75. I. H. Q. XI p. 149/Nerasi (Dugar) Vol. II p. 288/Nahar 111 No. 2112 and 2139. 76. History of Mewar by the Author p. 107.

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[ 31 Hamir's77 battle against the Muslim armies. Massive destruction of Hindu and Jain shrines was mercilessly conducted by the forces of Alauddin as can be gathered from fragments of inscriptions, now studded in the Gambhiri river bridge, built by his son Khizra Khan, who was posted at Chittor. The Digambar Jain Kirtistambh and the temple situated near it were also affected by this invasion. This temple was later repaired by the family of Gunaraj during the reign of Maharana Kumbha. The Jain temple of Rishabhdeva (Dhuleva) was damaged by some Muslim forces. It was renovated in V. E. 1431 (1374 A. D.), as is evident from an inscription.78 Alauddin had also laid a siege to Abu demolishing parts of Vimal Vasati, Lunig Vasati and Achaleshvar temple. The Persian sources do not refer to these events. However, the Vividh-TirthKalpa, of Jinprabha Suri79 has a pointed reference to the destruction of Jain temples at Abu, wrought by Mlechchhas. Alauddin's activities are also described at length in a contemporary Jain work entitled Nabhinandan-Jinoddhar Prabandh. A good number of the Jain inscriptions too furnish information regarding the renovation of Abu temples named Vimal-Vasati, Lunig-Vasati, etc. The renovation of Vimal-Vasati was undertaken by several80 Jain families of Mandor between V. E. 1378 (1321 A. D.) to 1395 (1338 A. D.). The phrase "destruction of temple" appears in the inscription dated V. E. 1378 (1321 A.D.) of Vimal-Vasati's Dehari No. 52. A Jain merchant named Sanghapati Pethad undertook massive81 repairs of the temple of Lunig-Vasati. Achaleshvar temple was renovated contemporaneously in V. E. 1378 (1321 A, D.) by Mabarawal Lumbha. In Vimal-Vasati, most of the Devakulikas, the Sikhar, the Mandovar of the main temple, Garbh-Griha etc. were destroyed 77. ibid/JBBRAS Vol. XXIII p. 50. 78. Edited by R. C. Agrawal in the Maru-Bharati, 79. For details see Author's paper named "Alauddin-ka-Abu-par Akraman published in the Varada Vol. XXVII No. 1-2, 80. M. A. Dhaky's paper published in the Svadhyaya Vol. IX No. 3 pp. 349. 368. 81. Abu II No. 382.

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32 ] during Alauddin's invasion. These were obviously renovated between V. E. 1378 (1321 A. D.) to 1395 (1338 A. D.). The armies of the Sultans of Malwa and Gujarat carried out similar demolition of temples in Southern Rajasthan, including Mewar, during the 15th and 16th centuries A. D. as reported in the Persian chronicles. The temples of Devakulapatak, Nagada, Sirohi, Abu, Jawar, Hadoti etc. suffered damages. There are numerous epigraphical references to their renovation. The inscription from the Chintamani temple, Bikaner dated V. E. 1592 (1535 A. D.) records that when Mughal forces under Kamaran invaded Bikaner; they sacked the temple and demolished the82 Parikar of the icon. A contemporary work called "Chhand Rao Jaitasi" also speaks of the Mughal attack on Bikaner, but it only describes the defeat of the forces of Kamaran at the hands of Rao Jaitasi of Bikaner and is silent concerning the demolition of temples. It is only the temple epigraph that reveals to us Kamaran's destructive activities. The eastern gate (Pratoli) of the Jain temple of Ranakpur was also demolished by the Mughal army. It was rebuilt at the expense of 48 gold coins by the Pragavat Jain family of Usmanpur, Ahmedabad in V. E. 1647 (1590 A. D.). This eastern gate together with Meghanad Mandap etc. were added to the Ranakpur temple by the above family in V. E. 1611 (1554) as is evinced by an inscription engraved there. The Sadari inscription of the family of Tarachand Kavadia dated V. E. 1654, Baisakh Sudi 2, (of which we have spoken earlier) read with the colophon of Gora Badal Chaupai dated V. E. 1648 (1591 A. D.) reveals that Maharana Pratap84 was keenly interested in arranging for the rehabilitation of people, who had lost their homes and in the renovation of religious shrines destroyed during the Mughal invasions. Again during the reign of Maharana Amarsingh, when a Mughal army 82. Bikaner No. 2. 83, Jin Vijay No. 308 and 309. 84. The Etihasik Sodh Sangrah by the Author pp. 69-71,

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[ 33 under Gazani Khan Jalori invaded Godawar, a part of the Ranakpur temple was demolished by it. It was renovated during the reign of Maharana Karnasingh as is recorded in an inscription dating V. E. 1678 (1621 A. D.). During Akbar's invasion against Sirohi in V. E. 1633 (1576 A. D.) no less than a thousand and fifty Jain bronzes were captured by Mughal commanders. They were later on handed over to Raisingh85 of Bikaner by Akbar. This big board of inscribed bronzes is very valuable for the students of the history of pre-medieval Rajasthan. Some Maratha chiefs also attempted to carry plundering raids in the famous temples of Rishabhdeva (Dhuleva) of Udaipur, Nathdwara and Kankroli in the first decade of the 19th century A. D. The aboriginal Bhils, who are ardent worshippers of Rishabhdevaji took arms against the Marathas. During the last quarter of the 19th century A. D., when the Bhils adopted a seditious attitude against the census operations etc. the Mewar army took action against them. Two big inscriptions lying outside the Rishabhdeva temple are witnesses to the above valiant resistance of the Bhils. They were ordered to desist from such seditious activities. Ancient Geograpbical Data : The Ghatiyala inscription87 of V. E. 918 (861 A. D.) gives place names such as Valla, Maru, Mada, Tavani, Gurjaratra, etc. The Kuvalayamala88 contains the names Gurjaratra and Maru. The Dharmopadeshamala89 of Jaisingh Suri composed at Nagaur in V. E. 915 (858 A. D.) refers to a tract in the vicinity of Nagaur as Gurjaratra. This is corroborated by the Mangalana plate and other epigraphic records. The word "Ashtadash-Shata-Manda190 is used for the Arbud country in the inscriptions of V. E. 1350 (1293 A.D.), 1378 (1321 A. D.) of Vimal Vasati. In later inscriptions, the word "Gokarna Giri" is also used. A description of Medapat country 85. Bikaner-introduction. 86. These Surah inscriptions were drafted by Kaviraja Shyamaldas. 87. JRAS 1895 pp. 513-520. 88. The Kuvalayamala (SJGM) pp. 282-283. 89. The Dharmopadeshamala (SJGM) Colophon's verses 11, 14, 28, 29 & 31.

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34 ] is found in the Chittor inscription91 of V. E. 1495 (1438 A. D.) and the Satrunjaya92 inscription of V. E. 1587 (1530 A. D.). The well known name "Sapadalaksha" referred not only to Ajmer and Sambhar regions but was also used for the Uparamal area. We find its use in the colophon of the works of Ashadhar of Mandalgarh, Prithviraj Chauhan's inscription 93 of V. E. 1244 (1187 A. D.), the Bijoliya inscription 94 of 1226 (1170 A. D.) etc. The word "Uparamal" seems to have been current simultaneously and is used for example in the Dhod95 inscription of V. E. 1225 (1169 A. D.). The Ranakpur96 inscription of V. E. 1496 (1439 A. D.) of Maharana Kumbha, contains names of the many towns, which were conquerred by him. Vagad is used for the territory of Dungarpur as well as for the area around Fatehpur-Shekhawati. We have several medieval Jain epigraphs which also contain this name. In earlier medieval epigraphs of Hadoti, the word Malwa is used for this area. The Amer Museum97 inscription of V. E. 1704, which speaks of Mohandas Mantri, uses the word Dhundhar, the name even today current for Jaipur region. The words Mewat and Kuru Jangal are used in the inscriptions of Alwar and some parts of Northern Rajasthan. In later inscriptions the words Jodhpur, Bikaner, Jaisalmer, Sirohi, Kota, Bundi and Udaipur are used for refering to political units. 91. JBBRAS Vol. XXIII p. 50/Mabarana Kumbha by the Author pp. 375 384. 92. Jin Vijay No. I/EI Vol. II pp. 42-47. 93. An-report A, S, I. Vol. VI plate. 94. E. I. Vol. XXVI P. 102. 95. Edited by R. C. Agarwala in the Varada Vol. VIII pp. 1-10. 96. Jin Vijay No. 307/Maharana Kumbha by the Author pp. 384-386 97. Researcher XII-XIII 1972-73 pp. 53-58.

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CHAPTER-111 Polity and Administration After the seventh century A. D. various ruling classes of the Rajputs settled in Rajasthan. The Pratihars had established at Mandor. Later on a branch known as imperial Pratihars1 sprang up and ruled over the extensive territories of Northern India, for a considerable period. The Guhilots of Mewar, the Paramars of Malwa, the Chalukyas of Gujarat, the Chandels of Jejabhukti, the Chauhans of Ajmer and other Rajput clans served as the subordinate2 vassals of the Pratihars during the period of their imperial dominance. After the disruption of their empire, the Chauhans of Ajmer, the Chalukyas of Gujarat, the Paramars of Malwa and other hitherto subordinate clans became independent rulers. In western India, the Chauhans of Ajmer, the Paramars of Malwa and the Chalukyas of Gujarat played an important3 role from the 10th century A. D. to 12th century A. D. The local Chauhan rulers of Nadol and Jalore, the Paramars of Abu, Kiradu and Bhinmal and other rulers of South-western Rajasthan owed their allegiance to Chalukyas of Gujarat. The territory of Hadoti and Chhapan formed part of the kingdom of Malwa. The Paramars of Malwa also held eastern Mewar, including the fort of Chittor. When Chalukya Siddharaj Jaisingh captured Malwa, this territory was automatically transferred to Gujrat. After the discomfiture of Prithviraj Chauhan III in 1192 A. D. most of Northern Rajasthan, 1. Author's paper "Ancestors of Pratihara King Nagabbata I" published in Vishveshwaranand Indological Journal Vol. IX No. 2 Paper No. 298. 2. V. B. Mishra-The Gurjar Pratihars and Their Times (Delhi 1966) pp. 46-48. 3. Prithviraj Chauhan and His Times by the Author pp. 78-79/A. K. Majum dar-The Chalukyas of Gujarat p. 42.

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36 ] Sapadlaksha, Uparamal etc. came in the possession of the Sultans of Delhi. Several important families migrated from Ajmer, Bikampur, Nagaur etc. to Mewar, Malwa, Jalore, Jaisalmer etc. Alauddin Khilji's invasion again affected many changes, and excepting the rulers of Mewar, Jaisalmer and a few Chauhan rulers, no other rulers of Rajasthan were able to regain their kingdoms. Several new powers sprang up in the 15th and 16th centuries A. D. Among these, the Guhilots of Mewar, the Rathors of Marwar and Bikaner, the Bhatis of Jaisalmer, the Devaras of Sirohi, the Hadas of Bundi, the Khinchis of Gagron, the Khanzadas of Nagaur etc. were of major importance. Practically these Rajput states had a static structure lacking dynamic growth. These were very similar to each other in the it political constitution and administrative structure, and were based on the feudal system with feudal chiefs playing an important role. Epithets of the rulers : The earliest notable Jain inscription of Ghatiyala4 dated V. E. 918 (861 A. D.) of the time of Pratihar king Kakkuka does not contain any epithet for the Pratihar rulers of Mandor branch. The Hatundi inscriptions of Balaprasad of V. E. 1053 simply uses unadorned word "Nrip" to indicate the king without adding any hyperbolic expression. The Chauhan rulers of Nadol and Jalore branch used the title "Maharajadhiraj" only. In an inscription from Jhanwaro (District Jodhpur) the Chauhan king Kelhan is described as "Maharajadhiraj Parameshvar". He too was somewhat reticent not having used the imperial titles like "Param Bhattarak". The rulers of Abu mostly bore the simple title "Mandalika" or "Mandaleshvar", which also indicates their subordinate position for most of them remained the vassals of the Chaluky as? of Gujarat. 4. E. 1. Vol. IX pp. 279-81/Journal Royal, Asiatic Society, London 1895 pp. 513-521. 5. ibid Vol. X pp. 10-17. 6. Journal, Royal Asiatic Society of Bengal (NS) 1916 pp. 103-104. 7. Abu II No. 1, 2 and 250.

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[ 37 The Chauhans of Ajmer were another line of powerful kings. Beginning with Prithviraj I, they generally styled themselves as "Param Bhattaraka Maharajadhiraja Parameshvar. We have a very few Jain inscriptions of the Chauhan kings from Sapadlaksha and Uparamal area. These Chauhan rulers from the time of Vigraharaj IV to Prithviraj III had extensive territories under them. From the 15th century A. D., the rulers of Mewar began to dominate the political scene in Rajasthan. Several Jain inscriptions of Mewar, Godawar etc. contain valuable details about them. The Ranakpur8 inscription of V. E. 1496 (1439 A. D.) has several hyperbolic epithets for Maharana Kumbha. He has been compared with Lord Ram. Such comparison had been common with medieval Rajput rulers. In the later epigraphs of Mewar the epithet "Maharajadhiraj Maharana" was generally used for its rulers. Likewise, the simple epithet "Maharajadhiraj" or "Maharaja" was used for the rulers of Marwar, Jaisalmer, Sirohi, Bikaner, Dhundhar, Hadoti and other regions of Rajasthan. Obviously from the 17th century A. D. use of pompous expressions for Rajput rulers, became out of fashion and perhaps they were not allowed by the paramount Mughal Emperors, to adopt such titles and epithets. Nature of Kingship : In Rajasthan the ancient republican form of government ceased to exist from the remote past and revived only after 1948 A. D. The intervening period knew only the monarchical form of government; with king as supreme authority. He was the pivot of the entire ruling machinery. All were required to pay respect to him. Disloyalty towards him was a great sin. He was even considered to be a God on earth and was in principle allowed unlimited despotic 8. An. Rep. A. S. I. 1907-8 p. 21/Jinvijay No. 309. 9. The Nadlai inscription of V. E. 1686 (1629 A. D.) mentions the word "Maharana". Sometimes the word "Rana" was also used. We find similar use in the inscriptions dated V. E. 1709 and 1735 of the Bafna temples, Udaipur, and in the Ajitnath temple (Digambar) inscription of V. E, 1726 of the said place Udaipur. The title "Rajarajeshvar" was used in the Lakbadavas Jain temple inscription of V. E, 1877 for Maharana Bhimsingh.

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38 ] powers. Yet a number of checks and balances prevented him to subyert established laws. Sometimes, the cabinet too had some influence on him. The concept of a king was very lofty. He was supposed to serve the country for the benefit of the public. The Ghatiyala Jain inscription9A of V. E. 918 (861 A. D.) thus describes the Pratihar king Kakkuka in these terms "Like a mother he kept his people, whether poor or prosperous, low born or higher, in constant comfort. He never departed from what was right through favour, affection, envy or greed and was not known to discriminate unfairly between two parties in any transaction. Acting on the advice of the best of the twice born (Dvija) he succeeded in making everybody happy." The same inscription 9B describes the person and character of Kakkuka in these glowing terms. "His smile is like a slightly open flower bud; his speech is sweet, his glance benign, his temper meek without being timid, his friendship firm and anger wild. He never speaks or smiles or acts or looks or remembers or does something or moves or even remains still without his acts benefiting mankind. To children, he is like a father, to youngman like a friend and to the old like a son; by his good appropriate conduct he constantly fosters goodwill in all." Such was the picture of an ideal king. Similar praise was also bestowed upon other kings in epigraphs or in literary descriptions. Yuvaraj : The Yuvaraj was in most cases, but not always, the king's eldest son and held an important position in administrative set up. Many Jain inscriptions of Godawar, Jaisalmer, Jalore etc. mention the name of Yuvaraj along with the ruler, The Nadol platel0 of V.E. 1218 mentions that Yuvaraj Kelhan acted as an associate of his father in granting and confirming the Jagirs. The Sewadi inscription of V. E. 1167 of Asvaraj includes the name of Yuvaraj Katukaraj as a donor in the grant made to the Jain temple of Dharmanath. 9A. Verses 9 to 11 of Ghatiyala Inscription of V. E. 918 (as per footnote 4 above) For text see inscription No. 2 of this book. 9B. ibid, verses 7 to 8. 10. E. I. IX p. 66.

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[ 39 Another inscription dated Sinha-year 31 (V. E. 1200) from the samell area associates the name of Yuvaraj Jayatsingh with king Katukaraj. The Chauhan prince of Nadol held Mandor in their possession. The Jain inscriptions of Osia, Ghanghani, Ghanghana and other inscriptions of Jhanwar, Pal etc. mention the names of several princes, who were made in-charge of administration at Mandor. Sewadi remained as a Bhukti (Jagir) of Yuvaraj, who at his own accord, made12 benefactions to the Jain temples. The Chauhan inscriptions of Jalore furnish interesting data about carrying out administration by the ruler conjointly with Yuvaraj. The Nadlai Jain temple inscription of V. E. 1557 (1500 A. D.) speaks13 of prince Prithviraj (Guhilot), who was then ruling over Godawar. This proves that Maharana Rayamal, the ruler of Mewar, controlled Godawar through Yuvaraj Prithviraj. The Jaisalmer14 inscription of V. E. 1581 (1524 A. D.) records the name of Yuvaraj Lunakarna alongwith that of the ruler Jayatsingh. The inscriptions of V. E. 1686 of Jalore and V. E. 1689 of Phalodi mention the name of Rathor Amarsingh as Yuvaraj alongwith his father Gajasingh. Amarsingh Rathor was later on exiled from Marwar. Therefore, these inscriptions are very helpful in determining certain dates about him. Queens : No details regarding the management of the royal household emerge from the Jain epigraphs. The Haram was considered the most important part of the palace, where queens with several inmates lived. The names of queens, in most instances are recorded in connection with charitable grants and donations. There are, however, a few instances where queens seem to have been actively associated with rulers in the exercise of power. Thus the Chauhan Ajayraj15 of Ajmer struck the coins of his realm in the name of 11. ibid XI p. 33/Jin Vijay No. 326. 12. ibid XI p. 33/Jin Vijay No. 325 13. Jin Vijay No. 336. 14. Nahar III No. 2154. 15. The Prithviraj-Vijay V-90.

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40 ] his queen Somaldevi also. Perhaps, she was also allowed to wield some power. The Sanderao inscription of V. E. 1221 records the donations made by Annaldevi, the mother of Kelhan16 for Mahavir temple. The queens of Dharavarsh Paramar of Abu were faithful followers of Jainism. The Jharoli inscription17 of V. E. 1255 (1198 A. D.) records the donation of an orchard by that queen to a Jain temple. A few queens of the rulers of Mewar were devout Jains. Jayattaldevi, the queen of Maharawal Tejsingh of Mewar, constructed a Jain temple named Shyam-Parshvanath at Chittor. For its maintenance donations were granted through the Mandapika of Chittor, Khohar and Sajjanpur. Other members of Royal family : Princes were generally referred to as the Rajputras, Kumar, Nripatiputras, Maharajakumar etc. The Lalrai inscriptions of V. E. 1233 names the Rajputras Lakhanpal and Abhayapal, who made pious18 donations to the Jain temple. Sometimes the names of princes were recorded without specifically calling them Rajputras. The Nadlai inscription of V. E. 1189 thus names Rudrapal and Amritpal. It is also noticed that separate Jagirs were bestowed to Rajputras and queens for their maintenance. According to the Sanderao inscription19 of V. E. 1221 the queen mother held the separate Jagir, out of which she made personal donations. The Nadol plate of V. E. 1218 names the ten villages20 held by Rajputra Kirtipal Chauhan in his Jagir. Similar Jagirs for maintenance of the families of Rajputras were also given nearly in all the erstwhile Rajput states. They were allowed to grant petty Jagir or Maufi, from the estate held by them, Prior permission of the ruler, for such benefaction was generally not necessary. The Harsh21 16. E. I. XI pp. 46-47 17. Abu V. No. 311 18. Jin Vijay No. 331. 19. Jin Vijay No. 349/Nahar I No. 883/E. I. Vol. XI pp. 46-47. 20. E. I. Vol. IX p. 69 21. ibid Vol. II pp. 117-130.

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[ 41 temple inscription22 of V. E. 1030 (973 A. D.) records that Sinhraj's two sons namely Chandraraj and Govindraj and his brother Vatsaraj made grants out of their own estates (Sva-Bhag-Apta) through deeds duly signed by them (Sva-Hasta-Ankita-Shashanam). Feudal Chiefs : Most Rajput rulers had several feudatory chiefs under them. This feudal set up existed at least from the time of the Pratihars and perhaps even earlier. The Devagarh23 inscription of Bhoj Pratihar dated V. E. 919 (862 A. D.) records that this overlord owns a host of Samantas. The Kharataragachchha24.Pattavali speaks of the presence of several Samantas in the court of Chauhan Prithviraj III. These Samantas obviously had their own states which were ruled autonomously by them. However, they were not free in the management of external affairs. These Samantas may be classified into two categories viz. (i) Samantas of imperial rulers and (ii) Samantas of petty rulers. The Jain inscriptions of Rajasthan record the names of several Samantas who made donations to Jain temples from time to time. The King's Cabinet : For successful government every king needed good ministers. Among the Sapta-Anga25 or seven constituent parts of the state, spoken of by ancient political theorists, Amatya, Mantri or Diwan held an eminent position. He used to assist the king in the matters concerning state-craft and administration. It is said that even a most intelligent king can not know everything himself. He was therefore, advised to seek assistance of competent ministers. The cabinet of such ministers was known as the Mantri-Parishad or Mantri-Mandal. In the Jain inscriptions, the minister is also called as the Mahamatya or Sachiva or Raj-Mantri The actual strength of the cabinet main 22. E. I. Vol. II p. 102 23. Jain Shilalekh-Sangrah Vol. II No. 128/An. Rep. A. S. I. Vol. X p.101. 24. The Kharataragachchha-Pattavali pp. 25-33. 25. ibid pp. 25-32./Prithviraj Chauhan and His Times by the Author p. 86.

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42 ] tained by the Rajasthan kings is not exactly known. The Jain inscriptions are silent on this point. However, Somadeva in the Niti-Vakyamrita, a Jain treatise, speaks, of cabinets consisting of three, five or seven ministers. Such cabinets must have exercised immense influence over Kings. It can, therefore, be surmised that though endowed with sovereign powers, the kings of medieval times were yet swayed in their judgement by their cabinet of ministers. The Senapati, Sandhi-Vigrahaka and Purchit were some of the members of cabinet. Some details concerning these are as under. Mabamatya : The Mahamatya was given change of the royal seal. He virtually exercised overall supervision of all administrative departments. The inscriptions in speaking of him use the descriptive phrase "Shrikarana-Mudra-Vyapara Paripanthayati" The Kharataragachchha-Pattavali mentions Prithviraj Chauhan's minister Kaimash as Sarvadhikari and Mandaleshvar with one thousand equistrian Rajputras always following him. But such supreme power and status was rarely held by other ministers. The Rata-Mahavir inscription 26 of V. E. 1345 (1288 A. D.) records the name of Samant singh and his minister Lalan, who was the incharge of the royal seal and department named "Shri karna". The Abu inscription of V. E. 1350 mentions the name of Mahamatya27 Badhayu. The Pali inscription28 of V. E. 1201, the Abu inscriptions of V. E. 1201, V. E. 1245 and a few others record the details concerning29 the family of Vimal Shah, a renowned minister of Gujarat. Likewise, several inscriptions ranging between V. E. 1288 to V. E. 1298 of the family30 of Vastupal and Tejpal and the family 26. Nahar I No. 897/Iin Vijay No 320. 27. Abu II No. 2. 28. Jin Vijay No. 381. 29. Abu 11 No. 1, 47, 50, 51, 53, 72, 95, 98, 100, 103, 104, 108, 109, 124, 153, 169 and 233. 30. ibid No. 250-251, 256, 260-62, 265, 269.

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[ 43 of other important minister of Gujarat, have also been known from Abu, Nagaur and other places. Yashovir Mantri of Jalore31 is also referred to in the inscriptions of Abu, Madari (Jalore) and other places. The Prabandh-Chintamani also commends his knowledge of architecture He is said to have brought to notice certain flaws during the construction work of the Lunig-Vasahi. He began serving the Sonagaras of Jalore as early as V. E. 1245 and was at the helm of the state affairs upto V. E. 1278, when an alliance between Viradhaval Baghela and Sonagara Udayasingh was made against Sultan Iltutmisth. If the Puratan-Prabandh-Sangraha is believed he must have occupied this post even in V. E. 1300. Somdeva in the Kirti-Kaumudi speaks of him as a great poet surpassing in poetic excellence even Magh and Kalidas. Some inscriptions of V. E. 1245 and 1251 from Abu speak of him as Kavindra-Bandhu. Sometimes the epithet "Rajya-mantri Dhuradhauraya" was also Ramdeva Navaappended alongwith that of Mahamatya. lakha,32 who was the chief minister during the reigns of Maharana Kheta, Lakha, and Mokal of Mewar was honoured with this title. His son Sahanapal Navalakha also used this title with his name. The Nadol33 inscription of V E. 1686 (1629 A. D.) and the Jalore inscriptions of V. E. 1681, 1683, 1684 and a few others from Marwar speak of Muhanot Jayamal and his son Nenasi-both well known ministers. The above Nadol inscription also has a specific reference to the epithet "Sakal-Rajya Vyaparadhikaran" i.e. incharge of the department looking after all administrative activities. The Amer 33A inscription of V. E. 1714 names a Mohandas, who was a devoted and faithful servant of the ruler of Amer. 31. ibid No. 150-151 and 359 and 361/The Kirti-Kaumudi (Bombay 1883) I-26 Dashrath Sharma-op. cit. pp. 173-174. Author's paper on Yashovira Mantri, published in the "Vishvambhara". 32. Maharana Kumbha p. 158 by the Author. 33. Jin Vijay No. 366 and 367. 33A. Researcher Vol. XII and XIII pp. 53-58.

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44 ] The Jain inscriptions of Rajasthan do not list the duties of ministers. But obviously they assisted rulers in conducting the business of state in various ways. The Oswal, a powerful Jain clan, filled the posts of ministers in many erstwhile states of Rajasthan, i.e. Marwar, Mewar, Sirohi, Kota, Bundi and others. In Jaipur, Digambar Jain Khandelwals, also famous as Saravagies, held the post of the Diwan for a considerable time. Senapati : The Senapati also called the Mahabaladhikrita or Dandanayak was next in importance to the Mahamatya. Under him were several sub-ordinate officers such Sadhanika, Dussadhya, Baladhipa and others. During pre-medieval times, the cavalry formed an important section of the army. Therefore, proper care was taken for its maintenance. The Sadhanika or Dussadhya was perhaps officer incharge of the cavalry. The Baladhipa was the incharge of the troops posted at out-stations. The Sewadi34 inscription of V. E. 1172 names a Baladhipa Yashovir, who was greatly respected both by the ruler and the Mahajan-Sabha. One more35 inscription dated V. E. 1167 from the above place of the reign of Ashvaraj, mentions Mahasadhanika Pauvi's grandson Uttamraj's son Upalaraj, who made certain donation to Dharmanath temple of the place. The entire department of defence and warfare known as Baladhikarana (Defence department) was head-quartered at the capital. The Senapati was its controlling officer. The Jain inscriptions of Rajasthan do not throw much light on various activities of Senapati and his department. As already stated, the followers of Jainism were mostly from the Vaishya community, whowere not actively partakers in the martial-activities. The KharataragachchhaPattavali, giving a hint to this point mentions that the Vaishyacommunity would be venerated by their business36 activities and not by fighting in the battles. 34. E. I. XI p. 31/Jin Vijay No. /Nahar I No. 843. 35. ibid p. 28-30/Nahar 1 No. 875. 36. The Prithviraj Chauhan and His Times by the Author p. 105.

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Sandhi-Vigrahaka : The Sandhi-Vigrahaka was an important officer, whose main function was to draft royal charters and despatches. The Kiradu inscription of Alhandeva37 dated V. E. 1209 records the name of the Sandhi-Vigrahaka Kheladitya, who is said to have drafted the charter banning the slaughter of livestock on certain days in a month. Likewise, the Ratanpur38 plate having similar edict, was addressed to several officers of the state including the SandhiVigrahaka. A perusal of various grants proves that these charters were very carefully drafted by them with lesser chances of ambiguity. There were several officers of a more sub-ordinate rank, who actively helped the rulers in administrative matters. On the basis of epigraphical evidence, a long list of such officers can be prepared. Among these, the names of Dutak, Bhandhari, Pratihar and others are worth quoting. District Administration : Every State was divided into various administrative units viz. Visay, Bhukti etc. The officer incharge of every such unit was made responsible for collecting revenue and maintaining law and order. In the inscriptions of the Chauhans of Nadol the term Bhukti is also use to indicate a personal Jagir of various members of royal family. The Lalrai inscription39 of V. E. 1233 speaks of Maharajaputra Lakhanpal and Abhayapal as possessing the Bhukti of Siwana. Chauhan Kelhan's queen Alhandevi also owned the Bhukti of Sanderao as is apparent from Sanderao inscriptions of V. E. 1236. The word Pratigana40 has appeared in Bijoliya inscription of V. E. 1226, the Rewasa inscription of V. E. 1243 and many other inscriptions and literary sources. It was used for a 37, E. I. Vol. XI pp. 43-46. 38. Jin Vijay No. 345. 39. Jin Vijay No. 347 and 348. 40. E. I. Vol. XXVI p. 102/Dashrath Sharma-op. cit. p. 107. I 45

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46 J small unit resembling modern Tehsil. Likewise, the term Paragana was also constantly used from the 15th century A. D. for a small administrative unit. The Ajahari copper plate of V. E. 1494 issued from Ranakpur41 by Maharana Kumbha also refers to the above unit. The heads of some villages, who made benefactions to the Jain temple of Bijoliya, are also referred to in the inscription of V. E. 1226. We have several references of the groups of the villages. The word "Chaurasi" appears in several medieval records. Selahath and Talar: The Selahath was an important government officer. He had to perform multifarious duties. The Kanhadade-Prabandh speaks of this officer as "Nagar Talar-Desh-Selahuth". This reveals that a Talar was posted in a town while another officer, the Selahath, was perhaps given charge of a particular territory as a whole. He was also consulted by the ruler of Jalore, while making preparations for the fight against Alauddin Khilji (Selahath-Sikhamana-Hui). Sometimes he was also selected a member of Panchakula, a local self institution. It can be testified from the Bhinmal42 inscription of Chachigdeva Sonagara, which refers to "Shri-Karaniya-Panch-Selahathada. The Abu inscription43 of V.E. 1350 refers repeatedly to the Selahath and Talaraksh. It gives an idea that every donor in granting a gift was required to refer the grant to the Selahath and the Talar. The Sanchore44 inscription of V. E. 1345 also mentions the Selahath. This interesting inscription records a donation of eight drammas by Mehar Prabha, Padma and others. The Selahath was required to arrange for one and half Kalasas of Moong at the time of Rathayatra celebration, out of the interest from the sum bequested by them. The Delawara45 inscription of 41. Edited by the Author in Maru Bharaii Vol. XVI, No. II, p. 53. 42. Bombay Gazetteer Vol. I Part I p. 480-486. 43. Abu II No. 2. 44. E. I. Vol. XI pp. 57-58. 45. The Maharana Kumbha by the Author p. 370.

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| 47 V. E. 1491 records that an order for the levy of 14 Tankas for the worship of the Jain temple was promulgated through Selahath. On the basis of some literary references he also performed the duties of revenue-collector in some regions. The Talaraksh or Talar was an equally important officer. His duties were quite similar to that of the present police officers. According to the Yoga-shastra-Balavabodh composed by Som sundar Suri, the services of a Talar46 were mainly utilised for detecting and recovering the stolen properties and to protect the town from notorious and bad elements. The Chirawa47 inscription of V. E. 1330 drafted by Ratnaprabh Suri of Chaitra-gachchha praises and speaks in detail of a Talaraksh family of Nagada, who actively served the rulers of Mewar from Maharawal Mathansingh to Samarsingh. It seems that Talaraksh and Selahath were having their share in the taxes levied, through Mandapikas, which was perhaps in lieu of their emoluments. These terms were known as the TalaraBhavya and Selahath-Bhavya. These terms are repeatedly referred in the Jain inscriptions of Godawar and other parts of Western Rajasthan. Local self Institutions : The Medieval Jain epigraphs throw interesting light on the functioning of local self governing institutions. On the basis of these records, we can say that in a village or a groups of a villages and towns, which were either directly under the ruler or a feudal chief, considerable power vested in the hands of the local people themselves, as is evinced through institutions known as the Mahajan-Sabha and the Panch-kula. The Chauhan and Paramar inscriptions in particular contain various details about them. Sometimes so powerful was the Mahajan-Sabha that it was empowered to sanction new imposts to be levied in the area, where it was 46. ibid pp. 269-70. 47. Vir-Vinod Vol. I Appendix.

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48 } instituted. The Samoli inscription48 of V. E. 703 (646 A.D.) from the reign of Siladitya of Mewar records that approval of the local Mahajan-Sabha was sought before constructing the temple of mother goddess, which contains the inscription. The Sewadi inscription of of V. E. 1172 names a Yashodeva Baladhipa, who was duly honoured by the Mahajan-Sabha49 perhaps for some valorous action. The Nadlai inscription50 of V. E. 1200 of the time of Chauhan Rayapal records that the local Mahajan-Sabha had unanimously granted Rajdeva, the local chief of Nadlai, the power to collect certain cesses for the sake of the Mahavir temple which carries the inscription. The Mahajan-Sabha also gave its consent for cesses to be utilised for religious and charitable purposes. Another inscription of V. E. 1200 from the same place informs us that a donation of two Pallikas of oil was made by the afore-mentioned Rajadeva, out of his share from the tax for the Rathayatra festival. This grant was made in presence of the members of the Mahajan-Sabha and the Panch kula (GraminaJanapada). Another inscription of V. E. 1202 also from Nadlaj51 records that certain Banjaras, generally a nomadic people working as carriers or travelling merchants also agreed to give certain donations for the maintenance of Mahavir temple of Nadlai. The Juna Badmer inscription of V. E. 1352 (1295 A. D.) belonging to the reign of Samantsingh52 refers to certain imposts introduced to collect funds for the worship of a Ksetrapal and other images installed in the temple of Adinath. These were duly ratified by the Mahajan-Sabha. Panchakula : The Panchakula was another institution which had played an important role in local administration. Generally it had five 48. The Nagari-Pracharini Patrika (NS) I pp. 311-324. 49. Jin Vijay No. 323. 50. ibid 342. 51. ibid 333. 52. ibid No. 334.

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members53 (1) Adayaka (2) Nibandhaka (3) Pratibandhaka (4) Vinigrahaka and (5) Rajadhyaksa. These members were also called the "Karanikas". Some scholars argue that the words Panchakula-Pratipatau" appended with the names of the chief ministers in the inscriptions were indicative of those Panchakulas appointed by the state government, wherein the chief minister was the active member. But this assumption does not seem to be correct. From Hatundi two inscriptions54 of V. E. 1335 and 1345 contain the above phrase "Panchakula Pratipatau" in connection with the grant made to the Jain temple. The inscription of V. E. 1335, however, does not have the name of any minister in this context, while the other inscription of V.E. 1345 contains the name of chief minister also. Therefore, the above assumption does not seem to be correct. It is obvious that these Panchakulas were controlled by rulers. There are cases, when all its members were appointed by the respective governments. The Bninmal55 inscriptions of V. E. 1306 and 1336 give an idea that the members of Panchakula were nominated by the state. [ Similar fact is also gleaned from the Moha-Parajaya (Drama) which mentions that Chalukya Kumarpal appointed the members of Panchakula to enquire into the property of a deceased richman. 53. Etihasika-Sodh-Sangraha by the Author p. 107. 54. Jin Vijay No. 318-320. 55. The Bhinmal inscriptions No. 10 and 11 56. Hermann Jacobi-The Samaraichcha Kaha (Cal. 1926) p. 222. 49 No detailed information about the functioning of these Panchakulas is known. It seems that it was a body responsible not only for investigating a crime, reprehending criminals and maintaining law and order but for making all other local arrangements including collection of some taxes. There are some references in the Samaraichchakaha56 which provides us with details concerning the functions of these Panchakulas. The detailed enquiries were conducted by this body in pilferage and in other matters. On receiving a report of theft wide publicity was made by beating

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50 drums (Dundi). A written report containing details of the material stolen was obtained. When the stolen property was detected. a comparision was made by the members of Panchakula, with that of the written complaint lodged. Another important function of the Panchakula was to undertake the small scale works of publicutility and to control the activities of the Mandapikas (to be described later on). When any donation was made with an idea of its interest being used for some long term purpose, the amount was deposited in the Mandapika under the orders of the Panchakula. It was later on defrayed as bequeathed by the depositor. Sources of Revenue : Revenue was the most important source of income of state. On the basis of Jain epigraphs the revenue can be divided under the following heads (i) Land Revenue (ii) Taxes to be levied from the market (Hatak-kar) (iii) Taxes on imports and exports. (iv) Taxes imposed for some specific objects including religious purposes. ( v ) Other taxes. Land Revenue was realised both in cash and kind (Bhog). The Jain inscriptions of Rajasthan do not speak of exact portion of the produce which was levied as tax. Perhaps it varied from place to place. The Phalodi inscription of V. E. 123657 of Prithviraj Chauhan, a medieval non Jain epigraph, states that one sixth part of produce was levied as tax. This shows that the Bhog was taken at its ratio. The Sanderao Jain temple inscription 58 of V. E. 1221 records the donation of one Hayal of Jawar collected in shape of Bhog from a certain village. 'Bhog' was also locally known as the Lata, a very old term used as early as in the Sarneshvar 57. Journal Royal Asiatic Society of Bengal (NS) Vol. XIII 58. Jin-Vijay No. 320.

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51 inscription of V. E. 1010 from Udaipur, 59 The Talarabhavya, Selahathabhavya, Baladhipabhavya etc. were the other taxes, realised from the cultivators for the expenditure of Talar, Selahath and Baladhip respectively. The Sanderao inscription of V. E. 1221 refers to the grant made by Talaraksh Pata, Kelhan and others amounting to one dramma out of the income collected as Talarabhavya. Similar information may be gathered from the Mangrol inscription of V. E. 1202. The taxes levied from the market were another major source of revenue. The Sarneshvar inscription of V. E. 1010 (953 A. D.) refers to the levy of such taxes. The Delawara inscription 60 of V. E. 1491 of the regin of Maharana Kumbha records the levy of the following market taxes. (1) From Kharivata-(Salt-market)--2 Tankas (2) From Patta sutriya (cloth-market) 1 Tanka (3) From Manahedavata-2 Tankas. This term is not clear. The word 'Heda' was used for those who conducted business of horses. Some times, gamblers too were required to pay tax. Instead of cash, taxes were also collected in kind from the market. Thus a mention of oil being collected as tax. The Nadlai inscriptions61 of V. E. 1189 (1132 A. D ), 1200 and a few others refer to donation of certain quantity of oil to Jain temple out of tax levied. Betel leaves were sometimes taken as tax from the Tambolies (Betel-leafsellers). A number of details concerning the tax on merchandise can be gleaned from Jain temple inscriptions. The Hatundi inscription 59. The Bhavanagar-Inscriptions pp. 67-69. 60. The Maharana Kumbha by the Author pp. 330-332. 61. Jin Vijay No. 331. 62. ibid No. 333.

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52 ] of V. E. 973 (926 A. D.)63 refers to the levy of the taxes on oil, betel leaves and on other merchandise. Rates too have been mentioned, which were as under : (1) Rupee one for each twenty loads carried for sale. (2) Rupee one for each cart-load, brought into the village or taken out from it. (3) One Karsh per "Ghar" (pitcher) at oil-mills. (4) For betel-leaves (perhaps for 100 bunches) 13 Chollikas (or Bundle). (5) One Adhaka (a specific quantity) of wheat and barley from each Arghata (well). It indicates the levy from irrigated land. This is different from the similar tax referred to at no. 9 below. (6) Five Palas from a Pedd (a measurement) (7) One Vimshopaka coin for each 'Bhara'. (8) Ten Palas from each Bhara of costly material such as cotton, copper, saffron, gum and other such articles. (9) One 'Man' (measure) for each 'Drona' of wheat, bareley, Moong, salt and other such objects which can be measured in terms of "Drona". (10) The gamblers were required to pay some fixed amount known as 'Pellaka-Pellaka'. The Mangrol inscription of V. E. 1202 also contains similar information. Another important tax was the one levied on incoming and out going merchandise. The Banrajas, a tribe of professional carriers, were the chief payers of such taxes, as is clear, for example, from the Nadlai inscription 64 of V. E. 1202. which report that the local 63. ibid No. 3 (EI Vol. X pp. 10-17) 64. ibid.

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I 53 Banjaras together with the Banjaras recently arrived from other place (Abhinava-puriya) and from a place named Badari conjointly agreed to pay as tax a certain amount of money for the benefit of the 'Yatris' (pilgrims) to the Pujari (priest) of the Mahavir temple. A tax was also levied on the export of animals. The Nadlaj inscription of V. E. 1195 and 1200 make specific references to it. We have evidence extending over a long period of the realisation of a toll tax in Abu, from the persons coming into the town. There are also references of its remission in the inscriptions of the Vimal-Vasati dated V. E. 1371 and 1372, of Devara 65 Lumbha and V.E. 1506 of Maharana Kumbha. The inscription 66 of V.E. 1506 is also significant in other ways. It records the payment of a Fadiya coin to the Achaleshvar temple and four Dugani coins to the Vashishtashram temple of Abu. It proves that he remitted the tax to be levied in shape of toll tax only. No reference to forced labour is to be found in the Jain inscriptions of Rajasthan; but the prevalence of this system is known from other sources. Mandapika : The Mandapika also known as the "Sulka-Mandapika" was an institution for the collection of taxes. It was different from the custom house, which was known as the "Mapa". The Devakulpatak 67 inscription of V. E. 1491 records the levy of separate taxes through the "Maudapika" and "Mapa". The Nisith-Churni speaks of a "Sulka-Thana" where taxes were collected. The Sanchore inscription of V E 1345 of Samantsingh68 mentions a Mahasthan, a place for collecting taxes. The Mandapikas referred to the Jain and other inscriptions seem to be akin to these. It appears to have been a kind of check post where goods were carefully inspected and tax levied on them. The Nisith-Churni records that merchants, who 65. Abu II No. 241-243. 66. Maharana Kumbha by the Author pp. 392-393. 67. ibid p. 310 68. E, I. Vol. XI p. 59,

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54 ] attempted to avoid the payment of such a tax were seriously punished. Escorts, too, if necessary, were arranged at Mandapika. The name of "Baladhipa" was generally found to be associated with Mandapika The Jhanwar (Mandor) inscription69 of V. E. 1219 of the reign of Kelhan and the Lekh-Paddhati record that the Baladhipa was the incharge of the Mandapika. It also appears from available data that a detailed account of the entire income was maintained with "Mandapika". It was also an institution through which religious donations were made. There are several references to donations being given through it for arranging celebrations such as the Rath-Yatra, the Panch-Kalyan and the like. There is also evidence for the fact that certain donors deposited sums with the Mandapika on which it earned interest. This interest was utilised for arranging daily worship in specified temple, for providing Nechaka (perhaps flowers) and arranging other religious celebrations, Chachigdeva Sonagara made certain donations from the Mandupika of Nadol for the Jain temple of Kareda in Mewar. This shows that donations were also arranged outside the state through the Mandapika. Apparently the income of each village was separately recorded. The Nadol plate 70 of V. E. 1218 of Kirtipal Chauhan mentions the grant of two drmamas from each village under his Jagir for the worship of a Mahavir-Temple. According to the Nadol plate of Alhandeya71 dated V. E. 1218, a payment of five drammas was required to be made from the Nadol Mandapika to the same Mahavir temple. The Delawara inscription of V. E. 1491 also records the payment of five drammas through ihe Mandapikas. This shows that the Jain inscriptions of Rajasthan furnish valuable details about administrative setup. 69. Journal of Royal Asiatic Society of Bengal (N. S.) XII/The Lekh-Paddhari (GOS) p. 14-104. 70. E. I. Vol. IX p. 68 71. ibid IX p. 63

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CHAPTER IV Socio-Economic Condition The formation of various castes amongst the Jains is linked with the settlement of Rajputs in Rajasthan as many distinct groups of the Jains are believed to have descended from them. On the basis of literary and epigraphical evidence, it can be said that most of the present Rajput clans settled in Rajasthan between the 6th and 13th centuries A. D. This was a period of great prosperity for Rajasthan. Several important towns namely Osia, Mandor, Kiradu, Bhinmal, Jalore, Ahad, Chittor, Vasantgarh, Dhod, Chandravati, Bayana, Nagar, Shergarh, Atru, Sambhar, Chatsu, Ladnu, Nagaur, Didwana, Medta etc. grew in wealth and importance. Trade and commerce flourished. The Samaraichcha Kaha of Haribhadra Suri (8th century A. D.) the Kuvalayamala (778 A. D.) of Udhyotan Suri and other Jain tales of the period contain stories of venturing businessmen, travelling to distant lands in order to acquire wealth. Several Jain Acharyas, attracted, no doubt, by peace and prosperity, visited the State to propagate their doctrine. The Kuvalayamala (788 A. D.) speaks of the visit of certain Jain Acharyas from Punjab to Bhinmal and Jalore. The Digambar Jain sources record that Jinasenacharya visited Khandela and succeeded in converting several powerful families to Digambar Jain faith. The sources also speak of the frequent visits made by Digambar Jain Sadhus from Deccan to Chittor. 1. The Colophon of the Kuvalayamala (S.J.G.M.) verses 5 to 8. 2. Dr. Kailash Chandra-Ancient Cities and Towns of Rajasthan (Delhi 1972) p. 262, 3. The Shrutavatar by Indranandi verse 176/ The Vir Bhumi Chittor p. 154 by the Author.

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56 ] After the eighth century A. D., the activities of Jains record a significant increase in the State. Oswals : The inscriptions of Rajasthan refer to the Oswals as Upakesh" or its derivation such as Uves, Uveswal, Upakesh Vamsh, Uswal Oswal etc. Very often the words Vamsh, Nyati and Jati, signifying a clan or cast, are also found appended to "Upakesh" or its derivations. On the basis of literary sources the origin of this caste is believed to have taken place in the remote past, in Veer Samvat 70 when Ratnaprabha Suri of the Upakeshgachchha converted them to Jainism. Some bardic sources link the origin of this caste with the foundation of the town of Osia3A in Samyat 222. But these stories do not seem to be convincing. No epigraphical sources concerning the Oswal anterier to the 10th century A. D. is so far known. Apparently this caste has a close connection with town Osia, which is situated in Jodhpur district. Osia is famous site, with several ancient temples belonging to the 8th and 9th centures A. D.4 Recently, several inscriptions ranging 4A from 6th to 10th centuries A. D., have also been discovered at this site, a fact which shows that it was an important town during this period. It was repeatedly invaded by the Muslim invaders during the Pratihar period and fell into desolation. Drastic famines added to its ruin and compelled its residents to migrate to other places. The Nabhi-Nandan-Jinoddhar-Prabandh5 tells us that this site was deserted and re-occupied several times. As happens very often in India, the residents, who had left Osia, became known as Oswals. After a detailed study of Jain inscriptions, Purnachandra Nahar concluded that the Oswals originated around the 10th century A. D. Indeed considering the fact that a large number of inscriptions 3A, Sukh Sampatiraj Bhandari-History of the Oswals (Bhanpura) pp. 32-33. 4. An, Rep. A.S.I. 1908-9 pp. 139/P.R.A.S.W.C, 1907 p. 36 Krishnadeva-The temples of Northern India (NBI) p. 31 4A, Indian Archaeology-A Review year 72-73 p. 34. 5. The Nabhi-Nandan Jinoddhar. Prabandh II verses. 185-187. 6. Nahar III Introduction.

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57 issued by this caste belongs to the 11th century A. D.,7 it would be reasonable to assume its origin between 8th and 10th centuries A D. The following epigraphical and literary evidence could be quoted in support of our statement : (1) Karmashah of Chittor renovated the temple of Shatrunjaya and had an inscription dated V. E. 1587 (1530 A. D.) engraved there. This inscription records that Bappabhatta Suri (8th century A. D.), who propagated his religious doctrines during the rule of the Pratihars, made Ammaraj, his disciple. This Ammaraj had a queen, who belonged to the Mahajan (Vaishya) caste, whose descendants, later on, came to be known as Kotharis (Oswals). (2) The Nadlai inscription of V.E. 1557 (1500 A.D.) similarly records that Chauhan Lakhan (10th century A.D.) of Nadol had a queen of the Mahajan (Vaishya) caste, whose off-springs, later on became known as the Bhandaris. The Puratan-Prabandh Sangraha, which was composed between the 13th and the 15th centuries A.D., contains a similar account concerning the origin of the Bhandaris. The Jain-Acharyas of the Kharataragachchha were busy from the 12th to 14th centuries A.D. converting many powerful and influential families to Jainism. These came to be known as Oswals. The names of Vardhaman Suri, Jineshvar Suri, Abhayadeva Suri, Jinvallabh Suri, Jindatta-Suri, Jinchandra Suri, Jinpati Suri, Jinkushal Suri, Jinbhadra Suri etc. are noteworthy in this connection. A good number of were gatras formed by these Acharyas. We find references of converting several Maheshwariio families to Jainism. Early history and other details of individual gotras of Oswals are not fully known as literary and epigarphical records concerning these gotras are fragmentary and imperfect. But it is 7. Jain Tirth-Sarva-Sangraha Vol. I pt. II pp. 173-174. 8. The Shatrunjaya-Tirthoddhar- Prabandh Introduction/E. I. Vol. II p. 42. 9. Jin Vijay No. 336/The Prabandh on Rao Lakhan also contains similiar fact. 10. The Kharatargachchha-Pattavali p. 24/The Prithviraj Chauhan and His Times p. 159 by the Author.

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58 ] true that several other castes of Jains like Porwal (Pragavat), Dharkat, Shrimal, and many others which were having distinct identities, were later on merged into Oswals. We find epigraphical references which prove that steps were taken not to develop social degradation in the caste. The Oswal community strictly avoided the system of "Nata" and remarriage of widows. They modelled their society strictly keeping at par with other Vaishya-communities, like Maheshwari, Khandelwal and Agrawal. Dharkat: The Dharkat is another ancient caste, though most families belonging to this caste have now been absorbed into other castes. It appears that like Malawas and Gurjars this caste also once had a distinct identity and large population. Among Dharkatas, there were followers of both Vaishnavism and Jainism. The Nagar11 inscription of V.E. 1043 (986 A.D.) contains an account of meritorious deeds of an illustrious family which built several temples to various Gods including Vishnu, Shankar, Narayan and Surya and also a number of tanks. Dr. Ramchandra Ray12 had noticed some inscriptions of the 10th century A.D. in district Sawai Madhopur engraved by the Dharkat families who were followers of Digambars. Harisena, the famous poet, who composed13 the "DhammaParikkha" in V.E. 1044 at Chittor, was a Dharkat and a follower of Digambar Jain faith. The Dharkat families, living in western Rajasthan were largely Shvetambar Jains, as several epigraphs evince. The Mandor Museum inscription of the 10th century A.D. (un-published) names a Shvetambar Dharkat Jain family from Marwar. The family of shresthi13A Gollak of Marukota, was a 11. E. I. XXXIV No. 2. 12. Varada Vol. XIV No. 2 p. 56. 13. The colophon of Dhamma-Parikkha (MS. Mahavir Bhavan, Jaipur), quoted also by K. C. Kashaliwala in the Prashasti-Sangraha, 13A. The colophon of MS. Hema-Anekant-Kosh dated V, E. 1285 of Jaisalmer Bhandar (For details, see the Prithviraj Chauhan and His Times by the Author pp. 160.)

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159 Shvetambar Jain. He was contemporary to Someshvar and Prithviraj Chauhan III and Johiya Sinhabal. The Abu inscription14 of V.E. 1245 (1188 A.D.) of Vimal-Vasati speaks of a Dharkat Shvetamber Jain family living in Abu (Arbuda-Vastavya- Dharkat Vamsha-Udbhava). Another inscription of the same year refers to Yashovir-Mantri of Jalore15, a Dharkat of great fame. The LunigVasati-inscription of V.E. 1288 (1231 A,D,) speaks of a Shvetambar Jain Dharkat family living at Gundoch (Distt. Pali). (GundaUcha-Mahasthan-Vastavya-Dharkat-Vamshiya). Though presently this caste has been completely assimilated in other castes, a large us of inscriptions issued by them testifies to their independent status and power during earlier times. Khandelwals : The Khandelwal caste of Jains is more popularly known as Sarawagis. As among Agrawals, there are both Jains and Vaishnavas among them; the Jains being Digambars. It is believed that this caste was created by the Jain teacher Jinsenacharya, who visited Khandela and succeeded in converting many to his faith. Khandela was a very prosperous city during the reign of Pratihar kings. Like other Jain castes, this caste also seems to have come into existence after the 8th century AD. No epigraph connected with them dates before the 10th century A.D. The earliest known inscriptions where we find a mention of Khandelwals are the Shergarh16 inscription of V.E. 1162 (1105 A.D.), and the Jain temple inscription of Sanganer dated V. E. 1230 (1173 A. D.). Shergarh is quite distant from Khandela. It must have taken some time by Khandelwals to move from the original home to that place. The birth of caste thus can be reasonably dated between 8th and 10th centuries A.D. This caste is known today to have eighty four gotras; out of which nearly forty find mention in medieval inscriptions. 14. Abu Il No. 55, 57, 125, 150. 15. ibid No. 251 and 277. 16. E. I. Vol. XXXI p. 89/The inscriptions of Sanganer were edited in Vira Vani Jaipur.

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60 1 Shrimals : The Shrimals are associated with the town Bhinmal, which was, in ancient times, a very prosperous site. The Kuvalayamala (8th century A. D), and the Upamiti-Bhava-Prapanch-Katha (9th century A. D) composed in that region do not speak of a Shrimal caste of Jains, although they speak at quite length about the manifold activities of business communities17, termed as "Vanikas". A series of migration has scattered the enterprising Shrimals over different parts of the country and there are several distinct branches of this caste. Their names suggest their association with different ancient provinces. Thus there are18 the Tak-Shrimals. the Haryana-Shrimals, the Sonagariya-Shrimals etc. The Jain inscriptions of Rajasthan speak of a number of gotras of the Shrimals, namely Tambi-Shrimals, Dhandhiya-Shrimals, Kumkumalot-Shrimals, Dhor-Shrimals, Barahudiya-Shrimals etc. Pragavats : Pragavat was an ancient territory, the exact location of which is not known. The Karanbel inscription19 of 1155 A. D. speaks of the rulers of Mewar, as holding sway over the Pragavat country. Some literary references lead us to infer that the territory around Abu and Godawar was perhaps known20 as Pragavat. The colophon of M. S. Mahavir-Charita dated V. E. 1236 states that this word is derived from the word "Prachi-Vata". Some scholars believe that the Pragavat, as a caste was created by Haribhadra Suri, 21 who converted a number of families to Jainism at Chittor. Most inscriptions belonging to this caste have been found in 17. The Kuvalayamala (S.J.G.M.) pp. 55, 56, 67-103/Dr. Premsuman JainKuvalayamala-Ka-Samshkipta-Adhyayana (1975) pp. 106-107. 18. Vinay-Sagar No. 982, 454, 364, 177, 433 and 720. Several other ramifications are also known about the Shrimals. From the Jain inscriptions of Bikaner the names of Tambi Shrimals, Dhandniya, Shrimals and Kumkumalot Shrimals are also known (Bikaner 1628, 2736, 1696. 2218, 1609 etc.) 19. E. I. Vol. II. pp. 11-12. 20. Dolatsingh Lodha-Pragvat-Itihas pp. 11-13. 21. Hermann Jacobi-The Samaraichchakaha (Cal, 1926) Introduction.

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[ 61 western Rajasthan and northern Gujarat. Therefore, it seems more plausible that their early settlements were situated in the western part of Rajasthan. Several important Jain families celebrated for their meritorious deeds in Gujarat, Abu and Marwar, belong to this caste. Some of them also claim to have migrated22 from Bhinmal. Vimal Shah constructed the Vimal-Vasati etc. in the 11th century A. D. Vastupal and Tejpal constructed many splendid temples including the Lunig-Vasati of Abu, Dharana-Shah built the temple of Ranakpur. They all belong to this caste. This caste is older than the others, as we have hinted. It was formed before the 8th century A. D. Some names of the gotras seem to have derived from some famous ancestors. For example the word23 "Sahil-Samtaniya" (descendants of Sahil) indicates similar fact. The Palliwal, Bagherwal, Chittora, Nagada, Narsinghpuria, etc. are other important castes of the Jains. who are definitely associated with the towns named24 Pali, Baghera, Chittor, Nagada and Narsinghpur, respectively. Agrawals are both Digambars and Vaishnavas, "Agrotakanvaya", Agrawal etc. are names that occur in old records for this caste. Several Jain inscriptions of Digambar Jain Agrawals have been found in Udaipur, Jaipur, Alwar, Bharatpur and Bikaner areas. (f) Other Jain communities : Among other Jain castes the Modhs, Gurjars, Bhavasars, Nagars, etc. are mostly found in Gujarat. A few inscriptions issued 22. The Kasindra inscription of V. E. 1091 (1034 A. D.) refers to movement of the family of Shresthi Golanchhi from Bhinmal (Jin Vijay No. 427/Abu V. No. 621). 23. Abu II No. 243 24. Dolat Singh Lodha refers to 52 gotras of the Palliwals (Palliwal Jain Trihas p. 27).

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62 1 by Gurjars are known from Rajasthan too. Four inscriptions25 dated V. E. 1357 (1300 A. D.). 1406 (1349 A.D.), 1484 (1427 A. D.) and 1457 (1400 A. D.) are found engraved on bronzes of the Chintamani Parshvanath temple of Bikaner. These bronzes were brought from Sirohi. One inscription dated V. E. 1526 (1469 A. D.) is found on a pillar of the Jain temple of Arasana near Abu. In Vimal Vasati26 there is an inscription of V. E. 1603 (1546 A, D ) which describes in detail the journey of a Sangh from Palanpur. A Gurjar Jain family had accompanied this Sangh. Three inscriptions27 of this caste dated V. E. 1340 (1283 A. D.) (Panchayati temple Jaipur) V. E. 1520 (1463 A. D.) (Padamaprabha temple Ghat, Jaipur) and V. E. 1539 (1482 A. D.) (Mahavir temple Sanganer) have been noticed by Mahopadhyaya Vinay Sagar. Some inscriptions on icons donated by persons of the Modh, Bhavsar, Shrivamsh and Veervamsh castes have also been found. (1) Bhojaks (Sewags) The Bhojaks or Mag Brahmins were greatly esteemed by Jains and employed as priests and in other capacities. The Osia inscription28 of V. E. 1236 (1179 A. D.) speaks of the Bhojaks who were employed in the temple. They also accompanied the Jain Shreshthis in their long Sangh Yatra pilgrimages as is evident from the Abu inscription of V. E. 1617 (1560 A. D.). The Jaisalmer inscription of V. E. 1891 (1834 A, D.) records the payment of Rs. 21 per head to 500 Sewags, who accompanied a Sangh. Several copper plates from Marwar record grants made to Bhojaks.29 The following are worth quoting : (i) A copper plate dated V. E. 1753 (1696 A. D.) of Maharaja Ajitsingh, issued from his camp at Lotana and contains the 25. Bikaner 230, 407, 470, 581. 26. Abu II No. 215. 27. Vinay Sagar No. 92, 420, 820. 28. Nahar I No. 894/An. Rep. A.S.I. 1908-09 pp. 109/P.R.A.S.W.C. 1907 p. 3. 29. The copies of the text of these plates were made available to me by Shri Prakash Bafna.

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[ 63 signature of Rathor Durgadas, records a land grant to Sewags Hirderam, Gopinath etc. (ii) A copper plate of V. E. 1761 (1704 A. D.) issued again from the camp at Lotana to Sewags Uderam, Rikhabdev etc. recording a land grant and several tax concessions. (ii) A grant issued on Jyesth Sudi 14 V. E. 1729 (1672 A. D.) by Maharaja Sasawantsingh to the Bhojaks Mahidas, Sivdas Basato and Kishor. These Bhojaks had close associations with the Oswals serving them as priests during marriages and other occassions. (ii) Mahatma : The Mathen or Mahatma is another important caste closely associated with Jains. It is not clear when and how this caste came into being. The Mathens were excellent scribes. Several MSS copied by them are preserved in the Jain Bhandars of Bikaner and other towns. Some inscriptions pertaining to persons of this caste, available in Jain temples and cenotaphs are as under: (i) The Chintamani temple of Bikaner30 has preserved two inscriptions, dated V. E. 1684 (1627 A. D.) and V. E. 1778 (1721 A. D.). The first inscription, which is engraved in the circumabulatory passage mentions the name of Sadarang Mathena. The other inscription, which is inscribed on a pillar, records the names of the Mathen Bhau and Bholadeva. A Mathen31 family of Jonapur had visited Abu in V. E. 1483 (1426 A. D.) as is apparent from the inscriptions of Vimal Vasati. This record also uses the word "Thakur" for Mathen Mohan's son Viranath. This indicates that he was enjoying a respectable position. The epithet "Thakur" was perhaps given by some ruling family. 30. Bikaner No. 24/25 31, Abu II No. 176.

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64 ] (ii) In the cenotaphs of Bikaner32 there are two inscriptions dated V. E. 1760 (1703 A. D.), which refer to Mathen Samidas. He had his cenotaph constructed while he was still living. The inscriptions record that Samidas was a lay-follower of the Kharataragachchha. of Shevatambar Jains. Sutradhar (architect) Ramchandra had built the above cenotaphs. Dassa and Bissa : These are two distinct social groups into which the entire Jain community is divided. It seems that hypergamous unions of upper class Jain males with out of the caste or lower class feniales, resulted in the bifurcation of the Jain community into Bissa and Dassa fractions. As already stated one was required to marry within one's own caste. Those who went against this rule were excommunicated. A group of such persons, apparently, formed a new social group, which became known as Dassa. (Half Jains). Dassa Jains were not permitted to dine with and marry among the Bissa Jains; who considered themselves full and unsullied Jains Despite caste-stigma some Dassa Jains were rich and powerful citizens. The earliest known record of a division among the Oswals is known from an inscription dated V. E. 1200 (1143 A. D.) discovered33 at Poshina. (Sirohi). This inscription speaks of a * Brihada-Shakha" (large branch) of the Oswals. The words "Brihada-Sajjaniya" or "Brihada-Shakha" and Laghu-Sajjaniya or "Laghu-Shakha" are repeatedly used in the inscriptions for the two Jain fractions among the Oswals. These terms are now popular as "Bada Sajan" "Loda-Sajan". The Bam nera34 inscription, dated V. E. 1579 (1522 A. D.) the Brahmanvad35 inscription of V. E. 1552 (1495 A. D.) and many other inscriptions also use the term Brihada-Shakha. Similarly there are numerous inscriptions that speak of the "Laghu-Sakha". 32. Bikaner No. 1973 and 1974. 33. Referred to by Shri Dolatsingh in the introduction of his book the Pragvat Itihas. Also see The Prithviraj Chauhan and His Times p. 105 fn. 20. by the Author. 34. Abu V No. 182. 35. ibid No. 234.

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[65 The division was not limited to the Oswals36, but was apparently found in other castes too. The words "Vrihada-Pragvat-Jati" or "Pragvat-Vrihada-Sakha" are found in the inscriptions37 of Madar dated V. E. 1624 (1567 A. D.) and Satasena38 dated 1721 (1664 A. D.). Similarly the phrase "Pragvat-Laghu-Sakha" is used in the Tharad39 inscription of V. E. 1537 (1480 A. D.). A similar division is also known among the Shrimals. The words Vrihada-Sakha are used in Tharad inscription40 of V. E. 1854 (1797 A. D) and many others. The phrase Laghu-Samtaniya or Laghu-Sakha appear in the inscriptions of Tharad41 dated V. E. 1519 (1462 A. D.) and Bikaner dated V. E. 1903 (1846 A. D.) and many others. Ramifications of the castes : Every Jain caste contained yet smaller groups namely the gotras. These were formed on the following grounds : (i) Some gotras indicate close association with specific towns providing long sojourn of a group or branch there. On their migration to a new place the name of the old place was sometimes appended to their caste in order to give them a more specific mark of identification. The Mandovara, Sonagara, Pipada, Mithadiya, Gundecha, Jojarecha etc. gotras of the Oswals are clearly connected with the particular towns. Among Shrimals some gotras reveal the association of groups with ancient provinces or tracts. Thus the Tank-Shrimal, Hariyana Shrimal, Svarnagiriya-Shrimal, Gurjar Shrimal etc. show that families bearing these gotras had at sometimes migrated from a particular area. 36. Some families of Laghu-Sakha, remained quite prosperous. 37. Abu V No. 91 38. ibid No. 109. 39, Daulat Singh Lodha No. 167. 40. ibid No. 80/Bikaner No. 1588 and 1827. 41. ibid No. 88

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66 ] (ii) We gather from numerous inscriptions that certain families were known by the name of some illustrious ancestor, who was a man of notable honour or fame. The inscriptions of Barahudiya family of Nagaur42 dated V. E. 1293 (1236 A. D.) from the Lunig-Vasati of Abu, Biramdeva Samtaniya43 (Achalgarh temple inscription of V. E. 1134 (1077 A. D.) etc. can be cited in this connection. Evidently some gotras have been formed on patriarchal basis too. This was a practice, which continued upto later medieval times. The Muhanot, Bachchhawat and many other gotras are named after individuals. (iii) Some gotras have been formed on the basis of the traditional occupation of a family or a group. The Soni (dealing in gold) Kothari (store keeper) Bohara (doing money lending business), Gandhi (dealing in perfumery) and many others are among such gotras. Descendants of government officials, who performed specific duties came to be known hereditarily on the basis of their posts. Bhandari, Kothari, Patwari and Kanoongo are among such gotras. (iv) Important honorific titles received either from the State or from religious teachers also became the basis of the new gotras. Mehta and Singhavi are among such gotras. A careful study of the inscriptions reveals some further interesting facts concerning the gotras. (i) If new gotras could be created by a historical process indicated above, old gotras could dwindle on becoming extinct. We thus have names of gotras, which are no longer found or have a very few members left. Such are gotras like Dhor, Chand, Bikadiya, Bharatara, Gundaliya and Bhura of the Oswals. Similar examples are also known from other Jain castes. 42. Abu II No. 352/M. A. Dhaky's paper published in the "Svadhyaya" (Gujarati) Vol. 43. ibid II No. 465-466.

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[ 67 (ii) We also find that the names of some gatras have changed in course of time. Inscriptions were issued mostly by prosperous families and counting the number of inscriptions belonging to particular gotras, we can arrive at a rough estimate of their opulence sources. Among the more opulent gorras of the Oswals known from the inscriptions of Rajasthan were the Surana, Kankariya, Jamad, Tateda, Varadiya, Nahar, Bafna, Ranka, Chandaliya, Navalakha, Dangi, Nahata, Sancheti, Kataria, Pamecha, Lodha, Dangi, Bahura, Chopada, Bachchawat, Bohitthara, Sethiya, Muhanot, Singhvi, Soni and Bhandari, Other Varnas : The ancient social division of varnas still continued. Jain inscriptions, however, supply scanty information about non-Jain varlas. The Brahmins, highest in the hierarchy of varnas, were generally respected by the others. But the Jains did not accord them much veneration. Considered members of a different faith, they were, sometimes, even held in contempt. It can be shown on the basis of literary evidence that the Jains made an effort to tarnish the image of the Brahmins, in order to eulogize their own faiths. Very few Jain inscriptions record the activities of Brahmins. The Abu inscriptions45 of V. E. 1287 (1230 A. D.) speaks of the Brahmins of Delwara, who were present at the occassion of the consecration ceremony of the temple. The inscriptions 46 of V. E. 1533 (1476 A.D.) and 1766 (1709 A. D.) speak of the visit of certain Brahmins to the Jain temples of Abu. The inscription incised on an icon installed in the Chintamani Parshvanath temple of Bikaner47 dated V. E. 1482 (1425 A. D.) records the name of an Ajmera Brahmin, Garga, 44. The Dhurtakhyan of Haribhadra (8th Century A, D.), Dharmapariksha of Hariscpa etc, contain many such stories. 45. Abu II No, 250-51. 46. Abu II No. 394 47. Bikaner No.

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68 1 who had donated the Neminath icon. The Jaisalmer48 inscription of V. E. 1536 (1479 A. D.) and Himataram temple inscription speak of the donations made to the Brahmins of six Nyatas ShataDarshan which includes Dahima, Gurjargaur. Sukhwal, Gaur, Brahmins etc. by the Jains. But Brahmahatya (killing a Brahmin) was considered a henious crime. The Sewadi inscription49 of V. E. 1172 (1115 A. D.) of Katukraj, Nadlai inscription50 of V. E. 1189 (1132 A. D.) 1200 (1143 A. D.) and 1201 (1144 A. D.); of Raypal etc. exhort that whoever transgresses the grants recorded in the inscriptions would be guilty of a crime equal to Brahma-Hatya. But these words could be just pieces of the conventional jargon used in all Surah inscriptions. Too much significance should not be given to them. Kshatriyas : The Kshatriyas were next in order. In the period, with which we are dealing, they held high positions of power. Several inscriptions of Mewar, Jaisalmer, Jalore, Bhinmal, Godawar, Abu etc. testify to the large endowments made to Jain temples by Rajput chiefs. The Hatundi (Distt. Pali) inscription of V. E. 1053 (996 A. D.) of Rathore Balaprasad51 and several other inscriptions of the Chauhans and the Rathors from Nadlai, Sewadi, Sanderao, Nadol etc. can be quoted as examples. Several families of the Rajputs, observed non-violence and gave up alcohol, becoming converts to Jainism. Many Oswal families claim their descent from Rajputs. Jain Shresthis or merchants, maintained amicable relations with the Rajput community, who were the rulers. Whenever any Jain Sadhu visited a town, either the Thakur or the ruler of the place or an eminent representative went in person to receive him. There are several references to this fact in the Jain inscriptions of Jaisalmer, Mewar, Abu and other places. The Lunig-Vasati inscrip 48. Nahar III No. 2139. 49. Jin Vijay No. 323 50. Jin Vijay No. 331 51. E. I. X p. 10/Jin Vijay No. 318.

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[69 tion52 of V. E. 1287 (1230 A. D.) records that ruler Somsingh of Abu attended in person the opening ceremony of the celebrated Jain temple. Kayasthas : The Jain inscriptions speak of Nigam, Gaur and Mathur Kayasthas. The Nadol grant53 dated V. E. 1198 of Rajpal Chauhan mentions a Gaur Kayastha, Thakur Pethad son of Vadig. He was the man, who had very carefully drafted the inscribed charter. The Kayasthas evidently had grounding in legal language. The Narahad grant of V. E. 1215 speaks54 of the Naigam Thakur Talhan son of Vilhan and grandson of Shrichand. Another grant dated V. E. 1218 from Nadol names55 Naigam Shridhar. Naigam Chhitar is referred to in the Bijoliya inscription 56 of V. E. 1226. These references go to prove that the Kayasthas held an important official position as a class during the reign of the Chauhans of Nadol and Ajmer. Their functioning as legal draftsmen has amply been testified in the drafts composed by them. Some Bhinmal inscriptions refer to Mathur Kayasthas. Later on, these Mathur Kayasthas seem to be holding positions of power and influence in Jodhpur State. In Mewar, the Bhatnagar Pancholis, another Kayastha clan, had the privilege of marking Sahi (an emblem of the state) on the royal grants. Sutradhars : Several interesting references to Sutradhars are also found. The Sutradhars worked as architects, as masons, engravers, sculptors and the like. The earliest known mention of a Sutradhar in a Jain inscription is available in the Vasantgarh57 inscription of the year 52. Abu No. II No. 250-251. 53. E. 1. Vol. XI pp. 38-41. 54. Prithviraj Chauhan and His Times by the Author. p. 172. 55. E. I. Vol. IX p. 56 56. ibid XXVI pp. 101. 57. Abu V No. 365.

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70 ] 744 (687 A. D.) wherein installation of an icon is referred. The Sutradhar Sivanag is here compared with Brahma. Similar praise of a Sutradhar where he is again compared with Brahma, the creator of the universe, is also found in the Nagar inscription of year 741 and in the Kuvalayamala, composed in 788 A. D. Sometimes, however, even the most skilled of the Sutradhars remain unrecorded and unsung. Sobhandeva, the great Architect of the temple of Lunig-Vasati is nowhere mentioned in the inscriptions of the temple, although other facts are recorded in detail. He is only referred to only in a fragmentary record and that too merely is a witness to a charitable grant given by a rich shresthi Bhayal of Gundoch58 (Pali) in V. E. 1288. Stories recorded in Jain chronicles such as the Prabandh-Chintamani and other literary works reveal that Sobhandeva was a very competent architect. Sutradhar59 Deepa built the temple of Ranakpur. His descendant Haradas60 constructed the temple of Achalgarh. The Meghanand61 Mandap with a tall pillared hall added to Ranakpur temple in V. E. 1611 (1554 A. D.) was perhaps built by a Sutradhar from Ahmedabad, who was accomplished in the style of architecture then prevalent in Gujarat. The beautiful temples of Jaisalmer named, Parshvnnath, Sambhavanath61A and Shantinath with their fine tracery works, were also built by Sutradhars Hapa, Shivdeva Kheta and many others, whose names have been recorded in epigraphs. We find names of several Sutradhars in the inscriptions of Jalore, Medata, Pali, Nagar, Jasol, Khed etc. A list of the names of the Sutradharas available in the Jain inscriptions of Rajasthan is given in Appendix B. Some Sutradhars were even followers of Jainism and constructed Jain temples of their own accord. Some Sutradhar families from Chittor, Delawara, Nagada, 58, ibid II No. 277. 59. Jin Vijay No. 309. 60. Abu II No. 473, 474, 471, 482, 483, 484. 61. Jin Vijay No. 308, 309. 61A. Nahar III No. 2154, 2139, 2113.

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[ 71 Kumbhalgarh etc. are recorded in the inscriptions found in these places. Sutradhar Jaita and Mandan, flourishing in the reign of Maharana Kumbha, were very famous. The Shatrunjay inscription of V. E. 1587 (1530 A. D.) of Karma Shah of Chittor records names of several Sutradhars from Chittor, who were sent to Shatrunjay for construction work. We find references to Sutradhars also in conneciion with the following works : ( i ) Engraving the letters on stone slabs. (ii) Wood works. (iii) Working in bronze, specially at Dungarpur, Sirohi etc. Silawats : The Silawats, were apparently different from Sutradhars and were skilled in construction work. From Several inscriptions of Jaisalmer and Abu, names of certain Silawats are available. The nature of their construction work is generally referred to as "Kamatha". It seems that in Jaisalmer the Silawats were generally from Sind and Marwar. The Jaisalmer63 inscriptions of V. E. 1663, records the name of Jaisa. The names of Jaisa and his son Sivdas, and Viram are recorded in the inscriptions64 of V. E. 1843 and 1945. In Abu several Silawats and Karigars of Sirohi were employed from time to time for minor works. The inscriptions of V. E. 1766 and V. E. 1821 refer to these craftsmen. The word Gajadhar65 and Ustas are also used for Silawats. Thus Abu inscription of V. E. 1893 refers to a Gajadhar. The Ustas were mostly Muslim masons from Bikaner. Most of them were also accomplished in the art of painting. The Jaisalmer inscriptions of V. E. 1840 (1783 A. D.) refers to Usta Kamu Bikaneri. Maheshwaris : Jindatt Suri had succeeded in converting several Maheshwari 62. Jin Vijay No. 1-2. 63. Nahar III No, 2505. 64. ibid No. 2510.

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72 ] families to Jainism. Therefore a number of Maheshwari gotras are identical with the Oswals. Some references to Maheshwaris are to be found in the inscriptions, we are studying. The Suparshvanath temple inscription of Jaisalmer of V. E. 1869 (1812 A. D.) records the name of Sarupsingh66 Maheshwari as the Prime Minister of the State. Bafna Himatram's temple inscription from Jaisalmer recorded by Patawas, which contains much information regarding a community piligrimage of the Jains (Sangh) of the town, speaks of a Maheshwari Saligram, who had accompanied the Sangh. The Lunig-Vasati inscriptions dated V. E. 1287 (1230 A. D.) and V. E. 1360 (1303 A. D.) contain the names of certain Rathis, 67 who were Maheshwaris and perhaps residents of Mount Abu. In V. E. 1360 (1303 A. D.) when Padihar Sihad etc. gave away 400 drammas to the temple, Rathi Pata was also associated with the grant. Mehar or Mer : Mehars or Mers belonging to an important tribe are spoken of in several Jain inscriptions of both Rajasthan and Gujarat. In. Ghangbani (Jodhpur) certain Jain temple inscriptions 68 of V. E. 1250 (1193 A.D.) from the reign of Sodhaldeva speak of the Mehars together with the Ksatriyas and Baniks. It seems that the caste was quite populous. Though some people so surmise, it is not clear whether they had any connection with the ancient caste known as Mayuraka. The Jodhpur inscription of the Pratihar king Bauk refers to his battle with a Mayur king who perhaps belonged to this caste. This caste also had relations with the Jains. The Sanchore inscription69 of V. E. 1345 mentions the grant of 8 Vishalpriya drammas for a Rathayatra made by Mehar Prabha, Aspal and Kalu. Similarly some of individuals of the Mer caste 65. Nahar III 2585. 66. ibid III No. 2175. 67. Abu II No. 285-251. 68. Journal, Royal Asiatic Society of Bengal (NS). Vol. XIII 69. E. I. Vol. XI p. 56

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[ 73 of Toda (Distt. Tonk) visited the Jain temple70 of Abu in V. E. 1551 (1494 A. D.) as is reported in an inscription of Vimal Vasati of that year. This reveals that some of them had reverence for Jainism. This is also evident from an inscription on the Jain icon of Gorakhamandi (Siyalakhed Kathiawad) where the name of a Mehar is engraved as the donor. From Timana (Bhavanagar) a copper plate71 grant dated V. E. 1264 (1207 A. D.) of Mehar king Jagamal has been reported and another similar plate dated V. E. 1380 (1323 A. D.) is noticed from Hathasani. The evidence of these inscriptions also shows that these Mehars ruled as subordinate chiefs. They weilded powerful influence in western Rajasthan and northern Gujarat. They may be associated with the Mew or Mer of Rajasthan, who were jointly converted to Islam72 in A. H. 859 (1455 A. D.) in the Ajmer region. A medieval inscription from Gujarat also associates mebras with the tambolis. Migration of Families : The migration of many families from one place to other is repeatedly reported in Jain inscriptions. The Kasindara Jain temple inscription73 of V. E. 1091 (1034 A. D.) records that the ancestors of Vaman had migrated to that place from Bhinmal The families of Vimal Shah, Vastupal Tejpal, Uda Mehta, etc. had similarly migrated from Bhinmal to Patan. The Nabhi-Nandan-Jinoddhar Prabandh:74 (V. E. 1392) of Kark Suri tells us that several families had moved from Osia to Kiradu due to severe drought. When Kiradu was destroyed due to repeated invasions from Sind, many of its wealthy families moved to other places. During the 15th century A. D. when Mewar was comparatively safe and peaceful, a good number of families moved there from Gujarat and Idar. Thus Ramdeva Navalakhi's son-in-law Visal, who belonged to the well known family of Shresthi Govind of Idar settled at Delwara on 70. Abu II No. 392. 71. The Historical Inscriptions of Gujarat Vol. III pp. 61-64. 72. History of Mewar by the Author p. 133/ Varada Vol. XXII No. 4 pp. 14-17. 73. Abu V NO. 621/Jin Vijay No. 427. 74. The Nabhi Nandan Jinoddhar Prabandh Chapter 1

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74 1 the persuation of Ramdeva and Maharana Lakha. The Machind Jain temple inscription75 of V. E. 1494 recently published by the author, belongs to this family. Several colophons of MSS, SomSaubhagya-Kavya and many other literary sources furnish valuable details about it. The Chittor inscription of V. E. 1495 (1438 A. D.) speaks of the family of Gunaraj of Chittor, which was doing business at Ahmedabad.76 Shresthi Dharana and Ratna Pragvat, who were the residents of Nadiya (Pindawara) later moved to other places. Dharana settled at Ranakpur where he built the famous temple known as the Chaturmukh Vihar.77 Ratna moved to Malwa. His descendant Sahasa, later on, built the Jain temple at Achalgarh. The inscriptions78 of Pindawara dated V. E. 1469 and 1465 Ranakpur of V. E. 1496 (1439 A D.) and Achalgarh of V. E. 1566 (1510 A. D.) provide detailed information regarding this family. The Bachchawat family of Udaipur was also quite affluent for a long period. Several inscriptions of this family are known from Bikaner, Mandalgarh, Udaipur and other towns of Rajasthan. It had originally moved from Mewar to Marwar. When Bika founded a separate state at Bikaner, several families including the Bachchawats moved to this Jangal (semi-desert) tract. Later on the ruler of Bikaner became angry with them and the Bachchawats were cruelly massacred. The survivors settled in Mewar state. The Bafnas originally79 belonged to Jaisalmer, from where they moved to different places. In erstwhile Jaisalmer, Udaipur, Kota, Ratlam, Indore States etc., they held good positions. During the 18th century A. D., several Marwari families, including the Jains moved to the Deccan. In the 19th century A. D., when the East India Company became powerful, a good number of Jain families moved towards Bengal, Bihar, Bombay and Madras. This process still continues. 75. Edited by the Author in Sodh Patrika. 76. Journal, Bombay Branch of Royal Asiatic Society Vol. XXII p. 50/Maharana Kumbha by the Author p. 306-307. 77. Maharana Kumbha pp. 291-292/History of Mewar p. 144. 78. Abu V No. 374 Jin Vijay No. 307/Abu II No. 464. 79. Nahar III No. 2530, 2531

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Conversion of Families to Jainism : The Kharatargachchha Pattavali records that Jindatt Suri, converted several Maheshwari families of Bikampur to Jainism. Similarly several Rajputs, who were wooed to non-violence propogated by the Jains, became followers of Jainism. Thus the Sisodiyas, Sonagaras etc. have a close association with the Jains. The Nadlai inscription80 of V. E. 1557 (1500 A. D.) speaks of the relation of the Bhandari Jains with the Chauhans of Nadol. The Mandowara, Devapura, Mantri, Khatod, Porawal etc. were in earlier times Jains, several of whose inscriptions have been found on Jain icons of the medieval times. Later on, these gotras jointly embraced Shaivism and became Maheshwari. Names of individuals: [ 75 The medieval Jain inscriptions (especially those engraved on icons) furnish very interesting details about names of individuals. Often instead of the full Sanskritised name only its short colloquial form, was recorded in epigraphs. From the 12th century A. D. onwards, such names became very common. Thus for Mulasingh the short form given is Mula, or Muliya. It seems that the influence of the Deshi Bhasha or Apabhransh, was beginning to dominate even written language. Names81 like Jalhan, Malhan, Jhanjhan, Chahad, Kelhan, Visal, Kadua, Behad, Lunag, Rajad, Abad, Deda, Goga, Ujoana, Tahan, Gosal, Dahad. etc. definitely have their roots in Apabhransh etc. Women also had similar colloquial names. The etymology of some names is not clear. For example some names like Amaku, Jhamaku, Machaku, Kadu, Sakhu, etc. seem to have been derived purely from local dialects. It was common practice for a woman to adopt her husband's name in some form after her marriage. Following are the few examples from inscriptions ranging from V. E. 1501 to 1510.82 80. Jin Vijay No. 336/Bhavanagar inscriptions pp. 141-44. 81. Vasudev Sharan Agarwal's introduction to the Pratishtha-Lekh edited by M. Vinay Sagar. 82. Vinay Sagar No. 356, 404, 381, 379, 358, 413 and 456.

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76 1 Place name Details Year of inscription (a) Chandra Prabh temple, Kota V. E. 1501 (1444 A. D.) Mandutra Heeru and his Heeradevi wife (b) Rishabdeva temple, Malpura V. E. 1506 (1450 A. D.) Samakath Karama and his wife Karamadevi. (c) Parashvachandra Gachchhiya Upashraya, Jaipur. V. E. 1504 (1448 A. D.) Telahara Luna and his wife Lunadevi. (d) Panchayati Mandir Jaipur. V. E. 1504 (1447 A. D.) Surana Lakhana and his wife Lakhanshri. (e) Chandra Prabh temple Ajmer. V. E. 1502 (1445 A. D.) Pragvat Lakha and his wife Lakhandevi. (f) Chandra Prabh temple, Amer. V. E. 1507 (1450 A. D.) Lodha Guna and his wife Gunashri. (g) Nagaur Bada Mandir. V. E. 1510 (1453 A. D.) Shrimal Palha and his wife Palhi. Sometimes the name given by parents is also mentioned alongwith the changed name. On a colophon of V. E. 1328 (1271 A. D) of a Manuscript we are told that Viramati wife of Biramdev origi. nally bore the name Mohli, a name given by her parents. Use of the suffix "Singh" with the names of some Jain Shresthis is also found. Generally such nomenclature was current only among Rajputs. But from the 13th century A. D. onwards, we find some Jain families also using this suffix with their names. Several such inscriptions can be quoted where the names of parents do not have the suffix Singh but their descendants later on, used it. For

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[ 77 example the Arasana82A inscription of the 13th century A. D. mentions the names of Karmat and Virdeva, whose descendants used the names Khimsingh, Arisingh etc. Joint Family System : The joint family system was quite prevalent. The family being the nucleus of all social activities of the individual, stress was laid on maintaining the traditional form and values. Existence of joint families is reflected in the fact that several icons were installed for the benediction of uncles, aunts and their sons. There were joint families in which the father, grandfather, uncles and their sons etc. of an individual lived together under the same roof. Several inscriptions testify to this fact. The joint family system helped in keeping an individual under the control of the senior members of the family. Attachment to religious activities was common and helped in keeping an individual away from vices like gambling, drinking, adultery etc. Most of the Jain inscriptions contain the words "from the own earnings of the righteous83 means" proving that due value was attached to religious sentiment. Such religious sentiments were responsible for the creation of works of art and public benefit, such as the construction of temples, copying of the manuscripts, installation of icons etc. Position of Women : Jain inscriptions also throw light about various benevolent activities done by the women. Inclination towards religious activities is generally seen more in women than in men. Several Devakulikas (Small shrines attached to large ones) were installed by them. Many icons were also dedicated at their instance. Important religious scriptures were copied through their donations. 82A. Abu V No. 11 83. Vinay Sagar-Introduction,

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78 1 Polygamy seems to have been common84 among Rajputs and names of several queens are recorded for every king and even poorer Rajputs had many wives. But among Jains, it was found only in rich families. Kavadiya Tarachand had four wives, all of whom committed Sati on his death. Several other inscriptions also contain the names of more than one wives. The Kharadi inscription of V. E. 1528 (1471 A.D.) mentions the names of two wives of an individual. The Devakulapatak and Nagada inscriptions of V.E. 1491 (1434 A.D.) and V.E. 1494 (1437 A.D.) respectively read with many other inscriptions and colophons concerning the Navalakha family mention the names of two wives of Ramdeva Navalakha. On the basis of epigraphic and literary sources, we can say that during the 18th and 19th centuries A.D. polygamy seems to have been more common specially in those families, which are attached with the rulers and other chiefs. It was apparently due to the influence of the feudal set up. . The Jain inscriptions reveal some fascinating details concerning women. Generally the name of a woman's father and family gotra is not furnished. But there are cases when these are specifically mentioned. The Sirohi inscription of V. E. 1659 (1602 A.D.)85 mentions of Teeybai, daughter of Singhavi Mehajal; Amuli daughter of Tejsi and Api daughter of Singhavi Siddha, who had the icon of Hiravijay Suri installed in the temple of Ajitnath. The names of their husbands are conspicuously absent. The Hamirgarh86 inscription of V. E. 1552 (1495 A, D.) records the name of Nathi daughter of Shrimati Karmi and grand daughter of Themani. It is interesting to note that the names of father and grand father are 84. In stories composed by the Jain Sadhus during the medieval times marriage of a king or chief with several wives is mentioned (Muni Jin-VijayGujarati Gadya Sandarbh pp. 69, 73 and 83). These stories seem to have based on the traditions prevalent in the society. Thc Goth-Manglod (Nagaur) inscription of V. E. 1249 mentions of 8 wives of a Dahima Chief. (See-Prithviraj Chauhan and His Times by the Author p. 79 and 181) 85. Abu V No. 251. The family of Mehajal remained quite prosperous. 86. ibid No. 234.

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[ 79 absent, replaced by mother and grand mother. Such cases are a few. It is likely for example, that in cases where only father is mentioned and not husband, the women perhaps was a widow living in her father's house. Sometimes, the name of father together with husband is also mentioned in the inscriptions. The Mandowar inscription of V. E. 1505 (1448 A. D.) refers to the installation of Anantnath87 icon by Dugar Sohil, whose wife Puni is mentioned as the daughter of Suchinti Shresthi Sarang. But such cases are rare. The words Bharya, Kalatra, Patni etc. are generally used for wife. In the inscriptions recorded on the icons the word 'Bharya' is most common. The word "Kalatra" is of rare occurrence. This word is unusual; as its use is found in neutral gender and has no feminine form. The Arasana inscription of V. E. 1206 (1149 A. D.) is one of the few which uses this word. The word "Thakur" is also sometimes associated with ladies. The Lunig Vasati inscription88 of V. E. 1293 (1236 A. D) contains the word Thakur for Ratnadevi, the daughter of Shodhdeva and Mau. Sati System As among other castes, Sati was current among the Jains too. Several Sati inscriptions belonging to 8th to 10th centuries have been found from Osiya, Deedwana, Chhoti Khatu, Pali etc. Due to regular contacts with the other castes,89 who considered Sati to be a righteous act, some Jain families also adopted the custom. The event was then usually commemorated with the erection of a small shrine (Devali), containing an inscription and some sculptures. Sometimes the Devali was built even after 15 years of the event. On the death of Sarupchand Chbajed at Hyderabad (Deccan) in V. E. 1860 (1803 A. D.), his wife Ganga committed Sati at 87. Vinay Sagar No. 394. 88. Abu II No. 279, 287, 289, 307. 89. No detailed survey of the Sati and Jhujhar inscriptions has so far been done. Only the inscriptions of Bikaner have been edited by Shri Nahata (Bikaner : Introduction pp. 98-99) and, therefore, my study is also limited to that work,

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80 ] Bikaner. But the Devali recording the event was built in V. E. 1875 (1818 A. D.). Sometimes it took a period of two to three years for the construction of a Devali. Twenty eight inscriptions of Satis were noted by Shri Nahata at Bikaner. A careful study of these inscriptions show that in some cases, on hearing of the death of her husband at a distant place, his wife or wives committed Sati alongwith the turban of her husband. Veerdevi Nahta immolated herself as Sati in V. E. 1724 (1667 A.D.) at Bikaner on receiving the news of her husband's death at Narayana. Sobhagadevi Bohara committed Sati in V. E. 1725 (1668 A. D.) at Bikaner, on receiving the news of the death of her husband at Auwa. Similarly on Kavadiya Tarachand's 80 death at Sadari (Distt. Pali) his wives together with concubines committed Sati. During Jehangir's reign Lodha Rupchand died at Ahmedabad, his three wives followed him committing Sati. Goverdhan and Jhujhar inscriptions From Western Rajasthan, a good number of Goverdhan inscriptions from the 11th to the 13th centuries A. D. have been noted. These inscriptions were erected in order to commemorate the heroic deeds of warriors, who gave away their lives fighting against an enemy. After the 15th century A. D. the Goverdhan inscriptions are mostly replaced by Jhujhar inscriptions. Like Goverdhans, Jujhar inscriptions were engraved in order to commemorate those, who had died on the battlefield. Jujhar inscriptions in memory of Jains are also to be found. Such inscriptions91 noticed from Bikaner are as under : (i) V. E. 1684 (1627 A. D.) (ii) V. E. 1747 (1690 A. D.) 90. Nahar I No. 719. 91. Supra fn., 89. On Urjan Kochar's death a Jujhar memorial was erected. It was later on renovated in V. E. 1996. Abirchand Mukim (Bothara) who is known as the Bhomiya has a

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[81 (iii) V. E. 1804 (1747 A. D.) similar inscription commemorating bim. Some Baid Shresthi, whose name is lost, was also celebrated as "Jujhar". Marriage Ceremony : On the basis of paternal names of some women noted on certajn inscriptions, it can be said that marriages were mostly arranged within the same caste. The Laghu Santaniya and Brihad Santaniya division, which was found in all Jain castes, was specially important when it came to marriage. The two did not intermarry. The aim of keeping one's family pure from any ad-mixture with those from another caste or a lower starta of society was quite commanding, not only among Jains but in almost all important castes of Rajasthan. Food and Drinks : We find references to various kinds of food grains. Barley, wheat, rice, Jowar, Bajara etc. seemed to have remained the staple food of the people. The Chauhan inscriptions of Godawar mention food grains like wheat and Jowar, which were donated for custo. mary celebrations in Jain temples. The Sanderao inscription92 of V. E. 1221 (1164 A. D.) of Kelhan records that for the celebration of Kalyanik Parva of Mahavir, one Hayal Jowar was donated by the queen mother and similar quantity was donated by some other residents. Pulses were widely eaten by all the classes. Sweets of various kinds were commonly prepared. Mention of the distribution of specific sweet meats (laddoo) among people is found in several Jain inscriptions from Jaisalmer. The Shantinath temple inscription of V. E. 1536 (1479 A. D.) records that on a certain occassion Khetasi of the Sankhwal family distributed laddoo covered with silver foils (Rupanana)93 among the populace of Marwar, Jaisalmer 92. Jin Vijay No. 349-350. 93. Nahar III No. 2154, 2530,

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82 ] etc. Patwa Himatram temple's inscription, which contains details concerning a Sangh-Yatra, (Community-pilgrimage) speaks of 4 big dinners (Jimans) hosted for94 the entire "Nyat". After the dinner a coconut was also given to every guest as an auspicious present. Wherever this Sangh went, similar Jimans were hosted in their honour. Besides Laddu, distribution of sugar, Gur, Ghee95 etc. on some religious occasions in shape of Lahana etc. was also common, as is revealed by several references in inscriptions. For distribution of Lahana a local word "Benchana" was also used. We find its use in the Jaisalmer inscriptions. Cattle raising was everywhere prevalent. Apart from cows milk, the milk of buffalows, sheep, goats and camels was also widely consumed. Ghee and oils were the chief edible oils. References to donations of oil for lamps in Jain temples are available in several inscriptions. Non-vegetarian diet was not current among Jains as they generally abstained from taking meat and wine. Costumes and Ornaments : Literary sources speak of a variety of colourful attire current among the people of this age. Apabhransh paintings graphically record for us the beautifully printed and variegated clothes that were commonly used. References to donation of clothes is found96 in the Abu inscription also of V. E. 1350 (1294 A. D.). Reference is made here to a gift amounting to 16 drammas to the Vimal Vasati and 8 drammas to the Lunig Vasati by Oswal Hemachandra etc. of Chandravati for making clothes. But no details regarding what these clothes8 were like are available. The Jain inscriptions of 94. Arrangement of large scale Jimans was quite common during 18th and 19th centuries in Rajasthan nearly in all castes. 95. Sometimes when arrangement of large scale Jiman was not found feasible sugar, ghee etc. were distributed among the people (Nahar III No. 2175, 2154, 2531). 96. Abu II No. 2.

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[ 83 Jaisalmer contain information pertaining to the Paharawani97 ritual during marriage and some other occassion in which clothes are given as gift arranged by various Shresthis. The gift of Siropava (robe of honour or turban) was also considered to be meritorious. Several inscriptions speak of it. The inscription of Himatram's temple Jaisalmer records that wherever pilgrims of Jain Sangh travelled, local residents displayed respect towards them by arranging large scale dinners and offering Siropavas to them. The nianu. script Kapada Kutuhal composed at Udaipur during the 18th century A. D. contains details of various kinds of clothes and dresses. Jain inscriptions supply very little information about ornaments. Two inscriptions98 of the Vimal Vasati, Abu, both dated V. E. 1308 (1251 A. D.) report that the ornaments of the Mulanayaka icon was repaired by two Jain Shresthis from Ahad (Udaipur) and Jalore. The Jaisalmer inscriptions record the presentation of ornaments like kundal, keyur etc. for decorating icons. Language and Literature : Sanskrit, which remained an important language had lost its touch with common speech. It was still the language of learning and the Pandits and Jain monks used it for drafting their inscriptions. The Hatundi inscriptions of V. E. 973, 996 and 1053, the Ranakpur inscription of V. E. 1496, the Abu inscriptions of V. E. 1287, 1350 and 1378, the Jaisalmer inscriptions of V. E 1473 and 1494, the Bijoliya inscription of V. E. 1226, the Chittor inscription of V. E. 1495 the Kekind inscription of V. E. 1666 etc. are some of the notable epigraphs composed in good Sanskrit. As already stated, the name of poet or author who composed them is given at the end of each record. But there are certain cases where no name is tioned. It is curious that several excellent literary works 97. Arrangement of the Paharawani" was quite popular. In various literary sources, detailed description of it is also available. (Som-Saubhagya Kavya). 98. Abu II No. 184-185.

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84 ] composed in Sanskrit during the period, an example being the Upamiti Bhava-Prapanch-Katha etc. do not find place in inscriptions. Only some inscriptions while speaking of some particular Jain Sadhu mention the commentaries on scriptures such as Navanga etc. written99 by them as well as their learning. The Abu inscription of V.E. 1287 and the Arasana inscription name Abhayadeva Suri as a commentator of the Navanga. Some epithets like well versed in Panini are also given (Nadol Plate of V.E. 1218). Prakrit was assiduously cultivated by Jains. They wrote several narratives and religious works with some famous works like Kuvalayamala (778 AD) Samaraichchakaha (8th century A.D.) Dharmopadeshmala(V.E. 915), Sursundarichariya (11th century A.D.) etc. Prakrit was, however, not used for drafting the inscriptions. The Ghatiyala inscription of V.E. 918 and the Chittor inscription of the 15th century A.D. are the only Prakrit inscriptions known in Rajasthan. The Sanskirt of the inscriptions too after the 10th century A.D. shows a marked use of Apabhransh and Deshi words. Linguistically, Apabhransh occupies a position mid-way between Prakrit and early Rajasthani, Gujarati and other Indian languages. The tendency of assimilation of consonant clusters, elision of inter vocal consonants, weakening of final vowels nasalisation etc. available in the Apabhransh also developed in these languages. Jain inscriptions from Godawar, Sirohi, Abu, Mewar and other parts of western Rajasthan contain many words of Apabhransh and Deshi. The Sewadi inscription of V.E. 1167, the Nadlai inscription of V.E. 1200 the Kbed inscription of V.E. 1210 etc. have several such words. From the 15th century A.D., onwards we find regular use of Mewari, old Gujarati, Marwari and other dialects of Rajasthani in inscriptions. The Delwara (Mewar) inscription of V.E. 1491, the Pitalhar temple (Abu), inscriptions of V.E. 1494 and 1497, the Digambar Jain temple (Abu) inscription of V.E. 1494, the Kumari 99, Abu No. 287.

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[ 85 Kanya inscription (Abu) of V.E. 1498 the Delwara Surah inscription of V.E. 1506, Jaisalmer inscription of V.E. 1581 etc. are examples of the new trend towards the vernacular. Jain inscriptions in Hindi are comparatively few. Coins : Jain inscriptions of Rajasthan refer to the following coins and their denominations. (i) Dramma (ii) Vinshopaka (iii) Rupaka (iv) Tanka (v) Nanak (vi) Mohamadi (vii) Paruttha (viii) Dinnar and others. Dramma was a much used coin. It was minted both from gold and silver. But silver drammas were minted in larger number, Scholar believe that Tanka, Rupaka, Vimshopaka etc. were different denominations of dramma100. The Ganita sar gives us the following values : 5 Kodis = 4 Pavisa = 5 Bisa = 4 Lohadiya = 5 Rupaka = 1 Pavisa 1 Bisa 1 Lohadiya 1 Rupaka 1 Dramma. B. J. Sandesara opines that bisa of the Ganitasar was identical with Vimshopaka of inscriptions. D. R. Bhandarkar and Dashrath Sharma gave an other explanation101. According to them the value of Lohadiya was the same as that of Vimshopaka. Thakar Pheru equates one Vimshopaka with 1/20 of a dramma. No satisfactory explanation can, at present, be given about the comparative value of different denominations of a dramina referred to in the Ganitasar. A conjecture may be hazarded that rupaka and dramma of Ganitasar were indentical with silver and gold drammas respectively. 100. Journal of Numismatic Society of India Vol. XXII Pt. II P. 73 fn. 2. 101. Dashrath Sharma--Early Chauhan Dynasties (Second Edition) p. 303 D, R, Bhandarkar. The Charmichael-Lectures p. 208.

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86 ] The ratio between the prices of gold and silver was 1 : 14 during the Rastrakuta period; which perhaps had changed only slightly. Inscriptional evidence testifies that vimshopaka was a denomination smaller than dramma. It was perhaps a unit of it. The Nana102 inscription of V. E. 1257 (1200 A. D.) records a donation of 3 drammas and 6 vimshopakas for the benefit of Kapila-cows. However in some inscriptions vinshopakas are referred to separately without mentioning drammas. The Sonapur inscription of V.E. 1333 records a gift of 36 vimshopakas instead of one dramma and 16 vimshopakas as we would expect if 20 vimshopakas constituted a dramma. We may, however, explain this discrepency as a manner of writing. Perhaps vimshopaka was the more popular coin. Therefore instead of writing the comparative values in drammas, the donor, who bequeathed 36 vimshopakus, preferred to recount the original amount of donation in the better-known vimshopakas. We find certain drammas attached with the adjectives, Bhimpriya, Ajaypriya, Visalpriya etc. These were obviously dramma coins named after the rulers who issued them. Bhimpriya coin was struck by Chalukya Bhimdeva II of Gujarat, who ruled Gujarat from V.E. 1235 to 1298. This coin is also referred to in the PuratanPrabandh-Sangraha, Prabandh-Chintamani Dravya-Pariksha and many epigraphical and other literary sources. The Juna Badmer103 Jain temple inscription of V.E. 1352 records a grant made by Samantsingh Chauhan of ten Bhimpriya-Vimshopaka. Evidently Vismphopakas like drammas were also named after kings such as Bhimpriya. Another important dramma was Visalpriya. This is generally supposed to have been issued by Vishaldeva Bagbeia of 102. P.R.A.S.W.C. 103. Jin Vijay No. 371.

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[ 87 Gujarat who ascended the throne in V.E. 1302. The LekhPaddhati104 tends to undermine this supposition, because it mentions Visalpriya and Jirna Visalpriya drammas in the drafts dated V. E. 1288 This is a collection of model drafts of many documents, which bear105 the date V. E. 1288. It mentions "Shri Shri Maliya-Kharatankashalahata Trih Parikshita Hatta-Vyavaharamana Jirna Vishvamalla Priya Dramma" etc. This proves that in V. E. 1288 Jirna Visalpriya Drammas were restamped thrice in the mint of Bhinmal106. However the evidence of Lekh-Paddhati can not be made a basis for dating the coins. This is, in fact, a compilation of model drafts, which were strung togetha much later. The compiler who also added new drafts of his own perhaps dated them to V. E. 1288, the date of other drafts, in order to impart uniformity to his work. Several inscriptions107 like the Ratanpur inscriptions of V. E. 1343, 1348, the Sanchore inscription of V. E. 1345 the Arasana inscription of V. E. 1344 etc. also refer to this coin. Except a few coins minted by Siddhraj108 Jaisingh, no coin issued by the Chalukya rulers of Gujrat has been discovered so far. Ajaypriya-Dramma was issued by Ajay deva Chauhan of Ajmer. We have a definite reference to this109 fact in the Prithviraj Vijay, which states that Ajaydeva filled the earth with silver rupakam. His queen Somaldevi also issued new coins regularly. Hoards of more than 20,000 copper coins were unearthed from the villages Baranala and Parasoli. These bear the figure of a horseman with the words Ajaydeva and Somaldevi 104. The Lekh-Paddhati (G.O.S.) pp. 20, 33, 34 and 37. 105. ibid. 106. R. C. Agrawal's paper published in Jain Siddhant Bhaskar 1954. 107. Nahar I No. 936/II No. 1706/Abu V No. 34. 108. A. K. Majumdar-The Chalukyas of Gujarat (1956) P. 274. 109. Prithviraj-Vijay V-87-88/Varada Vol. VIII No. 4 pp 1-10/I. A. Vol. XLI (1912) pp 209-10/Prithviraj Chauhan and His Times by the Author P. 120.

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88 ] inscribed on them. The Menal inscription of V. E. 1225 and the Dhod inscription of V.E. 1228 also make unmistakable references to these coins. The Varah coin was another popular issue. It was issued by Bhoj Pratihar I, who bore the title Adi-Varah. Some coins bearing the legend "Shrimad-Adivarah" with representation of Varah (the divine boar) have been discovered. The Shergarh110 inscription of V. E. 1084 (928 A. D.) refers to the donation of two Varah coins by Thakur Devasvami on the occasion of Samkranti. The Pratihar inscriptions refer also to Panchiyaka-dramma, Vigrahapala-dramma etc. A Vrishabh coin, evidently different from the above Varaha coin, is also referred to in the Shergarh inscription of V. E. 1075, which records a donation of five Vrishabh coins by KapitakaVaranga111 a local officer. The Hatundi112 inscriptions of 1335, 1336 and 1345, the Abu inscriptions of V. E. 1350, 1360 and 1372, the Dantani inscriptions of V. E. 1345 etc. are only a few of the numerous records attesting to the continuous use of dramma upto the 13th century A. D. Rupak was a silver coin.113 The Khed inscription of V. E. 1210, the Nadlai inscriptions of V. E. 1202 and 1195 testify to its use. However, it was only after the 14th century A. D. that this coin became really popular. Another important coin prevalent at that time was the Paruttha coin. The Chittor inscription of Paramar Naravarma and the Kharatargachchha-Pattavali mention the regular donation of two Paruttha-drammas to a Jain temple of Chittor. The Lekh 110. E. I. Vol. XXIII PP. 133-134. 111. ibid. 112. Jin Vijay No. 319 and 320/Abu II No. 2. 240-241, Abu V No. 55. 113. Jin Vijay No. 332, 334, 423.

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(89 paddhati states that silver Bhillamaliya-paruttha drammas were also minted at Bhinmal. If the Puratan-Prabandh-Sangraha is to be believed one Paruttha dramma was equal to eight drammas. Tankas formed a major currency. The inscriptions evince the use of gold, silver and copper tankas. Use of the words Hematanka and Rajat tanka, which were obviously different from the ordinary tankas minted from copper testifies the above fact. From the inscriptions, we find the constant use of old tankas (Jirna-tankas), Navina-tankal14 etc. It seems that there was some difference in their exchange value. The Delwara inscription of V. E. 1491, the Chittor inscription of 14th century A. D. the Kanhadade-Prabandh (V.E. 1509) contain manifold details about the use of Tanka. There are references of the use of a Jethal coin. Kodi, Kanhata, Fadiya etc. were the smallest denominations. kodi is referred to in the Shergarh115 inscription of V. E. 1084. Kanhatallo is mentioned in the Abu inscription of V. E. 1350. Fadiya and Dugani are referred to in the Abu inscription of V. E. 1506 of Maharana Kumbha. There are references that the coins were carefully examined. The words "current in market and having good sound" bave also appeared in the inscriptions of Dhod and Bhinmal. Rate of Interest : Interestingly, the medieval inscriptions of Abu, Bhinmal, Jalore and Godawar provide us with certain details regarding rates of interest which could be of great interest to economic historians. The Abu inscription of V. E. 1287 records the donation117 of 16 dramimas by one Dharkat Bhayal, the monthly interest from which amounting to 8 Vimshopakas, was required to be utilised in special 114. Maharana Kumbha by the Author pp. 369-370. 115. E. I. Vol. XXIII PP 133-134. 116. Abu II No. 2. 117. Abu II No. 317-318

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90 ] worship of two Mulanayak icons of the main temple (Lunig-Vasati) and of Dehari No. 8. This clearly shows that the monthly rate of interest was 23%. This seems to have been the standard rate in the area in which this inscription was issued. We find this confimed from the following inscriptions. (i) The Bhinmal inscription118 of V. E. 1262 tells us that on 40 drammas an annual interest amounting to 12 drammas was earned. (ii) The Arasana inscription 119 of V. E. 1344 mentions that the monthly interest on 120 drammas was 3 drammas. However, in Jalore, the rate of interest was much lower. The Jalore inscription of V. E. 1323 from the reign of Chachig deva120 Sonagara records a donation of 50 drammas, the interest of this sum amounting to 1/2 drammas was required to be utilised for regularly providing Nechakas(flower garlands) to the Chandan Vihar temple. The rate of interest in this case amounts to only 12% per annum. Similar testimony is provided by another inscription dated V. E. 1320 from the same place. This inscription records that Bhattaraka Laxmidhar made a donation 100 drammas. The interest of this amounting to 10 drammas was to be utilised for annual celebration of Ashtanika going121 to be arranged in the month of Asoj. Weights and measures : The terms Karsh, Pala, Adhaka, Mana, Sci, Drona, Mudi etc. were constantly used in the medieval122 epigraphs of Rajasthan. A standard pitcher was used for measuring corn and liquid like 118. Bombay Gazetteer Vol. I Pt. I Appendix (Inscription No. 9) 119. Abu V No. 34. 120. Jin Vijay No. 363. 121. ibid No. 362. 122. Dr. Kailash Chandra-Ancient Towns and Cities of Rajasthan (Delhi 1972) pp. 507-509.

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[ 91 milk, ghee etc. Oil was measured by Pala (Palika) and ghee in terms of Karsh. For measurement of land, our information is meagre. The Siyadoni inscription refers to the Parameshvariya-Hasta, a standard the size of which, however, is not clear. Mandan, the court architect of Maharana Kumbha, who compiled Raj-Vallabh Mandan, gives many details123 about measurement of length and space. There is a line drawing of a Gaz (measuring rod) available in the KirtiStambh of Chittor, which conforms to the size given by Mandan. The terms Drona, Hayal, or Halavaha, Nivartana, Bigha, Bisva etc. which occur in medieval inscriptions denote different measures of land. Wages : The Osia inscription124 of V. E. i236 mentions that Bhojakas employed in the temple were required to be paid 1/2 Man of Moong and one Karsh of ghee daily. It was also insisted that such employee should be more than 12 years of age. But no exact rates of Moong and ghee being available, the information concerning remuneration cannot be worked out in terms of money. Merutunga in his Prabandh-Chintamani narrates that125 the lowest wage was 5 Vimshopoka a day. The Cintra-Prashasti, a Shaivite inscription from Gujarat, records that a monk named Tripurantaka fixed the monthly remuneration of a novitiate Vatuka as nine drammas a month along with a share of the daily Naivedya (food offerings). In this way the average wage amounted to more than 6 Vimshopakas a day. Rates of Commodities : Rates of various commodities have not been specifically given in the inscriptions. For arranging126 garlands 24 drammas were 123. Maharana Kumbba by the Auhtor p. 352. 124. Nabar I No. 804. 125. A. K. Majumdar- The Chalukyas of Gujarat pp. 274-275. 126, Nahar I No. 940 and II N 1706.

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92 1 deposited in the Mahavir temple of Kotar and 20 drammas in the temple of Ratnapur, as evinced from the inscriptions of V. E. 1335 and 1343 respectively. Calculating the interest from these sums we find that one day's expense for the garlands was between one Vimshopaka to 13 Vimshopakas. The Bhinmal inscription127 of V. E. 1306 records that interest to be levied on 40 drammas which was about 12 drammas per annum was sufficient to meet the expenses of offerings of the deity having the quantity of 2 seis of wheat one mana of Moong, two Pailis of rice and 8 pitchers of ghee and other articles worth seven drammas. This shows that the value of two seis of wheat one Mana of Moong two pailis of rice 81 pitchers of ghee were equal to 5 Drammas. This record further mentions that interest on 15 drammas, which was about 4.50 Drammas per annum, was sufficient to meet the cost of the following commodities 25 pailis of wheat, 2 pailis of rice, 3 pailis of Moong and other offerings costing 2 drammas. But on the basis of above data, no exact rates of various commodities can be specified. House Rent: The Sanderao inscriptions128 of V.E. 1236 and 1266 record that Shresthi Ralha donated his houses to the Parshvanath temple. It is also mentioned that persons dwelling in the said house were required to pay a fixed sum amounting to 4 drammas a year in the shape of rent. Thus the monthly rent comes nearly to 6 vimshopakas. 127. Bombay Gazetteer Vol. I pt. I Appendix. 128. Jin Vijay No. 350/EI Vol. XI pp.

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CHAPTER V Art and Architecture Our inscriptions use the words, Griha, Vihar, Chaitya, Bhawan, Devakula, Vasati, Tirth, Mandir etc. for Jain temples. References to secular architecture are few. The following information may be gathered from these inscriptions regarding construction of temples and other matters of architectural interest. (i) Installation of the icons of Tirthankars, Shashanade vatas Acharyas etc. and also footprints of Acharyas inscribed on stone. (ii) Installation of Pattas inscribed with representations of celebrated religious shrines like Shatrunjaya, Giranar etc. and other religious motifs like Siddh Chakra, Samavasharan, Ashtapad etc. (iii) Construction of temples, Devakulikas, Kirtistambhas etc., renovation as well as additions and alterations in their structures. (iv) Construction of Hastishala (elephant-stables) Stepwells, Nishedhikas etc. A careful study of inscriptions alongwith literary sources shows that the plan of Jain temples was originally quite simple in conception. But, later on, the Shvetambar Jain temples became more and more elaborate with the annexation of additional structures such as the Trika-Mandap, Ranaga-Mandap, Devakulikas etc. In time, finely carved Mandaps and ceilings with Padma Shila, .

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94 ] Ukshipta or Kshipta Lumbikas and similar other decorative elements became the chief characteristics of Shvetambar Jain temple architecture. A large number of Jain temples were built in Rajasthan. Additions and alterations to these continued to be made by devotees. As already stated in Chapter I sometimes Deyakulikas were added to a temple by different persons. A good number of inscriptions are also available concerning minor constructions like pillars, Chatuskika (Chowki), Ranga-Mandap etc. In the Vimal Vasati the Ranga-1 Mandap was added in V.E. 1206 (1149 A.D.). Similarly the Meghnad-Mandap in the Ranakpur temple2 was built by a family from Usmanpur (Gujarat) in V.E. 1611 (1554 A.D.) much after the temple itself. Installation of Pattas was also popular. Originally these were prepared on canvas with line drawings or colour paints. There are a number of literary texts which support this. But paintings on canvas were short lived and had to be replaced every few years. Therefore canvases were replaced by stone and similar scenes and motifs were engraved on this more lasting medium. Many Jain inscriptions from nearly all parts of Rajasthan concern installation of idols. Besides images of the Tirthankaras, Shashandevatas, and Acharyas, sculptures with a secular theme were also carved. Among these, sculptural portraits of the royal family of Vastupal and Tejpal installed in the Lunig Vasati of Abu and of Shresthi Lalig and Bijad of Mandor available in the Vimal Vasati are noteworthy, We give below a brief account of the major Jain temples of Rajasthan. Western Rajasthan: It is believed that the regular intrusion of various tribes from north-western India brought with them the influence of the Gandhar school, which left its impress on the local art. This trend is 1. 2. Abu II p. 72 Jin Vijay No. 312

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[ 95 specifically visible in the terracottas of Ganganagar area. Elaborately carved figures on the Toranas of Mandor, the Vishnu icons of Pali and Bhinmal etc. also evince this influence to some extent. However, after the seventh century A.D., with the rise of Pratibars, indigenous art developed in Rajasthan and a number of master pieces were executed with seductive charm and passionate feryour. Lama Taranath3 remarks that king Shil of Maru country, who can be identified4 with king Shilluck of Mandor, gave patronage to an artist Shringdhar, who was responsible for introducing a distinct individual style of art. Several names of the Sutradhars (master architects) are noticed from an early period. The Nagar (Distt. Tonk) inscriptions of V.E. 743 (686 AD) names four Sutradhars all of whom came from Bhinmal. The Vasantgarh inscription of V.E. 744 records the name of Sutradhar Shivnag, who had carved a bronze image of the Tirthankar. The Kuvalayamala speaks of massive Jain temples at Bhinmal and Jalore. The Jain temples of Nagaur are mentioned in the Dharmopadesh Mala. Ghatiyala The village of Ghatiyala is situated at a distance of 35 kms. north-west of Jodhpur. On the basis of Prakrit8 inscription dated V.E. 918 (861 A.D.) five Sanskrit inscriptions of the same date and a recently discovered inscription of Kakkuka dated V.E. 939 3. 1. A. Vol. IV p. 101/U. P. Shah--The Sculptures of Samalaji and Rhoda (Baroda) pp. 4-5. In my History of Mewar, I have tried to identify Shil mentioned by Taranath with Siladitya of Mewar. But in fact the rulers of Mewar did not rule directly over Maru country. Therefore, it would be more reasonable to identify Silluck of Mandor with Shil. The Bharat-Kaumudi Vol. II pp. 267-276. Abu V No. 365. The colophon of the Kuvalaya-mala (SJGM) verses 5 to 20. The colophon of the Dharmopadesh mala (SJGM) verse 14. Journal, Royal Asiatic Society 1895 p. 524/E.I, VIII p. 87. 5. 8.

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96 ] it can be said that this was the site of a prosperous town. Kakkuka, a good poet in Sanskrit patronised the Jain among other religious groups. A Jain temple was built by him in V.E. 918 (861 A.D.) the ruins of which are now locally known as Mataji-Ki-Shal. The inscription mentions that the above temple was entrusted to the Jain community under the leadership of Jain ascetics named Jambava and Ambak of the Dhaneshvar-Gachchha. It is also recorded that Kakkuka erected two Kirtistambhas one at Mandor and the other at Ghatiyala. A pillar still standing in Ghatiyala is locally known as Khakhu-Devala. A figure of Ganesh and a finely carved icon of Parvati seated on a lion have been recovered from this place. This town was repeatedly invaded by the Abhirs and other hostile armies. The evidence of several inscriptions (edited by the9 Author), reveals that the local rulers put up a valiant resistance against attacking forces. Few memorials were also noticed from the place which were edited by the Author. Osia : Also situated about 35 kms. from Jodhpur, this site is now well-known for its richly carved ancient temples. According to the Upakesh-gachchha Pattavali this town was founded10 by a prince from Bhinmal. We have no other source to corroborate this account. But on the basis of several memorials having103 the dates VE 803 (746 AD) VE 885 (826 AD) VE 1010 etc. recently noticed at the site, it can be said that this town is quite old. There are two Jain temples of Mahavir and Sachchika. The Mahavir temple was originally built during the reign of the Pratihar king Vatsaraj (783-92 A.D.). It is situated on a Jagati (plinth) and consists of Garbh-Griha,11 Gudh Mandap, Trika-Mandap, Toran, 9. Edited by the Author in Varada, 10. Kailash Chand Jain-Ancient Cities and towns of Rajasthan (Delhi 1972) PP. 180-183/I. A. Vol. XIX P. 10A-Indian Archaeology-A Review 72-73 p. 34 Twenty eight fascimiles of recently discovered epigraphs were supplied to me by Shri Prakash Bafna,

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[ 97 Bhramantika and other structural parts. What survives of the original is only the sanctum, which appears to have been built at the end of the 8th century A.D. and is quite similarll to the one in the temple of Hari Har nearby. Other parts of this temple bear obvious signs of later renovations. There was a column (Man stambh) with an inscription dating V.E. 952 (895 A.D.) but is now broken. The temple12 was renovated in V.E. 1013 (957 A.D.) by Shresthi Jindak. He perhaps added the Mandap to the temple. The Toran was13 built in the last quarter of 10th century A.D. (V. E. 1035 ). A bronze image bearing an inscription of V. E. 1011 (954 A.D.) was unearthed during the construction of a Dharmashala near the temple. A broken part of an image bearing an inscription dated V.E. 1100 was also discovered. According to the inscription dated 1011, an icon of Shantinath was installed in the Upakeshiya Chaitya by Devadatt, pupil of Karkacharya. Several inscriptions bearing14 the dates V.E. 1088, 1231, 1234, 1259 1438, 1492, 1512, 1534, 1549, 1612, 1683, 1758 etc. have been discovered from this site, showing that this temple has remained a much revered holy site of the Shvetambar Jains over the centuries. The Nabhinandan-Jinoddhar,15 written by Karka Suri contains a vivid description of Osia and Kiradu, another ancient town. It refers to the temples, step well and other land marks of Osia. It speaks also of an annual celebration of Rath-yatra, which was regularly 11. M. A. Dhaky's paper published in Mahavir Svarna Jayanti Mahotsava Granth Vol. I p. 312/Krishnadeva-Temples of Northern India (N. B, T.) P. 31. 12. Nahar I No. 788/An. Rep. A.S.I. 1908-9 P. 109. 0 Aditya vAre svAti nakSatra zrI toraNaM pratiSThApimiti / 13. To 1035 TT ibid No. 789. 13A-ibid No. 803. 14. An Rep. A. S. I. 1908-9 P. 102/PRASWC 1907 p. 36/Nahar I No. 791 to 802./The Jain Tirth-Sarva Sangraha Vol, I Pt. II pp. 173-74/ Anekant Vol. XXVII No. I pp. 23-25. 15. The Nabhi-Nandan-Jinoddhar Prabandh II verses 185-187,

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98 ] performed here. Two inscriptions16 of V.E. 1245 refer to the grant of a house by Yashodhar's wife Palhiya to serve as a garage for a chariot of Mahavir. The Sachchika Devi temple is an important Jain shrine in Rajasthan. The Upakesh-Gachchha Pattavali relates that in Veer-Samvat 70, Ratna prabha Suri converted the Hindu goddess Mahishasur-Mardini into Sachchika. This legend seems to have become very popular among Jains and is mentioned in several literary works as well as in an inscription dating17 V.E. 1655 (1598 A.D.) It has, of course, no historical value. On the pedestal of an icon in this temple, we find an inscription of V.E. 1234 (1178 A.D.), which18 mentions the installation of the icons of Chandika, Shitala, Sachchika. Ksemankari, Ksetrapala, etc. Another inscription180 dated 1236 (1179 A.D.) records the payment of certain sums to Bhojakas, who were posted there as priests. Worship of Sachchika was also popular in other parts of Western-Rajasthan. An inscription of V.E. 1237 (1180 A.D) incised on a broken image of Sachchika, (Jodhpur Museum) commemorates its installation and dedication. The Parshvanath temple of Lordrava19 has an inscription dated V.E. 1337 (1280 A.D.) on a pedestal of an icon of Ganesh which records the setting up of an image of Sachchika at Ajmer by Padmachandra. The two temples of Mahavir and Sachchika have made this site a Jain Tirth. As already stated, the Oswal, claim their origin from this place. Mandor : Mandor is one of the most ancient sites of Marwar. The 16. Nahar I No. 806-807. saM0 1245 phAlguna sudi 5 adya ha zrI mahAvIra ratha zAlA nimitaM-pAlhiyA dhIyadeva candravadhU yazodhara bhAryA sampUrNa zrAvikayA Atma zreyArthaM / 17. Maru-Bharati Vol. III No. 2 PP. 2-5/Kailash Chand Jain op. cit. pp. 180-184. 18. Nahar No. I 805. 18A. ibid No. 804. 19. ibid III No. 2565. # 1337 970 2-TACTIU forumor HFT oforma paM0 padmacandreNa ajamera durge gatvA dvipaMcAzata jina bimbAni sacciAdevi sahitAni kAritAni /

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| 99 Ghatiyala inscription of V.E. 918 (861 A.D.) refers to the construction of two Kirtistambhas one at Ghatiyala and other at Mandor. Evidently it was a prosperous site during the 9th century A.D. Two unpublished19A inscriptions name Sachidevi and Bhojdeva. An unpublished inscription19B of V.E. 1152 Kartik Budi 12, (Sept. 28, 1095 A.D.) found near Mandor and now preserved in the State Museum records the names of some Jain Dharkat family, who constructed the temples etc. In the 14th century inscriptions, we find the names of several affluent families living in the town The inscription of 20 V.E. 1380 (1323 A.D.) on the Mulanayak icon from the Chintamani-temple Bikaner names of Nayalakha Nemichandra, who had an icon called the Mandovara Mulanayak installed in some Jain temple of Mandor. It was later on removed to Bikaner. Another important mention of the Jain families of Mandor is available in the inscriptions of Abu. The inscription from Vimal Vasati21 ranging between V. E. 1378 (1321 A.D.) to 1395 (1338 A.D.) name of the family of Bijad and others who had arranged for the renovation to the Vasati. We find reference to the visit of Jinbhadra Suri, a celebrated Acharya of Kharatargachchha22 at Mandor in the Jaisalmer inscription of V.E. 1497. During the 15th century A.D., when the activities of Jain Acharyas developed in Western Rajasthan several festivities were also arranged at Mandor. In V.E. 1527-28 and 1534, bigcelebrations were held at Mandor and Jodhpur. Nahata Sajja along with his sons, (a Jain family of Mandor) bad a NandishvarPatta installed in the Jain temple of Parshvanath (Jaisalmer) in VE 1518. During the 15th century A.D. two important events i.e. foundation of Jodhpur and migration of several families to Jangaldesh 19A, Indian Archaeology a Review 1966-67 No. 243-244. 19B. ibid year 1956-57 No. 485. This inscription is beautifully engraved. 20. Bikaner No. 1, 21. Abu No. 3. 22. Nahar III No. 2130.

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100 took place which caused a tremendous loss to Mandor. At 22Apresent there are 3 Jain temples of Rikhabdeva, Parshvanath and Shantinath. In V.E. 1722 (1665 A.D.) Bhandbari Bhan's grand son and Narayan's son Tarachand installed the icon of Parshvanath there. This family is quite famous for constructing a temple named Svayambhu-Parshvanath at Kaparada in the year V.E. 1678. A branch of Kharatargachchha was also developed from Mandor. Ghanghani : Ghanghani and Ghangbanak are the two old Jain sites of Marwar. An Adinath icon discovered at Ghanghani has an inscription dating V.E. 937 (880 A.D.), which records23 that it was consecrated by Vachhahaladeva, a pupil of Udyotan Suri. It is one of the important Jain icons of Rajasthan. Ghanghaniak or Ghanghana is another site having Chauhan monuments. It has yielded several inscriptions. An inscription of V.E. 1241 (1184 A.D.) commemorates24 donation of half a dramma monthly from the Mandapika of Mandor by Bhandari Gunadhar and others to bear the expenses of the Granthi (Varsha-Granthi) celebration of Mahavir. Other inscriptions dating V. E. 1249 record25 certain donations to the Jain temples. Kaparada : Kaparada is a famous site situated on the main road leading from Jodhpur to Bilara. The massive structure of the ancient temple here is visible from distant places It was built by Bhandhari26 Bhana in V.E. 1678 (1621 A.D.) and the icon known as SvayambhuParshvanath was installed in the temple. Its Parikar was however added in V.E. 1688 (1631 A.D.) when it was consecrated by Jin Chandra Suri of Kharatargachchha. 22A, Jain Tirth Sarva Sangraha Vol. I Pt. I pp. 162-163. 23. Nahar II No. 1709, 24. Jin Vijay No. 429. 25. Journal of Asiatic Society of Bengal (NS) 1915. 26. Lalit Vijay-Kaparada Tirth pp. 8-9/Gyan Suodar-Kaparada Ka Itihas pp. 40-45/Multapmal Jain Kaparadaji ka Itihas pp: 27-28.

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101 ] Pali: Pali or Pallika has long been a centre of business. It is believed that the merchant clan of Paliwals originated from this place. Yasobhadra Suri, who was very influential in Godawar and Mewar, received his Acharyapada at this town in V.E. 965(908 A.D.). The Navalakha temple here is old, and contains a Garbh-Griha, Goodh-Mandap, Ranga-Mandap, Devakulikas and other usual structural sections. Several inscriptions have been discovered here, which throw light on the history of this temple. Thus the Devakulikas were added to the temple in the 11th and 12th centuries A.D. as is recorded in the inscriptions27 of V.E. 1144, 1151, 1178 and 1201. The last inscription belongs to the family of Mahamatya Anand and Prithvipal of Patan, who were descendants of Vimal Shah. It seems that when Kumarpal marched against Arnoraj of Ajmer in V.E. 1201 (1144 A.D.) he passed through Pali. An interesting reference to Kumarpal's second invasion on Pali is available in the colophon of M.S. Panchashaka-Prakarana-Vriti28 (Jaisalmer Bhandar) dated V.E. 1207, which records that when the enemy forces reached Pali, Sthirchandra, the scribe left his work incomplete and ran away to Ajmer. An inscription of Kumarpal dated V.E. 1209 is to be seen in a Shiv temple here. It seems that during the 17th century A.D., some part of the Jain temple was demolished by Muslim29 forces. It was then almost completely renovated in V.E. 1688 (1631 A.D.) by a Shrimal family of Shah Dungar and Bhakhar who spent Rs. Five thousand for this purpose. Several icons were installed by other Shresthis too. The Mulanayak icon was also set up at this time. M.A. Dhaky30 believes that the Garbh-Griha of this temple is quite old. It is similar to that of the 27. Jin Vijay No. 381, 382, 383, 396, 397. 28. Jayant Vijay-A Catalogue of Sanskrit and Prakrit ManuscriptsJaisalmer collections (Ahmedabad) p. 73 29. Jin Vijay No, 398. 30. M. A. Dhaky's paper-The Mahavir Jayanti Svarna-Mahotsava Volume (Bombay) Vol. I, p. 312.

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102 Mahavir temple of Ghanerao, the Ambika temple of Jagat and Lankeshwar temple of Karkot (Tonk). Ghanerao : The Mahavir temple here is quite old. It has a Garbh-Griha a Goodh-Mandap a Trika-Mandap, a Ranga-Mandap a Patta-Salika and twenty four Devakulikas. This temple is also properly known as Muchhala-Mahavir. In the ceiling of the Trika Mandap, the Padma-shilas are depicted with their outer faces.31 Some ceilings, known as Samatal-Vitan, consist of several human figures arranged in floral and geometrical designs. On the basis of inscriptions and architectural style, this site certainly appears ancient and the temple can be assigned to the 10th century A.D. The oldest inscription32 is of V.E. 1033 (976 A.D.) and is incised on the ceiling of the Goodh-Mandap. Another inscription is dated V.E. 1214 (1157 A.D.) which contains the name of Shresthi Soban who had commissioned a new icon. In Ghanerao town, there are two Jain temples33 known as Kunthnath and Godi-Parshvanath. They were constructed in the years V.E. 1872 and 1814 respectively. Mabavir Temple : Sewadi : This is an old temple and is much celebrated among the ancient Jain shrines of Godawar. Several inscriptions from the twelth to the fourteenth centuries have been found here pertaining to religious endowments made by different donors. The main temple is constructed on the usual plan. The pillars of TrikaMandap are beautifully carved. The Ranga-Mandap seems to have been added in the 15th century. The temple is evidently quite old and may reasonably be placed in the 10th century A.D. An inscription34 of V.E. 1172 (1115 A.D.) tells us that Thallak's grandfather Yasodeva constructed the Shantinath Khattak in the temple. This shows that in the third quarter of the 11th century 31. ibid P. 314. 32. Dolat Singh Lodha No. 323 and 324. 33. Yatindra-Vihar II P. 63. 34. E. I. Vol. XI P. 62/Jin Vijay No. 323.

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103 the temple was already in existence. Some sculptures of the GoodhMandap are in the style of the 10th century A.D. An icon of Acharya Gunaratna Suri of the Sanderakagachchha was installed in V.E. 1244. In V.E. 1251 some donations were made for the worship of the icon of Shalibhadra Suri. The inscriptions35 of V.E. 1167, 1212, 1297 and Sinha year 31 record the gift of certain grants. The inscription of V.E. 1198 contains interesting details concerning an order given by the Sangh for the construction of the wall and the gates of the small shrines of Aristnemi and other deities. This Mahavir temple of Sewadi was recently renovated as is apparent from the inscriptions of V.E. 1982 and 1998. Nadlai temples : Nadlai is justly famous for its ancient Jain temples, most of which were constructed during the Chauhan period. Among these, the temples of Adinath, Neminath, Suparshvanath and Adinath (Jekala) are the most noteworthy. All of these contain several epigraphs. The Adinath temple, situated outside the western gate of the city, has the usual plan of Shvetambar Jain temples. Its Devakulikas and Ranga Mandap seem to have been added later on. According to an inscription in the Ranga Mandap dating V.E. 1557 (1500 A.D.) from the time of Maharana Raymal of Mewar,36 this temple was originally built in V.E. 964 (907 A.D.). It was repeatedly renovated and what remains of the original is only the sanctum, which is datable to the 10th century A.D. This temple was initially dedicated to Adinath. Later on the icons of Mahavir and Muni Suvrita Svami were also added as Mulanayaks. This Mahavir temple is also mentioned in an inscription of V.E. 1202 (1145 A.D) of Raypal. Subsequently, during the course of a renovation in V.E. I of Adinath37 was 16 A.D. an icon OI AU 35. Jin Vijay No. 323 to 329. 36. ei tahaarui guf RO 964 startaEfehraufthyhritatui...... (Jin Vijay No. 336) 37. Gazani Khan Jalori, the commandant of the Mughal forces demolished several temples of Godawar, the renovation of which took place after the settlement of 1615 (History of Mewar by the Author P. 260).

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104 ] again installed here. There is a legend associated with this temple, according to which it was magically brought here from Khed (Badmer) by Yashobhadra Suri, who was an expert in occult arts. This legend was, apparently, very popular It is also repeated in an inscription of V.E. 1557 (1500 A.D.). The close association of Yashobhadra Suri of Sanderakagachchha with this place is related in several Tirthmalas and other Jain works. In the southern part of the town there is an ancient Chabutara, with a sculptured38 portrait of Yashobhadra Suri. Many letters of this inscription have been obliterated but the words "Yasobhadracharyadi" are still legible. The hill fort known as Jakham contains a Jain temple, dedicated to Adinath. It was renovated by Nadlai Jain Sangh in V.E. 1686. At the foot of this hill, there is a group of Jain temples, of which the temple of Suparshvanath bears an important inscription of V.E. 1721 from the reign of Thakur Abhayraj Medatiya. The icon39 of Suparshvanath was installed there in V.E. 1669 Jyesth Sudi 5 during the reign of Rana Amarsingh by Pragvat Jain Rana Tusa and others of Nadol. To the south east of the town, there is a hill crowned with a Jain temple of Neminath. Architecturally, it is not worthy of notice. But the pillars of the Sabha-Mandap, have two inscriptions of V.E. 1195 and 1443 respectively. The earlier record commemorates a gift made by Gubilot Rajdeva. The other records a grant made by the Sonagara branch and informs us that the temple was renovated under the instructions of Vijaychandra Suri of Brihad-gachchha Nana : Nana is famous for having a temple of Jiwant-Svami in the remote past. Presently, there is a Mahavir temple, which according to an inscription on its right hand side was built40 before 38. Jain Tirth Sarva Sangrah Vol. I Pt. II. (Ah. 1953) pp. 222-223. 39. * 1669 To Foto g zrI supArzvanAtha biMbaM kAritaH / 5 pt ro xftaturfararst tatagtaat (un-published). 40. Abu V No. 341.

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[ 105 V.E. 1017 (960 A.D.). The Toran41 was added in V.E. 1168 (1111 A.D.) by Shresthi Mahaditya, as is recorded in another inscription. In V.E. 1203 (1146 A.D.) two Kayotsarga images of Shantinath and Neminath were consecrated by Mahendra Suri. In the same year 10 drammas were donated for the expenses on flowers (Nechakas) used during service. This temple is built on a distinct unique plan. The Garbh-Griha is surrounded by three other smaller shrines. According to an inscription this portion was completed during the reign of Maharana Kumbha in V.E. 1505 (1448 A.D.). An icon42 was set up in that year, which was consecrated by Shanti Suri of Nanakiya gachchha. The Parikar of this icon is noteworthy and has an inscription dated V.E. 1506. During the reign of Mabarana Amarsingh of Mewar, Mehta Narayan43 made some donations to the temple in V.E. 1659 (1602 A.D.). Rata Mahavir temple : The 'Rata-Mahavir' temple is situated at a distance of one mile from Hatundi. At present the site of the temple is desolate with no habitation near by. This temple site is marked off by a boundary wall. The design of the temple is quite simple and unassuming Its importance lies in its antiquity. Looking to the large number of dismembered architectural pieces lying on the spot, it can be surmised that there were once a number of temples standing on the site. The temple mentioned44 in the inscriptions of V.E. 972, 996 and 1053 was perhaps destroyed by some invading forces. It is believed that its renovation was undertaken in 1299 (1242 A.D.), wben the Shikhar, Alak etc. were repaired under the instructions of Purnachandra. Probably the icon known as the "Rata-Mahavir' was also installed44A at that time. If this assumption is correct, 41. ibid No. 342, 343, 344. 42. Yatindra Vihar II p. 34-35. 43. Abu V No. 362. 44. E. I. Vol. X pp. 10-18/Jin Vijay No. 318. 44A. Lavanya-Samay in the Tirthmala states that this temple was got cons tructed by Bal bhadra Suri (Yatindra Vihar II p. 38).

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106 ] we may say that the ancient Hatundi temple and Rata Mahavir temple are one and the same. The inscription45 of V.E. 1335 records the name Rata Mahavir for this temple, whereas the inscription of V.E. 1345 from the same temple calls it the Hatundi Mahavir temple. During the 13th and 14th centuries A.D. the Rata Mahavir temple was constantly in worship. The inscriptions46 of V.E. 1335, 1336 and 1345, 1346 etc. record various donations made to the shrine. Barakana : Barakana is one of the Panch-Tirthas (five sacred sites) of Godawar. The Barkana Jain temple is old, but repeatedly renovated, so much so that except for an inscription of the Chauhan period, no early vestiges remain. The temple is dedicated to Parshvanath. In the Anand Sundar granth47 (V.E. 1549) Sarvaraj Gani mentions "Barakana-Parshva Prasano Bhuva." This shows that it was a much revered popular shrine. There are two inscriptions48 from the reign of Maharana Jagatsingh I and Jagat singh II of Mewar, which I was the first to decipher and publish. According to the first inscription dated V.E. 1686, the Maharana granted remission in custom duties from persons coming to attend the fair held there in Posh Budi 8 to 11. The temple was again renovated by the Jain Shresthis of Bijova, 80 years ago. Nadol : Nadol is 11 Kms. north east of Nadlai. It is also included among the Panch-Tirthas of Godawar. It was the capital of the Chauhan kings for a long time. Two earlier inscriptions49 dated V.E. 1024 and 1039 were discovered from this place proving its antiquity. There is a famous Jain temple here dedicated to Padma 45. Jin Vijay No. 319 and 320. 46. ibid No. 320 to 322. 47. Jain Tirth-Sarva-Sangraha Vol. I pt. I/Triputi Maharaj-Jain ParamparaNo Itihas Vol. III P. 835. 48. Edited by the Author in Maru Bharati Vol XXVI and Sambodhi Vol. VIII PP. 82-83. 49. Edited by the Author in Varada Vol XVI No. 1-3 p. 19

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[ 107 Prabh. It faces north and its plan is similar to that of other Jain temples. Its Goodh-Mandap has two standing50 figures of Neminath and Shantinath both bearing inscriptions dated V.E. 1215. These had been brought here from the Mahavir temple, Bisada. In the main shrine, there are51 three icons installed in V.E. 1686, by Muhnot Jaimal (father of Nenasi) of Jodhpur. The inscription also records the name of the 52temple as "Ray-Vihar". There is a small shrine dedicated to Anantnath situated in the compound of this temple. It has an inscription dated V.E. 1893, The inscriptions of V.E. 1209 of Kiradu and of Nagar record the names of the sons of Shresthi Laxmidhar of Nadol at whose request a charter banning the slaughter of animals was promulgated. This proves that several important Jain families were dwelling at Nadol. Ranakpur Temple : The Ranakpur temple is situated about 4 miles from Sadari (Godawar). The earliest reference 53 to this place is found in a copper plate of V.E. 494 (Rajputana Museum, Ajmer), which was issued by Kumbha from camp Ranakpur. This is a huge temple and appears beyond the means of a single financier. But it was built by Shresthi Dharana who began its construction in V.E. 1494 (1437 A.D.). Its consecration ceremony was held in V.E. 1496 (1439 A.D.) when a part of its structure was completed. Its construction continued for several more years. On the basis of epigraphica154 evidence, the Mulanayak icons of Adinath were installed as under : 50. Jin Vijay No. 364 and 365. 51. ibid No. 366, 367. 52. Yatindra Vihar II P. 77. 53. Edited by the Author in the Maru Bharti Vol. XVI No. 2 and in the Journal, Rajasthan Institute of Historical Research Vol. VII 54. Mabarana Kumbha by the Author PP. 267-268

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108 ] Year Name of the Acharya who consecrated the image Location i) V.E. 1498 Somsundar Suri ii) V.E. 1507 Ratnashekhar Suri iii) V.E. 1508 -do All the sides of the ground floor. Western side of the first storey. Northern side of the first storey. Eastern side of the first storey. All the sides of the second storey. iv) V.E. 1509 --do V) V.E. 1509 -do The Som Saubhagya Kavya contains a detailed account of the festivities arranged at the time of the consecration ceremony. It seems that the consecration celebrations were prematurely held before completion of the temple because Somsundar Suri, who was to consecrate the temple, was getting very old. The poet Meh, who composed the Ranakpur-Stavan in V.E. 1499, bas provided us with many details of the temples of this place. The temple faces all the four quarters. It is surrounded by Derakulikas all around and has four corner temples. The corner temples were completed in V. E. 1508,1507, 1511 and 1516 as is apparent from tbe inscriptions incised on their Mulanayak icons. In front55 of sanctum doors, there are beautiful Mandaps known as Ranga Mandap, Meghnad Mandap and Nal Mandap. The western Meghnad Mandap is markedly superior to other Mandaps. According to an inscription of V.E. 1611 (1554 A.D.), the eastern gate 58 and the Meghnad Mandap were added to the temple by the Pragvat family of Kheta and a Nayak of Usmanpur (Ahmedabad). 55. M. A. Dhaky's paper published in the Western Indian Art 1965-66. 56. Jin Vijay No. 308/In Jain Satya Prakash Vol. XVIII pp. 92-93 and Yatindra Vihar II p. 56, the date of this inscription was given as V. E. 1651. But this date does not seem to be correct.

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[ 109 In V.E. 1647 (1590 A.D.) the above family repaired the eastern57 gate at an expense of 48 gold coins. Although the inscription does not speak of the reason which necessitated the repairs, it seems that the temple suffered destruction at the hands of the Mughal army after it had occupied Kumbhalgarh (1578 A.D.) Ranakpur is almost at the foot of the Kumbhalgarh, Parsuram and Gogunda hill ranges. Maharana Pratap succeeded in recapturing Godawar within a few years. A perusal of the colophon of the Gora Badal Chaupai58 composed at Sadari (Godawar) in V.E. 1645 (1588 A.D.) reveals that Godawar was then in Pratap's hands During the reign of Maharana Amarsingh I, the Mughal army captured Godawar again and appointed Ghazani Khan Jalori as its Governor as is apparent from an inscription59 of V.E. 1663 (1606 A.D.) from Nadol. A fierce battle was later fought near Ranakpur in 1611 A.D. between Abdullah Khan and the Mewar army in which the latter emerged victorious. Most temples of Godawar suffered damages. A great number of them including the Ranakpur temple were renovated after the treaty of 1615 A.D. when peace at last prevailed. The inscription of V.E. 1678 (1621 A.D.) records that a Pragvat Jain named Baradha alongwith others renovated the temple under the instructions of Vijay deva Suri. An icon59A of Adinath was installed in V.E. 1679, which was consecrated by Pandit Kela, Jaivijay etc. This temple is famous for its fine reliefs and architectural designs. Being a centre of Tapa-gachchha, it attracts several families from Gujarat who visit it constantly. Some Devakulikas60 were added to the main structure in V.E. 1535, 1551, 1552, 1553, 1556 etc. by some families of Khambhat, Patan etc. The Satrunjay and Giranar Pattas were built in V.E. 1507 (1450 A.D.). It is curious that after having built the main shrine the family of 57. ibid No. 309. 58. History of Mewar by the Author pp. 237-238. 59. ibid P. 248. 59A. Yatindra vihar II p. 56. 60* Jin Vijay No. 310 to 314.

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110 ] Dharana and Ratna Shah did not contribute to building any further parts in it. Ratna's descendants profusely spent money in constructing the temple of Achalgarh but they did not show any interest in Ranakpur. The descendants of Vimal Shah took great interest in Vimal Vasati at Abu and the temple was enlarged by them during the 12th century A.D. by adding the Mandap, Hastishala, Devakulikas etc. Jalore : Jalore is also known as Swarnagiri, Nandi Vardhan Giri etc. The Chauhans became known as Sonagiras because they had lived here for long. It is one of the most important Jain sites of Rajasthan. The Prabandh-Chintamani,61 the Puratan-Prabandh-Sangrah and other Jain chronicles record that the Pratihar king Nagabha I, also known as Nahadray, built the Yaksa-Vasati (Jain temple) in the Jalore, fort. During the reign of Pratihar king Vatsaraj, there stood a big Jain temple dedicated to Rishabhdeva, Udhyotan Suri composed his famous work, the Kuvalayamala62 in 778 A.D. in this temple. Shresthi Yashovir added a Mandap to this temple in the 12th century A.D. The inscriptions63 of V. E. 1239 (1182 A.D.) adds that this Mandap which was intricately carved in the most beautiful manner was a marvellous specimen of art. The town also had a Mahavir temple. It is referred to in an inscription64 of V.E. 1294 (1237 A.D.). In an inscription dated V.E. 1175 (1118 A.D.) incised on a pedestal of an icon lying near the Sandelav Tank, the word65 Jabalipuriya Chaitya" is mentioned, whereas in the above inscription of V.E. 1294 (1237 A.D.) the name occurs as Jabalipuriya-Mahavir Chaitya. Evidently both epigraphs point 61. For details see author's paper "Ancestor of Pratihar King Nagbhat 1" published in Vishweshwaran and Indological Journal Vol. IX No. II Paper No. 298. 62. The Kuvalayamala (SJGM) colophon, verses 18 to 20. 63. Jin Vijay No. 351 verses 4 and 5. 64. ibid No. 361. 65. ibid No. 360. This inscription mentions that a Khatak of Suvidhideva was added to the temple.

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1111 at one and the same temple. According to an inscription66 of V.E. 1320 (1263 A.D.) Bhattarak Laxmidhar, donated a hundred drammas to a temple called Nanakiyagachchiya Chandan-vihar. Another contribution of 50 drammas was made to this temple by Oswal Narapati67 in V.E. 1323 (1266 A.D.). The Kharatargachchha Pattavali68 records many details about the activities of the Jains of this period. It seems that the movement of Vidhichaitya initiated by Jin vallabh Suri achieved great popular support in this area. Many ceremonies were held and a good number of icons were consecrated in Jain temples. It is reported that when Jineshvar Suri visited Jalore in V.E. 1368 (1310 A.D.), grand festivites were held in the above Mahavir temple. Another famous temple was the Kumar Vihar 69 tempie. It was built by the orders of king Kumarpal in V.E. 1221 (1164 A.D.) as is recorded in an inscription from the site. This temple needed renovation 21 years after it was built. We can surmise that the invasion of Muhammad Ghori dated V.E. 1234 (1178 A.D.), was responsible for the devastation of this temple. It was renovated in V.E. 1242 (1185 A.D.) under orders from Chauhan Samar singh. The inscription of V.E. 1265 (1208 A.D.) records that a Svarnakalasa was installed with due ceremony and hoisting of the aja. The construction work was continued70 further and a Preksa-Mandapa was built in V.E. 1268 (1210 A.D.). The inscription also states that Pratistha festivities were conducted by Ram chandracharya. The Abu inscription7l of V.E. 1296 (1239 A.D) records that the Nagpuriya Barahudiya family had installed an icon of Adinath in the Parshwanath temple at Jalore. The Nana72 inscription of V.E. 1274 (1217 A.D.) commemorates the installation of another icon of Parshwanath at Jalore by the family of 66. ibid No. 362. 67. ibid No. 363. 68. The Kharatargachchha Pattuvali (SJGM) p. 55, 57, 58, 63, 65, 78, 80 69. Jin Vijay No. 352. 70. ibid. 71. Abu II No. 352. 72. ibid V No. 347.

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1121 Dhandeva and others. Most of the temples which had the inscriptions discussed above were demolished by Alauddin Khilji. Fortunately some inscriptions and other dismembered parts of the temples are still to be seen in the Topkbana of Jalore. Some of the remaining temples were later repaired by Muhnot Jaymal (father of Nanasi) of Jodhpur73 and Pamecha Swamidas of Merta between V.E 1681 to 1686. The Jalore-Chaitya-Paripati74 enumerates five Jain temples of the town during the 16th century A.D. This evinces that after the fall of Jalore, several new Jain temples were constructed during the 15th and 16th centuries A.D. The Gaudi74A Parshwanath temple was constructed in the year V.E. 1863 (1807 A.D.) by Baid Mutha Laxmichand. It was consecrated by Jinharsh Suri of Kharatargachchha. In V.E. 1933, renovation was done under the instructions of Vijay-Rajendra Suri. The icon of Rishabhnath was also installed in it. Sanchor : This town is situated on the border of Gujarat. During Solanki rule in Gujarat, it was under their possession for a long time as is evident from inscriptions of V.E. 1050 (933 A.D.) of Mulraj I and 1242 (1185 A.D.) of Bhim II. It is a famous Jain town. The Satya-Puriya Mahavira-Utsah75 composed by Dhanpal, states that the invading Yavan forces could not demolish Mahavir temple of Sanchor, despite the fact that they had already destroyed the temples of Shrimal, Chandravati, Somnath, etc. This temple continued in worship till it was demolished by the forces of Alauddin. Several references to this town are found in Jain literature. The inscription76 of V.E. 1242 (1185 A.D.) informs us that the Chatushkika of the temple was repaired by a certain Bhandari family. It was again renovated in V.E. 1322 (1265 A.D.) by Bhandari Chhaghak. An icon of Parshwanath was set up by 73. Jin Vijay No. 354, 355, 356, 358, 360. 74. Jain Satya Prakash Vol. X No. 6 and XI No. 2. 74A. Yatindra Vihar IV P. 175 to 183. 75. Jain Sahitya-Samshodhak-Vol. III No. I. 76. Historical inscriptions of Gujarat Nol. III No.

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[ 113 Alahada, a minister of Ajaypal. Two inscriptions77 of V.E. 1236 (1179 A.D.), report that the Mahavir temple of Sanchor was destroyed by the Muslim invaders. It was later renovated under instructions of Pradhyumna Suri of Brahmanagachchha. These icons are now preserved in the Achalgarh temple. Bhinmal : town. Bhinmal, also known as Shrimal, is famous as ancient capital of Gurjaratra. It is also associated with the Jains; as the Shrimal caste of the Jain is said to have come into prominence after this If Jain tradition is believed lord Mahavir also visited the place during his life time. In the colophon of Kuvalayamala78 (778 A.D.) Udhyotan Suri mentions that his ancestor Shivchandra Gani came from Punjab to Bhinmal in order to propogate his teachings. It was also a principal seat of Sun-worship and a famous temple of Sun named Jagat swami existed here. Development of Jainism in the area definitely took place during the Pratihar period. References to the following Jain temples79 are available in various literary and epigraphical sources. (i) Mahavir temple: It was quite old as Dhanpal in his Satya puriya-Mahavir-Utsaha refers to it. A toran having finely carved tracery is also visible here. According an inscription80 dated V.E. 1333 of the time of Chachigdeva Sonagara his minister donated 13 drammas and 7 vimshopakas for this temple. It was renovated in V.E. 1873 (1817 A. D) by the Jain Sangh of the place and the Mulanayak of Mahavir was consecrated by Vijay-Jinendra Suri of Tapagachchha. (ii) Shantinath It was also an old temple. According to an inscription81 dated V.E. 1212, available in the Sabha Mandap one hundred gold drammas were deposited in the bhandar of temple. 77. Abu II No. 465 and 466. The words "Prasad-Bhagne" are quite curious, and prove the fact. 78. Colophon of Kuvalayamala verses 5 and 6. 79. Yatindra-Vihar Vol. I p. 198. 80. Annual Report of Sardar Museum, Jodhpur 1922 P. No. 20. 81. Yatindra Vihar Vol. I p. 198.

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114 ] the intreest of which was to be utilised for arranging Rath-Yatra. During the 16th century Shresthi Toda, is said to be its one of the Gosthikas. (iii) Shantinath : It was built during Akbar's reign. An icon of Parshwanath was installed in V.E. 1683 (1626 A.D.) by Shresthis Pema. Khema and others which was consecrated by Vijaydeva Suri. (iv) Parshwanath : This temple is famous as several miraculous events are associated with it. According to the Tirth-Mala composed by Punyakalash and the Tirth-Mala-Stavan (V.E. 1746) of Shilavijay, when Ghazani Khan Jalori wanted to demolish the temple and to remove the icon, he suffered from severe pain and had to shun this ignominous act. Therefore, he handed over this icon82 to Virachand Mutha, a resident of Bhinmal, who renovated the temple in V.E. 1671. (v) A small shrine of Gauri-Parshwanath is situated in the western side of the town. Ratnapur : Ratnapur is fomous for its Parshwanath temple. An inscription83 (circa V.E. 1209) banning the slaughter of animals etc. was noticed from this place. Renovation of Parshwanath temple81 was done in V.E. 1238, when its pillars were got constructed by Udharan's wife Utama and Dhaval's wife Santosh. According85 to an inscription of V.E. 1338, Shresthi Dungarsingh set up an icon in the temple. The following inscriptions of the temple record various donations given from time to time. (i) In V.E. 1333, when the place was under 86 Chachig deva two shops were donated, for managing Posh-Kalyanika-yatra. 82. ibid p. 199. 83. Jin Vijay No. 345 84. Nabar I No. 933, 934 85. ibid II No. 1708. 86. ibid I No. 935

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115 ] (ii) In V.E. 1348 two shops were further87 donated by Shresthies Mandalik Mahan and others for arranging nechaks (flower garland) in the temple. (iii) In V. E. 1343, Oswal87 Mahinal's wife Mahanadevi donated twenty Vishalpriya drammas for managing nechakas to Adinath Devakulika erected by the above family. (iv) In V. E. 1346 thirty drammas89 were donated, the interest of which was to be utilised for the Kalyanika festivities. Some more ancient sites in western Rajasthan have been reported having several Jain inscriptions. A detailed note on the inscriptions of Jaisalmer and Nakoda is being givens eparately. Nagaur : Nagaur also called Nagpur and Ahichhatrapur, was an important centre of Jainism, with many temples of both Digambars and Shvetambars. The colophon of the Dharmopadeshamala90 of V. E. 915 (858 A. D.) refers to a Jain temple named Narayan-Vasati of Nagaur. where the work was completed. It speaks of a large number of Jain temples in the area. An inscription dating V. E. 1066 records that a Shravaka'l (Jain householder) named Hari had an icon of Parshwanath installed there. During the Chauhan period, several Jain Acharyas visited this place to propogate their teachings. Initially it was a centre of the Chaitya-Vasi Jains. But due to the influence of Jinvallabh Suri and Jindatt Suri, it also became a centre of the activities of the Kharatargachchha. A Jain temple was built bere under the instructions of Jinvallabh Suri carrying an inscription to record the event. This inscription is now lost but it is referred to in an inscription of Chittor. After 87. ibid I No. 936 88. ibid II No. 1706. 89. ibid II No. 1707. 90. The colophon of Dharmopadeshumula verse 147 Jain Satya Prakash XII p. 102. 91. Vinay Sagar No. 2.

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116 ) Prithviraj's defeat at the hands of Muhammad Ghori in 1192 A. D. when this site came in the possession of Sultans of the Delbi, it became a centre of Islam. Several temples were brutally demolished by the Muslim-invaders. The Khanzadas came to power in the beginning of the 15th century A. D. These rulers were quite tolerant towards other sects. Several Jain MSS were copied here during this period. Numerous Jain inscriptions of the 15th and 16th centuries A. D. have also been discovered at Nagaur. Similarly several icons were also installed there. A sculpture of Chandra Prabh was commissioned by Oswal Jagat92 and others of Nagaur in V. E. 1522. The Shitalnath93 panch-tirthi (Bada-Mandir, Nagaur) was installed in V. E. 1524 at Nagaur by Oswal Sansarchandra and others. The sculpture of Dharmanath.94 (Heera Vadi Adinath temple) was set up in V. E. 1532 by Devadatt and others. The Digambar Jain temple in the town was renovated95 in V. E. 1663. In the Adinath temple (Hira Vadi) there is an inscription of V. E. 1596 (1530 A, D.) mentioning96 a family of Shrimals, who erected some religious buildings consecrated by Ratnakirti Suri. A big Pratistha Mahotsava97 was celebrated at Nagaur in V. E. 1674. Most of the icons installed during this festival are now preserved in Chausitya and Bada-Mandir of Nagaur The Nagaur 98 Chait ya-Paripati (V. E. 1663) and Nagaur-Jin-Mandir Stavan (V.E. 1678) respectively mention 7 and 9 Jain temples existing in the town. Phalodi (Merta-Road) Phalodi is a famous Jain Tirth, where several Jain monks are said to have attained Moksa. The Vividh-Tirth-Kalpa99 describes 92. ibid No. 623. 93. ibid No, 650. 94. ibid No. 751. 95. Vir-vani Vol. 5 No. 11-12. pp. 202. 96. Vinay Sagar 994. 97. ibid No. 1114, 1115, 1118 to 1124. 98. Jain Satya Prakash Vol. 12 No. 4 and Vol. 21 No. 3. 99. The Vividh-Tirth-Kalpa (SJGM) p. 106.

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[ 117 this town, as a Tirth of Parshwanath. Dharmaghosh Suri had a temple built there. But he could not retain his influence for long. Soon afterwards the town became a centre of the Khartargachchha Padma-prabha, a powerful Chaitya-vasi saint of the town was defeated in religious discussions by Jin pati Suri of Khartargachchha held in the court of Prithviraj Chauhan at Narena in V. E. 1239. The temples built there during the Chauhan period were mostly demolished. On the basis of fragments of inscriptions dated V. E. 1221, we learn that a Chitrakuta-sila-patta100 was installed there. The Mulanayak icon of Parshwanath was demolished by Muhammad Ghori in 1178 A.D. It was later on repaired during the 15th century A. D. Hemraj Surana101 had to repair it again. The inscription engraved by him has been lost, but it has been edited by Vinay Sagar on the basis of a Ms. copy. The temple of Brahmani Mata here is also quite old. An inscription of the 10th century A. D. discovered from this town was edited by Shri Nahta. Merta : Merta is called Medantakpur in early inscriptions. Most of its early temples have been demolished. Some early inscribed Digambar Jain icons have been found here. The name of Abhayadeva Suri, is associated with this place. He had converted several families to Shvetambar Jainism. It seems that it was a centre of both the Digambars and the Shvetambars. Rao Jodha granted this town in Jagir to his son Duda. His descendants later on became known as the Medatiyas The famous Mira bai belonged to the Medatiya ruling family. During the 16th to the 18th centuries A.D. several Jain icons were installed in Merta.102 Two Pratistha Mahotsavas were held in VE 1677 and 1686, wherein a good number of icons were consecrated by the Acharyas of Tapagachchha, Ashakaran Chopara was an ardent follower of Kharatargachchha, who also consecrated several icons there. 100. Jin Vijay No. 444/Vinay Sagar No. 29 and 30. 101. Rajasthan Bharati Vol. IX No. 4 pp. 19-42 102. Vinay Sagar No. 1126 to 1155/Jin Vijay No. 434, 435, 436, 438 to 442.

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118 1 Ladnu : Ladnu is famous for its Digambar Jain Temple. A good number of sculptures carved during 12th century A.D. have been discovered. Elaborately carved icons of Saraswati and Upasika bearing the dates V.E. 1219 and 1226 respectively103 are worthy of notice. An inscription records that the icon of Saraswati was set up under the instructions of Anant Kirti of Mathur Sangh by Ashadevi wife of Shresthi Bahusudeva. The Mulanayak icon has an inscription of V.E. 1136, Asad Sudi 8, and records the name of Acharya Guna Kirti of the Mathur Sangh. The town has a temple of Shantinath. According to an inscription of V.E. 1352 it housed the icons of Shantinath and Parshwanath. Ladnu was a very prosperous Jain site. Several inscribed Jain icons were discovered here during excavations for laying foundations of houses and other buildings. Perhaps during times of trouble, these icons were hidden under the sand dunes. Marot : Marot was under the sway of Dahiya Rajputs. During the Chauhan period it was a prosperous centre of Jainism. The Kharatargachchha Pattavali contains several references to the festivities arranged here. There are four Digambar Jain temples. 104 The Godhon ka Mandir was constructed by Beniram Ajmera in V.E. 1385. There is an old icon bearing an inscription of V.E. 1235. The Chandra Prabha Chaityalaya was completed in V.E. 1794. An inscription of V.E. 1411 is to be seen in the temple of Chaudhariyan. Shah Ramsingh organised the Pratistha of the temple of Sanvan (nat) This town was also associated with the Bhattaraks af the Mula Sangh, who made constant visits here. Harasor and Deedwana are two other Jain centres of the Nagaur area. These are repeatedly referred to in Tirth-malas and 103. Devendra Handa and Govind Agrawal edited the inscription of Sarswati image. 104. Dr, Kailash Chandra had edited these inscription in Vir-vani-Vol. VII P, 32

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[ 119 other texts but no important Jain incriptions have been reported from here. Kekind: Kekind is an ancient site, situated about 24 kms. from Merta. It has an ancient Jain temple, In an inscription of V.E. 1230, the name of the temple is given as Kishkindha-Vidhi-Chaitya.105 This shows that during the Chauhan period this town was of some importance. On the basis of various inscriptions of the 12th century A.D., engraved in the Shiv temple here106, we learn that it was ruled by Chauhan Rudra, Ranaka Pipalraja, Sudanpal etc. The Jain temple seems to have been demolished by a marauding Muslim army. It was renovated in 1666 (1609 A.D.) by Oswal Napa. He added the Chatusika on the two sides of the temple and installed the Mulanayak icon. The inscription in the temple contains valuable information about the history of the Rathors of Marwar. In this way we can say that, Jainism remained quite popular in western Rajasthan. Mewar : Mewar too is an important centre of Jainism. There were several Jain temples here at Chittor, Kareda, Ahad, Devakulapatak, Dhuleva, Badnor, Bijoliya, Kumbhalgarh and other towns. These towns were mainly centres of the Kharatargachchha. The Pipalika branch of this gachchha flourished in Mewar. The Tapagachchha is also associated with Mewar, as an epithet 'Tapa' (hard-ascetic) was bestowed by the ruler of Mewar in V. E. 1286 upon Jag chandra Suri. Chittor : The Chittor fort contains many monuments devoted to Jainism. The Phalodi (Merta Road) Jain temple inscription of 105. Jin Vijay No. 378./Nahar I No. 872-873 106. PRASWC 1911 p. 35/M.A. Dhaky's paper on the Shiv temple of Kekind published in Journal of oriental Institute Baroda

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[ 120 V. E. 1221 (1164 A. D.) records that a Shilapatta showingl the monuments of Chittor was installed (Shri Chitra Kutiya-SilaphataSahitam Pradatah) in the Jain temple there. This evinces that Chittor was considered a holy place by Jains living elsewhere, Literary testimony reveals that Haribhadra Suri composed several works here. His preachings against the Chaitya-Vasis2 found good response here. Digambar Jain Acharyas also visited the place from time to time. Several inscriptions from Deccan speak of2A Jain monks who were styled, "Chitrakuta-Amnaya" have been noticed. From Balagambe (Karnatak) an inscription of the 11th century A. D. records the names of Munichandra, Anantkirti and Kesavadeva, who were monks of the sects called Mulasangh and Balatkaragana. They are described as belonging to Chittor. The Surasthagana branch of the Mulasangh was also connected with Chittor. From Soratur Hangud (Karnatak) some inscriptions recording the names of certain Jain monks have been discovered with the word "Chitrakuta Amnaya" attached to their names. Evidently the Digamber Jains of Chittor had close association with Deccan. This fact is also supported by the testimony of literary sources. Indranandi in his Shrutavatar2B records that one Ellacharya was residing at Chittor. He was an able and erudite monk. Several scholars came from Decaan to2C pursue their studies under him. A Kannad inscription is also noticed from Chittor, which I have edited with the help of Shri Bhujbaliji Shastri. This also corroborates the above statement. During the reign of Maharawal Allat royal patronage was extended to the Jains. The Ekling temple inscription of V. E. 1028 (971 A. D.) reports that religious discussion was held between the Shaivas, the Jains and the Buddhists. The name of Shri-Kirti, a 1. Jin Vijay No. 444. 2. The Sambodh-Prakarana (by Haribhadra Suri) verses 46, 49, 57, 61, 63, 68, 81, 162, 163 and 176. 2A. Jain Sbilalekh Sangrah II No. 208/IV No. 153, 160, 158 Vol. V intro p. 21. 2B, Indranandi Shrutavatar verses. 176-177 20. Vir-Bhumi-Chittor by the Author p. 154 3. J.B.B.R.A.S. Vol. XXII pp. 166-167./ History of Mewar by the Author pp. 155-156/ Vir-Bhumi-Chittor by the Author p. 154.

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121 ] Digambar Acharya is associated with Chittor. This is also recorded in the Gurvavali of the Lat-Bagad branch of Digambars. Jinvallabh Suri initiated his Vidhi-Chaitya movement at Chittor. A long inscription4 of 78 verses was engraved here, the original stone slab of which is now lost. However, a copy there of is still preserved in the Jain Bhandars. It records that a royal grant was made by Paramar Naravarma for the maintenance of a Jain temple. The Samidheshvar temple inscriptions of V. E. 1207 (1150 A. D.), was composed by Ramkirti of Digambar sect. In V. E. 1229 (1172 A. D.) several icons were installed by the Digambar Acharyas. During the reign of Maharawals Jaitrasingh, Tejsingh and Samarsingh, Chittor was full of beautiful temples. Several Jain temples were also constructed. The monks of the Kharatargachchha visited this site several times. In V. E. 1288 (1231 A. D.) Shresthi Ralha and Laxmidhar arranged for many festivities. The ministers of Tejsingh named Jaihan, Simandhar and Kanga were ardent followers of Jainism. Simandhar was very influential. His name is found in the copper plate of V. E. 1316 (1260 A. D.), the Ghasa inscription of V. E. 1317 (1260 A. D.) the colophon of the Shravaka Pratikraman Sutra Churni of V. E. 1317 (1261 A. D.) and in the Chittor inscription of V. E. 1323 (1266 A. D.) His sister-in-law Dhandhi got a MS Dasha-Vaikalika-Sutra Churni8 copied at Chittor in V. E. 1352 (1295 A. D.). Maharawal Tejsingh's queen Jayattal Devi was a staunch follower of Jainism. At the instance of Pradhyumna Suri 4. History of Mewar by the Author. p. 63/ Vir-Bhumi-Chittor by the Author pp. 26-27./ It is also noticed in the introduction of the Apabhransh-Kavya Trayi (G.O.S.). 5. E.I.II p. 52. 6. History of Mewar by the Author p. 85/Author's Paper published in Varada Vol. IX No. 3 pp. 5-6 and Dr. Dashrath Sharma's comments on it in Varada Vol. IX No. 4. 7. Varada Vol. V. No, 2 pp. 65-66. Vol. IX No. 1 pp. 58 to 61/Ojha-Udaipur Rajya-ka-Itihas Vol. I pp. 169-170/History of Mewar by the author p. 86. 8. Jin Vijay-Jain Pustaka-Prashasti Sangraha (SJGM) Vol. I p. 33.

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122 ] of Bhartripuriya-gachchha,9 she had a Jain temple named Shyam Parshwanath constructed in Chittor to which she made several donations in V. E. 1335 (1278 A. D.) from the Mandapika of Khohar Chittor and Sajjanpur. Ratnaprabh Suri of the Chaitragachchha was a very famous Acharya. He composed several inscriptions for non-Jain families residing here. The Ghagasha inscription10 of V. E. 1322 (1265 A. D.) and the Chirawa inscription of V. E. 1330 (1273 A. D.) were composed by him. Numerous inscriptions, colophons and other literary references throw interesting light on the activities of Jains during the 13th century A. D. in Chittor. When Jinprabodh Suri of the Kharatargachchha visited Chittor in 1334 (1277 A. D.), Shresthi Dhandhal spent great sums for installation of several icons here. He also had several MSS copies prepared. Among these the Chandra Duta-Abhidhan, and the Nighantu Shesh etc. are notable. Two inscriptions of V. E. 1334 (1277 A. D.), now fixed in Banvir's12 wall tell of the construction of Devakulikas in the Shantinath temple, by Shresthi Prahladan's son Ratnasingh, who was the follower of the Brihadagachchha. As may be gathered from the fragmentary13 inscription incised on the door jamb of the western gate of the Shringar-Chanwari temple, dated V. E. 1356 (1300 A. D.), this temple with its lovely carvings was completed during the 13th century A.D. Another monument executed at that time was the Jain Kirtistambh of Chittor. Several inscriptions and fragments were collected by G. H. Ojha from the heaps of stones lying in the precints of the Jain Kirtistambh. Most of these are from the 13th century A. D. A careful study of these inscriptions14 proves that the Kirtistambh (Manstambh) was built in V. E. 1357 (1301 A. D.) by Shresthi Jija and Punyasingh of the Bagherawal clan. This author has published these inscriptions in the Journal 9. Varada Vol XI No. I 10. Varada Vol. V No. 2 pp. 65-66/Vir Vinod I pp. 397-401. 11. The Kharatargachchha Pattavali (SJGM) p. 56. 12. History of Mewar by the Author p. 91. 13. ibid. 14. Edited by the Author in the Anekant April, 1969. V. P. Joharapur-also edited in Jain-Shilalekh Sangraha Vol. V/Bhattaraka Sampradaya p. 10.

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( 123 Anekant (Delhi). The family of Punyasingh, lateron, moved to Central India, from where a few inscriptions have also been noticed. When Alauddin Khilji captured Chittor his forces seriously damaged all important shrines. A careful study of the inscriptions of 13th century A. D., now part of the Gambhiri river bridge in Chittor, give an idea of the brutal destruction wrought by his forces. After re-occupation of Chittor by the Guhilots many temples were renovated. The "Satabis Jain Devari" temples of Chittor were renovated during the reign of Kumbha and Raimal. The Mahavir15 temple and Shringar-Chanwaril6 were repaired by Gunraj and Bhandari Bela in V. E. 1495 and 1505 respectively. Shresthi Gunraj undertook Sangh-yatra, in which many Jain Shresthis including Dharana of Ranakpur took part. Four icons in the Sabha-Mandap of Shringar-Chanwari were installed in V. E. 151217 and in V. E. 1513. By the side of the Satabis-Devari, a temple was built by a Bhandari family during the reign of Maharana Raimal. A part of the inscription commemorating the project is now preserved in the Udaipur18 Museum. Several names of monks of the Kharatargachchhal9 are mentioned in the Ram Pole inscription of V. E. 1545. During the reign of Maharana Sanga, Chittor had several Jain temples. Karmashah of Chittor was a good businessman. During the reign of Maharana Ratan singh he also worked as the prime minister of the state. In V. E. 1587 (1530 A. D.), he had the temple of Shatrunjay20 in Gujarat renovated. 15. JBBRAS Vol. XXIII pp. 41-42. Few fragments of this inscription were recently discovered. I have cdited one of those in the Varada. 16. Maharana Kumbha by the Author pp. 282. 17. Edited by the author in the Shodh-patrika Vol. XXI No. 3 pp. 25 to 28. 18. Vir-Bhumi Chittor by the Author P. 178. 19. Sodh-patrika Vol XXI No. 3 p. 56. 20. E.I. Vol. II pp. 42-47/Shatrunjay-Tirthodhar-Prabandh Chapter II verses 47-66/History of Mewar by the author p. 181-182/Jin Vijay No. 1-2.

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124 ] From the village Sainawa situated near Chittor a Jain inscription21 of V. E. 1389 (1342 A. D.) was recovered from the Nishedhika. It speaks of Narasendeva. From village Gangrar (Distt. Chittorgarh) three inscriptions22 of V. E. 1374 (1317 A. D.) and 1375 (1318 A. D.) were discovered from the Nishedhikas of certain Digambar Jain Acharyas. The much acclaimed engraved line drawings of Jain Sadhus were also found in these monuments, revealing that an art of indigenous painting was cultivated here. These Nishedhika inscriptions are quite interesting. We know Chittor and its neighbouring areas were captured by Alauddin Khilji in V. E. 1360 (1303 A. D.). During this invasion several families migrated from Mewar to other places. But many Jain Acharyas continued to reside here, which can be testified by the above inscriptions and a few colophons22A of manuscripts. Kareda-Parshwanath : Kareda Parshwanath is among the most important Jain temples of Mewar. It is a massive structure. Its plan is noticeably different from that of other Shvetambar Jain temples, as it does not have Trika-Mandap, Ranga-Mandap, etc. It consists of a Garbh Griha, a Gudh-Mandap, two small shrines on each side of the main structures each with a small porch, Sabhamandap, as well as a circumambulatory passage. This large marble temple is very attractive. The original structure dates before the 10th century A. D. An inscription23 dateable to 7th century A.D. was also seen on a bronze image once housed here, but it is now untraceable. There is an inscription of V. E. 1039 (982 A.D.) on the icon of Shyam Parshwanath24, which records that this icon was 21. History of Mewar by the Author, p. 103. Vir-Bhumi-Chittor by the Author pp. 268-269. 22. ibid p. 103. 22A. The colophods of MS Kalik acharya Katha dated VE 1365 and 1378 copied at village Bauna (Mewar) prove the fact that in spite of occupation by the Muslims, the Jain monks continued their works (For details see History of Mewar by the Author pp. 103-104). 23. Nahar II No. 1905. 24. Nahar II No. 1948.

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125 1 consecrated by Shyamacharya, the pupil of Yasobhadra of the Sunderakgachchha. It also seems likely that the temple was originally a Digambar temple. But after the 12th century A. D., the Shvetambars were in possession of it. Recently during repairs, when the superimposed layers of the white wash were cleared, some nude figures engraved on the lintel of the side temples were discovered. 25 In V. E. 1431 (1374 A. D.) a grand celebration 25A was arranged under the supervision of the Kharatargachchha in the temple of Kareda. An inscription of V. E. 1326 (1269 A. D.) found at Sewadi26 records that a certain sum was donated from the Mandipika of Nadol for the maintenance of this temple, According to the Gurvavali,27 one Pethad Kumar constructed a temple in this town. His son Jhanjhan began to renovate an old temple with the intention of raising its height to seven storeys. But only three storeys could be completed. Its Gudh-Mandap houses an image of Parshwanath made of black marble with an inscription of V. E. 1656 (1599 A.D.) which informs us that the temple was renovated again in that year. During the reign of Maharana Sarupsingh massive repairs were undertaken once more. Renovation had to be repeated again in 1977-78. Devakulapatak : Devakulapatak is situated about 18 miles from Udaipur. It was an important site during medieval times. There are, presently, 4 important Jain temples. One is situated outside the town and is quite interesting. Its plan is a little different from the usual Shvetambar Jain temples. The other temples are quite plain. Several inscriptions ranging from V. E. 1460 (1403 A.D.) to 1510 (1453 A.D.) have been found in this town. It seems that during the period ranging from the reigns of Maharana Kheta to Sanga, a number of Jain Shresthis made the place their home. A temple28 25. Author's note published in the Vir-vani Jaipur, 25A. Jin Vijay-Vijnapti-Lekh-Sangrah (SJGM) pp. 12-14. 26. Jin-Vijay No. 330-History of Mewar by the author p. 86. 27. Jain Tirth Sarva Sangrah Vol. II p. 344. 28. Vijaydharma Suri--Devakulapatak. (Bhavnagar 1935).

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126 1 of Rishabhdeva was built by a Jain Sangh consisting of Shresthis Megh, Visal Kelha, Nimba, Bhim, Katuk etc. Kelha's son Suri got the icon of Kunthnath installed in29 V.E. 1489 (1432 A.D.), which is now preserved in the Shitalnath temple Udaipur. An affluent family that lived here was that of Ramdeva Navalakha. Ramdeva and his son Sahanpal both served as ministers of the rulers of Mewar. The earliest reference to Ramdeva is found in a Vijnapti Lekh30 of V.E. 1431 (1374 A.D.) from Kareda Jain temple, as a devotee of the Kharatargachchha. In V.E. 1469 (1412 A.D.) the icons of Jinaraj Suri and Merunandan Upadhyaya were set up at Devakulapatak by Meladevi, the wife of Ramdeva. Later she consecrated the icon31 of Jinvardhan Suri in V.E. 1486. A MS of the Sandeh Dolawali32 Vriti was copied here in V.E. 1486 under her orders. Sahanpal installed several33 icons in V. E. 1491 (1434 A.D.), 1494 (1437 A.D.) etc. A patta of Satrunjaya with the scene of the "Mor-Nag-Kurika'34 was set up by him in V.E. 1491 (1434 A. D.). The family of Jain Picholiyas too was a powerful. Several icons were installed by its members in the year V. E. 1494 (1437 A. D.) and also in 1504 (1447 A. D.). The most important inscription pertaining to the management of the Jain temples of the place is dated V.E. 1491 (1434 A.D.). It mentions that 14 Tankas35 were to be levied for the worship of the icon of Dharma Chintamani housed in this Jain temple. Nagada : Nagada is now a totally depopulated town. But there are still several Jain temples standing on the site. It was originally a centre of Digambar Jains. The temple situated on the top of the nearby hill belongs to the Digambar sect, perhaps built in 29. Vijaydbarma Suri--Jain Lekh-Sangraha (Bhavanagar) I No 148. 30. Jin Vijay-Vijnapti-Lekh-Sangrah (SJGM). p. 1-13. 31. Maharana Kumbha by the author p. 370-72. 32. ibid p. 333. 33. Vijayadharma Suri-Devakulapatak (Bhavnagar 1935) inscription No. 9. 34. ibid No. 13. 35. Vijay Dharma Suri-Devakulapatak p. 26/Nahar II No. 2006.

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[ 127 the 10th century A.D. It was named the Aloka-Parshwanath temple as we learn from a Bijeliya inscription of V.E. 1226 (1169 A.D.). It was renovated several times. Inside the temple on a raised36 platform, there are three small shrines which now have no icon. Apparently the temple was dedicated to Parshwanath. There are two inscriptions dated V.E. 1356 (1299 A.D.) and 1361 (1304 A.D.) both engraved by Digambar Jains. During the reign of Maharana Kumbha an icon was set up here by Shvetambaras of the Kharatargachchha. Obviously the Shvetambars occupied it by this time. Indeed the Tapagachchha Pattavali37 claims that Samudra Suri had freed the Nagada Parshwanath temple from Digambar Jains. Munisundar composed a stotra to Parshwanath where this temple is mentioned and is said to be quite ancient. "It was," Muni sundar says, "built by Samprati the famous Mauryan ruler".39 The Ekling temple inscription of V.E. 1028 (971 A.D.) reports that a religious40 discussion was held in the court of Naravahan. The Gurvavali41 of Lat-Bagad of Digambar sect, also reports a similar event and claims that victory went to the Jains. The Adbhutaji's temple is another important Jain shrine here. The temple itself is plain but it has a colossal image of Shantinath, which was42 installed in V. E. 1494 (1437 A. D.) by Sarang Navalakha, son of Ramdeva of Devkulapatak. Two other large sculptures of Kunthnath and Abhinandannath bearing inscriptions of V.E. 1495 (1438 A. D.) on their pedestals during the reign of Maharana Kumbha are also installed in this temple. Close to this temple is another Jain temple, now in a dilapidated condition. From inscriptions, we learn that it was built in V. E. 1429 (1373 A. D.) and dedicated to Parshwanath. Several fragment 36. ibid/E.I. Vol. XXVI pp. 102-12. 37. PRASWC, 1905 p. 38. Tapagachha Gurvavali of Muni Sundar (Bhavanagar) p. 4. 39. The Stotra-Sangrah Vol. XI (Bhavnagar) p. 158. 40. JBBRAS Vol. XXII p. 166. 41. History of Mewar by the author p. 55.

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128 ] ary inscriptions of the 15th century A. D. record the names of visitors to this shrine. An inscription43 dated V. E. 1488 (1431 A. D.) from the reign of Mabarana Mokal informs us that constructional work in the temple continued upto that time. Ahar and Udaipur : Ahar was an important site during ancient times. A group of the Jain temples were built here from the dismembered architectural pieces of the older temples. Several loose sculptures of Hindu divinities are studded in the walls of these Jain temples. An inscription44 of the 10th century A. D. from the reign of Allat in a Jain temple was edited by the author. It records that Allat had killed Pratihar Devapal. There are several other valuable inscriptions also to be seen in the temples. In V. E. 1583 (1527 A, D) a Shantinath icon was installed 45 here, but is now preserved in the Vijayagachchha Upasara of Bhilwara. During the reigns of Maharana Jagatsingh I and Rajsingh I, several Shyetambar and Digambar Jain temples were constructed. The Bafana family constructed a temple in Udaipur, where icons bearing inscriptions of V. E. 1709 (1653. A. D.) and V. E. 1735 (1678 A. D) are installed. In the reign of Maharana Arisingh the Jain temple of Chogan (Udaipur) was constructed by the descendants of Navalakha Sahanpal and his kin. The Shital nath temple of Humbads was built in V. E 1781 (1724 A. D.) during the reign of Maharana Sangramsingh 11. It has a lengthy inscription concerning Acharyas of Brihad-Tapagachchha and the ancestors of Dhanraj Gandhi, a resident of Udaipur. Several Digambar Jain icons are also installed there. In V. E. 1585 (1528 A. D.) grand festivities were held at Ahar by Digambars. In the reign of Maharana Rajsingh I, the Ajitnath temple was built in V. E. 1726 (1669 A. D.) by the Narasinghpura 43. Noticed by the Author in Shodh-Patrika/also History of Mewar by the Author p. 120. 44. Edited by the Author in Varada XIV No. 1. pp. 1-3 and Indian Epigraphy Vol. Ip. 132. 45. History of Mewar by the author p. 296.

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[ 129 Sawadiya Jain family. A big slab carrying the inscription is preserved in the Sabha Mandap of the temple. The Sethiya Parshwanath temple was constructed in V. E. 1756 (1700, A. D.) during the reign of Maharana Amarsingh II, as is evident from an inscription incised in the temple. The Sambhavnath temple situated in Bada Bazar, Udaipur was completed in V. E. 1773 (1717 A. D.) during the reign of Maharana Sangramsingh II. Several inscribed Digambar45A icons are also preserved in this temple. The icons of Vasupujya (V. E. 1713) and Sambhavnath (V. E. 1717) were consecrated by the monk Devendrakirti. The icons of Parshwanath (V. E. 1730) Adinath (V.E. 1732) and Vimal nath (1733) etc were installed under instructions from Ksem kirti by certain Humbad families. The inscriptions contain much information concerning the activities of these Jain families. Several MSS. were also copied in Abad during the 13th and 14th centuries A. D., and at Udaipur during the 17th to 19th centuries A. D. Dhuleva : Dhuleva is well known for its ancient Jain temple of Rikhabhdevaji. No inscription anterior to 14th century A.D. is known from this place. It seems that the forces of Alauddin Khilji which had passed through Ahad, Rikhabhdeva and Modasa while on their way to Gujarat had demolished this temple too. Its renovation45B was effected in V.E. 1431 by Bija's son Naradev under instructions from Dharmakirti of Kastha Sangh. Jayanand in his VagadPravasa-Gitika, composed in V.E. 1427 refers to Dhuleva as an important Jain site. The Mandap and Nauchoki46 of the temple were built in V.E. 1572 by Kadiya Foya under instructions from Jasakirti. An icon of Sarasvati installed here contains an 5. Copies of these inscriptions were made available to me by Dr. Kastur Chand Kasaliwal from the collections of the Sahitya-Shodh-Vibhag of Mahavir Bhawan, 45A. Vir-Vani. Vol. XIV. p. 84 45B, Nahar I No. 636/History of Mewar by the Author p. 90 46. ibid I No. 637 The published text is incomplete

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130 ] inscription47 dated V.E. 1676. The statue of Marudevi seated on an elephant was48 added to the temple in V.E. 1711 by some Digambar family. Two more inscriptions 49 dated V.E. 1734 and 1746 also belong to Digambars. Indeed most of the earlier inscrip. tions found here belong to Digambars. After settlement between and the rulers of Mewar the Mughal Emperor in 1615 A.D. several Jain temples of Mewar, Godawar etc. were renovated. This temple was also renovated at that time.50 The Sikhar was renovated in V.E. 1685 (1628 A.D.). The names of Sutradhar Bhagavan and Ladha are engraved as the supervising architects. Evidently a part of the temple was demolished during the invasions of the Mughal army and it was renovated during peaceful period following the settlement of 1615 A.D. A later inscription of V.E. 1801 is also quite51 noteworthy. It is the first important Shvetambar inscription found in the shrine and proves that the Shvetambars had also begun to make additions to the temple at this period. The temple had a boundary52 wall on all its four sides, as is reported in contemporary literary sources. Kothari Doulat ram and Rishabdas of Udaipur installed several icons which were consecrated by Vijay Jinendra Suri of the Tapagachchha.53 During the reign of Maharana Jawansingh a "Dhwajadand" (flag staff) was erected by a Bafna family. Engraved foot prints of several Acharyas of Kharatargachchha were installed in V.E. 1912, and were consecrated by Mohanchandra,54 who belonged to the tradition of Ksemakirti. Two big unpublished inscriptions of the time of Maharana Sajjansingh throw light on the uprising of Bhils as has been discussed earlier. 47. ibid No. 639. 48. ibid No, 640. 49. ibid No. 641-42. 50. Chandmal Nagauri-Kessariya ji ka Itihas Ins. No. 3. 51. Nahar I 644. 52. Sodh-Patrika Volume XIV No. 1 and XVI No. 2 53. Nahar I 645. 54. Nahar I No. 646.

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[ 131 Jawar : Jawar is known for its mines. According to various literary sources the zinc and silver mines of this place were being marked during medieval period. In the reign of Maharana Lakha, the town also became a centre of Jainism. According to an inscription55 dated V.E. 1478 (1421 A.D.) the Shantinath temple was erected here by Pragvat Nana. It was consecrated by Somsundar Suri of the Tapagachchha. Several senior Jain monks were present on this occasion. A long list of these monks is available in an inscription revealing that the Pratistha-Mahotsava was arranged at a lavish level. The inscription adds that Pragvat Nana and his son Ratna had performed pilgrimages to Chittor, Satrunjaya, Girinar, Arbud, Jirawala etc. In V.E. 1489 (1433 A.D.) Devakulika56 was added to the temple. The architect was Sahadeva and the donor Shresthi Kanha. The name of Jinsagar Suri of the Kharatargachchha is recorded in another inscription of the same date. In V.E. 1492 on Phalgun Vadi 4 (1436 A.D.) a number of Jain teachers named Ksamamurti, Vivekahansa, Udayasi 157 Gani, Merukunjar and others visited the place, a visit recorded in a fragmentary inscription. Similarly, Harikalash of Dharmagosh chchha,58 Padmasekhar Suri and other notable monks visited the place in V.E. 1495 on Jyesth Sudi 4. In V.E. 1497, on Jyesth Sudi 15, Ratnachandra Suri with his disciples also went there to pay homage to the deities enshrined here. Jawar thus developed into an important centre of Jain pilgrimage. In V.E. 1508, when59 a Pratistha ceremony was arranged at Delawara, an icon was also sent to Jawar. The "Vir-Vihar"60 was constructed by Shresthi Kanha under the instructions of Jinchandra Suri of the Kharatargachchha. The name of the Sutradhar (architect) was Limba. 55. Vir Vinod Vol. I Appendix/ARRMA 1925 No. 5/Vijaydharma Suri No. 118. 56. Vijaydharma Suri No. 143. 57. Annual Report on Indian Epigraphy 1956-57 B. 517. 58. ibid B. 522. 59. Jin Vijay No. 372. 60. Annual Report on Indian Epigraphy 1956-57 B. 524.

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132 ) During the reign of Maharana Raimal, this place was part of the Jagir of his sister Rama Bai, (the daughter of Maharana Kumbha), as is reported in an inscription of V.E. 1554 (1497 A.D.). In V.E. 1572 (1515 A.D.) Oswal61 Sura's sons who resided in Jawar had installed an icon of Parshwanath at Nana (Godawar). There are a few inscriptions from the time of Maharana Raimal, Sanga, Banvir etc. bearing the dates V.E. 1554, 1582, 1597 etc. The temple of Shantinath was renovated in V.E. 1694 (1637 A.D.) by Pancholi Virasen62, Chaudhary Mohan and other persons. In V.E. 1728 (1671 A.D.) a Jain Pandit Chaturaji of Madahad-gachchha, who was living in Jawar, made a pilgrimage to Abu and had an63 inscription engraved there. Dungarpur : The town is also known as Giripur. It has64 three Shvetambar and three Digambar Jain temples. The Mulanayak icons of the Shvetambar temples are not old. However, in the temple built by Salha Shah there is an icon dated V. E. 1312, which was perhaps brought from elsewhere. Other icons are dated V. E. 1889 and 1904. The second Shvetambar temple consists of an inscription ted V. E. 1480, which states that Laxmi chandra65 Suri, a pupil of Hemchandra Suri of the Purnima-gachchha had this temple built. The third temple was built by Humbad Sanwaldas in V. E. 1526. This temple is large and impressive with 52 Devakulikas. Its Parikar has an inscription dated V. E. 1529 and is quite elegantly designed. A Pratistha-Mahotsava was arranged there on a large scale in V. E. 1889. This town is quite famous for its66 Digambar Jain temples. The "Ghati ka Mandir" was constructed during the 14th century A. D. The Mulanayak icon was originally set up in V. E. 1454 by 61. Abu V No. 358. 62. ARRMA 1925 No. 12. 63. Abu II No. 294. 64. Yatindra Vijay-Yatindra-Vihar-Digdarshan (1937) IV pp. 79-81. 65. ibid 66. All the inscriptions were copied from the collection of Mahavir Bhavan Jaipur

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[ 133 Narasinghpura Rajada and his associates. In V. E. 1530, when Sultan Ghyasuddin of Malwa invaded67 and destroyed several temples of the area, this temple was also affected. Therefore it was renovated in V. E. 1532 by Narasinghpura Jaita and Humbad Singhavi Pahuta. Later, the temple was again repaired in V. E. 1890 by all the "Panchas" of Humbad caste (Brihad-Shakha). There are several icons dated V. E. 1461, which were brought here from the temple of Uparganya situated near Dungarpur. The Undu Mandir is another important Jain temple. Its Mulanayak Shantinath was set up in V. E. 1492 by Humbad Narsingh's son Kanha and others under instructions of Sakalkirti. Another Mulanayak icon of Neminath in the temple has an inscription dated V. E. 1552, which records that it was set up under instructions of Jnana-Bhusan. This temple is also famous for its bronzes bearing the dates V. E. 1335, 1490, 1480, 1527, 1637 etc. Apparently, many big bronzes were moulded in the town. Some of them 68 with inscriptions of V. E. 1518 are now preserved in the Achalgarh temple, Abu also. The inscriptions of Jain temples of Antari (near Dungarpur) of V. E. 1525 and Uparganva dated V. E. 1461 contain manifold details of the activities of the Jains. Some Jain families set up Vaishnava icons also in V. E. 1503 and 1529 at Dungarpur. This proves that some Jain Shresthis favoured Vaishnavism. Two Jain icons dated V. E. 1505 and V. E. 1516 consecrated in Dungarpur are now available in the Jain temples of Bhinai and Ghat (Jaipur). During the reign of Maharawal Gayappa and Somdas, several MSS were copied out here. Baroda : It is also known as Vatpatra. The Ajmer Museum plate of Bhoj Paramar dated V. E. 1077 (1020 A.D.) mentions the name 67. ARRMA 1930 pp. 3-4/Ojha-Dungarpur Rajya ka Itihas p. 64. 68. Abu II No. 469, 472, 475.

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134 ) of Vatapadrak. It remained a capital of the local Guhilots, as is apparent from the inscriptions, and copper plates of Bhattripatta branch of the Guhilots. There were several Jain temples, among them was a massive Jain temple69 of Parshwanath. It was an old temple, which was recently renovated. Its Mulanayak icon was set up in V. E. 1904 by Devendra Suri. Its seat ( Vedi ) has an inscription of V. E. 1573. Three big Jain icons were recently salvaged from the old ruins. Two of them have the inscriptions of V. E. 1359 and 1364. It is believed that the present icon of Kesariyaji (Dhuleva) was brought from this place. Vinay prabh70 Suri in his Tirthyatra Stavan refers to an old temple of Adinath of this place. Galiyakot : This town is famous for its shrine of the Boharas. There are several Jain temples of both Shvetambar and Digambar sects. The Juna Dehara and Naya Mandir of Digambars are quite famous. The Adinath temple (Digambar)71 was constructed in V.E. 1632. It contains a record with the names of Bhattarak Gunakirti and Shravak Doshi Soma etc. The activities of the Acharyas of the Lat-Bagad-branch of this area are known from various epigraphical and literary sources. In Gewadi, there is an inscription of V.E. 1624 (1568 A D.) which speaks of the construction of a Jain temple by Mehta Shantidas, under the instructions of Bhattarak Sumati kirti. Another inscription dated V E. 1637 in the Vasupujya temple 72 (Digambar) records that Nagada Biram's son Kika constructed the temple, which was consecrated by Sumati kirti, during the reign af Maharawal Sahasmal. In V.E. 1635 an icon was set73 up by Humbad Sanga and his sons Singhraj, Devaraj and others. In V.E. 1637 three Devakulikas were constructed74 in 69. Yatindra Vihar-op. cit pp. 82-83. 70 For details see Agar Chand Nahta's paper published in the Maharawal Rajat Jayanti Volume (Dungarpur) p. 356. 71. Edited by the Author in Mahavir-Jayanti-Smarika year 1973. pp. 9-12 72. ibid 73. Vinay Sagar No. 1031. 74. ibid No. 1032 to 1034.

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| 135 the Sambhavanath temple (Shvetambar) by Humbad families. These were consecrated by Devaratna75 Suri of Brihad-Tapagachchha. Some Digambar Jain inscriptions dated V.E. 1698 Jyestha Vadi 10 (June, 11, 1642 A.D.) V.E. 1710 Shravan Sudi 5 (July 9, 1653 A.D.), V.E. 1759 and 1773 (1716) have also been discovered here. It is mentioned as Kot-Nagar or Kirti-Durga in the inscriptions. Sagwara : Sagwara is another important town of the Vagad area. It has a number of Jain shrines belonging to both the sects. The Chintamani Parshwanath temple76 contains the inscriptions of V. E. 1622 (1567 A. D.) and V. E. 1635 (1579 A. D.). The Chandra Prabh Chaityalaya is another important temple. Its consecration was celebrated in V. E. 1654 by Vijaysena Suri, a disciple of Hir vijay Suri, Khima Pamecha arranged for the festivities77 at a be fitting large scale. The details of these festivities are recorded in lines 6 and 7 of the inscription. An icon of the above date78 is preserved in the Ajmer Museum. It was set up by Dungarnath. Aspur : The Parshwanath Shvetamber Jain temple79 here is notable. It was built in V.E. 1694. Its present Mulanayak icon was installed in V. E. 1902. There are also several icons of V. E. 1784. Nearby Thana is another important place having an old Jain temple. It has an inscription of V. E. 1668 (1612 A.D.). Arthuna : Arthuna is an important Shaivite site situated in District. Banswara. Several inscribed Jain icons were salvaged from this place. Two inscriptions 80 of V.E. 1159 (1102 A.D.) and V.E. 1166 (1109 75. Ojha-Dungarpur Rajya ka Itihas pp. 99, 100, 111-112. 76. Ibid pp. 99-100. 77. As above 71. 78. Vinay Sagar No. 1067. 79. Yatindra Vijay-op. cit. p. 85. 80. Ojha-Dungarpur Rajya-ka Itihas pp. 109-110.

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136 ] A.D.) are worthy of attention. The inscription of V.E. 1166 speaks of one Bhusan of the Nagar81 family, who constructed a Jain temple under the instructions of a teacher named Chhatrasena of the Mathur gana. The inscription praises Chhatrasena for his immense knowledge and preachings. The temples of this place were later demolished and only ruins remained. Few more inscriptions have recently been noticed. Kalinjar : Situated at 24 kms. from Banswara, this town has an old Digambar Jain temple82 dedicated to Rishabhdeva. The temple faces the east, and was built in V.E. 1578 Phalgun Sudi 5 (Feb. 1, 1522 A.D.). Later, it was. renovated several times. The present Mulanayak icon has an inscription of V. E. 1861 Baisakh Sudi 3 (May 12, 1804 A.D.). Its Parikar was set up in V.E. 1617 Magh Budi 2 (Feb. 2, 1561 A.D.). A Kayotsarga icon of Parshwanath bears an inscription of V. E. 1578. In its plan this temple resembles other Shvetambar temples. It has the normal Devakulikas as well as four side temples. The Sabha-Mandap has several inscribed icons and bronze images with inscriptions dated 1660, 1757, 1775, 1792 and so on. Devaliya : Situated about 8 kms. to the west of Pratapgarh, Devaliya was the old capital of the Pratapgarh state. It is also called DevaIt has been a famous durg, Devalpatan, Devagiri, Devagarh etc. centre of Digambars and several83 old icons dated V.E. 1393, 1394, 1459, 1479, 1509, 1518, 1521, 1522, 1524 etc. may be seen here. The Bada Digambar Mandir here was constructed by Varsha Shah. But he died before its completion and its Pratistha was arranged by his son Vardhan and grandson Dayal in the year V.E. 1774 (1718 A.D.). The inscription dated Magh Sudi 13 V.E. 1774 (Feb., 2, 1718 A D.) records the installation of the icon of Mallinath 81. Ojha-Banswara Rajya ka Itihas pp. 20-21. Jain Lekh Sangrah III (Manak Chand-Granthmala) No. 305. 82. Ojha-Banswara Rajya-ka-Itihas pp. 23-24. 83. ARRMA 1922 p. 3-4.

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( 137 as Mulanayak.84 The Chhota Mandir was also completed in the above year. It was constructed by Humbad85 Rahiya and his son Jiwaraj. Some inscriptions outside certain temples are also interesting. An inscription86 dated V.E. 1774 Magh Sudi 14, reports that during the days of the Paryusan festival of the two Jain sects the manufacturing and consumption of liquor was banned. There is 87 a Surah inscription dated V.E. 1753 Shravan Sudi 2 (July 21, 1696) near the Kotawali of Devaliya which records that slaughter of animals was prohibited on the Chaturdashi, the fourteenth day of every fortnight. Sirohi and Abu : The territory of Abu and Sirohi has long been a prominent centre of Jainism. Nearly all important towns and villages in this region have Jain temples with inscribed sculptures. Jainism found a strong foothold in this area due to its close contact with Gujarat. Several gachchhas of Shvetambar Jains flourished here. This area is rich in epigraphical sources, and quite important for the study of Jainism. The Abu hill is an isolated mountain at the south west extremity of the Aravali ranges. The Jain temples of Abu situated in this hill are quite famous for minutely carved ceilings with their graceful ornamental details, pillars, doorways, panels niches etc. A short description of these temples, with special reference to the epigraphs they contain, is given below : Vimal Vasati : The Vimal Vasati of Delawara (Abu) is rightly famous for its architectural wealth and iconographic repertory. According to the Abu inscription of V. E. 1378 (1321) A.D.). Dhandhuk the Paramar chief of Abu, displeased with the ruler of Gujarat, took shelter 84. G.H, Ojha-Pratapgarh Rajya ka Itihas p. 210. 85. ibid p. 210. 86. ibid pp. 210-211. 87. ibid p. 193. 1. Abu JI No. 1.

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138 ) with Paramar Bhoj, who was then at Chittor. Vimal Shah went to Chittor and brought back Dhandhuk to Abu with the aim of effecting a reconciliation between him and the ruler of Gujarat. The Vividh-Tirth Kalpa adds that immediately after his return from Chittor in V.E. 1088 (1031 A D.) Vimal Shah had the VimalVasati constructed. It seems that the main temple was originally in black stone. Its Sabha-Mandap, Devakulikas etc., which are in white marble, do not appear to be coeval with the main structure. The temple was extended by a descendant of Vimal Shah's brother Nedh named Prithvipal, between? V.E 1200 and 1206. He had the splendid3 Sabha Mandap and some Devakulikas built. The construction of the Hastishala was undertaken by him in V E. 1204, when seven elephants of his ancestors were completed. The remaining two elephants were built in V.E. 1237. This Hastishala is 4 referred to in an inscription of Shresthi Dhandhuk dated V.E. 1212. Prithvipal's son Dhanpal and some other members5 of the family completed the remaining Devak ulikas in V.E. 1245. Thus it was during the reign of Dharavarsh Paramar that most of the Vimal-Vasati was completed. Some other Jains had Devakulikas No. 33 and 34 constructed. Pratihar Purna6 chandra and Yasovir Mantri of Jalore built Devakulikas No. 35 and 45 respectively. The armies of Alauddin Khilji invaded western? Rajasthan in V.E. 1368 (1311 A.D.) After sacking and destroying several towns Khilji's forces moved towards Gujarat, laying a siege to Abu and demolishing the temples of Vimal Vasati, Lunig Vasati, Achaleshwar etc on his way. Although the Persian sources are silent on this point, a contemporary Jain work, the Vividh Tirth Kalpa, makes a pointed reference to this event. The inscription of Dehari No 52 2. Abu II No. 61, 53, 24, 28, 34, 40, 45. 3. ibid No. 72. 4. ibid No, 229. 5. M. A. Dhaky's paper published in Svadhyaya (Gujarati) Vol. IX No. 3. 6. Abu II 150-151. 7. For details regarding Alauddin's invasion on Abu see the Author's paper published in the Varada.

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[ 139 of the Vimal Vasati informs that renovation was undertaken on a large scale, after the destruction.8 It seems that the Vimal Vasati, the most splendid temple in Abu, was put to the most brutal destruction. Nearly all its Devakulikas, the Garbha Griha, outside walls of the shrines, etc. were demolished. In V.E. 1371, Abu and Chandravati were recaptured by Chauhan Lumbha, as is evident from the Surah inscriptions of the Vimal-Vasati. The renovation of the Vimal Vasati was undertaken between V.E. 1378 to 1396 (1321 to 1338 A.D.) by the family of Shresthis Lolig and Bijad of Mandor and many other families as is evident from various inscriptions and literary records. But their reconstruction of the Garbha-Griha, Gudha-Mandap and some Devakulikas is definitely a work of inferior quality. There is a covered Mandap between the main temple and Hastishala. When Hir vijay Suri visited Abu in V.E. 1639 (1582 A.D.), there was no such structure in front of the Vimal Vasati. He entered into the temple over some stairs. Obviously, this Mandap10 was added after that date. There are a few Surah10A inscriptions dated V.E. 1371, 1372, 1373, 1489, 1505, 1509 etc. The inscriptions of V.E. 1371 to 1373, refer to the concessions granted by Rao Lumbha. The inscriptions of V.E. 1506, also make a mention of the remissions granted by Maharana Kumbha. There are in Abu two loose but beautifully inscribed small stone pillars of the 12th century A.D. The one dated V.E. 1226 (1169 A.D.) refers to Mantri Kavadi wholl had the portraits of his parents carved. The other pillar was built by Shravaka Shripal's brother Sobhit, as is apparent12 from the inscription dated V.E. 1212. It seems that these small pillars were part of the 8. Abu II No. 167. 9. ibid No. 1, 3, 4, 20, 21, 54, 77, 78, 107, 138./The Vividh-Tirth-Kalpa (Arbud - Kalpa) verses 48 and 49. 10. Abu III p. 104. 10A.-Abu II No. 241--243 11. ibid No. 236. 12. ibid No. 237.

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140 ] Sabha-Mandap of the main temple but were removed during repairs. Outside Vimal Vasati, there is a small shrine dedicated to lord Mahavir. The Hira-Saubhagya-Malakavya which contains a detailed account of the temples of Abu does not mention this temple, There are certain names of Sutradhars engraved in the above temple with the date V.E. 1821 (1764 A.D.). It seems thus that this13 temple was built sometime between V.E. 1639 (1582 A.D.) and 1821 (1764 A.D.). Lunig Vasati : The Lunig Vasati is another important Jain temple in Abu. Its architect was Shobhandev. It is curious that his name does not appear in any of the numerous inscriptions of the temple except in one dated14 V.E. 1288 (1231 A.D) engraved by the family of Shresthi Bhabhu of Gundoj (District Pali). Here too his name appears as a witness to a grant. The Vividh 14A-Tirth Kalpa, however, refers to his manifold qualities and skill. A similar report is found in the Prabandh-Chintamani. It is believed that Yasovir Mantri of Jalore, whose name is also recorded in several inscriptions of Abu, Barlut etc. pointed out certain flaws in the above temple architecture. Varasa was another Sutradhar who might have assisted Shobhan. His name is mentioned in the inscriptions engraved on the pedestals of the statues portraying Vastupal, Tejpal etc. The construction of the temple was started during the regime of Dharavarsh Paramar. But it was completed during the reign of Somsingh. It was consecrated with great festivities in V.E. 1287 (1230 A.D.). Two big inscriptions were engraved at that time. One contains a detailed genealogy of the rulers of Abu alongwith many details concerning the family of Vastupal Tejpal. The other inscription speaks of the arrangements 13. ibid No. 238, 239. 14. ibid No. 277. 14A. The Vividh-Tirth - Kalpa (Arbud-Kalpa) verses 46. 15. Abu II No. 250, 251.

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| 141 for the Asthanika celebrations to be performed in the temple. Although the above inscription of V.E. 1287 (1230 A.D.) reports the completion of all the Devakulikas, Hastishala, etc. but on the basis of the epigraphical evidence, we know that construction work16 continued upto V.E. 1293 (1236 A.D). Tejpal dedicated some of these Devakulikas in the name of some other members of his family, so that religious merit might accrue to them. Several other Jain families also17 shared in the construction work. Among them, the names of Yasovir Mantri of Jalore, the Nagpuriya Barahudiya family, a few Pragvat families of Chandravati etc. are note. worthy. They had several icons installed and built Devakulikas too. As already stated, Sultan Alauddin's forces demolished some part of this temple also in V.E. 1368 (1311 A.D.). Its renovation was18 done by Pethad Kumar. The inscription engraved by him does not have any date. But it seems that the work was undertaken in the last quarter of the 14th century A.D. The Hastishala of this temple was built alongwith the main temple by Tejpal himself. It seems that every stone elephant had three figures as riders. These were of actual personages and names were also engraved on the sculptures. But most of these figures seem to have been destroyed during the invasion of Sultan Alauddin. Only the names19 of Lavanyasingh and Suhadsingh have survived. Other important sculptures of the Hastishala are the carefully carved icons of Jain Sadhus named Udaiprabh and Vijay sena (the preceptors of Vastupal and Tejpal.) Pitalahar temple : The Pitalahar temple is situated in front of Vimal Vasati. It is also known as Bhim-Chaitya, 19A as stated in the inscriptions 16. The Devakulikas No. 17, 18, 20, 21, 22, 23 etc, were built after V.E. 1287 (1230 A.D.) 17. Abu II No. 345, 346, 347, 350, 354, 359, 361, 276, 277, 279, 287 and 289. 18. ibid No, 382. 19. ibid No. 319 & 320. 19A, ibid No. 408, 410, 411.

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142 ] of V.E. 1525. The exact date of its construction is not precisely known. But it seems to have been built between V.E. 1373 (1318 A.D.) and 1489 (1432 A.D.). The Surah inscriptions of Rao Lumbha20 dated V.E. 1371, 1372 and 1373 mention only two Jain temples named Vimal Vasati and Lunig Vasati. However, Devara Chunda's inscription21 of V.E. 1489 (1432 A.D.) of Delawara, has a reference to these three temples. Somsundar Suri of Tapagachchha (died in V.E. 1498 at Ranakpur) reports that this22 temple was being renovated. According to an inscription of V.E. 1494 (1437 A.D.), the Mandap Trikdwara, Navachatushkika etc. were completely23 restored under the instructions of Somsundar Suri of Tapa-Gachchha. The renovation was completed 24 by V.E. 1525 (1468 A.D.). The Mulanayaka bronze is quite heavy weighing nearly of 108 maunds. It was installed by Mantri Sundar and his son Gada. It appears that some heavy bronzes of this temple were later on removed to Achalgarh temple in V.E. 1566. The temple of Shantinath,244 also known as Suvidhinath, has some icons which were installed in the year V.E. 1540. These were originally installed in the Bhim-Chaitya and were removed later to this temple. Kharataragachchha Vasati : This temple was built25 by Darada Oswal Mandlik in V.E. 1515 (1458 A.D.) under orders of Maharana Kumbha. This family was from Mahuva. One of Mandlik's brothers became a Sadhu and was named Jay sagar Suri. An illustrated MS. Vishvashvasyaka Bhasya (V.E. 1480) was commissioned by this family. The 20. Abu II No. 241, 242, 243. 21. ibid No. 248. 22, Arbuda Giri Kalpa of Som Sundar Suri. 23. Abu No. 430. 24. ibid No. 418. 24A. ibid No, 432, 434, 435. 25. Maharana Kumbha by the Author/A Catalogue of Sanskrit and Prakarit MSS (Muniji Shri Punya Vijayji Collection, Ahmedabad) MS No. 863 p. 112/Vijay Dharma Suri No. 142/Abu II 441 to 458.

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[ 143 Kharataragachchha Vasati is a magnificient temple with beautiful carvings. During the reign of Maharana Kumbha the followers of the Kharataragachchha were powerful people. Thus the inscriptions of this temple have decided historical value. These inscriptions prove that in spite of repeated invasions of the Sultan of Gujarat, Maharana Kumbha never lost possession of Abu. The account preserved in the Persian chronicles, about the victory of Gujarat forces, is altogether incorrect. Digambar Jain temple : It was built by Singhavi Nripal, Doshi Govind etc. in V.E. 1494 (1437 A.D.) under the orders of Devada Chunda. The temple is simple in design and has no fine carvings. Its inscription has been badly muted in some parts which records the accounts of grants and concessions etc. It shows the fury of religious intolerance among Jain. On the basis of this inscription, having the name of Devara chief it is clear that Maharana Kumbha had not been able to capture Abu at that time, although he had his possession over the eastern part of Sirohi. Achalgarh : The Chaumukha temple of Achalgarh built in V. E. 1566 (1509 A.D.) by Shresthi Sahasa, a descendant of Ratna brother of Dharana is notable for its big heavy bronze sculptures. Some of these bronzes were27 brought from Sanchor, Dungarpur and Kumbhalgarh. Maharana Kumbha was so much venerated as a hero that a portrait icon in bronze to commemorate him was made in V. E. 1566 (1509 A. D.). The temple is simple in architectural details. In its Sabha Mandap there are five stone sculptures installed by the family of Shah Ganga Porwal of Sirohi in V.E. 1698 (1641 A.D.). Achalgarh temple is therefore, famous for its beautiful bronzes 26. The inscription No. 462 of Abu II is not fully printed. Some of its text, although available on stone has not been reproduced, I have re-edited it in the Mahavir Jayapti Smarika. 27. Abu II No. 469, 472, 475.

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144 ] Pindawara : It is one of the oldest towns of Sirohi district. It has an old temple of Sun God now locally known as the temple of Laxminarayan. The inscriptions, one dated V. E. 1234 (1177 A.D.) now lying in a Jain temple, and the other of V. E. 1274 (1217 A. D.), were discovered from this site. The Mahavir Jain temple is also old. It was renovated in V. E. 1465 (1408 A. D.) by Kumarpal,28 the father of Dharana Shah of Ranakpur. There is a sculpture to the right of the Rang Mandap which according to its inscription dated V. E. 1469 (1412 A. D.)29 was set up by Ratna and Dharana. There is30 a stone slab in the Sabha-Mandap, which records the installation of the icon of Vardhaman in V. E. 1465. The layout of the temple is truely impressive. It is an imposing, massive structure. In a village called Siwara near Pindawara, there is another old Jain temple dedicated to Shantinath erected in V. E. 1109 (1052 A. D.), as is evident from its inscription. This temple has a noteworthy sculpture of Parshwanath. There are a few more inscriptions dated V.E. 1198 (1141 A.D) to 1224 (1167 A, D.) on several other icons in the temple. Vasantgarh : Vasantgarh is another ancient town. An old inscription dated V. E, 682 (625 A.D.) was recovered from here, which reported the construction31 of a temple to the mother goddess during the reign of Varmalat. The oldest known Jain bronze sculpture dated V.E. 744 (687 A. D.) bearing the name of its sculptor Shivanag32 was also found here. Its discovery created quite a stir in the art-world. Many other bronzes were unearthed with it at the time of the excavation at this place. 28. Abu V No. 374. 29. ibid No. 375. 30. PRASWC 1905-6 Para 51. 31. E. I. Vol. IX p. 12. 32. Abu V No. 365.

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[ 145 During the reign of Maharana Kumbha, a Jain temple was33 built here in V. E. 1507 (1451 A. D.) within the fort, which guards the town. The temple is now in a dilapidated condition Originally it was an elaborate structure consisting of Garbha-Grila Guidh Mandap, Trik Mandap, Ranga Mandap, Ballanaka, Devakulikas etc. It continued in worship for a long time. An inscription dated V. E. 1660 (1604 A. D.) Posh Budi 13 incised on pillar of the temple records names of holy visitors: Jnan Kushal, Jay Kushal etc. Another record informs us that in V. E. 1675 (1618 A. D.) Amrita Vijay, Nem Vijay, 31 Kanak Vijay and other Jain monks passed the rainy season there. Nandia : Nandia lies at about 6 miles from Sajjanpur Road railway station. The present name is a distortion of the earlier name which appears in old manuscripts and other literary sources as Nandigram, as well as Nandipur and Nandivardhanpur. The village is surrounded by high ranges of the hills. There is a big Jain temple dedicated to Mabavir in the northern side of the village containing an inscription 35 dated V. E. 1130 (1073 A.D.). It records the construction of a step well near the Nandiyakachaitya by a man called Shivgana. This clearly implies that the tem was built before that date. There are other inscriptions in the temple; one of them is dated V. E. 1201 (1144 A.D.) incised on a pillar 36 of the Sabha Mandap, and records the construction of the pillar by Shresthi Nimba and Bhepa. The temple was in worship from the 11th century A D. The Parshwanath-Charita composed37 in V. E. 1436 (1379 A. D.) reports that the Mahavir temple of Nandia, consisted of a highly elevated plan. In another temple dedicated to Shantinath, there is an icon of Parshwanath 33. ibid V No. 446. 34. ibid V No. 447. 35. ibid No. 452. 36. ibid No. 453. 37. Jain Tirth-Sarva Sangrah Vol, I Pt. II,

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146 ] dated V. E. 1210 (1154 A. D.), which was brought from Dhanera. There are several38 inscriptions dated V. E. 1253, 1493, 1521, 1528, 1529, 1545 etc. in the two temples of Mahavir and Shantinath. Kasindra. Kasindra is situated at about 4 miles form Kiwarali railway station (near Abu Road). It was an important Jain site giving birth to a distinct gachchha known as the Kasindra-gachchha, a prominent branch. It is another ancient site. Its Jain temple dedicated to Shantinath was built by Shresthi Vaman39 in V. E. 1091 (1034 A. D.). The main icon is now installed in a Devakulika. It appears that during the invasion of Sultan Muhammad Ghori parts of this temple were demolished. Its renovation10 was done in V. E. 1234 (1178 A. D.) by Pragvat Ambad. The temple consists41 of Garbh Griha, Gudh Mandap, Trika-Mandap, Ranga Mandap, Devakulikas etc. There are several old sites near Kasindra. Kiwarali, one of these, has an old Parshwanath temple42 bearing an inscription of V. E. 1132 (1076 A. D.) on the Mulanayak icon. The temple does not have Devakulikas. It was later renovated in V. E. 1180 (1123 A. D.). In Bharaj and Amathara there are Jain temples43 bearing inscriptions of the 15th century A. D. (V. E. 1500, 1502 and 1525). Mungathala : It is an important ancient site. According44 to an inscription of V. E 894 (837 A. D.) a land grant was made for the maintenance 38. Abu V No. 455 to 469. 39. ibid No. 621/Yatindra-Vihar II p. 26-27. 40. ibid No. 622. 41. PRASWC 1907 p. 24-25. 42. Abu V No. 626, 43. ibid No. 615, 616, 618. 44. D. C. Sircar-Journal U. P. Historical Society Vol. V Pt. I pp, 1-9 plate No. 1 and 2/Author's paper on Mungathala published in the Varada Vol. XVI No. pp 30-34.

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f 141 of its Shiv temple. Jains believe that Lord Mahavir had visited the place, a belief also recorded in an inscription of V. E. 1426 (1369 A. D.) of this place. This belief, however, is not supported by ancient Jain canon. The Lunig Vasati inscription of V. E. 1287 (1230 A. D.) mentions that the residents of Mungasthal Mahatirth were allowed to share in the Asthanika celebrations,45 The Jain temple here was built in the 10th century A. D. It has. 4 inscriptions46 dated V. E. 1216 (1159 A. D.) concerning the construction of the pillars. When Sultan Alauddin invaded Abu, this Jain temple was also destroyed by his army. It was then renovated by mily of Shresthti Dhandhal 47 in V. E. 1408 (1351 A. D.). Two inscriptions of V. E. 1426 (1369 A. D.) also speak 48 about the renovation of the temple. One inscription dated V. E. 1442 (1385 A. D.) of the reign of Devada Visal records that certain land grants were made to the temple. During the 15th century A. D. the temple was enlarged. Several Devakulikas49 were added to it in the years V. E. 1501, 1503, 1516, 1519 etc. as is evident from the inscriptions incised on the pedestals of the Mulanayak icons. Sirohi : Sirohi has more than 18 Jain shrines. The Adinath, temple, which is perhaps the oldest, is referred to by Poet Meha in his Tirth Mala dated V.E. 1499 (1442 A D.). This town seems to have been the centre of the Tappa-gachchha sect of Shvetambars. Hir Vijay-Suri. visited the place several times. He was honoured as the Acharya in a ceremony arranged here on Magasar Sudi 10 V.E. 1610 (1554 A.D.). Curiously, Sirohi has no notable inscription pre-dating V.E. 1500 (1443 A.D.) The Mughal army had rampaged the town carrying away with them about 1000 bronze images from the temples of this town and its vicinity. The icons were. however, later on handed over to Karma chand Bachhawat of 45. Abu II No. 251. 46. Abu v No. 44, 45, 46, & 47. 47. Abu II No. 10 and 11. 48 Abu V No. 50 and 51. 49. Edited by the Author in the Varada Vol. XVI No. 2 pp 30-34

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148 ) Bikaner. In the Anchalgachchha temple of this town, there are three inscriptions dated V.E. 1463 (1406 A.D.) 1483 (1425 A.D.) and 1487 (1430 A D.) incised on the icons which seem to have been brought here from another place. The Neminath temple has a Mulanayak, with an inscription dated V.E. 1683 (1626 A.D.) The Sambhavanath temple, also has a Mulanayak icon with an inscription of V.E. 1534 (1477 A.D.). On a platform there is an inscription bearing the date V.E. 1708 (1651 A.D.) The temple of Ajitnath, was consecrated in V.E. 1644 (1587 A.D.). The Chintamani Parshwanath temple is an old temple, completed in V.E. 1520 (1463 A.D.). It was consecrated by Haribhadra Suri, whose icon was also set up in this temple50 in V.E. 1659 (1602 A.D.). Similarly the icons of Jindatt Suri and Jin kushal Suri of the Kharatargachchha were installed in the Chaumukha temple in the year V.E. 1661 (1604 A.D.). More than seventy inscriptions of the family of Shresthi Sipa51 are noticed from the Chaturmukha Jinalaya (Adinath) here. These are dated mostly to Phagun Budi 13 V.E. 1644 (1588 A.D.) and Jyesth Sudi 3, V.E. 1721 (1664 A. D.). The temple could not be completed in the earlier centuries and its work continued upto V.E. 1996 (1939 A.D.). Jirawala : Jirawala is among the more famous Jain shrines of the Abu area. The Devakulapatak52 inscription of V.E. 1491 (1434 A.D.) records a mantra "Om-Namo-Jirawalaya". Obviously during the 15th century A.D. it was a much venerated shrine. In the Jain temple of Bhiladi (Marwar) there is a fragmentary inscription containing the words "Shri Jiraulaji."53 According to literary sources, this temple 53A was built in V. E. 1191 (1134 A. D.). However in V. E. 1368 ( 1311 A.D.) 50. Jain Tirth Sarva Sangrah Vol. I Pt. II p. 246 to 249. 51. PRASWC 1905-6 Para No. 44/Daulat Singh Lodha-Pragvat Itihas p. 52. Maharana Kumbha by the Author p. 370 53. Daulat Singh Lodha No. 340. 53A. Shri Agarchand Nahta in his paper Jirawala Parshwanath Tirth-Sthapa. nano-samay published in the Jain Satya-Prakash Vol. XIX P. 16 has given the date as V.E. 1109 but Lal Chand Gandhi (J.S.P. 190-192) had categorically rejected the same.

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( 149 the forces of Alauddin54 Khilji demolished the shrine. which was later on renovated. During the 15th century A. D. the Parshwanath temple of this place was greatly referred. inscriptions tell us that four Acharyas of different Gachchhas55 spent rainy season together here in V.E. 1483 (1426 A D.). Instances of such harmony are a few. The Acharyas were Bhuvan chandra Suri of Tappa gachchha (Inscriptions of Devakulika No. 8. 9, 10, 11,12, 13, 14, 15, 19, 23 and 51). Jaisingh Suri of Krishnarishi gachchha (Inscription of Devakulika No. 18) Vijay chandra Suri of Dharmaghosh gachchha (Inscription of Devakulika No. 20) and Vidhyasagar Suri of Malladhari-gachchha (Inscription of Devakulika No. 22). The oldest inscription from this place is dated V.E. 1263 (1206 A.D.) and is to be found in Devakulika No. 46. It seems that the temple was extensively a repaired after V.E. 1400 (1343 A.D.). Inscriptions of V.E. 1411 (1354 A.D.), 1412 (1355 A.D.) and 1413 (1356 A.D.) are recorded on Devakulikas No. 49, 50 and 58. This site remained long in worship and several Yatra Sanghas (congregate pilgrimages) visited it from the places named Visal Nagar (V.E. 1483) Pungal (V.E. 1487), Patan (V.E. 1487) Kulvarga (V.E. 1483), Mandalgarh (V.E. 1534) Jawar (V.E. 1483) Khambhat (V. E. 1483 ) etc. A Mandap was added to this temple during the 15th century A.D. by Sonagira Shrimal Jahanjhan's sons etc. During Akbar's invasion this temple was badly damaged. Its renovation, according to an inscription was done in V.E. 1851 (1794 A.D.), by spending Rs. 30,2111 Other places ; Muni Jayant Vijayji has published inscriptions from more than 70 ancient sites of the Sirohi area. Most of these inscriptions are from the 12th to the 15th centuries A.D. In Mirpur, there is an old Jain temple of Gaudi Parshwanath, surrounded on all sides by hills. Most inscriptions from Brahmanvad, belong to the 15th century A.D. In V.E. 1519, several Devakulikas were constructed there, and consecrated by Laxmi-Sagar of Tapa-gachchha. Jhadoli, which is 20 Kms. to the east of Sirohi contains a Jain temple dedicated to 54. Jain Tirth Sarva Sangrah Vol. I Pt. II./Supra No.7 p. 3 55. Daulat Singh Lodha No. 273 to 300.

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150 ) Shantinath. It contains a large slab with an inscription dated V.E. 1255 Asoj Sudi 7 (Sept., 9, 1198 A.D.). It seems that this temple was originally dedicated to Mahavir and not to Shantinath. The inscription also refers to the grant of an orchard to the temple by Shringar devi, queen of Paramar Dharavarsh. Ajari is about 5 Kms. south of Pindawara. Ruins of Hindu and Jain temples prove that this was once a prominent city. The Jain temple has inscriptions ranging from V.E. 1018 to 1454. Diyana is an equally old site. Its Shantinath temple has an icon of Mahavir dated V.E. 1024. It has remained in constant worship and several Acharyas have passed the rainy seasons here. Lotana, which is also referred to as Lotipur-Pattan is also a very ancient Jain site. The Rishabhdeva temple here has several inscribed old icons dated V.E. 1130, 1144 and onwards. Hadoti : The valley of Hadoti is celebrated for its lush vegetation, high mountain ranges, parennial rivers and other bonanzas of 2. It has been a centre of various cultural activities from remote past. Recently two inscriptions datablel to the 2nd century B.C. were discovered in this area from Darah (Distt. Kota). One of these speaks of a Shramana Silpisena, who was a resident of Awara (Distt. Mandsaur ). The other records the name of Kalavida Apabhasena. Evidently a group of Shramanas were aready living here in the second century B.C. But the definite inscriptional existence of Jainism and Buddhism in the Hadoti area is proved by a much the later epigraph, the Sheragarh2 inscription of V. E. 847 ( 790 A.D.) and the Dhamnar and Kolavi caves. Several ancient Jain temples have been reported from this tract. The Jain temples of Atru, Baran, Sheragarh, Jhalara Patan, RangaPatan, Kasoraya Patan, Bhimgarh Kankoni Kelawara etc. are worth noting. But these temples carry very few inscriptions. A study of available epigraphical material of this area is as under : 1. Varuda Vol. XXI No. 4 pp. 3-4 2. 1. A. Vol. XIV p. 45

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[ 151 Atru : In Atru, which is situated on Kota-Bina Railway line, there were two massive Jain temples belonging to the 10th century A.D. Both of these temples have been destroyed. One broken temple situated near the railway line, contains the Kayotsarga icon still standing on its base half of it is covered by debris. Looking to its plan and foundation, it can be surmised that it was a big temple. The other temple was dedicated to Parshwanath. A good number of icons were salvaged from this place, and are now lying in the state museum Kota. Two icons bear inscriptions from the reign of Paramar Naravarma. These have been4 edited by the Author. The first inscription, which is dated V.E. 1165 (1108 A.D.) records that Shresthi Sahadeva installed the Chatura-Vimshati-Patta under the instructions of Lokanandi's pupil Subhankar. The other icon was set up by Agarwal Jinapal's son Yamadeva. An icon of Parshwanath (Kota-Museum) has a fragmentary inscription datable to the 10th century A.D. recording the names of "Sri Sarvanandhyacharya"'5 and Sarvakanandivihar." Thus the existence of these temples in 10th century AD. is proved by these epigraphical evidence. Bhimagarh Kankoni : Bhimagarh Kankoni is another important Jain site, situated on the border of Tehsil Atru. The ancient Jain temple here is in complete ruins and only a few fragments of icons are avai One icon bears an inscription of V.E. 1227 (1170 A.D.) recording the name of Acharya Vrisabhasena under whose instructions the two Dharkat Shresthis Dalu and Bilhu, who were sons of Posad, installed the above icon. Sheragarh : Sheragarh is situated in Tehsil Atru. It was a prosperous town during the early medieval period. It also had a key fort 3. P.R.A.S.W.C, 1904 p. 17. 4 Author's paper published in the Varada Vol. XVI No. 2 p. 34 5. ibid 6. Shri Jagatnarayan Shrivastava of Kota supplied me photo-copy of this inscription.

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152 ] owing to its strategic position. The Buddhist monastery? inscription of V.E. 847 (790 A.D.) and Paramar inscriptions from a Siva temples prove that the town was a centre of diverse cultural activities from the 8th to 12th centuries A.D. It was also a centre of Jainism. There were once several ancient Jain temples. But these are now broken by the invaders and a few fragments of the architectural pieces and icons are all that remain. Some of them are studded in walls constructed during the 18th century A.D. According to an inscription9 of V.E. 1191 (1134 A.D.) Khandelawala, Shresthi Sant's sons had the icons of Shantinath, Kunthnath and Aristhanemi installed here. In another inscription occur the names of Vira sena10 and Sagara sena, showing that it was also a centre of the Digambar Jain sect. The temples of this town seem to have been demolished under Shershah Suri who wrought great devastation here. At Chanda Khedi (Khanapur), a place close to this town, a grand Pratistha-Mahotsavall was celebrated in V.E. 1746 (1690 A.D.). Several icons, Yantras and other sacred objects were consecrated during this ceremony and were despatched to several Jain centres of Rajasthan M.P. etc. But no icon was sent to Sheragarh. The reason evidently was that no Jain temple stood in this place having fallen prey to Islamic intolerance. Jhalarapatan : Jhalarapatan is famous for its richly carved monuments and sculptures. The Shantinath temple was built during the 11th century A.D. by Saha Pipa, whose death took place at Jhalarapatan12 in 1109 A.D. Several inscriptions from Nishedhikas dated V.E. 1066 (1010 A.D.), 1180 (1123 A.D.) 1009 (952 A.D.), 1289 (1232 A.D.) 1299 (1242 A.D.) etc. are worthy of notice. It is evident that 7. I. A. Vol. XIV p. 45. 8. E. I. Vol. XXIII pp. 133-139/M. L. Sharma-Kota-Rajya-ka Itihas Vol. I Appendix. 9. E. I. Vol. XXXI p. 83. 10. An rep on Indian Epigraphy 1952-43 No. B-431 p. 70 11. M. L. Sharma-op. cit Vol. II Appendix. 12. Kailash Chandra Jain-Ancient towns and cities of Rajasthan (1972) pp. 135-136/PRASWC 1905-6 p. 56/ARRMA 1912/Anekant Vol. XV No. 6 p. 280-282.

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( 153 several Digambar Acharyas were active here. Shrimantdeva pupil of Bhanudeva died here in 1010 A.D. His portrait is engraved on the upper part of inscribed slab. The town was sacked by Muslim armies during the 14th century A.D. and the Shantinath temple was destroyed. Later, during the reign of Maharao Umedsingh of Kota, when this temple was renovated, several loose sculptures of Shaivite deities were also affixed on its outer walls. Dr. Kailash Chand has noticed some inscriptions dated V.E. 1490, 1492, 1504 etc. of Sakal Kirti. These icons seem to have been brought from Vagad or Mewar. The town has also some Jain temples of a comparatively later period. In V.E. 1872 (1815 A.D.) Maharao of Kota granted permission to construct a temple13 of Mahavir in Umedpur Chhavani, now known as Jhalawar. The name of Jhala Zalim singh is also recorded in it. Bundi : Bundi known for its miniature paintings in a distinct style is also a house of Jainism. Shvetambars and Digambars have had a close association with this place. Several MSS. of Digambars were copied here between the 16th and the 19th centuries A.D. But no detailed study of the inscriptions has been made. There are two notable Shvetambar Jain temples known as Parshwanath temple and Sethji ka Mandir. The Parshwanath temple was built by Osaval14 Chopara Ramlal in V.E. 1733 (1677 A.D.) as is recorded in an inscription within the temple. An additional icon of Parshwanath-Panchatirthi was installed here in V.E. 1744 (1687 A.D.). Several old icons, brought from other sites have been preserved in the temple. The oldest of these is dated V.E. 1331 (1274 A.D.). The Sethi ka Mandir, (Rishabhdev temple) was constructed by the Bafana family of Kota in V.E. 1920 (1863 A.D.). 13. Vinay Sagar II. 438. 14. ibid II No. 316,

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154 ] In Nenawa (Bundi) there15 are six Digambar Jain temples and one Nashiya. On Navalsagar and Chhota talab, there are several memorial inscriptions. The inscriptions of V.E. 1084 and 1184 refer to some Dharkat families. Digambar Bhattarak15A Pratapdeva is referred to in the inscriptions of V.E. 1351. Some pupil of Padmanandi is mentioned in a memorial slab inscription dated V.E. 1333. At Dabalana and Indragarh there are Chaityalayas one in each town. Several MSS were also copied at Khatakar. Khanpur : Khanpur is situated in District Jhalawar. One Bagherwal family organised a grand Pratishtha Mahotsava in V.E. 1746 (1690 A.D.). This was the period of Aurangzeb, when Hindu and Jain temples were being razed to the ground. Thus the construction of a new temple was certainly a courageous step. Its Pratishtha was celebrated on a very large scale under the leadership of Bhattarak Jagatkirti. The icons and Yantras consecrated during this Pratishtha are to be found in nearly all important temples of Rajasthan. From Ramgarh several inscriptions of the 12th centuries have been noticed which prove that a big Jain temple existed there. Ajmer and Eastern Rajasthan The region Ajmer and eastern Rajasthan was a prosperous centre of Jainism. It made a marked progress during pre-medieval times, when this territory was under the Chauhans. From Rajorgarh (Alwar) anl inscription dated V.E. 979 (923 A.D.) of the reign of Pratihar king Savat was found, recording the construction of a Jain temple and the installation of an image of Shantinath by Dharkat Sarvadeva. This temple has a life size icon in red stone, thirteen feet nine inches high with a canopy overhead. Ajmer, Baghera, Narena, Amer, Sanganer and other towns in eastern Rajasthan were important Jain centres during the Chauhan period. 15. Vir Vani-XII p. 304 15A Varada Vol XIV No. 4 pp. 22 to 25 1, An Rep. on Indian Epigraphy year 61-62 No. B128

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( 155 A brief account of these places based mainly on epigraphical evidence is given below : Ajmer Ajmer was founded by Chauhan Ajayraj before V.E. 1170 (1113 A.D.). The Prithviraj-VijaylA narrates that its Pratishtha took place sometime before the death of Ajayaraj, which occured in V.E. 1189 (1132 A.D.). It seems that older habitations named Prithvipura or Pugeri, existed here as is apparent from the colophon of MS Avasyaka-Niryukti2 copied during the reign of Arnoraj in V.E. 1198 (1141 A.D.). Poet Palha, who completed3 his work in V.E. 1170 (1113 A.D.) gives an account of the construction of Parshwanath temple at Ajmer. An inscription4 of V.E. 1175 (1118 A.D.) incised on the pedestal of an icon (now in the Jain temple of Bikaner) records the name of the town as Ajayapur. Both Shvetambar and Digambars had close association with the place. Ainong Shvetambars, the Khartaragachchha and Dharmaghoshgachchha had their influence in the royal circles. Jinadatta Suri of Kharatargachchha5 breathed his last in Ajmer. His foot prints were installed on stone in the stup known as "Dadawari." It is said that Dharmaghosh Suri obtained "Jayapatra" after defeating the Digambars in a public debate. A temple of Mahavir was also built at Ajmer,6 as is reported in an inscription dated V.E. 1221 of the Jain temple of Phalodi ( Medta-Road ). A religious discussion was held in the court of Chauhan Prithviraj III at Narena in 1239 (1182 A.D.) between Jinapatti Suri of Kharatargachchha and Padma-Prabha of Chaityavasi at the instance of Sluresthi Ramdeva of Ajmer. A Jain temple inscription dated V.E. 1237 ( 1180 A.D.) of Hastinapur speaks of a Khandelwal? 1A. Prithviraj Vijay- Chapter V-192 2. A Catalogue of MSS in the Jain Bhandars of Patan (GOS) p. 129 Apabhransa-Kavya-Trayi (GOS) pp. 110-112. Prithviraj Chauhan by the Author pp. 16-17. Kharatargachchha-Pattavali pp. 25 to 33. Jin Vijay No. 444. Jain Lekh Sangraha Vol. V. No. 109.

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156 1 (Digambar) Jain family of Ajmer who had that icon installed at Delhi. After the downfall of the Chauhans, when Islamic intolerance became comparatively less severe, religious activities by the Jains were resumed again. As stated in the inscription dated V.E. 1337 (1280 A.D.) found at Lodrava an icon of Sachchika was ritually installed at Ajmer by Padma Chandra. H. B. Sarda opines that the cenotaphs of Santipura, Ajmer were old structures. But Dr. Kailash Chandra, on the basis of epigraphical evidence, puts them after the 17th century A. D. According to him, these cenotaphs actually belong to Digambar Bhattarakas belonging to the line of Ratnakirti, who established himself at Ajmer after 1690 A.D. During the reign of Daulat Rao Sindhia Singhvi Dharmadas arranged a big Pratishtha-Mahotsavalo in V.E. 1852 (1795 A.D.) at Ajmer when several icons were consecrated. The Sambhavanath temple, Dadawari, and Gaudi Parshwanath temples are the old Shvetambar Jain temples of this town. Most of the sculptures of Gaudi-Parshwanath11 bear the date V.E. 1893 (1836 A.D.). Some sculptures of Sambhavanath are dated V.E. 1905 (1848 A.D.). Narena : Narena was another important town of ancient Sapadalaksa. This word is derived from the word "Narayana." In Persian chronicles. Narayanpur12 mentioned as the capital of Gujarat can be identified with this town. This is also corroborated by epigraphical evidence. The towns named Mangalana (Tehsil Parabatsar) and Didwana, which are not very far away from Narena have been mentioned as part of Gurjar country. The Jains had a close association with Narena. At present there are two old Jain temples, which have several old icons. The 8. Nahar III. 2565. 9. Vir-vani VII pp. 41-42. 10. Ibid. 11. Vinay Sagar II No. 492. 12. Elliot and Dowson-History of India as told by its Historians (1967) vol. I, pp. 380-393.

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[ 157 Sakala-Tirth-Stotrais includes Narena among the old sacred sites of the Jains. Mahmud Ghazni laid a siege to this town in 1009 A.D. and demolished several Hindu and Jain temples. However these were later renovated. The Bijoliya14 inscription of V.E. 1226 mentions that Shresthi Lolak's ancestors constructed a temple at Narena. Dr. Kailash14 Chandra noticed several inscriptions on Jain icons from this place. According to him the standing image of Parshwanath bears an inscription dated V.E. 1009. The foot prints of Acharya Gunabhadra were set up in stone here in V.E. 1083 (1027 A.D.). The celebrated icon of Goddess Saraswati, a fine piece of Jain Art, discovered from this place contains an inscription of V.E. 1102 on its pedestal. The inscription of V.E. 1135 speaks of Pragvat Sajan's son Mathan, who had installed the icon of Bahubali in this town. The Kharatargachchha-Pattavali relates that during the reign of Prithviraj Chauhan, religious discussions were held there in V.E, 1239, between Jain monks belonging to Chaitya-Vasis and the Kharatargachchha. After the downfall of the Chauhans, this site fell in the hands of the Muslims. It seems that several Jain icons were hidden under sand dunes in order to save them from the fury of religious intolerance of the invaders. A few of them bearing the dates of the 14th century have recently been un-earthed. Amer : Situated at a distance of 9 Kms. from Jaipur Amer remained a capital of the Kachhawa rulers for a long time. After the foundation of Jaipur, it gradually became depopulated. Looking at its ancient monuments it can be said that the place was a prosperous site during the medieval times. The beautiful Jain icons with fragmentary inscriptions of 11th and 12th centuries A.D. now in worship in a Jain temple on the Delhi road corroborate the above. Epigraphic evidence tells us that there was a Chandra Prabh 13. Lal Chandra Bhagwandas Gandhi--A Catalogue of MSS in the Jain Bhandars of Patap (GOS). pp. 312-316. 14. E. I. Vol. XXVI p. 34 verse 36. 15. Dr, Kailash Chandra-op. cit. p. 317 Appendices 24 and 25.

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158 ) Chaityalaya, in the precints of Galataji. The inscriptions16 of 12th century A.D. were noticed by the Author from an ancient temple situated on a hillock near the Balaji temple new Ghat (Jaipur). These were obviously removed from some ancient shrines. One bearing the date V.E. 1212, records the names of Sagar sena, Brahma sena, Chhatrasena and Ambar sena. The other inscription contains the names of Amrita sena, Sanyam sena Brahma sena, Yoga sena, etc. In Sanwalaji temple of Amer there are several ancient icons and Yantras. A bronze dated V.E.17 1234 was carved under orders of Bhattarak Bhuvan Kirti. On a bronze Chaubisi, there is an inscription of V.E. 1469 of Kastha Sangh. Several Yantras bearing the inscriptions of V.E. 1548, 1573, 1593, 1651 etc. have also been noticed. These were brought from Chatsu. The inscription of V.E. 1548 relates that during the reign of Sultan Gayasuddin of Malwa over Chatsu, a Yantra was consecrated. Other inscriptions refer to the reigns of Maharana Sanga and the Solankies of Toda. Thus these inscriptions give us a glimpse into the political up-heavals in the area. The Kachhawas rose to power during Akbar's reign. Digambar Jains strove hard to propogate their religious thoughts. The fervour they created in the Delhi area for copying old religious MSS. permeated also in Dhundhar18 area. Bhonsa Mohandas, a trusted minister of Mirza Raja Jaisingh constructed a Vimalnath Jain temple at Amer in V. E. 1716. This temple is now famous as Jhuntharam's temple. One of the inscriptions19 of this temple bears the dates V. E 1714 and 1716 and is the only detailed Jain inscription known from Amer : Among Shvetambar temples20, the Chandra Prabh temple contain several ancient sculptures bearing inscriptions of V. E. 1411, 1437, 1484, 1493, 1501, 1502, 1505, 1507, 1510, 1515, 1519, 1522 etc. 16. Edited by the Author in the Mahavir-Jayanti-Smarika 1972 Anekant XIV No. 1 p. 3. 17. Anekant XVI No. 5 pp. 202-211. 18. Vir-Vani Vol. VII p. 74.

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[ 159 From Jai-Singhpura Khor an inscription of V. E. 1780 (1723 A. D.) from the reign of Sawai21 Jaisingh has been noticed, which records the construction of a temple by Godha Nathu's descendant Kunwarpal under the instructions of Bhattarak Devendra Kirti. Jaipur was founded by Sawai Jaisingh. It has several Jain temples of both the Jain sects. The temple of Sirmoriya (Digambar) has an interesting inscription of V.E. 1813 (1756 A.D.) recording the visit of Maharaja Sawai Madhosingh in person during the foundation ceremony of the temple and donatation of Rs. 2000/by him towards its construction. Sanganer : Situated at 13 Kms. to the south of Jaipur, Sanganer is an ancient site. The Digambar Jain temple known as Singhi ji ka Mandir bears several old inscriptions. The temple appears to be a structure of later medieval times. But its pillars have beautiful carvings and inscriptions of the 11th and 12th centuries A.D. An inscription dated V. E. 1011 records the name of Pandit Teja the disciple of Purna Chandra22. An icon of Shantinath contains an inscription of V. E. 1185, which was 22 set up by Karpadi son of Bahudeva. Several other icons bearing the dates V. E. 1202-1224 etc. have also been found at23 this place. In V.E. 1535 Agarwal Nenasi had a Pratishtha ceremony celebrated there. Similarly the Mahavir temple (Shvetambar) contains several icons with the dates V.E. 1120, 1219, 1223, 1242, 1283, 1319, 1335, 1351 etc. During Akbar's reign, the town was a prosperous centre of the Jains. Brahma Rayamal Khusal Chandra and Jodhraj Godika composed some of their works there. Sundar das, a follower of Dadu Dayal, lived here for some years. Several Jain MSS. were 19. Researcher 1972-73 pp. 52-58. 20. Vinay sagar-148, 163, 249, 299, 339, 348, 349, 350. 354, 358, 393, 413, 419,451. 21. On the basis of information supplied by Dr. Kasliwal. 22. Vir-Vani-Vol. V p. 39. 23. ibid p. 39.

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160] copied out there. Most of them are of Digambar faith. Some Shvetambar MSS. copied here are also noticed by Shri Nahataji. There are seven Digambar and a few Shvetambar Jain temples and a Nashiya in the town. Chatsu : Chatsu is called Champavati in the Jain literature. During earlier times it was ruled by the Guhilots : as is apparent from the Nagar inscription 24 of 743, the Amer Museum 25 inscription of 10th century A. D., the Dhod inscription of the 26 year 701 (644 A. D.) etc. No early Jain inscription is known from this27 place. D. R. Bhandarkar believes that there was a Jain temple attributable to the 8th century A. D. on the Shiv Dungari28, which is now converted into a Shiv temple. Several MSS were copied here. Two interesting Pattavali inscriptions29 have recently been noticed from Chatsu. One is dated V. E. 1661 (1604 A, D.) and other is of V. E. 1706 (1649 A. D.). Both these Pattavali pillars have been removed from Chatsu and are at present lying in the Amer-Museum. I have edited those inscriptions29. These pillars contain the effigies of several Acharyas of the Digambar Jain Sect. The first inscription was erected during the reign30 of Mansingh under the instructions of Bhattarak Chandrakirti. Another inscription31 of V. E. 1706 (1649 A.D.) was engraved by Bhattarak Narendra kirti. On the basis of these literary and epigraphical sources, it can be said that the town was a prosperous centre of Digambar31 Jains. Adinath Shvetambar temple of the place32 has some icons, the oldest of which is dated V. E. 1199. 24. The Bharat Kaumudi Vol. I. P 267-268. 25. E. I. Vol. XII pp. 11-12. 26. ibid XX p. 123/Bhandharkar list No. 1371. 27. The Nagar inscription of V. E, 1043 (986 A. D) mentions the name Lok apripa (EI XXXV p. 100). 28. PRASWC 1910 p. 50. 29. Researcher Vol. XII-XIII pp. 52-58. 30. ARRMA 1928 p. 4. 31. Ibid. 32. E.I. XII pp. 11-12

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Khoh (Nagauriyan): Situated near Jaipur city. Khoh was a prosperous site during the pre-medieval times. There was a 10th century inscription engraved on a stepwell, which has now been fully defaced and only a few letters are visible. There are old Shvetambar Jain temples of Shantinath and Chandra Prabh. An icon was installed there in V. E. 1521 (1464 A. D.) by Bhandari Oswal. It was consecrated by Hema chandra Suri of Vrihatagachchha. An inscription of V. E. 1557 (1500 A.D.) is engraved by Pragvat Khimsi and Sahsa on the pedestal of an image of Neminath. The temples have remained in constant worship, as is evident from the icons of V. E. 1785 (1725 A. D.) installed in the Chandra Prabh temple of this place. This place is different from Banskho, where a big Pratishtha ceremony was arranged in V.E. 1783 by Dip chand son of Sanghvi Vijayraj. Malpura: [ 161 Malpura is a famous ancient site situated 90 Kms. away from Jaipur. There are two Shvetambar and a few Digambar Jain temples. Dadawadi of the place is also famous. Muni Suvrita Swami's massive temple was constructed in V. E. 1672 by Malpura Sangha under the instructions of Bhanu chandra and Siddhi chandra. The inscription of the33 temple dated V. E. 1672 records that Bhanuchandra and Siddhichandra were venerated by Akbar, who bestowed the title of Upadhyaya upon Bhanuchandra33 (Patisaha Shri Akbar-Pradapit-Upadhyaya Pada-Dharaka) and some other title upon Sidhichandra. Originally this temple was In V. E. dedicated to Chandraprabha. Its Sutradhar was Parasa. 1691 the temple was renovated by some Shrimal Jain Shresthi and an icon of Muni Suvrita was installed as a Mulanayak. The inscription of V. E. 1672 has the words "Prasada-Karita. Similarly the inscription of 1691 mentions" Jin-Bhavan-Saha-Shri34 Muni-Suvrita Bimbam-Karita". This shows that the temple was renovated only 33. Vinay Sagar No. 1107. 34. ibid 1187/also edited in Jain Satya Prakash No. 58 Vir-Vani Vol, X p. 163 and 174,

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162 ] after 19 years. The earlier structure was damaged either due to a natural calamity, or by religious intolerance. The temple has got a beautiful Ranga-Mandap. Vijay deva suri of Tapagachchha is referred to in an inscription35 of V. E. 1678. He also consecrated the icon of Hir Vijay Suri in V. E. 1690. Six foot prints in stone of Adinath, Chandra Prabha, Shantinath, Neminath, Parshwanath and Mahavir were installed in V. E. 1695 by Singhvi Rai-singh etc. The Adinath temple is another important shrine. In V. E. 1672 an icon of Adinath was installed there by Shrimal Godidas's son Sahimall. Malpura also remained a centre of Digambar Jains. In V. E. 1710, when this place was under the rule of Arjun Gaur a Dash-Laxan-Yantra was prepared by Patani Khanu etc., and consecrated by Narendra kirti. Several Digambar MSS were also copied out here. Toda Rai Singh : Toda Rai Singh is famous for its ancient monuments. It was a capital of the Solankies36 from 15th to 16th centuries A. D. The Bijoliya inscription37 of V. E. 1226 records its name as Taksakagarh, where a Jain temple was built by the ancestors of Shresthi Lolak. During the Solanki period, a good number of Jain MSS were copied here. During the reign of Shahjehan, it was granted as a jagir to Rai singh son of Bhim Sisodia. He patronised38 all religious faiths. There are 3 Nesidhikas bearing the inscriptions of V. E. 1274, 1649 and 1589. Anwa is another important town, situated near Toda Rai Singh. Several icons having inscriptions dated V. E. 1221, 1223 and 1248 were noticed here. A big prashasti dated39 V. E. 1594 found from this place contains a detailed genealogy of the Solankies of Toda, Similarly Duni and Raj Mahal are two important towns having several Jain icons. 35. Jain Satya Prakash No. 58 pp. 358-362. 36. For details see Author's paper published in Sambodhi (Ahmedabad vol. IV). 37. E. I. Vol. XXVI pp. 89-102. 38. Vir-Vani Vol. X p. 164. 39. ibid p. 126 and 238.

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[ 163 Baghera : Baghera is an inportant centre of Chauhan-Art. Several Jain Shaiv and Vaishnava icons were salvaged from this place. It was a prolific centre of sculptures. Several Jain icons having inscriptions of V. E. 1195, 1196, 1201, 1203, 1209, 1221, 1245, 1215, 1250 etc. 40 have been discovered here. A good number of Jain sculptures now preserved in Ajmer Museum, and in the Jain temples of Tonk, Anwa, Kekadi, Jahazpur etc. were brought from this place. It was the centre of Digambar Jains. The Bagherwals (Digambar. Jains) claim their descent from this place. Ranathambhor : According to literary sources there41 was in this fortress town a Jain temple of the 11th century A. D., the flagstaff of which was hoisted by Prithviraj Chauhan I. During Akbar's reign when this place was within the Jagir of Jagannath Kachhawa his minister Khima shah constructed a Jain temple and a step well. Details of manifold activities of Khimashah are available in the KhimShaubhagya Kavya. In V. E. 1687, Jayaswal42 Singhvi Thakurasi had a Rishi Mandal yantra set up at Ranthambor (Shri Ranasthambhor Idam Patrum Nirmapitam). When this fort was handed over to Sawai Madho singh by the Mughal Emperor he renovated the fort. Gyan chand Kasliwal and Likhamichand Khinduka were its Kiledar and Mutsadi respectively in the year V. E. 1864, when the large wooden doors of the gate were replaced, as is apparent from an inscription at the site. Sawai-Madhopur town was founded by Sawai Madho singh in the vicinity of Ranathambhor. There are 10 Digambars and a few Shvetambar13 temples here. The Bade Diwanji temple was 40. Kailash Chand Jain-Ancient Cities and Towns of Rajasthan (1972) Appendix No. 31. 41. The Catalogue of MSS of Patan Bhandar p. 312-316. 42. On the basis of information supplied by Dr. Kasliwal (Mahavir Bhawan). Jaipur. 43. On the basis of information supplied by Dr. Kasliwal (Mahavir Bhawan) Jaipur.

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164 ] constructed in V. E. 1826 by Godha Anoop Chand's son Nandlal. The Digambar temple known as Sawalanji and Panchayati and Vimalnath Shvetambar temple have several ancient sculptures brought from other sites. Khandhar : It is a famous ancient Jain site with several colossal Jain icons, bearing inscriptions of V. E. 1230, 1568, 1594 etc. The inscription of V. E. 1230 contains the name Sagar sena, and Chhatrasena. The name of Chhatrasena also appears in the inscription44 of Ghat (Jaipur), showing that these Jain monks had a widespread influence in Dhundhar. The inscriptions of V. E. 1568 and 1594 refer to the reign of Silahadi of Malwa and Vikramaditya Tomar of Gwalior.45 This reveals that the place passed in the hands of Silahadi, Maharana Sanga and Vikramaditya Tomar. In the Bisapanthi temple of Khandhar, there is an icon of Adinath installed in V. E. 1841. Bayana : Bayana is also an ancient town. During the Gupta period it was ruled by a republic of the Varika tribe. Some Maharaj16 Mahasenapati, who was respected even by the Yaudheyas was ruling here, as is apparent from a fragmentary inscription. A Pundarika47 sacrifice was arranged here by Vishnu Vardhan, in 372 A. D. A hoard of the Gupta gold coins was also48 noticed from this place. Later this49 territory came in the possession of the Surasena dynasty, who held it for a long time. Kama and Bayana both were centres of this dynasty. The ancient name of Bayana was Shripath. The Chitralekha inscription50 of 955 A. D. speaks of a grant for a Vishnu temple. It was also a centre of the Jainism. Some Jain images, were noticed from this place. Most of them are now in the Bharatpur Museum. An icon was installed in 994 44. Anekant XXIV No. 2 p. 83./Mahavir Jayanti Smarika (1972) 45. Edited by Dr. Ram Chandra Rai in Researcher. Vol. XI 46. J. F. Fleet-Corpus-Inscriptionum Indicarum Vol. II p. 251. 47. ibid p. 252. 48. A. S. Altekar I. H. Q. XVIII p. 71-JNSI XXII p. 279. 49. I. A. X pp. 34-36. 50. E. I. XXII P. 121.

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[ 165 A.D. by Simhaka, Yasoraj and Nonaika,51 under the instructions of Surasena of Vagada-Sangh, apparently a Digambar Saint. The Shvetambars, also had influence here. The Ajmer Museum 52 inscription of V.E. 1100 (1043 A.D.) is important, as it records the name of a King Vijaypal during whose reign Maheshwar Suri of Kamyaka-gachchha breathed his last. During the 12th century A.D., it remained a centre of the Kharatargachchha, when Jindatt Suri etc. visited this area. In the beginning of the 15th century A.D., the place was ruled by the Awadhis, who also showed religious tolerance. During their reign several MSS were copied out. Dr. Kailash Chandra has noticed inscriptions53 of V. E. 1460 (1403 A.D.) 1496 (1439), 1505 (1448 A D.), 1513 (1456) etc. from this place. One of the inscriptions contains the name of Shresthi Dhanaraj, who might have been an Osawal from Ranathambhor. Agarchand Nahata published several colophons of MSS commissioned by him. In V.E. 1678 (1621 A.D.) Shresthi Sahajpal, Pokarmal, Bhimdas etc. constructed a part54 of the temple (Khadagat) of Adinath. Dausa : Dausa is situated 50 Kms. to the cast of Jaipur. It has two Digambar Jain temples namely55 Panchayati Bis Panthi and Terapanthi. The Bis Panthi temple, according to its inscription dated56 V.E. 1785 was constructed under instructions of Narendra Kirti. This inscription is important, as it contains the names of the architect and the painters employed. The Terapanthi temple was built in V.E. 1766 by Chhabada Manrup etc. This temple contains 21 bronzes and 14 old icons. Some of these bronze inscriptions are of V.E. 1191, 1325 etc. Basawa : Basa wa is famous for its monuments and rich historical traditions. There are four Digambar Jain temples. Out of these, the 51. ARRMA 1913-14. pp. 1-2/1. A. XIV p. 10. 52. PRASWC 1910 p. 59. 53. Dr. Kailash Chandra-op. cit pp. 154. 54. Catalogue and Guide to State Museum Bharatpur (1960) p. 11, 20. 55. Vir-Vani Vol. VII P. 63. 56. ibid.

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166 J Panchayati temple is old, imposing and beautiful. It contains several inscribed sculptures. The Mulanayak bears an57 inscription of V.E. 1272. Some other icons have inscriptions of V.E. 1114, 1152, 1156, 1272 etc. The Padmaprabh icon with an inscription of V.E. 1114 is beautifully carved. Alwar : Alwar is famous for its Ravan-Parshwanath temple. It was constructed by Shresthi Hiranand of Agra, during the reign of Jahangir. Several Tirthmalas refer to this temple, which shows that the town was sacred as a Tirth and several persons visited it frequently. Hiranand also led a Jain Sangh to Sammet Sikhar in V.E. 1688. Other Sites : Ajabgarh, Naugama, Tijara, Sudana, Kheda Mojpur and a few other sites of Mewat are famous for their Jain temples. The earliest inscription from Ajabgarh is dated V.E. 1170, which records the installation of a Jain icon (Digambar) by Shravak Anantpal. A few more inscriptions dated V.E. 1519, 1559 and 1826 belonging to the Digamber Sect have been noticed from that site. During Akbar's reign a ban was imposed on killing of animals in the town, as is apparent from an inscription dated V.E. 1654 (1597 A.D.). Ratnaprabh suri of Tapagachchha installed an icon here in V.E. 1493. From Naugama town, inscriptions dated V. E. 1175, 1195, 1509, 1545 etc. have been reported. The icons of Anantnath and Mahavir were set up by Narendra Kirti, pupil of Vijay Kirti and Guna Chandra in V.E. 1175 and 1195 respectively. The inscription of V.E. 1509 mentions the names of Ksema Kirti, Hem Kirti, Kamal Kirti etc. Two more inscriptions of V.E. 1545 and V.E. 1548 from the town name Jin Chandra of Mula Sangh, who consecrated Jain icons. 57. ibid Vol. VIII p. 189-92.

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[ 167 From Jogina (Distt. Bharatpur)58 a standing Sarvatobhadra icon of Nemi nath belonging to the Gupta period and another icon of Parshwanath of 11th century A.D. (Bharatpur Museum) have been salvaged. From Bachena and Bhusawar icons with inscriptions of V.E. 1077 and 1110 respectively have been noticed. Bairath was a prosperous site during Akbar's reign. A Jain temple was built by Indraraj son of Bharamal of Shrimal caste; who was a governor of the place. The temple was consecrated by Hir Vijay's disciple Kalyan-Vijay. The town also had another temple of Parshwanath. From Rupangarh some early inscriptions of 10th to 12th centuries have been noticed belonging to Nishedhikas. Bikaner : Bikaner state was founded by Rao Bika. Soon after the foundation of the town, the Jain began constructing of temples in the town, copying of MSS, and engaging in other religious activities ; Bohithara Vachharaj was among the notable men, who had accompanied Rao Bika from Marwar. The MS. Saptapadarthi Vriti was copied here in V.E. 1543 (1486 A.D.), when the construction of the fort was in progress. The inscriptions from the following temples are worthy of note. The Chintamani Parshwanath : The Chintamani Parshwanath is among the earliest temples of Bikaner. It was completed in V.E. 1561 (1504 A.D.). The Mulanayak icon was originally installed by Navalakhal Nemi Chandra at Mandor in V.E. 1380 (1323 A.D.), which was conscecrated by Jinkushal Suri of the Kharataragachchha. It was brought to Bikaner by the Jain Sangh. The temple is known as "Chausatiya"2 as the Mulanayak icon is in shape of a Chaturavimshati icon. A few years after the completion of the temple3 in V.E. 1591 (1534 A. D.) Bikaner was invaded by Kamaran from Lahore. 58. Catalogue and Guide to State Museum Bharatpur p. 11 and 20. 1. Bikaner No. I. 2. ibid. 3. L, P. Tessitory Chhand Rao Jetasi-Verses 108-401.

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168 ) The inscription of this temple records that the Parikar of the Mulanayak icon, was destroyed and was later on renovated by Bohitthara Vachharaja in V. E. 1592 (1535 A. D.). The icon was again consecrated by Jinmanikya Suri of the Kharatargachchha. This temple contains three more5 inscriptions dated V.E. 1534 (1477 A. D.), 1566 (1509 A. D.) and 1595 (1538 A.D.). These were also installed by the family of Bohithara Vachharaj. The inscription of V. E. 1534 (1477 A. D.) is a significant inscription. If the account in the Karma Chandrab Mantri Vanshot-Kirtan-Kavyam is to be believed, Bika left Mandor during the life time of his father, Jodha. According to the colophon of MSS Bhartrihari Sataku's commentary copied at Jodhpur in V. E. 1535 (1478 A, D ) Rao Jodha's son Satal, was then ruling there. This shows that Jodha had died before that date. Thus Bika's march for Jangala Pradesh took place before V. E. 1535 (1478 A. D.). Thus this inscription is of great historical importance and it corroborates the fact that before the foundation of Bikaner some icons were installed by the Bachchhawat family at some other place, which were later on removed here. Shvetambars continued to instal their icons. A Jina Matrika Patta7 dated V. E. 1606 (1550 A. D.) has been noticed, which was set up by Jin Manikya Suri. This temple contains 1050 bronzes brought from the Mughals court in V. E. 1639 (1582 A. D.) by Maharaja Rai Singh of Bikaner. These actually belong to the temples of the Sirohi area, which were collected during the Mughal campaign there in V. E. 1633 (1576 A D.). A grand celebration by Bachhawat Karma Chandra took place in Bikaner, when these icons were brought here. Bhandasar : The Sumatinath temple is a massive structure situated near the Laxminarayan temple. According to an inscription of V.E. 1571 (1515 A. D.), it was built by Shah Bhanda of the Sankhawal gotra. 4. Bikaner No. 2. 5. ibid No. 3, 4 and 5. 6. Karma Chandra-Mantri-Vamsh-Prakash verses. The Karmachand-Vamshot Kirtan-Kayyam Verses 110-115. 7. Bikaner No 18. 8. ibid Introduction, .

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( 169 The boundary wally of this temple is 177 st. to 190 st. in length and 109 ft. to 144 ft. in width. It has three storeys, a feature perhaps modelled on Ranakpur. Its architect was Goda, who carved beautiful figures and tried to continue the grand tradition of the older medievallo Jain temples of Jaisalmer Ranakpur etc. The Mulanayak icon of the ground floor was consecratedli in V. E. 1579 (1522 IA. D.). Similarly the Mulanayak icon of the second storey has an inscription of V. E. 1619 (1562 A. D.). The Neminath temple situated near the Bhandasar temple wasi3 completed in V.E. 1570 (1513 A. D.) by Karma Singh. The Mulanayak icon was set up12 in V. E. 1593 (1537 A. D.). The Simandhar Swami temple was completed in V. E. 1887 (1830 A. D.). Rishabdeva Temple (Nahaton ki Guwad). This temple was built13 in V. E. 1662 (1605 A. D.) during the reign of Maharaja Rai Singh. The inscription engraved on the Mulanayak furnishes a great deal of information. Sumati Kallola a Jain writer calls this temple the Shatrunjaya-Avatar. Nearly 40 icons were consecrated here during the time of the Pratishtha by JinChandra Suri of Kharatargachchha. The inscriptions on other icons are also quite informative. One inscription records that Jehangir, 14 who had abolished taxes levied on several Jain temples including Shatrunjaya received religious instruction from Jinchandra Suri of Kharataragachchha. The icon of Jinchandra was set up by Chopada Jayasoma in V.E. 1686 (1630 A. D.). The Pandava-Deharil5 was built in V.E. 1713 (1656 A. D.) and in it the icons of Yudhishthir, Bhim, Arjun, Nakul and Sahadeva were installed. There are very few icons of the Pandavas in existence. The Harsh temple 9. Bikaner No. 1165 the datails of this family are being given separately, 10. ibid introduction, 11. ibid No. 1166. 12. ibid No. 1193. 13, Bikaner No, 1399. 14. ibid No. 1405. 15. The name of Bhim preceeded Arjun, which is against the tradition,

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170 ] inscriptionof V.E. 1030 (973 A.D.) is onel6 of the very rare reports regarding the construction of colossal icons of the Pandavas. The foot prints of Upadhaya Dhanraj were set up here in V. E. 1662 (1606 A. D.). The Parshwanath temple built within the17 boundary of this temple came up in V. E. 1829 (1772 A. D.). The Mulanayak icon bearing an inscription dated V.E. 1545 (1488 A.D.), seems to have been installed in some other temple, from which it was removed to Bikaner. Among the bronzes, an inscribed bronzel8 speaks of Shresthi Ratna (brother of Dharana Shah of Ranakpur temple). Among the other temples of Bikaner those of Mahavir Swami (Bedon ka Chowk), Ajitnath (Kocharon ki Guwad), Mahavir, the Digambar Jain temple etc. are relatively old. The stupas of Reladadaji, and Pai Chand Suri were built in the 17th century A. D. Bhinasar : It is situated about 3 miles away from Bikaner. It was built by the Kochar family in 19th century A. D. The Mulanayak 19 icon is quite old bearing an inscription of V. E. 1181 (1125 A. D.), and was consecrated by Jindatt Suri of Kharataragachchha. This icon is important, as a very few icons consecrated by this famous Acharya, have been known. Other icons of this temple however are modern with the inscriptions dating as later as V. E. 1916 (1859 A. D.). Jangalu : Jangalu is a very ancient site. It is about 15 Kms. from Deshnok. From an inscription dated V. E. 1176 incised on the pedestal of Mahavir icon now lying in the temple of Mahavir (Dagon ki Guwad) Bikaner, we gather that there was an ancient temple in the fort of Jangalkup. This icon was installed by Nadhak's son Tilhak. At present there are no ancient Jain temples 16. E. 1. Vol. II pp 84-86. 17. Bikaner No. 1489 and 1490. 18. ibid No. 1502. 19. ibid No. 1543.

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[ 171 here. The Parshwanath, temple is very modern 20 with several icons dated V. E. 1887 (1830 A. D.). The foot prints of Jinkusal Suri were also installed on stone in same year. Jajhu : Jajhu, which is situated near Kolayat has two Jain temples. These do not have any important relic except a bronze, which contains an inscription dated V. E. 1021 and names this temple "Klipta Kup Chaitya.." Evidently, the ancient name of Jajhu was Klipta Kup. Napasar : Napasar is situated about 17 miles from Bikaner. It has an ancient temple dedicated to Shantinath, which was built in the year V. E. 1737 (1681 A. D.) by Sethia Achaldas, who died before its completion. The foot prints of Jindatt21 Suri, Jin Kushal Suri and Seth Achaldas were also installed here in V. E. 1737. Originally icons of Ajitnath and Shantinath were also installed here as reported in the Dharam Sena Chaupai, a work written in V.E. 1740 (1683 A.D.) by Yasolabh. Raghupati who gave an account of this temple in V. E. 1802 (1745 A. D.) mentions only an icon of Ajit Nath. At present, the icon of Shantinath is the Mulanayak. It is an old icon bearing an illegible inscription of V. E. 1575 (1519 A. D.). which scems to have been brought from another site. Deshnok : It is famous for its Karnimata temple. It also has Jain temples 23 of Shambhavnath and Shantinath built in the years V. E. 1861 (1805 A. D.) and 1891 (1834 A. D.) respectively. The stone slab inscription of the Shambhavanath temple records that the shrine was built by the Jain Sangh during the reign of Maharaja Surat 20. ibid No, 2213. 21. Bikaner No. 2331 and 2332. 22. The renovation of this temple was done in V. E. 1956 (1899 A. D.) by the Bikaner Sapgh, as is apparent from an inscription on the stone slab available on the main gate of the temple. 23. Bikaner 2212 and 2230.

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172 ) Singh. The Mulanayak icon has an inscription 24 of V, E. 1860 (1803 A. D.) of the family of Bafna Godidas's son Paramanand. It was conscccrated by Jinharsh Suri of the Khurataragachchha. Rajagarh : Rajagarh is situated about 50 Kms. from Churu. It is an important town. In the temple of Suparshwanath which was completed during the 18th Century A. D., there are three icons bearing inscriptions dated V. E. 1155 (1098 A. D.). But the inscriptions are largely illegible and furnish no further information. On the foot prints of Dada Jinkushal Suri, there is an inscription of V. E. 1867 (1810 A. D.), which reveals that the temple was built before this date. There is a big stone slab with an inscription of V. E. 1920 (1863 A. D.), which gives us an account of a reception accorded to Jinharsha Suri and arrangements made for a Diksa Mahotsava. The inscription also narrates how the State authorities helped in making arrangements for these festivities. Rini Taranagar : Rini Taranagar is an old site. The Shital nath temple here is regarded as one of the most ancient Jain temples of Bikaner area. According to old records, it was constructed in V. E. 999 (943 A.D.) by Lakha Kheta etc. Some icons of this temple are quite old, a fact which corroborates these records. The Mulanayak icon 25 has an inscription of V. E. 1058 (1001 A.D.). Similarly the icon of Padmavati was conscecrated in V. E. 1065 (1008 A. D.). Several icons of the 15th and 16th centuries are also to be seen in this temple. On the basis of the inscriptions on these, it can be said that this temple has continued in constant worship. Recently the temple has been fully renovated. Some foot prints of Acharyas on stone have also been installed. The foot prints of Jinkushal Suri, Hemdharma Gani Sukhlabh Gani26 and Jinsuku Suri were installed 24. ibid No. 2428. 25. ibid No. 2439 and 2458. 26. ibid No. 2460 and 2461 and 2462.

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1173 in the years V. E. 1652 (1595 A. D.) 1672 (1615 A. D.), 1776 (1719 A. D.), and 1780 (1723 A. D.) respectively. Nohar : The Parshwanath temple at Nohar is old. It has a fragmentary30 inscription of V. E. 1084 (1028 A. D.) recording that Bahad and Samyathu completed it. The Sutradhar was Balaich's son Gohar. There are also several bronzes bearing inscriptions of the 15th century A. D., which seem to have been brought from the Sirohi31 or Gujarat area. Bhadara, which is about 25 miles away from Nohar, is also an old site. The Jain temple here has an inscription of V. E. 1130 (1073 A. D.) incised on the icon of Parshwanath. But the present temple seems to have been completed in V. E. 1757 (1700 A. D.). The older icon was brought from another temple, the location of which remains unknown. Bhatancr : Bhataner is also known as Hanumangarh. During the 15th century A. D., several important Jain shresthis were residing here. A grand Sanghayatra was arranged by Jains of the town. In the Shantinath temple the older Mulanayak icon was dated V. E. 1489 (1432 A. D.). It broke and is now lying in the Upasara. Three icons dated V. E. 1501 (1444 A. D.) of Mahavir,32 Shambhavanath and Ajitnath were consecrated by Mahendra Suri of the Brihadugachchha. On the icon of Mahavir, the word Bhattanagar is specifically mentioned. The Adinath icon dated V. E. 1566 (1509 A. D.) is in worship as the Mulanayak in the Shantipath temple. There are also several bronzes of the 15th century A. D. in the temple. 30. ibid No. 2468. 31. This assumption is based on the fact that most of the inscriptions belong to Tapagachchha etc., whose wide spread activities in Bikaner area, at that time is doubtful, 32. Bikaner No. 2152 to 2154.

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114 ) Amarsar : Amarsar is situated at about 100 Kins. from Bikaner. An old33 lady chanced upon 14 bronzes and 2 stone Jain icons here. These are quite significant for a study of the development of Jainism. On a Panchtirthi, having the figures of Ambika, Navagraha, Yaksa etc. there is an inscription of V. E. 1063 (1006 A. D.) recording the name of Alha. Other inscriptions are dated V. E. 1104 (1047 A, D.) V. E. 1127 (1071 A D.) V.E. 1136 (1079 A. D.), VE 1160 (1103 A, D.) V. E. 1112 (1055 A. D.), V. E. 1232. It seems that there was an old Jain temple here. Perhaps following a standard Jain practice, these icons were concealed under sand dunes after the defeat of Prithviraj Chauhan at the hands of Muhammad Ghori. Bikampur : Bikampur was an important town during Chauhan rule. It was a great business centre. Jain Acharyas of the Kharatargachchha visited this place several times. The Ganadhar--Sardli-Satak Vriti composed in V. E. 1295 (1238 A. D.) contains many references to conversion of several Maheshwari families of Bikampur to Jainism. Jinapati Suri, who was born at Bikampur, was a celebrated Acharya of the Kharatar-gachchha. On the basis of literary sources Diksa-Mahotsavas were arranged here several times. According to a copper plate the Kharutargachchhu Vilar was founded here in V. E. 1476 (1419 A. D.). In V. E. 1524 (1467 A. D.) when this place was under Bhati Ranamali, Shresthi Dhanpati installed a Jain icon here. This icon is now in worship at Amarsagar (near Jaisalmer). Mora Khana : Mora Khana is famous for its temple of Sushanimata. There is an inscription of V. E. 1228 in the temple, which calls 33. ibid No. 2889 to 2896 34. Agarchand Nahata-Rajasthan ka Ek Prachin Nagar Bikrampur-Jain Bharati,

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[ 175 the temple Sushani-Chaitya.35 This temple was renovated in V. E. 1573 (1516 A. D.) by the family of Surana Hemraj of Nagaur. The name of Hemraj is also available in a Jain temple inscription of Nagada (Udaipur) and Phalodi Mata inscription of V. E. 1555 (1498 A. D.). This family was obviously important. The Sushani Mata has remained a family deity of the Surana-clan of Oswals. Therefore, their families carried out extensive repairs of the temple. The inscription gives the genealogy of Hemraj's family from Gosal. The Phalodi36 inscription also contains more detailed information about this family. Jaisalmer : Jaisalmer is famous for its ancient Jain temples and other architectural reporatories. The literary sources reveal that a Jain temple of Parshwanath was erected there in V.E. 1260 by Bohitharal Ksemendhar's son Jagaddhar. Several festivities were arranged at Jaisalmer in V.E.1321, 1326, 1340, 1356, 1383 etc. under the auspices of the monks of Kharatargachchha. A Vidhi-Chaitya of Parshwanath was also constructed there by Upakesh Jindeva, as is evinced from the Khambat inscription3 of V.E. 1356. Thus it can be said that when Alauddin Khilji invaded, there were several Jain temples in Jaisalmer. All of them were demolished during the course of invasion. At present there are following Jain temples deserving special mention. Chintamani-Parshwanath : Situated in the fort, the Chintamani-Parshwanath temple4 also known an "Laxman-Vihar" is celebrated among the important Jain shrines of Rajasthan. The construction of the temple was 35. L. P. Tessitory-Journal A. S. B (NS) Vol. XIII P. 214. 36. Mahomahapadhyay Vinay Sagar's paper published in Rajasihan Bharati Vol. IX No. 4. 1, Kharatargachchh-Pattavali p. 44 2. ibid pp. 58-80 3. Jin-vijay No.447 4. R. A. Agrawala-History Art and Architecture of Jaisalmer (Delhi 1979) pp. 39-40

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176 ] started in V.E. 1450 by thc Khurataragachchliu-Sangh under the instructions of Jinraj Suri. An old icon of Parshwanath, salvaged from some other shrine, was set up in the temple. On its completion in V.E. 1473, a grand festivity was arranged under the auspices of Jinvardhan Suri of Kharatar-gachchha, who is famous for undertaking Sangh-Yatras towards Jonpur (U.P.) and other parts of eastern India and remained a controversial figure. There are two important inscriptions of V.E. 1473 recording the activities concerning to construction work with genealogical details of the Bhati rulers, from Jaitra singh to Laxman and also of the Ranka family responsible for erecting the shrine. Jaitra singh's son Mulraj and Ratan singh are said to have righteously protected the town against the invasion of Alauddin. Ratansingh's son Ghat singh recaptured the same acting like a lion teared up the elephants in the shape of Mlechchhas." Mulraj's grand son was Kehar, whose son Laxman was then a reigning prince. Manifold details of the Ranka family about undertaking pilgrimages5 and performance of other religious rites, during the years V.E, 1425, 1427, 1436, 1449, 1473, etc. have been recorded. It is curious that after the completion of the temple in V.E. 1473 we do not find any mention of this prosperous family except a fragmentary inscription of V.E. 1513, which tends us to believe that some misfortune fell upon it. The temple looks quite simple from outside, but on beholding its inner part, a fascinating and charming scene appears. It is planned, quite resembling to other coeval Shvetambar temples having a Toran, Garbh-Griha, Ranga-Mandap. Navachauki, Mukh-Chatushkika, Bhramati, Balanak, Devakulikas etc. It is decorated with many nicely executed figures and other charming ornamentation. The pillars of Mandaps, and other inner parts of temple have been exquisitely chiselled with rich carving, thick tracery and deep inlaids. By looking this prestigious work of art, together with other temples of Jaisalmer and Ranakpur we may say that the western Indian art tradition was still surviving. 5. Ibid Nahar III No. 2113

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[ 177 Some more inscriptions recording installation of the Nandishvara-pattas6 in V.E. 1518 have been noticed from this temple. These inscribed-Pattas depict various scenes. Some icons were added to the temple by the families of Ganadhar-Chopara and Bida Sankhwal in V.E. 1536. Sambhavanath Temple : It is adjacent to the Chintamani temple and can be reached through the Ranga-Mandap of the said temple. It is also famous for its rich carving and other magnificent architectural details. The famous Jnana-Bhandar having a large number of palm-leaves and illustrated MSS. is in its underground cell. The structural unit of this temple is also similar to the Chintamani temple. It was constructed by the Ganadhar Chopara family, famous for many meritorious deeds. Its foundation? was laid in V.E. 1493 and on its completion in V.E. 1497, a large scale PratishthaMahotsava was arranged when more than 300 sculptures were consecrated by Jinbhadra Suri. The inscription of V.E. 1497 of this temple records the historical data of the Bhati rulers of Jaisalmer, manifold details of Ganadhar-Chopara family and of the monks of Kharatargachchha. In verse 4 of the inscription, the fort of Jaisalmer is praised for its invincibility. A genealogical record of the rulers of Jaisalmer from Jaitrasingh to Bairisingh have been given with the name of Rawal Duda, which was omitted in the Chintamani inscription of V.E. 1473. The name of Jinvardhan Suri, who consecrated the Chintamani temple is omitted in the inscription for obvious reasons as the Jain Sangh had removed him from Acharyaship and installed Jin bhadra Suri, in his place on whose behest this temple was erected. Ganadhar-Chopara family undertook Sanghyatra to Satrunjaya and Revantak in the year V.E. 1487. A large Tapa-Pattika: was set up by Shravika Geli, who was the sister of Shivraj Chopara and mother of Sankhwal Kheta 6. 7. 8. ibid No, 2116 to 2119 ibid No. 2139 ibid No. 2144

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178 ] (two conspicuous families of Jaisalmer). giving dates of various Kalyans of the Tirthankaras. Such description of dates is rare on stone and no such inscription is available in Rajasthan, except in Abu. Shantinath : The twin temples of Shantinath and Kunthnath have been described as marvellous pieces of art. Beautifully engraved with sculptural exuberance these temples prove to be jewels among the Jain temples of Jaisalmer. The lower part of the temple has been dedicated to Kunthnath and its pattern is based on Asthapada. It was erected jointly by the Chopara and Sankhwal families. The temple has a large inscription dated V.E. 1583, which was engraved at the time of the completion of the upper part of the shrine known as Shantinath. The inscription furnishes manifold details about Khetasi, together with his 13 pilgrimages to Shatrunjay undertaken between the years V.E. 1514 to 1524. The three storeyed temple of Chandra prabh10, a replica of Ranakpur, has no inscription. But it is believed that it was completed in V.E. 1509. The temple of Rishabh deva, quite adjacent to Chandra prabh temple also has no epigraph. Architecturally also it is not a good work. Except a Suparshwanath temple situated inside the city, which is of Tappa gachchha, all other temples belong to the Kharatargachchha. Architectural activities continued in Jaisalmer incessantly, but we find a sharp contrast between the latter and medieval temple architectures. The temples of Amar Sagar constructed by Himat ram Bafna and others are not embellished with exqui-sitely chiselled pillared Rangamandap, Mukh Chatuskika etc. The entire plan has been changed. More stress seems to have been laid on stone-carving and lattice works. Lodrava : Lodrava remained an ancient capital of the Bhati rulers. On its destruction by the forces of Muhammad Ghori in V.E. 1234 9. 10. R. P. Agrawala-op. cit. p. 41 ibid pp. 41-42

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( 179 (1178 A.D.), the Bhatis constructed a new fort at Jaisalmer, where they shifted their capital. Some sculptures salvaged from the ancient ruins of Lodrava were later on placed in the temples of Jaisalmer. Thiru Shah Bhansalill renovated a Parshwanath temple in V.E. 1675 at Lodrva. The four corner12 temples as mentioned below have also been constructed in it by various members the above family. Adinath, South eastern Corner - Southern Corner - North western Corner - North eastern Corner - Ajitnath. Shambhavanath. Chintamani Parshvanath. The Torans were addedla to these temples in V.E. 1693. These temples, Torans and other architectural remains were consecrated by Jinraj Suri. The Dadawadi inscription of V.E. 1678, also corroborates14 the same. The Shatadal yantra inscription is peculiar, as its text having 100 lines has been engraved in such a style which makes the entire epigraph look like a Yantra. Such a style of writing, although popular in manuscripts, is quite rare in stone epigraphs. Malani : The territory of Malani is famous for its Jain shrines. The temple complex of Khed, Nokoda, Birampur, Mahoba, Meva Nagar etc. remained in constant worship. At present Nakoda Parshwanath and Nakoda Bhairava are among the notable Jain shrines of western India. Khed or Lavan Khetak, remained a rich salt source. There were several Jain temples, during the pre-medieval times. It is said that the Jain temple of Nadlai was brought there from Khed through occult powers by Yashobhadra Suri of Sanderakgachchha. 11. Nahar III No. 2544 12. ibid No. 2566, 2568, 2570, 2572 13. ibid No. 2567, 2569, 2571, 2573 14. ibid No. 2498

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180 ] Although this may only be heresy but it indirectly proves the existence of several temples at this site. The Kharatargachchha Acharyas visited this site several times. On the basis of literary sources, it can be said that the temple of Shaatinath was erected here by Uddharan Shah The inscription15 of V.E. 1210 records some grants, made by Vijay singh, the ruler of the place for a Jain temple. The other16 inscription of V.E. 1237, now incised in the Parshwanath temple mentions that a temple named "KhetiyaMahavir" was built by Sahadeva's son Sonig. Mahoba, remained an important site during the 16th century A.D. The inscription17 of V.E. 1504 has the word "Khed-Bhumiyam Shri Mahoba-Sthane". Later when Birampur was founded several rich families settled there. We have many references to this town in the Jain inscriptions. The Kirti ratna18 Suri Stup inscription of V.E. 1525 has a specific mention that this town was founded by Rawal Bida Rathor. Although Birampur was a prosperous site, it remained in the Paragana of Mahoba, as is evident from the inscriptions of V.E. 1910. The word "Mewa-Nagar" appearing in several in scriptions of V E. 1661 seemsto have been derived from the word "Mahuwa-Nagar." Birampur remained a prosperous site. According to epigraphs, this area also has the following temples : (i) Mahavir temple (ii) Parshwanath temple and (iii) Vimal nath temple. The inscriptions19 of V.E. 1667, 1678, 1681, 1682 and 1864 refer to erection of the temples of Mahavir and Parshwanath together with further additions therein. Originally the temples of Mahavir and Parshwanath were built in V.E. 1667 by Jain Sangh under the instructions of Yashodeva Suri of Palliwalgachchha. The construction work continued as is evident from 15. Jin Vijay No. 423 16. ibid 422 17. Mahopadhyaya-Vinaya-Sagar. Nakoda-Tirth-ka Itihas los. No. 10 18. ibid No. 49, 50, 51 19. ibid Ny, 90, 91, 95, 97 and 98

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[ 181 the inscriptions of V.E. 1678, 1681 and 1682, which refer to the addition of Chauki, Jharokha, and Nali-Mandap in the Mahavir temple. The icon of Mahavir was originally set up by a Chhajed family. Its Parikar was added by a Barahudiya Shresthi in V.E. 1518. Therefore, it seems that the icon of Mahavir and its Parikar were old which were again consecrated in the temple erected in the year V.E. 1667. The icon of Parshwanath carved in V.E. 1504 at Mahoba by a Kuntapal was later brought to Birampur in V.E. 1518. keen The Vimal nath temple was erected in V.E. 1524 by Champa, a Lingagotri, under the instructions of Laxmi sagar Suri of Tapagachchha. It seems that Hemvimal Suri took a interest in its enlargement. The Navachauki and Ranga20 Mandap were added to it in V.E. 1562 and 1568 respectively. Its renovation was done under the instructions of Hir-Viiay Suri. The inscription of V.E. 1647 is quite interesting, as it refers to the construction of Ranga Mandap having good murals. It is a positive evidence that the art of painting was fairly executed in the area. The Nakoda Parshwanath is an important shrine, built during the 16th century A.D. It is believed that the present Mulanyak21 icon is old and was kept hidden under sand dunes or water in order to protect it from the wrath of Muslim invaders. Kirtiratna Suri installed it in some temple at Birampur in V.E. 1518. The earliest reference to the Nakoda temple is available in the inscription of V.E. 1678. Samay Sundar, a famous Jain monk, who flourished between V.E. 1641-1709, composed a Stuti on Nakoda temple. This shows that by that time it had gained a wide spread popularity. The shrine of Bhairava is quite famous. It was constructed in V.E. 1864 under the instructions of Jin harsh Suri of Kharatargachchha. In Nakoda, there are following other temples also. (i) Adinath temple (ii) Shantinath temple (iii) Kirtiratna Suri Stup. etc. 20. 21. ibid No. 60 and 62 ibid Chapter IV

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182) The Adinath temple is said to have been built by a lady named Lanchha, who was the sister of Sankhwal Mala Shah. But there is no inscription in the temple. The Shantinath temple was built by Mala Shah in V.E. 1518. It was again renovated in V.E. 1690, when new icons of Shantinath, Chandra Prabh and Suparshwanath were installed. There are some inscriptions dated V.E. 1586, 1614, 1638, and 1666, which refer to certain construction works in the temple. Kirtiratna Suri, who was a famous Jain monk, (belonging to the above Sankhwal family) expired at Birampur, whose Stup was constructed there. It has a detailed inscription of V.E. 1525. The Adinath temples of Juna Badmer, with the 22 inscriptions of V.E. 1352, and 1356 remained in constant worship for a long time. Certain cesses were imposed in V.E. 1352, for the worship of Ksetrapal, Chaundraj etc. with the consent of the Mahajan-Sabha. Shresthis Nagpal, Salakhan and others added a chatuskika to the temple in V.E. 1356. According to a fragmentary inscription dated V.E. 1693, some Jain monks of the Kharatargachchha. visited the temple. 22. Jinvijay No. 371

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Chapter VI Jain Sects, Schools and Celebrations : Owing to differences on a number of issues, which still subsist, the Jains were divided into Shvetambar and Digambar. The inscriptions of Rajasthan are silent about the cause and history of this rift. These sects were further divided into various sub-sects termed as Gana, Kula, Shakha etc. Generally, the names of Sangh and Gana are mainly used by Digambars, while the words Gana, Kula Shakha and Gachchha are popularly appended with Shvetambar group of monks. The term Gana seems to be older but was replaced among the Shvetambars by Gachchha. It seems that in the earlier records, the names of Acharyas were generally not bracketed with then ame the of sub-sect to which they belonged. Perhaps these early Acharyas too did not like the use of such sectarian marks, with their names. For example, the Rupangarh inscriptions of V.E. 1018, 1076, the Jamadoli inscriptions of V.E. 1212 and the other of an 12th century A.D. (edited by the Author), the Jhalarapatan inscription of V.E. 1066, the Naugama inscription of V.E. 1175 and 1195 have only the names of Jain monks without any appendage of Gana or Gachchha to which they belonged. Digambars : Digambar Jains generally have four main sects, or Sanghas named Mula, Kastha Dravid and Mathur Sanghas. The Yapaniya Sangh referred to in several medieval literary and epigraphical sources of Deccan as a separate sect made little mark in Rajasthan. The Mulasangh was the oldest Sangha. The more well known of its branches are Balatkaragana, Desiyagana Senagana, Nandiyagana, and Surasthagana. The etymology and significance of the name "Balatkaragana" is not clear. But the Jain monks associated with this "Gana" were active in Rajasthan for a long time. Some Jain monks of Chitrakuta- Amnaya,"

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184 ) (the Chittor group) associated with Balatkargana visited ShravanaBelagola in 1075 A. D. The Surasthagana, which had its source in Deccan, also included many Jain monks of Chitrakuta-Amnaya. Evidently, Chittor, which was an important centre of Jainism had cultural relations with Deccan. The southern Jain monks indeed, of Balatkaragana, visited the place from time to time. From Rajasthan, we have some inscriptions, colophons, and other data pertaining to branches of the Balatkaragana namely (i) Delhi Jaipur branch (ii) Nagaur branch (iii) Idar branch and (v) Bhanpur branch. According to the Pattavali, Vasant kirti was the first historical Jain Acharya, whose disciples spread into northern India. Shrutasagar,2 in his commentary on Shatu-Prabhrita, (16th century A.D) reports that Vasant kirti, encouraged Digambar Jain monks living at Mandap-durga to wear clothes, in order to save themselves from the widespread and anti-religious activities of the Mlechchhas. Vasant kirti lived in the beginning of the 13th century A.D., when Mandap durga was under the Paramars, who were favourable to Jains. Therefore, much reliance cannot be placed on this literary report. However, it is beyond doubt that Vasant kirti and his followers propogated new ideas and therefore Vasant kirti has been termed as a progenitor of the Jain Bhattarakas (monk preceptors) of the northern Indian Balatkaragana. The Bijoliya inscription3 of V.E. 1483 (1427 A.D.) names the Jain monks as : Vasant kirti, Visal kirti, Subh kirti, Dharama. chandra, Ratna kirti, Prabhachandra, and Padmanandi. Their sates can not be determined correctly as the main literary sources concerning them, the Gurvavali, Pattavali etc, antedate them. But on the basis of epigraphical and other literary sources, we may arrive at the following dates. 1. Devasena in his Darshan-sar (V. E. 990) criticised the religious activities of the Kastha-and Dravid Sanghas. This shows that difference of opinion existed between these units. 2. Shrutasagar-Shata-Prabhrita (commentary) p, 21. 3. PRASWC 1905-6 p. 58.

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[ 185 According to an inscription of V.E. 1380 (1324 A.D.) a pupil of Subh kirti, whose name is lost, consecrated an icon. Subhkirti was a contemporary of Hamir Chauhan of Ranathambhor. Thus we may tentatively fix the dates of his two earlier Acharyas named Vasantkirti and Vishal kirti between 1250 to 1300 A.D. After Subh kirti, Dharmachandra became the Bhattaraka. He is said to have been venerated by one Hamir. The term "Hamir" is ambiguous being also used for Muslim Sultans (Amir -- Hamir). We may, however, identify this Hamir, with Guhilot Hamir of Mewar, who ruled between 1335 to 1363 A.D. Ratnachandra was the successor of Dharmachandra. Prabha chandra succeeded Ratnachandra. His pupil Nathuram copied a MS. Archana Panjika5 in V.E. 1418 (1361 A.D) at Delhi, when the city, according to Nathuram, was under Firoz Shah. After Prabha chandra, Padmanandi became the Acharya. He consecrated an icon in V.E. 1450 (1393 A.D.). Padmanandi's pupils, Subhchandra, Sakal kirti and Devendrakirti, were very influential monks. They initiated separate branches of their sect as (i) Delhi Jaipur branch (ii) the Idar branch and (iii) the Surat branch respectively. This schism took place in circa 1400 A.D. The Bijoliya inscription of V. E. 1465 (1409 A. D.) names Subh chandran with due reverence. Another inscription? of that place dated V.E. 1483 (1427 A.D.) calls him Bhattaraka and Yatishwar. This shows that Padmanandi had died before 1409 A.D. and his pupil Subhchandra was holding the Gaddi. Delhi-Jaipur Branch : As already stated, this branch began with Subhchandra, whose activities were widely spread over Mewar, Dhundhar, Nagarchal, Mewat, Delhi etc. have been reported in many inscriptions and literary works. This branch was centred at Delhi, which then became a great seat of Digambar Jains. Subhchandra's last known date is V.E. 1497 (1440 A.D.), found in a colophon of the 4. Joharapurkar Bhattarka-Sampradaya Lekh No. 228. 5. ibid No, 235, 6. PRASWC 1905-6 p. 58. 7. ibedp. 58.

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186 ) Pravachan-Sar copied at Toda. He was succeeded by Jinchandras before V.E. 1502 (1445 A.D.) under whose instructions some icons were installed by Shresthi Rajadeva. Jinchandra remained Bhattarak for a long time. A number of inscriptions and colophons from Gwalior, Toda, Hisar, Jhunjhnu and other places speak of his many religious activities. Papadiwala Jiwagajo arranged a large scale Pratishiha ceremony at Modasa in V. E. 1548 (1491 A.D.), wherein Jinchandra consecrated many icons. It was the biggest Pratishtha celebrated in the 15th century A.D. All important Digambar Jain temples of northern India contain icons consecrated during this celebration. Prabhachandra was his successor. He became a Bhattarak in V.E. 1571 and was celebrated for his eloquent preaching. He shifted his seat from Delhi to Chittor. Mewar was then ruled by Maharana Sanga, who was a powerful ruler. The inscriptions10 of V.E. 1571, 1573, 1578 and 1583 of Dash-Lakshan Yantras and Chaubisis bear testimony to the activities of Prabhachandra. Simila arly, colophons of the Jasahar-Chariu dated V.E. 1575, the Sidhachakra Katha dated 1579, (copied at Tonk) the Ratnakarand dated V.E. 1582 and many other manuscripts copied right upto V.E. 1613, are a witness to his influence. At Anwall (Distt. Tonk) his pupil Dharmachandra consecrated a beautiful icon of Shantinath in V.E 1593 when a detailed inscription was also engraved there. After Prabhachandra, Chandra kirti and Devendra kirti became Bhattarakas the one following the other. When Mewar became entangled in a war with the Mughals, these Bhattarakas shifted their seat to Amer. Narendra kirti12 was an important Bhattarak of Amer. He established the Amer Shastra Bhandar. A big Pratishtha was performed by him at Malpura in V.E. 1710. The Amer inscription (Singhvi Jhuntharam's temple inscription) records his name as Pratishthapaka Bhattaraka, which proves that 8. Kasliwal Rajasthan Ke Jain Sant (Jaipur 1967) pp. 180-181. 9. ibid pp 183-6. 10. ibid p. 184-185. 11. Vir Vani Vol. X. p. 129. 12. Dr. Kasaliwal op. cit. p. 165-168.

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[ 187 he had consecrated several icons. Surendra kirti succeeded him, who also got several MSS copied for Amer Shastra Bhandar. On his death in V.E. 1733, Jagatkirti became Bhattaraka. Some icons were consecrated by him at Toda in V.E. 1741. The most celebrated Pratishtha performed by him was at Chand Khedi in V.E. 1746, where he conscecrated thousands of icons and 12A Yantras. After Jagat kirti, Devendra kirti succeeded as Bhattaraka The famous Pratishtha of Banskhoha (Distt. Jaipur) arranged in V.E 1783, was performed by him. The names of his successors13 are : Mahendra kirti, Kshemendra kirti, Surendra kirti, Sukhendra kirti, Narendra kirti, Devendra kirti, Mahendra kirti, Charu kirti etc. Nagaur Branch : This branch was bifurcated from Amer-Delhi branch of Balatkara gana under Ratna kirti a pupil of Jinchandra in V.E. 1571. Several names of its Bhattarakas are recorded in inscriptions. According to a Pattavali, the names of the Bhattarakas of this branch are Ratna kirti, Bhuvan kirti., Dharma kirti, Vishal kirti, Laxmichandra, Sahasra kirti, Nemichandra, Yash kirti, Surendra kirti, Ratna kirti, Vidhyanandi, Mahendrakirti, Anantkirti, Bhavanbhusan Vijay kirti and others. Idar and Vagad Branch : Idar and Vagad branch started by Sakal kirti is known for its keen interest in literary pursuits. In V.E. 1494, the Jain temple of Abu was constructed under Sakal kirti's instructions. He had the Adinath temple of Sagawada built in V.E 1499. He was a very influential saint who preached with great effect. Several literary works are said14 to have been composed by him. He was succeeded by Bhuvan kirti. Brahma Jindas, another of his pupils, composed more than 40 literary15 works. After Bhuvan kirti, Jnana Bhusan 12.A Vir-Vani Vol. 13. Joharapurkar op. cit. pp. 112-113. 14. Dr. Kasliwal op.cit p. 1-21. 15. ibid pp. 22-39,

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188 ] became Bhattarak. He consecrated a Sahashra Kuta Chaityalaya in Dungarpur 16 in V.E. 1531. A few icons and Yantrus bearing inscriptions of V.E. 1534, 1535, 1540, 1542, 1543, 1544, 1545, 1552, etc. were consecrated by him. He wrote Tatva-Tarangini besides eight other works. Jnana kirti17 a pupil of Bhuvan kirti, founded a separate branch of the sect at Bhanpur. Jnanabhusan was succeeded by Vijay18 kirti. The icons and Yantras consecrated by him bear inscriptions of V.E. 1557,1560, 1561, 1568 etc. He was installed as Bhattarak in V. E. 1557. After Vijay kirti, Subhchandra was appointed Bhatiarak Some icons bearing the dates 1581, 1607, etc. consecrated by him have been noticed. A large scale Pratishtha-Mahotsava was arranged by him in the year V.E. 1581 at Sagawara. He took interest in literary pursuits, and has written 30 works. After Subhchandra, Sumati kirti and Guna kirti, succeeded as Bhattaraks one after the other. Vadibhusan, who became Bhattaruk after Guna kirti, was an important personality. Several icons have been consecrated by him. We find the names of the successors 19 of Vadibhusan as Ram kirti, Padmanandi, Devendra kirti, Kshema kirti, Narendra kirti, Vijay kirti, Nemichandra Chandra kirti, Ram kirti, Yash kirti etc. whose activities were mostly confined to Vagad and Mewar areas. Bhanpura Branch : As already stated this branch was founded by Jnana kirti, a pupil of Bhuvan kirti. After him Ratna kirti became Bhattarak. Sixty three of his pupils went to Deccan and settled there. After Ratna kirti, Yash kirti, Sinhanandi and Guna chandra became Bhattarakas one after the other. We find references to their activities 16. In V.E. 1530, Sultan Gayasuddin of Malwa invaded Dungarpur and ravaged the place. Some temples were also demolished by him. The Rampole inscription of Dungarpur contains a reference to this invasion [History of Mewar by the Author p. 148 f.n. 8] 17. Joharapurkar op. cit. pp. 154-155. 18. Kasaliwal op. cit p. 63-69. 19. Joharapurkar op cit, pp. 159

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[ 189 through various inscriptions and other literary sources noticed from Sagawada20 and other towns of Vagad. After Guna chandra, the names of Jin chandra, Sakal chandra, Ratna chandra, Harshchandra, Subh chandra, Amar chandra, Ratna chandra and Devachandra have been known. Kastha-Sangh : Reference to Kastha-Sangh is found in the Darshan-sar (dated V.E. 990). It is also referred to in an inscription of V.E. 1152, In the Gwalior inscriptions of V.E. 1497 and 21 1510 the name "Kanchi-Sangh" occurs instead of Kastha Sangh. This gachchha had a great influence in Rajasthan from the lith to 14th centuries. Of its branches, Mathur gachchha, Vagadagachchha and Lat-Vagada-gachchha apparently had close associations with Rajasthan. Mathur gachchha : The earliest known reference to this gachchha from Rajasthan is in the Arthuna inscription22 of V.E. 1166 where Chhatrasena of this gachchha is reported to have had a temple constructed to Rishabhdeva. The Sanganer22 inscription of V.E. 1224 names Yash kirti of this gachchha. Sakal kirti of the same branch consecrated a Jain icon at Maroth in V.E. 1232. Several other names of Acharyas are reported. The inscription 23 of V.E. 1226 names Guna kirti, at whose instructions the beautiful temple of Bijoliya was built. Although in several inscriptions the word "Kastha-Sangha" is not specified and appended with Mathur gachchha, but in the latter records, the words Kastha-Sangh Mathur-gachchha, Pushkargana etc. are given together in a single record. This proves that the Mathur gachchha formed part of Kastha-Sangha. During medieval times, this gachchha was 20. ibid 21. Jain Lekh Sangraha Vol. IV p. 22. Vir-Vani Vol. V P. 31 23. E. I. Vol. XXVI p. 82 to 116.

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190 ] quite active in Gwalior and eastern Rajasthan. The famous Digambar Jain Pandit Raidhu was associated with this gachchha. The Lat Vagada and Vagada gachchhas were also popular in Mewar and southern Rajasthan. Shvetambars : With the expansion of Shvetambar Jains several gachchhas sprang up within the sect. It seems that these were not developed due to differences on doctrinal issues. Except in a few cases their differences were not big. The personal ambition of important Acharyas, who preferred a separate unit of their own often caused such severance. There are several factors which have gone into the nomenclature of these gachchhas. Sometimes the names are based on the place names or the names of the monks, who found them or shaped them. Most of the gachchhas, which sprang up in Western Rajasthan or northern Gujarat have close association with the ancient towns of the region. For examples, the Sanderak gachchha, Paliwal gachchha, Ramseniya gachchha etc. are those, which began in the towns after which they are named. Some gachchhas took their names from the Acharyas, who had found them. The Maladhari gachchha, Krishnarshigachchha etc. can be quoted as examples. The Kharatar gachchha and Tappa gachchha, are named after celebrated titles granted to the Acharyas. Some gachchhas were distinct because they followed a particular form of ritual. The followers of Anchalgachchha did not believe in keeping the usual piece of cloth before their mouth, while doing worship. They used instead the end of the dhoti, Anchal, they wore for the purpose. The earliest reference from Rajasthan is the Dhaneshwar gachchha, named in the Ghatiyala inscription24 of V.E. 918. But it does not occur in many other epigraphs or later literary records. During the 10th century A.D., the Nagendragachchha, Rajakul 24. ibid XVIII

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[ 191 gachchha and Sanderak-gachchha were quite influential. The following few gachchhas remained quite noteworthy during the medieval times in Rajasthan. Kharataragachchha : The title "Khuratar" was bestowed upon Jineshwar Suri by the Chalukya king Durlabhraj, after the former's victory over the Chaitya-vasis, in the religious discussions held in his court. Jineshwar Suri was the follower of Vardhman Suri,1 who consecrated Vimal Vasati in V.E. 1088. Jineshwar's followers later on formed a separate gachchha named "Kharatar gachchha" in between VE 1006-1078. It was an offspring of the "Chandra gachchha" Abhayadeva Jin vallabh, Jindatt, Jin chandra Jinpati Jineshwar, Jio prabodh, Jin chandra, etc. spearheaded the activities of this gachchha making it extremely influential. But only a few inscriptions of their times are known. Jindatt Suri has been regarded as "Dadaguru" and his foot prints on stones have been engraved in nearly all the "Dadawadi's" and other shrines. According to literary sources, Jin vallabh Suri, got two big inscriptions engraved2 at Chittor and Nagaur. But these are now untracable. The text of the Chittor inscription is known on the basis of a MS. The centre of activities of these Acharyas was mainly north western Rajasthan and Chittor, later brutally devastated by the Muslim armies. Consequently, the temples and the icons installed by these Acharyas were demolished. A detailed account of the activities of these Acharyas is available in the Kharataragachchha Puttavali, a perusal of which proves that they upheld their faith with fervour engaging in many religious activities. Jin kusal Suri, became Acharya in V.E. 1376. He is also famous as "Dudu Guru". The icons "Mandovar3-Mulanayak" consecrated by him are preserved in the Chintamani temple of Bikaner. His foot prints were engraved on stone at several places. 1. Mohanlal Dalichand Desai-Jain Gurjur Kaviyon (Gujarati) Vol. II p. 672 fo. 2. Vis-Bhumi Chittor by the Author p. 3. Bikaner No. 1 and 2.

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192 ] was He died in V.E. 1389. Jinpadmas Jinlabdhi Jinchandra, Jinodaya and Jinraj followed him, one after the other. Jinraj died at Delawara (Mewar) in V.E. 1461 and he was followed by Jinvardhan Suri. On a suspicion that he had violated the fourth vrita (celibacy), he was removed and Jin bhadra Suri was put in his place. Jinbhadra became a powerful and able Acharya, establishing several Granth-Bhandars at Jaisalmer, Jalore, Devagiri, Nagaur, Chittor etc. Several inscriptions bearing his name 4 have been noticed. He visited Chittor, Mandor, Jawar etc. The Sambhavanath temple of Jaisalmer was 5 consecrated by him. He is Quite famous for getting the copies of several MSS prepared. After his death at Kumbhalgarh, in V.E. 1514, Jin chandra Suri appointed as Acharya. Several pratishthas were performed by him at6 Jaisalmer, Kumbhalgarh, Abu etc. He expired in V.E. 1530 at Jaisalmer. He was succeeded by Jin-samudra, Jinhamsa? Jinmanikya and Jin chandra one after the other. Several literary and epigraphical sources attest that Jin chandra was a very competent teacher. He was installed as Acharya in V.E. 1612 at Jaisalmer. On receiving invitation from Akbar, he went to Lahore in V.E. 1648. When the title "Yuga-Pradhan" was bestowed upon him in V.E. 1649. Karmachand Bachchhawat celebrated the same by lavishly spending money. Jehangir also venerated Jinchandra. The Bikaner inscriptions mention that on his instructions Jehangir gave several concessions to the Jain-pilgrims and also promulgated orders not to slaughter animals on certain days. Somji Sivaji of Ahmedabad was also an ardent follower of Jin chandra. On the death of Jin chandra at Bilara in V.E. 1670 Jinsingh Suri succeeded. But he died after a short while. He was succeeded by Jin raj Suri. He also is very famous. In the Kharatar-Vasati of Shatrunjaya9 constructed by Somji Sivaji of Ahmedabad he consecrated more than 700 icons in V.E. 1675. He 4. Mahopadhaya Vinay Sagar-Kharatargachchha ka Itihas (Ajmer )pp. 188-189/ Nahar III. 5. Nahar III No. 2139 6. ibid No. 2534, 2578, 2475, 2120, 2126, 2154, 2163, 2197-99, 2357-58, 2396. 7. Mahopadhyaya-Vinay Sagar op. cit pp. 190-92. 8 ibid p. 193. 9. ibed p. 196.

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193] led a Sangh organised by Thiru Shah of Jaisalmer. In V.E. 1677, the templelo constructed by Asakaran Chopara at Medta was consecrated by him. He died in V.E. 1699 at Patan. Jin ratna Suri succeeded him. He widely travelled in Gujarat, Jaisalmer Barmer, Agra etc. He spent 3 years (1704-1707) in Jaisalmer. He died at Agra in V.E. 1711 After him Jin chandra Suri Jinsukh Suri. Jinbhakhti Suri, Jinlabh Suri, Jinchandra Suri and Jin harsha Suri, succeededll one after the other. Jinharsha Suri, became Acharya in V.E. 1856 (1799 A.D.) at Surat. In V.E. 1860 (1803 A.D.) he consecrated 150 icons at Devikot (Jaisalmer). He also led the Sangh started by Rajaram Luniya and Shah Tilok chand. He widely travelled in Bengal, Deccan, Gujarat, Jaisalmer and Mewar. He died at Mandowar in 1892 (1835 A.D.). Jinsobhagya Suri, Jin hamsa Suri, Jin chandra Suri, Jin kirti Suri, Jincharitra Suri, Jin Vijayendra Suri, etc. became the Acharyas one after the other. Branches of the Kharatargachchha : (1) Madhukar-Kharatar It is said12 to have been established during the time of Jinvallabh Suri. But the name of the Acharya who founded it is not known. Several names of Sadhus of this branch, namely Dhanprabh Suri, Muniprabh Suri, Shri Suri, Charitraprabh Suri, Gunaprabh Suri etc. are known. No further information concerning this branch is available. It laid stress on "Chaturdasipaksa". (2) Rudrapalliya-Kharatar : It was initiated by Jinshekhar13 Suri in V.E. 1204. After Jinsekhar Suri, we find the names of following Acharyas; Jinpadma Suri, Vijaychandra Suri, Abhaydeva Suri, Devabhadra Suri, Prabhanand Suri, Shrichandra Suri, Jinbhadra Suri, Jagatilak Suri Gunachandra Suri, Abhayadeva Suri, Jayanand Suri, Vardhaman Suri, Jinhamsa Suri, Jinraj Suri, Jinodaya Suri, Jin chandra Suri, 10. Vinay Sagar No. 1143. 11. Mahopadhyaya Vinay Sagar-op. cit pp. 198-200. 12. ibid p. 217. 13. E. I. Vol. I. p. 119.

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1941 Devasundar Suri, Jindeva Suri etc. A separate branch of the disciples of Prabhachandra also cut loose wherein the names of Vimalchandra Suri, Gunasekhar Suri, Sanghtilak Suri, Somtilak Suri etc. have been known. However, this Rudrapalliya14 branch diminished out now, except for a few families of KulaguruMatheran, as is evident from the colophons of several manuscripts of the 19th century A.D. (3) Laghu Kharatar : During the time of Jineshwar Suri, Jinsingh16 Suri went towards Bhinmal and established a Laghu-Kharatar branch. Jinprabh Suri was his successor, who was very competent teacher. Sultan Mahmud Tughluq-Firoz Tughluq etc. venerated him very much. His successors were Jindeva Suri, Jin meru Suri, Jinhit Suri, Jinsarva Suri, Jinchandra Suri, Jinsamudra Suri, Jintilak Suri, Jinraj Suri, Jinchandra Suri, Jinbhadra Suri, Jinmeru Suri and Jinbhanu Suri. (4) Begad Kharatar : It was started by Dharmali-vallabh also known as Jineshwar Suri in V.E. 1412 His successors17 were Jinsekhar Suri, Jindharma Suri, Jinchandra Suri, Jinmeru, Jinguna prabh Suri, Jineshwar Suri, Jinchandra Suri II, Jinsamudra Suri, Jinsundar Suri, Jinoday Suri, Jinchandra Suri III, Jineshwar Suri, Jinkshemachandra Suri, Jinchandra Suri IV, etc. During the Acharyaship of Jinchandra Suri Deva bhadra copied out Katantra-Vyakaran in V.E. 1588. Several literary works of this branch are available. A number of inscriptions of the Acharya of Begad branch bave been noticed from Jaisalmer, Bikaner, Gujarat areas. (5) Pipalika-Shakha : It was started by Jinvardhan Suril8 in V.E. 1469. The main activities of this branch were limited to Mewar and Gujarat. After 14. Mahopadhyaya-Vinay Sagar op. cit. p. 218 15. ibid p. 120. 16. Mohanlal Dali chand Desai-op. cit P. 692. 17. Mahopadhyaya Vinay Sagar-op. cit pp. 221 to 226. 18. Devakulpatak pp. 17-21.

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[ 195 Jinvardhan Suri, Jinchandra succeeded him in V.E. 1486 at Delawara. A Nandi Mahotsava on this occasion was arranged by Navalakha Sahanpal the details of whose family are being given separately On Jinchandra'sdeath in V.E. 1490 (1423 A.D.) Jinsagar succeeded Shah Palha, Dungar, Bhakhar, Parvat etc. did 'Nandi Mahotsava at Delawara. Several inscriptions19 (Nagada, V.E. 1494, Jawar 1489 Kareda 1496. Delawara etc.) of his time have been noticed. On his death Jinsundar became the Acharya. The Nandi Mahotsava was held at Chittor by Shah Palha, Dungar etc. He was succeeded by Jinharsh Suri in V.E. 1517. After him Jinchandra Suri, Jinshila Suri, Jinkirti Suri, Jinsingh Suri, Jinchandra Suri, Jinratna Suri, Jinvardhaman Suri, Jindharma Suri and Jinchandra Suri (Shivchandra Suri) succeeded one after the other. After Jin chandra Suri's death in Khambhat in V.E, 1794, this branch became gradually extinct and no account is known of its later history. (6) Adhya-Paksiya-Shakha : . It is an 20 off spring of Pipalika shakha. Jindeva Suri initiated it in V.E. 1566. After him Jinsingh Suri and Jinchandra Suri (Panchayana Bhattarak) succeeded him one after the other. The famous temple of Kaparada was consecrated by Jinchandra Suri. After him Jinbarsh Suri, Jinlabdhi Suri, Jinmanikya Suri, Jinchandra Suri, Jinoday Suri, Jinsambhava Suri etc. became the Acharyas. (7) Bhavaharshiya-Shakha : It was initiated by Bhavaharsha21 Suri in V.E. 1616 or 1621. Among the Acharyas of this branch the names of Jintilak (V.E. 1628 to 1676) Jinodaya and Jinchandra (died at Jetaran in V.E. 1733) are well known. 19. Mahopadhyaya Vinay Sagar op. cit pp. 227 to 230. Vijaydharma Suri Devaku lapatak (Bhav, 1935) pp. 18-19fn. 20 ibid pp. 231 to 233 21. Mabopadhyaya Vinay Sagar op. cit p. 235.

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196 ] (8) Acharya-Shakha : It was started22 by Jinsagar Suri, pupil of Jinraj Suri in V.E. 1686. He died at Ahmedabad (V.E. 1719). After him Jindharma Suri, Jinchandra Suri, Jin vijay Suri, Jinkirti Suri, Jinchandra Suri, Jinodaya Suri, Jinhem Suri, Jinsiddhi Suri and Jinchandra Suri, Jinsagar Suri etc. became Acharyas one after the other. (9) Jinrang Suri Sakha : It was started by Jinrang Suri23 in V.E. 1701. He performed a big pratishtha at Udaipur. It is said that the title "Yug Pradhan" was bestowed upon him by the Mughal Emperor. After him Jinchandra Suri and Jin vimal Suri succeeded one after the other. Maharana Jagatsingh II accorded great honour to Jin vimal Suri. After him Jinlalit Suri, Jinaksaya Suri Jinchandra Suri Jinnandivardhan Suri, Jin Jayasekhar Suri, Jinkalyan Suri, Jinchandra Suri, Jinratna Suri etc. became the Acharyas one after the other. (10) Mandovar-Kkaratar : After the death of Jinharsh Suri, with the choice of successor a group separated and appointed Jin mahendra Suri, as their Acharya. As this Sakha broke away in Mandor24 in V.E. 1892 it became known as Mandovar-sakha. After Jin Mahendra Jin mukti Suri, Jinchandra Suri and Jindharanendra Suri became the Acharyas one after the other. (11) Kirtiratna Suri Sakha : Tapagachchha : This gachchha was 25 established by Jagchandra Suri, who was a good scholar, preacher and a great ascetic. Because of his practice of difficult penances, Maharawal Jaitrasingh bestowed upon him the title "Tapa" in V.E. 1285. It is interesting to note 22. ibid p. 237. 23. ibid p. 241. 24. ibid p. 252. 25. Vir-Vamshavali published in Jain Sahitya Samshodhak Vol. I Part. III P. 39.

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[ 197 that this gachchha was born at Ahar in Mewar but grew in strength in Gujarat. Devendra chandra26 and Som sundar spearheaded the activities of the gachchha, Som sundar was very famous. He travelled in Gujarat, Godawar, Sirohi and Mewar. Several Pratishthas and Sanghyatras were arranged under his orders. The famous temples of Jawar and Ranakpur were consecrated by him in V.E. 1478 and 1498 respectively. The details of his life are available in the Som-Saubhagya kavya27 composed by Pratishtha Som. Inscriptions ranging from V.E. 1475 to 1498 have been known from Rajasthan mentioning his name as Pratishthapak Acharya. Muni Sundar succeeded him. He was present at Jawar when Somsundar Suri consecrated the temple in V.E. 1478. He died in V.E. 1503. After him Ratna sekhar succeeded. He bore an epithet "Bal-Sarasvati". The icons of second and third storeys of Ranakpur28 temple were consecrated in V.E. 1507 and 1509 by him. Several inscriptions ranging from 1503 to 1517 have been known in a large number. He died in V.E. 1517. Laxmi sagar succeeded him. In a celebration arranged by Shresthi Mahadeva he was honoured as Acharya. The icons of Kumbhalgarh and Dungarpur (V.E. 1518) were consecrated by him. In Mandu too he consecrated several icons. After him Hem vimal, Vijaydan and Hir Vijay29 succeeded. Hir Vijay was a very fomous Acharya. On invitation from Akbar he visited his court in V.E. 1639 (1582 A.D.) at Fatehpur Sikari. Several icons bearing inscriptions from V.E. 1611 to 1652 have been known. Vijay sena succeeded him. He was also honoured by Akbar. On his death in V.E. 1671 at Khambhat, Vijay deva succeeded him. Jehangir bestowed upon him the epithet "Mahatapa". A good number of icons were consecrated by him ranging between V.E. 1658 to 1705. Vijaysingh died earlier than Vijay deva. He was also a competent Acharya. Vijay prabha, Vijay ratna, Vijayksama Suri, Vijaydaya Suri, Vijay dharma Suri Vijay jinendra Suri, Vijay devendra Suri (honoured by Maharana Bhimsingh and 26. Mohanlal Dali chand Desai-op. cit pp. 717 to 719. 27. Darshan Vijay-Pattavali Samuchchaya Vol I P. 65. 28. Maharana Kumbha by the Author (Appendix) 29. Mohanlal Dalichand Desai op. cit p. 722 to 724

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198 ] Jawansingh of Mewar) Vijay dharanendra Suri, Vijayraj Suri and Muni chandra Suri succeeded one after the other. Several branches of Tapa-gachchha are known. Among these (1) Brihad-Poshal (2) Laghu-Poshal, (3) Sagar gachchba, (4) Kutub pur gachchha (5) Brahmi Tapa Sakha (6) Vijayendra Suri Tapa Sakha (7) Agamiya Tapa Sakha (8) Ratnakar gachchhaTapasakha (9) Vimal Sakha and (10) Sodharma-Brihad-Tapa of Vijayrajendra Suri. The activities of most of these acharyas were limited in Gujarat and south-we stern Rajasthan. Celebrations : The Pratishtha-Mahotsava is one of the most important celebrations arranged at a lavish scale. The Abu inscriptioni of V.E. 1287, Jaisalmer and Ranakpur inscriptions contain vivid descriptions of festivities arranged at the time of Pratisthas of the temples and of large congregations from distant places including dignitaries attended the same. In a massive structure like Ranakpur, festivities were done at various stages of construction, addition, repairs etc. The Panch-Kalyan of icons were done generally with similar grand celebrations. The Digambar inscriptions record that consecrations of icons at a very large scale were done at Modasa, Sawai Madhopur, Jaipur, Mojamabad, Banskho, Ajmer, Chandkhedi and some other places. Sometimes on removing2 icons from one place to other or replacing of Parikar these were again consecrated. But it was not strictly followed.3 Other celebrations can be grouped as (i) festivities concerning Jain-monks and (ii) usual celebrations done in temples. Main celebrations about Jain monks are Diksa-Mahotsava, and Praveshotsava, Varsh-granthi, Nandi-Mahotsava and ranking as Vachak 1. Abu II No. 250-251 Nahar III No. 2139/Jin Vijay No. 307 2. Bikaner No. 2/Abu V No. 49, 50-51. 3. In Achalgarh temple, which was erected in VE. 1566, several bronzes bearing the inscriptions of different dates were installed there without adding any new inscription.

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I 199 Upadhyaya Acharya etc. These were held by4 their followers. The Tuladan (Weighing-ceremony) of Jain monk Hariji, as5 recorded in the Sirohi inscription of V.E. 1706 is an isolated example. Usual celebrations done in Jain temples have been described in detail in epigraphical as well as in literary sources. The Chittor inscription of Jinvallabh Suri, lays stress not to perform drama, dance, Rasa etc. in Jain temples, so that liturgical activities could go on in peaceful atmosphere. This proves that upto that time dramas on the lives of Chakravartis and Laguda dances were arranged in temples. Casual references of Kalyanika-Rath-yatra, Shantisnatra and Asthanika-celebrations are available in Jain epigraphs. For celebrating Kalyan-Traya, Shresthi Shridhars' son Gangadev donated 120 Vishal-Priya- Drammas as is apparent from the Jain temple inscription of V.E. 1344 of Arasana. The Sanderao inscription of V.E. 1221 records some donations for arranging Janma-Kalyan of Mahavir. This record is important, as grants were made by Analdevi, the queen-mother, Rathors Patu, Kelhan, Utamsingh and others holding the posts of the Talars and Rathkars, Dhanpal Surpal and others, who were apparently non-Jains. . The dates of Kalayns are also described in inscriptions The Satasena inscription7 dated V.E. 1244 furnishes the dates of "Punch Kalyans" of Mahavir. The Kalyanik Putia8 of Vimal Vasati Abu and "Toppa pattika" of the Shambhavanath temple, Jaisalmer dated V.E. 1505 contain the dates of Panch-Kalyans of different Tirthankars. The Raih yatra or Yatrotsava was another important festival wherein the icon of the Tirthankar was moved in a procession known as "Rayawari," Such celebrations being common in Hindu temples, Jains seem to have followed them. As evinced from 4. The Nakoda inscription of Kirti-Ratna Suri of VE. 1525. The Jaisalmer inscriptions of VE. 1585 and 1981. The Chittor inscription of VE, 1495 contain such details. 5. Abu V. No. 256. 6 Jin Vijay No. 349. 7. Abu V No. 108. 8. Nahar III No. 2144/Abu II No. 22.

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2001 early medieval records no unanimous date of such celebration was fixed at a particular place and perhaps different temples celebrated it on different dates. The Sadari9 and Nadol inscriptions of V.E. 1147 of Chauhan Jojaldeva contain details concerning the arrangement to be made on such occasions. The staff of musicians, "Sulpanis" and others employed in any temple of the place were required to attend the procession of other temples also. The Nadlai inscription of V.E. 1200 mentions that Rajdeva, the local chief, came in person to attend the function. We have several references of depositing money for utilising its interest for celebrating such festivities. Not only Jain Shresthis but sometimes members of the royal families also donated as is evinced from the Lalrai inscriptions10 of V.E. 1233 which record the donation made by the Rajputras Lakhanpal and Abhayapal, and queen Mahibaldevi. The other inscription11 dated V.E. 1233 of the same place mentions festival concerning "Gurjari yatra", which seems to be a celebration followed on the pattern of Gujarat. The 'Asthanika celebrations are regularly arranged in Jain temples for a continuous period of 8 days. From inscriptions, we gather informations mainly of two types viz. (i) donations given for its celebration and (ii) names of persons responsible for arranging the same together with the dates. Manifold details about donations given for celebrations of Asthanika are available in epigraphs. For example the Jalore inscription dated V.E. 1320 names a Laxmidhar,12 who donated 100 drammas, the interest of which was to be utilised for arranging above celebration in the Chandan Vihar temple. The Lunig Vasati13 inscription of V.E. 1287 records a long list of persons who were made responsible for arranging such celebrations on different days. Donations were also given for celebrating "Satar-Bheda Puja"14 and "Panchami-Bali"15 9. E, I. XI pp. 26-28 10. Jin Vijay No. 348. 11. ibid No. 347. 12. ibid, No. 362. 13. Abu II No. 251. 14. Jin Vijay No. 344. 15. ibid No. 353.

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[ 201 Arrangement for regular worship : We have references of making donations to temples in order to cope with the expenses not only of daily worship but for arranging flowers, oil and other material required for liturgical activities. Such donations were mainly arranged in two ways: (i) Imposition of direct taxes by rulers and (ii) deposits or donations received in cash or kind from devotees. Details of such taxes as mentioned in the Hatundi16 inscriptions of V.E. 973 and 996, the Nadlai inscriptions of V.E. 1195 and 1202, the Juna Barmer inscription of V.E. 1352 and many others have already been described previously. Large sums were also bequeathed to the Bhandars of the temples and sometimes in Mandapikas too for specific objects. The flowers, which were termed as "Nechaks"17 in the medieval epigraphs like the Nana inscription of V.E. 1203, the Hatundi inscriptions of V.E. 1335, the Sewadi inscription of V.E. 1213, the Jalore inscription of V.E. 1323 and many others were an essential item of worship, regular arrangement of which was necessary. Therefore, donations were given for making its arrangements. The Jhadoli inscriptioni8 of V.E. 1255 of the reign of Dharavarsh Paramar mentions a grant of an orchard for supplying garlands etc. regularly. Arrangement of oil19 for lamps in the temple was another important item. We have references about the payment of a fixed quantity of oil from every oil mill. The Nadlai20 inscription of V.E. 1200 and many others contain such information. The local officers also donated from collections received in the form of tax (kind) from the local oil mills. Sometimes the quantity of oil was fixed basing on each oil mill. The rate of such tax was varied from place to place. The Nadol plate of V.E. 1218 states that a sum of 5 Drammas were paid monthly for meeting expenses of incense in the Mahavir temple21 of Nadol, 16. ibid No. 318, 322, 334, 342, 371. 17. ibid. No. 319-320-321, 363. 18. ibid No. 430. 19. Ibid No. 343. 20. Jin Vijay No. 333. 21. Nahar No. 839,

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[ 202 Other Religious matters : Several inscriptions recording installation of Vaishnava icons by Jains have been noticed. The inscriptions22 dated V.E. 1503, 1504 and 1521 found from Dungarpur mention that icons of Trivikram and Narayan were set up by some Humbad Jain family. The Jaisalmer inscription 23 of V.E. 1581 states that the Sankhwal family installed the icons of Dasavatar and Laxminarayan in Jain temple. Shrimal Jiwaraj24 follower of Kharataragachchha, whose ancestors moved from Jawar to Ahmedabad renovated the Vishnu temple of Abu. in V.E. 1525. Non-Violance : Jains always prefer activities fostering non-violance. They stress on its observance like a religions obligation. The inscriptions of Kiradu25 dated V.E. 1209 and Ratnapur26 (Circa 1209) mention that on the request of Jain Shresthi Subhankar's sons Saling and Puting a ban was imposed on killing of living beings. (Prani-matra) on certain days in a month, and on its violation a provision of imposing fine was made. The Mungathala27 inscription of V.E. 1686 mentions that 11th day of each fortnight and Amavasya in a month were to be strictly observed as a "nonworking day" by all Rajputs, Mahajans, Sutradhars, Luhars, farmers and other working classes. During the reign of Maharawal Samarsingh,28 arrangements for enforcing non-violance were made in Mewar. The Devalya (Pratap garh)29 inscriptions contain some details about these activities. 22. Edited by the Author in the "Mahavir-Jayanti Smarika'' (Jaipur) 23. Nahar III 2154. 24. Tbis inscription is engraved in a temple situated behind the temple of "Mata" at Delawara of Abu. It was cited in Jain Satya Prakash Vol XVIII pp. 46-47. 25. Jin Vijay No. 345. 26. ibid 346. 27. Abu V. No, 52. 28. Ojba-Udaipur Rajya ka Itihas I. p. 173 29. Ojha-Pratapgarh Rajya ka Itihas p. 209

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( 203 Worship of Minor Deities : The epigraphical evidences reveal that several icons of the Shashan-devatas Sachika, Ksetrapal, Sarasvati, Jin-matrikas etc. were carved. Among the Shashan Devatas, independent icons of Ambika and Chakreshwari were got perpared in large number. At Anadra (Sirohi) there is a beautiful Jin-Matrika patta having 24 figures with their names engraved under each. The icon of Ksetrapal was generally installed on Mandovar part of Jain temples. The Barmer inscription30 of V.E. 1352 mentions that the taxes were imposed for the worship of Ksetrapal. Sarasvati, the Goddess of learning was not only invoked in various epigraphs but independent icons were also carved. Some inscribed Jain Sarasvati icons have been noticed from Ladnu, Narena etc. Sangh-Yatras : The Jain inscriptions furnish details about the performance of Sangh-yatras. The religious scriptures made it a mandatory duty of rich families to spent lavishly on visiting the religious shrines with a large Sangha. The invitation cards were distributed to all important towns for joining such community pilgrimage. In V.E. 1244 when a large sangh went from Sapadlaksha to Gujarat31 under the leadership of Jinpati Suri several persons from Jaisalmer, Ajmer, Marot, Phalodi, Nagaur, Medta and a few other places accompanied. Detailed description of Jain Sanghs started by Vastupal Tejpal is available in various literary works and in the Abu inscriptions of V.E. 1287. During the 15th century A.D. a good number of inscriptions furnish details of such Sangh-yatras, which were mostly undertaken to Satrunjay, Giranar and Abu. Besides these, Chittor Dhuleva, Nakoda, Jirapalli Jaisalmer Mahavirji and a few other places have also been termed as holy sites, where pilgrims frequently visited. Ratna Shekhar Suri in Shradh-Vidhi32 (V.E. 1506) mentions that a Sanghadhip (the person, who arranged the Sangh-yatra) has to observe certain traditions i.e. taking of 30. Jin Vijay No. 371. 31. The Kharatargachchha Pattavali p. 34. 32, Jain Sahitya Samshodhaka Vol. I Pt. II p. 96.

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204 ] meal once a day, undertaking journey on foot, sleeping on earth etc. Similar fact is also reported in the Upadesh-Tarangani. During the medieval times, a farman (permission letter) from the Sultan of Gujarat was imperative to undertake journeys to Shatrunjaya, Giranar etc. The Chittor inscription33 of V.E. 1495, Ranakpur inscription of V.E. 1496. Som-Saubhagya Kavya and many other works, which record the details of the Sangh-yatra of Gunaraj of Chittor mention that he solicited such "farman" from Sultan Ahmad Shah, of Gujarat. This Sangh-yatra was undertaken under the guidance of Somsundar Suri of Tappa-gachchha. A Rath carrying the icon of Tirthankar was tastefully decorated by good drapery and golden "Kalash". Gunaraj was following it on foot. Other pilgrims sitting on Sukhasans and other mode of transportation followed him. The Sangha-yatra undertaken by the 34 Patawa (Bafna) family of Jaisalmer has been described in detail in the Jaisalmer inscription of V.E. 1891. According to this the invitation cards were simultaneously sent from Udaipur, Kota and Jaisalmer by various members of this family. All the persons intending to accompany this Sangha assembled at Pali where four big Jimans (Community dinners) were arranged to honour it. Proper arrangement of escort and enforcement was made by engaging the following military personnel. 1. From Udaipur. state 4000 infantry, 150 cavalry, with 4 can nons. 2. From Kota, 100 cavalry. 3. From Jodhpur 50 cavalry. 4. From Jaisalmer 100 infantry. 5. From Tonk 200 cavalry. 6. From other places 600 cavalry. 33. JBBRAS Vol. XXII p. 50/Jin Vijay No. 309/Som Saubhagya. VIII 34, Jin Vijay Jaisalmer Ke Patavon ka Sangha, Jain-Sahitya-Samshodhaka Vol. I Pt. II pp. 107-112/Nahar III No. 2530.

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( 205 The inscriptions further state that 400 carts 1500 camels, 51 chariots, 4 Majnas (small chariots) 7 Palakies, 4 elephants and others formed its main sources of transport. From Pali, this Sangh at first proceeded towards Godawar and visited its important shrines. Proceeding thence the Sangh then visited Bambhanvada, Jirawala, Abu, Taranga, Sankhesar, Panchasar, Giranar and other places of Gujarat. Several community dinners and donations were arranged at various places. In Abu, Jirawala, Dhuleva Nadlai etc. there are several inscriptions mentioning the visit of several pilgrims. The inscriptions35 of Abu, which are mostly fragmentary and engraved on pillars, have the account of Sanghs coming from Chanderi, Mandu, Jonapur, Sitamau, Mandsaur, Ahmedabad, Ratlam, Nimuch etc. Several Sanghs visited Jirapalli in V.E. 1483., In the beginning of 16th century A.D, the sanghas of Champaner, Ahmedabad, Devagiri etc. visited Nadlai as is evident from the inscriptions. Gosthikas : For the management of the temples, a few members were selected as the Gosthikas. The term Gosthika is wide and also used for the members of Panchakula and other local bodies. The earliest reference to this institution is available36 in the Ghatiyala inscription of V.E. 918, where the management of the Jain temple constructed by Kakukka was entrusted to Gosthikas. The Osia inscription of V.E. 1081 names Jinadutt as37 Gosthika, who perhaps renovated the temple. Sometimes a group of Gosthikas formed an institution known as Bhattaka. The Ratnapur inscription of V.E. 1348 mentions that a Bhattaka was constituted by the four Gosthikas (Chaturbhir - Gosthikai - Sammilitai-Bhutva-BhattakaSanstha-Karaniya).38 The Jalore inscription39 of V.E. 1353 states that the Bhattak institution would pay the fixed amount acrued 35. Abu II No. 174 to 228 36. Inscription No, 2 of the Appendix of this book. 37. Nahar I No. 788. 38. ibid No. 936. 39. ibid No. 903.

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206 1 from the interest for celebration of Panchami-Bali of Parshwanath temple. The store house of the temple was under the control of the Gosthikas. The Osia inscription of V.E. 1239 states that the Bhojakas employed in the temple used to receive payment40 of a certain quantity of Moonga as remuneration from Gosthikas. The Osia inscriptions of V.E. 1245 verify that the donation of a house for storing the Rath of Mahavir was made by making witnesses to the Gosthikas of the temple. The Jalore inscriptions41 of V.E. 1320 and 1323 contain the words "Mathapati-Gosthikaischa." This shows that "Mathapati" was some important officer connected with the management of the store house of the temple. The Sewadi inscription of V.E. 1198 states that all the Gosthikas42 took a decision not to construct the wall etc. in the temple. We do not have any information as to how the members were selected and what were their qualifications. Perhaps wealthy members of the society were selected as the Gosthikas. Sculptures : A good number of Jain inscriptions have been noticed from pedestals of Jain icons. As already stated most of these inscriptions have uniform drafts, having the names 43 of Jain Shresthis, his preceptors along with the year of installation. The purpose of installation of icon in most cases is specifically recorded. As per inscriptions, most of icons were carved for own spiritual welfare (Sva-Shreyase or Atma Shreyase) of individual who got icons installed. Some of them were set up for the welfare of father, mother, other members of family etc. In some cases, specific purpose is mentioned in the inscriptions. The Parshwanath-Panchatirthi Nagaur's inscription of V.E. 1066 states that Shravaka44 Hari got the above icon carved for daily worship. 40. ibid No. 804. 41. ibid No. 901, 902. 42. ibid No. 877/Jin Vijay No. 329 43. Daulatsingh Lodha-Introduction P 8-9 44. Vinay sagar No. 2.

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[ 207 Few inscriptions furnish some interesting details. The Shantinath45 temple inscription of Jhadoli (Sirohi) of V.E. 1145 mentions that the icon of Adinath was installed by Pragvat Yakshadeva for the benefit of some Shivsharma, whose other details and antecedents are not given. Icons of Tirthankars : The icons of Tirthankars in Padmasana and Kayotsarga postures were mostly carved. Some specific marks showing ornaments and clothes are generally drawn on Shvetambar icons. But Digambar icons are completely nude. The names of the parents of the Tirthankars, mentioned in Jain epics have also been recorded in the inscriptions from Tharad, and some other places of western Rajasthan. The icons of Tirthankars are having a Parikar around it. Sometimes these Parikars were added at a later date. In V.E. 1591, when Bikaner46 was invaded by the Mughal forces under the command of Kamaran the Parikar of the icon of Mulanayak was broken by turbulent activities of the invader. Later it was replaced. The inscriptions47 of V.E. 1506 of Nana (Godawar) and V.B. 1664 of Medta mention that the Parikars were added to the Jain icons at a later date. Different forms of the icons of Tirthankars named Ektirthi. Panchtirthi, Chaturvimshati, Jina-yugma and others are generally carved. We find several references of Jin-Yugma icons being set up in Kayotsarga postures. They are installed on a single seat. In Chaturvimshati patta miniature figures of Jin are generally drawn. Sometimes the main icon of the Tirthankar is carved in a bigger size whereas the other 23 figures are given in miniature size. The Nana48 inscription of V.E. 1512 mentions the setting of a patta having Dharmanath as the main deity with 23 45. Abu V No, 307 46. Bikaner No. 3. 47. Abu V No. 351 48. Abu V No. 353

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208 1 figures of other Tirthankars (Trayovimshati Jin-Sahita-Shri Dharmanath Karitam). In a Marol inscription49 of the 15th century A.D. the words "Adinath Chaturvimshati patta Karita" have been given. Jivantsvami : Several icons of Jivantsvami have been installed. It is remarkable that not only the icons of Mahavir but of other Tirthankars in shape of Jivantsvami, were also carved. The Pamera50 (Sirohi) inscription of V.E. 1516 mentions of setting up an icon of Suvidhinath as Jivantsvami by Shrimal Kanha at the instance of Rajtilak Suri of Purnimagachchha. Two inscriptions51 of V.E. 1501 and 1506 having the account of the installation of the icons of Shantinath and Sumatinath as Jivantsvamis have been noticed from Tharad. A beautiful bronze of Mahavir in the shape of Jivantsvami belonging to Sirohi area is also noticed by U.P. Shah. Recently two life size inscribed icons of Jivantswami in sand stone (12th century A.D.) were salvaged from Osia and other ancient sites of Jodhpur Distt. These are now preserved in the Jodhpur Museum. Icons of Acharyas : There are several references of installing icons of the Acharyas. From Sanderao an inscription of V.E. 1149 mentions the setting of the statue of preceptor Devanag. During the 15th century A.D. more than five such icons52 of the Kharatargachchha Acharyas and others were installed in Delawara (Mewar). The icons of Hir Vijay Suri, Jin Chandra Suri, Jin Kushal Suri etc. are available at several places. 49. ibid 59. 50. ibid 217. 51. Daulat singh Lodha No. 96, 77 52. Nahar II No, 1963-1965, 1988-1989

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Chapter VII Important Jain Families Jain inscriptions and colophons recorded in Jain MSS furnish a great wealth of detail regarding many prominent Jain families, which spent generously and lavishly on religious and benevolent activities as well as outstanding works of art and architecture. Several Jain ministers were also known for their service to the state. Below we discuss a few Jain families of whom we know from inscriptions. Early Inscriptions : Early Jain inscriptions do not furnish much details regarding individual families. Most of these inscriptions are concerned only with the installation of icons and the construction of temples etc. by individuals, whose antecedents are not fully recorded. Thus these early inscriptions are not very useful in reconstructing the history of Jain families or communities. The information gleaned from these early inscriptions is also fragmentary. The Ghatiyala inscription1 of V.E. 918 (861 A.D.) narrates the names of some Jain Shresthis, who were included among the Goshthikas of the temple. The Rajorgarh2 inscription of V.E. 979 (922 A.D.) speaks of the family of Dharkat Sarvadeva and Pulind, who had a temple of Shantinath built there. The Hastikundi inscription of 1053 (996 A.D.) contains the names3 of some Jain Shresthis, who acted as the Goshthikas of the temple. The Mandor museum inscription of the 10th century A.D. reports minor details regarding a Dharkat family who had constructed a Jain temple. The Pindawara inscription of V.E. 1088 (931 A.D.) pre 1. J.R.A.S. 1895 p. 413-521 2. An. Rep Indian Epigraphy 61-62B. 128, 3. E. I. Vol. X pp. 10-18/Jin-Vijay No. 318. 4. Abu V No. 366.

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210 1 serves for us the names of Mehta Shyamnag's sons Chachcha and Sajjan. The Kasindara5 inscription of V.E. 1091 (1034 A.D.) gives a few negligible details concerning the family of Shresthi Vaman, whose ancestor Golanchi is reported to have migrated from Bhinmal. Several Digambar inscriptions from eastern Rajasthan and Shvetambar inscriptions from the western part of the state and belonging to the same period show a similar range of information. So, upto the 11th century A.D. few details of individual Jain families can be collected from epigraphic sources. Twelth Century A.D. : After the disruption of the mighty empire of the Pratihars Rajasthan became divided among the Chauhans, Chalukyas, Paramars, Guhilots, Bhati and a host of other Rajput clans. The Chauhans controlled the largest territory. These Rajput rulers of Rajasthan were quite tolerant in matters of religion and Jain-communities of both the sects had flourished under them, undertaking notable construction works and other philanthropic activities. We shall discuss some families from among these. (a) Families of Nadol : Pragvat Subhankar was the resident of Nadol. He had two sons named Putig and Salig. The most outstanding achievement of this family was to obtain state orders from a number of rulers banning the slaughter of all living-beings "(Prani-Matra). Two inscriptions,6 one from Ratanpur and another from Kiradu (V.E. 1209) bear details about this matter. According to these Putig and Salig had attempted to secure legislation aiming at the protection of animals against cruel tortures. No further details of this family are known. But evidently it occupied an important position in contemporary affairs. The two inscriptions noted above specifically state that orders banning slaughter were issued at the request of these individuals, Putig and Salig, implying that 5. ibid No. 621/Jin Vijay No. 427. 6. Jin Vijay No. 345 and 346.

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[ 211 these brothers wielded great personal influence with those in power. Another family of Nadol was that of Pragvat Sukarma. He was the minister of Chauhan Alhandeva at whose request the Charter of V.E. 1218 for the Mahavir? temple belonging to the Sanderaka-Gachchha was issued. This family was very prominent. (b) Family of Shresthi Lola of Bijoliya : The Bijoliya inscription of V.E. 1226 (1170 A.D.) furnishes details about another Pragvat family : that of Shresthi Lola, who was a contemporary of the Chauhan rulers named Visaldeva, Prithviraj II, Someshwar and Prithviraj III. Much information regarding the ancestors of Lola are not available. The inscription reports that the family came to prominence by the meritorious deeds of Vaishravana, an ancestor of Lola. He built Jain temples at Toda Raisingh, and Baghera. No details of his son Chanchal and grandson Subhankar are known. His great grandson Jaisat's son Punyarashi built a temple at Narena. From his two wives Jaisat had four sons named Ambat, Padmat, Laxmat and Dessal. No information about first three brothers is furnished in the inscription. Dessal constructed a Jain temple at Narawar. He had six sons, of whom, Siyak built a temple at Mandalgarh. He had two wives named Nagashri and Mammata from whom he had five sons including Lollak. The Jain temple of Bijoliya was constructed by Lollak. He also had two big inscriptions dated V.E. 1226 engraved on rocks, one containing the genealogy of the Chauhans and other having the text of the "Uttam-Sikhar-Puran". (c) Other Jain families : Baghera was an important Chauhan city. Several Jain, Vaishnava and Shaiv icons, dating 10th to 12th centuries A.D., have been salvaged from this site. In view of the large number 7. Tod I p. 804/J.B.B.R.A.S. Vol. XIX P. 26/B.I. IX p. 62/Nahar I P. 208. 8. E. I, Vol. XXVI pp. 86-120.

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212 ] of the inscribed Jain sculptures found here, it is evident that the town had a prosperous Jain population. Names of several Shresthis are engraved on pedestals of icons which they had dedicated to temples. The inscription of V.E. 1201 on a Kunthnath icon (R.M. Ajmer) records the names of Palhu, Dhanapati Vilhan, Lakhan, Harischandra and others. The names of Darsha and his sons Palu and Bharat are mentioned in an inscription dated V.E. 1203. Similarly Sodha's son Delha is referred to in an inscription of V.E. 1231. Many Jain icons of the same10 period have been reported from Narena, Amer, Sanganer, Maroth etc. A Shantinath icon, now preserved in the Hastinapur (U.P.) Jain temple, containsll an inscription dated V.E. 1237 commissioned by a Khandelwal family of Ajmer. It tells us that Nemichandra, the grand son of Devapal of Ajmer had settled in Delhi. This happened during the reign of Prithviraj Chauhan III when Delhi was also under the Chauhans. Therefore, the business transaction between these towns increased. The family of Ashadhar of Mandalgarh, which moved to Malwa, after the fall of Prithviraj Chauhan, was another family of note. The Kharatargachchha Pattavali contains several references to the activities of the Jain-Acharyas in the Sapadalaksha-area. The names of Shresthi Ramdeva of Ajmer, Bohitthara-Ksemendhar, Dharkat Gollak, Rasal etc. are important in the history of Kharatargachchha for they were active in propagating its ideal of Vidhi Chaitya. Their names are also repeatedly noted in several colophons12 of old MSS and other literary sources including that of the Kharatargachchha Pattavali. The Vividh-Tirth Kalpa records that 9. Annual Report on Indian Epigraphy year 57-58 No B, 432, 433 and 430. 10. Vir vani (Jaipur). Vol. V p 39 11. Jain-Shilalekh-Sangrah, Vol. V No. 109. 12. The Kharatargachchha-Pattayali (SJGM) pp. 20-38/The Catalogue of Prakrit and Sanskrit MSS.-Jaisalmer Collection pp. 77, 36, 116, 119, 120, 131-132. Jin Vijay No. 351.

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[ 213 Ramdeva from Ajmer warned Jains to conceal their icons under sand dunes so as to save them from the fury of religious intolerance, Several old sites of the Sapadlaksa area still have many inscribed icons, attributable to the Chauhan period. The Abu inscription of V.E. 1187 (1130 A.D.) speaks of a Shresthi, Ambdeva of Paladi, who constructed a Devakulika in the Vimal Vasati. The Jalore inscription 13 of V.E. 1239 (1182 A.D.) records that the three sons Yashovir, Yashoraj and Jagadhar of a Shrimali Shresthi Yashodeva constructed the beautiful Mandap of the temple. The Kumar Vihar14 temple of Jalore has inscriptions dated V.E. 1221, 1242, 1256 and 1268. They are rich in information and tell us that this temple was renovated in V.E. 1242 by Bhandhari Pansu's son Yashovir. From Mungathala, Marol, Gohali, Nana, Ajari, Nandia (all in district Sirohi) Nagaur, Medta, Ladnu, Phalodi, Kekind etc. several inscribed sculptures of the 12th century A.D. have been discovered. The inscriptions on them are fragmentary and do not reveal full names of the families which had the idols installed. (d) Inscriptions of the family of Vimal Shah. The Vimal Vasati, the famous Jain temple of Delawara (Abu) was constructed by Pragvat Vimal Shah in V.E. 1088. The VividhTirth Kalpa records that the Paramar chief Dhandhuka of Abu, being displeased with Bhimdeva Chalukya I of Gujarat went to Chittor where Paramar Bhoj was residing. Vimal Shah went there and brought Dhandhuka back to Abu. On his return he constructed a Jain temple named Vimal Vasati at Abu. The Vimal14A Vasati inscription of V.E. 1378 (1321 A.D.) mentions V.E. 1088 as the date of construction of the temple. According to a Jaisalmer15 inscription of V.E. 1497, construction was undertaken at the instance of Vardhaman Suri. It is believed that at the time of its consecration, 4 Acharyas of various gachchhas were present. Details of the descendants of Vimal Shah are not fully known. In the inscription of 16 V.E. 1394 of Vimal Vasati Abhay singh is 13. Jin Vijay No. 351 14. ibid No. 352 14-A. Abu II No. 1 15. Nahar III No. 2139. 16. Abu II No. 92,

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214 ] mentioned as a descendant of Vimal Shah (Vimalanyaye.) But this inscription does not furnish the full details concerning the ancestors of Abhay singh. Mahamatya Nedh was the elder brother of Vimal Shah. He had two sons named Dhawal and Lalig. Details regarding the descendants of these brothers are given below. Dhawal had a son named Anand.17 He was a minister in the court of Siddhraj Jaisingh. From his two wives named Padmavati and Saluna, he had two sons Prithvipal and Nana respectively. Prithvipal became famous as the most trusted minister of Jai singh and Kumarpal. In the Navalakha temple of Pali, he installed two18 icons of Anant Nath and Vimal Nath in V.E. 1201. The renovation of the Vimal Vasati was undertaken by him between the years V.E. 1200 to V.E. 1206. The temple was enlarged with several new structures including the Mandap and the Devakulikas. Inscription No. 72 of the Vimal Vasati dated V.E. 1206 (1149 A.D.) hints at this fact. It reports that Prithvipal undertook a journey to Abu with Silabhadra Suri's Pupil Chandra Suri and arranged for the renovation 19 of the temple. The Hastishala situated in front of Vimal Vasati was also added by him in V.E. 1204, when seven stone elephants of the ancestors20 of Prithvipal were completed. The remaining two elephants were later on added by Prithvipal's son Dhanpal in V.E. 1237. Prithvipal also constructed temples at Anhilpur21 Patan, Panchasar, and at many places in Gujarat. His wife Namal devi bore him two sons named Jagdev and Dhanpal. Like his father, Dhanpal took great interest in building projects. He undertook a Sangh Yatra to Abu under instruction from Singh Suri of Kasahridgachchha in V.E. 1245 (1188 A.D.) and renovated the Devakulikas No. 23, 24, 25 and 26 of the Vimal Vasati.22 Other members of his family took interest 17. The Descriptive Catalogue of MSS. of Patan Bhandar (G.O.S.) P. 255. 18. Nahar I No. 814-15 19. Abu II No. 72. 20. Abu II No. 233, 21. The colophon of the Chandra Prabha Charita (The Descriptive Catalogue of the Mss of the Patan Bhandar p. 255.) 22. Abu II No. 95 to 108.

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[ 215 in the installation of there icons. His wife, named Rupani (Pinai) and his brother Jagdev renovated Devakulikas No. 28, 29 and 30 of the Vimal Vasati22A in V.E. 1245 (1188 A.D.). Anand's other son Nana married23 Tribhuvan devi. He had two sons named Nagarjun and Nagpal. Nagarjun seems to have died early. Nana renovated Devakulika No. 53 for the welfare of his son Nagarjun. Nagpal, his elder son, repaired Devakulika No. 47 in V.E. 1245 (1188 A.D.). Nedh's another son was Lalig, whose son Mahindu had two sons named Hemarath and Dashrath. Perhaps Hemrath died earlier. For his welfare his younger brother Dashrath under took renovation of Devakulika No. 10 of the Vimal23A Vasati in V.E. 1201 (1144 A.D.). He also installed a Patta bearing the figures of Nanna, Lahar, Veer, Nedh, Vimal, Lalig, and Hemarath including his own likeness. Further details of this family are not known. (e) Vastupal Tejpal's inscriptions from Rajasthan : Vastupal and Tejpal are extremely venerated by Jains. They spent lavishly on religious, philanthropic and literary activities. The famous temple named Lunig Vasati of Abu was constructed by this family. A few of their inscriptions are also found in Nagar, etc. The progenitor of this family was Chandap, who was contemporary to Chalukya Bhim and Karna. His son Chand prasad functioned as a Minister in the court of Chalukya Karna. Asvaraj, the grandson of Chanda prasad was a brave and powerful minister. He has four sons named Lunig, Malladeva, Vastupal and Tejpal and seven daughters. When Vastupal was appointed in Dholaka, the status of the family greatly increased. He amassed unlimited wealth and also spent it lavishly on religious and cultural activities. Work on Lunig-Vasati had begun during the reign of Dhara Varsh Paramar, who died in V.E. 1277 (1220 A.D.). This temple was constructed by Tejpal and was named after Lunig. Several 22A. ibid No. 109, 105-6 23. ibid No. 153, 169.

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216 ] Devakulikas of this temple are reported to have been built for the spiritual welfare of other members of the family. The Lunig Vasati inscriptions furnish some details. The Devakulika24 No. 1 to 8 and 48 were built for the spiritual welfare of Asvaraj's son Malladev and his descendants; Devakulikas 25 No. 42 to 47 in the spiritual welfare of Vastupal his wives and his descendants: Devakulikas26 No. 17 to 21 for spiritual welfare of Tejpal, his wives and his descendants; Devakulikas 27 No. 26 to 31 and 35 for the spiritual welfare of the sisters of Tejpal and Devakulika28 No. 34 for Tejpal's maternal uncle Punyapal and his wife Punyadevi. The Nagar inscriptions of V.E. 1292 state that Vastupal installed the icons of Rajaldevi and Ratnadevi. Nagpuriya Barahudiya family : The Nagpuriya family was another prosperous family. Several Jain temples and Manuscripts were commissioned by its members. The progenitor of this family was Varadeva, who had two sons named Asadeva and Laxmidhar. Asadeva had four sons named Nemad, Abhat, Manik, and Salakhan. Laxmidhar also had four sons. Most of the inscriptions belong to the descendants of Nemad. A detailed description of the religious 29 works undertaken by them are narrated in the Abu inscription dated V.E. 1296. According to it they had constructed certain buildings such as Devakulika, Khatak etc. in the temples of Satrunjay, Sanchore, Ujjayant, Abu, Tarangarh, Anihilwad patan, Bijapur, Latapalli, Prahaladanpur, Jalore etc. Several colophons of MSS also throw light on their various activities. They undertook to complete two Devakulikas No. 38 and 39 in the Lunig-Vasati. It seems that this family was on good terms with the family of Vastupal and Tejpal. The detailed inscription of V.E. 1296 referred to above reveals that 24. Abu II No. 265, 269, 270, 271, 272, 274, 275, 276, and 364. 25. ibid No. 363, 365, 366, 365, 368, 370, 372. 26. ibid No. 295, 296, 298, 302, 309. 27. ibid No. 325, 326, 327, 328, 330, 331 and 337/Nahar II No. 1713-14 28. ibid No. 335. 29. ibid No. 345, 346, 347, 350, 351, 352, 353, 354, 355 and 356 /M.A. Dhaky's paper published in Svadhyaya Vol. VIII No. 4 pp 469-489,

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[ 217 wherever Vastupal and Tejpal constructed temples the Barahudiya family added Devakulikas or Khataks to them. Some families of Chandravati (13th Century A.D.): Chandravati was the capital of Arbuda-Mandal which was ruled by the Paramars in the 13th century. Several medieval inscriptions throw interesting light on various families of this place. The family of Dharanig30, the father of Tejpal's wife Anupama was one of the most important and prosperous. The members of this family bore the title of Thakur. The progenitor of this family was Savadeva. He had Salig, Sagar and Ganga as his son grandson and great grandson respectively. Ganga had 5 sons named Dharnig, Ranig, Lila, Jagsingh and Ratna singh. Dharnig's wife Tihun devi was a very religious woman. She had a daughter Anupama and three sons named Khimbsingh, Ambsingh and Udala. Among the Gosthikas of Lunig-Vasati31 the names of Ranig, Lila, Jagsingh, Ratnasingh Lila's son Lunasingh and Dharnig's sons Khimbsingh, Ambsingh and Udal were included. This shows that Dharnig had died before V.E. 1289. The word "Mantri" was appended with the names of Ranig, Lunasingh, Jagsingh and Ratnasingh revealing perhaps that they held respectable posts under the Paramars of Abu. Some families form Chandravati were also granted a share in the construction work of the Lunig Vasati. These families must have32 been quite prosperous. Among them the families of Shresthi Sajan Kumar, Abhaysingh, Golan, Samuddhar, Palhan, Thakur Somsingh, Shresthi Udaipal Shravika Ratnadevi etc. are noteworthy. The inscription of V.E. 1350 furnish details about Oswal Hemchandra and others. Mantri Yashovir of Jalore : Mantri Yashovir is also famous as "Kavindra-Bandhu". He was the minister of the Chauhan king Udai singh. Several of his 30. ibid No. 250 verses 50 to 53. 31. ibid No. 251. 32. ibid No. 289, 290, 305-308, 334, 287-88, 313, 279-80 & 332.

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218 ] inscriptions ranging33 between V.E. 1245 and 1291 have been found. His parents were Udaisingh and Udai Shri. The Vimal Vasati inscriptions dated V.E. 1245 of Devakulika No. 45 informs us that he was a follower of Yasobhadra suri of Sanderakagachchha. A similar information is preserved in the inscription34 from Madari dated V.E. 1288 and the Lunig-Vasati inscription of V.E. 1291. A few of his inscriptions are also noticed from the Jalore area. The Prabandh-Chintamani has an anecdote about him according to which he had pointed out certain flaws in the architectural details of the Lunig Vasati. He was on good terms with Vastupal and was responsible for an alliance between Udaisingh and Viradhaval Baghela. Someshwar in his Kirti-Kaumudi, describes him as a great poet, surpassing even Abhinand, Magh and Kalidas in poetic excellence, If we believe the Puratan-Prabandh Sangrah, he remained on his ministerial post upto V.E. 1300. Bagherawal Jija and Punya singh of Chittor : The Jain Kirti Stambh of Chittor was constructed by the family of Bagherawal Jija and Punya singh. An inscription pertaining to35 the Stambh, edited by the Author, contains a detailed account of this family. The progenitor of this family was Dinak, who had a son named Nay. He constructed several temples. His son Jija was renowned personage. He built the temples at Chittor and Khohar (near Chittor). The construction of Jain Kirti Stambh was begun by him. But he died before he could complete it. His son Punya singh35 completed the structure which was consecrated by Dharma Chandra of the tradition of Kundakundacharya. A good number of inscriptions engraved at Chittor, reveal that this family took great interest in religious activities. It seems that Alauddin's invasion on Chittor, forced this family to move to central India. Some inscriptions of the descendants of Punya singh dated V.E. 1541 have been noticed there. 33. ibid No. 150, 151, 359 and 361, 34. Jain Satya Prakash Vol. II No. pp. 22 543-44. 35. Edited by Author in the Anekant April, 1968.

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Other families from Chittor : From the time of Maharawal36 Jaitra singh to Samar singh, Mewar witnessed a great increase in affluence. Several names of Jain Shresthis are referred to in the epigraphical and literary sources Shresthi Ralha performed several Sangh-Yatras. A Diksa-Mahotsava was arranged in V.E. 1288. In V.E. 1295 (1238 A.D.) he went to Nalakachhpur, where he had a MS of Karma-Vipaka written. Maharawal Tej singh's minister Simandhar was also an influential Jain, whose name is found mentioned in the copper plate of V.E. 1316, the Ghasa inscription of V.E. 1317, the colophon of Shravak Pratikramana-Sutra-Churni (illustrated in V.E. 1317) and in the Chittor inscription of V.E. 1317. One of his sister-in-laws namely Dhandhi had a MS of the Dash-Vaikalika-Sutra-Churni copied at Chittor in V.E. 1352. During the reign of Samar singh, several important religious works were undertaken. Shresthi Dhandhal spent lavishly on the installation of several icons, in V.E. 1334. A few MSS were got copied by him in V.E. 1343. Shresthi Ratna constructed a Shantinath Chaitya at Chittor before V.E. 1334. A Devakulika in the above temple was added by Kumarila daughter of Mahan. Family of Bijad from Mandor : The Mandor Museum inscription of the 10th century A.D. was salvaged from an ancient site near Arna-Jharana. It reveals that several Jain families were then residing at Mandor and its outskirts. Unfortunately no other early epigraphic Jain sources have been found in Mandor. But during the 13th century A.D. several prosperous families were residing there. The renovation of Vimal Vasati, after its destruction, at the hands of Alauddin was undertaken mainly by the family of Mahan singh of Mandor. Nearly 40 inscriptions dating between V.E. 1378 and37 1398 of this family have been found in Abu. The progenitor of the family was Jelha, who had a son Velha and grandson Paras. The latter 36. History of Mewar by the Author pp. 85, 86 and 91, 37. Abu II pp. 1 to 79. [ 219

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220 ] had four sons named Sohi, Dega, Dessal, and Kuladhar. During the 12th and 13th centuries A.D. when business activities escalated in western Rajasthan this family also became wealthy. Dessal took part in Sangh-yatras several times. He also installed icons of the Tirthankars at Siddhachal, Girinar, Khambhat and Sanchor. His descendants continued to be prosperous. Dessal had three sons named Gosal, Gajapati and Bhim from Demati and two sons Mohan and Soha from Mai. It seems that Gosal's grandson Bijad and Bhim's grandson Lolig were responsible for undertaking the repairs of Vimal Vasati. It also seems that Kuladhar's descendants and Dessal's great grandson Lakham did not actively participate in this activity and renovated only a Devakulika each. In order to commemorate the event, the icons of Gosal, Suhag devi Guna devi, Mahan singh, Minal devi etc. were set up in the Gudh Mandap, of Vimal Vasati in V. E. 1398. Other families of Mandor : In V.E. 1380 Navalakha38 Rasal's grandson and Rajpal's son Nemi chandra installed the icons of the Chatur-Vimshati-Patta known as Mandovar-Mulanayak and the icon of Adinath. These were consecrated by Dada Jin kushal Suri of Kharatargachchha. Some other Jain families were also residing at Mandor. Nahata Samara's descendants, Sodha, Rana, Jawad, Bhavad etc. of Mandor installed a Nandishvar patta38A at Jaisalmer in V.E. 1518. The Kharatargachchha-Pattavali mentions that a grand celebration was arranged at Mandor in V.E. 1528 and 1534. Several names of Jain Shresthis are recorded in the above Pattavali. Inscriptions of Pethad Kumar : Pragvat Pethad Kumar was a resident of Sanderak. Many details about his ancestors are recorded in colophons of MSS and inscriptions. Later on, this family moved to Bijapur. Pethad had six brothers. His name is often recorded in connection with religious and generous activities. He renovated several Jain temples of Rajasthan, which had become the prey of islamic intolerance. 38. Bikaner No. 1 and 2. 38A. Nahar III No. 2116.

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[ 221 The Lunig Vasati was renovated 39 by him (circa V.E. 1380). The Kareda Jain temple of Mewar was repaired by him. His descendants Parvat and Dungar were noteworthy. Dungar had a Kalpa Sntra illustrated at the instance of Jayanand Suri of Agunigachchha. We have the references to this family upto V.E. 1578. Although this family belonged to Gujarat, its members took interest in building or renovating temples in Rajasthan also. Dhanpal of Jawar : Several colophons of MSS and inscriptions show that Jawar was a prosperous site during the 15th and 16th centuries A.D. A M.S. written in Jawar during the reign of Maharana Lakha in V.E. 1462 records that the mines at Jawar were then in operation. This proves that this town was developing. Dhanpal was the son of Ratna chandra. He performed several Sangh-yatras, to Shatrunjaya, Giranar, Abu, Jirapalli, and Chittor. He constructed a massive Jain temple at Jawar,40 which was consecrated by Som sundar Suri of Tapagachchha in V.E. 1478. To celebrate the occasion Dhanpal spent lavishly. A good number of learned monks had assembled for the purpose showing that the ceremony was arranged at a large scale. A long list of their names is available in the inscription of V.E. 1478. No further details about the descendants of Dhanpal are known. Jain families of Delawara : During the 15th and the 16th centuries A.D. Delawara (Mewar) was a prosperous town. According to various epigraphic sources, the families of Shresthi Ramdeva,41 Nimba, Kelha, Megh, Bhim, Katuk, Laxman singh, Hisa, Dharma etc. conducted successful business here. A description of the family of Ramdeva has been given separately. Pandit Laxman singh was an erudite scholar of the age and was known as Pandit-Pravar. He had several copies 39. Abu II No. 382/The colophons of MSS Bhagawati Sutra and illustratated Kalpasutra (VE 1565) also contain similar information. 40. Vijaydharma Suri No. 118/Vir Vinod I appendix. 41. Maharana Kumbha by the Author pp. 334-336,

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222 ] of religious scriptures prepared, and installed an icon of Parshwanath in V.E. 1493. A Pichholiya family of Delawara was also quite renowned. Its progenitor was one Devapal. His grandson Karna had seven sons, of whom, the details of Dharma and Hisa alone are known from epigraphic source. Hisa installed a Pattika with twenty seven Kayotsarga figures, in the year V.E. 1494. It was consecrated by Som sunder Suri. Festivities at a large scale were arranged for this occasion. Dharma had 5 sons. A Jin-pattika containing miniature figures of 96 Jins was installed by him in V.E. 1503. It was consecrated by Jai chandra Suri of Tupa-gachchha. In V.E. 1511 Shreshtis Parvat and Sarang of Delawara, constructed a Devakulika in the Ranakpur Jain temple. Other families of the 15th Century A.D. : During the 15th century A.D., most of the temples demolished by the forces of Alauddin were rebuilt. The Mahavir temple of Mungathala, which lies on the route42 leading to Abu was rebuilt by Shresthi Mahipal's son Shripal in V.E. 1426. All the Devakulikas were also renovated and new icons were installed. Shresthi Sahadeva constructed a Jain temple at village Kotara (Sirohi) in V.E. 1464. The Mulanayak icon of Mahavir which was already consecrated in V.E. 1208 by Pipalgachchhiya Vijay singh Suri at village Dindoli was brought there and installed it ritually in the above temple. Shresthi Palha constructed a Jain temple at Biravada (Sirohi) in V.E. 1475. having the icon of Adipath installed there. Its Mandap was built in the year V.E. 1476. Family of Dharana Shah Ranakpur : The ancestors of Dharana Shah were residents of Nandia (Sirohi). This family became prominent after V.E. 1465. Dharana accompanied the Sangh led by Shresthi Gunaraj of Chittor in V.E. 1477. His father Kurapal undertook repairs of some temples including Pindawara and constructed Jain temples at Ajari and Salera. It is believed that Ratna and Dharana had advanced some money to prince Gazani Khan, the son of Hoshang 42. Abu V. No. 49-50

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[223 Shah of Malwa. When Gazani Khan came to the throne, under the name of Muhammad Shah Ghori, he repaid the entire money with good interest. The family of Ratna Shah settled in Malwa. But Dharana Shah came to Mewar. With the permission43 of Maharana Kumbha, he settled at Madari and constructed the temple of Ranakpur. The construction work started before V.E. 1494, as evinced from the earliest reference to Ranakpur available in the copper plate of Maharana Kumbha dated V.E. 1494, edited44 by the Author. In V.E. 1496, when the ground floor was completed, an opening ceremony was celebrated at the hands of Som sundar Suri of Tapagachchha. In the Tirthamalas Dharana Shah is said to have undertaken 4 works namely (1) construction of Danashala (2) Dharmashala (3) Jinalaya and (4) Mahalaya. These were completed in V.E. 1498 except the temple, a part of which was only constructed till that time. A grand ceremony was arranged. The Som Saubhagya -Kavya15 contains a vivid description of the festivities. The construction work of the temple continued upto V. E. 1515, when the corner temples were completed. The second and third storeys of the temple were46 built in V.E. 1507 and 1508 respectively. Dharana's brother Ratna's descendants continued to remain in Malwa. In V.E. 1495, Ratna dedicated a bronze image, which is now in a Jain temple of Bikaner. Its inscription47 does not have any details concerning the family of Dharana Shah. This is a clear hint that they were living separately. Most of the descendants of Dharana Shah are now residing at Ghanerao, and no outstanding achievement by any of his progeny is known. Ratna's descendant Sahasa constructed the temple of Achalagarh in V.E. 1566. 43. An. Rep. Arch. Survey of India 1907-8 p. 21/Peterson-Bhav-Nagar Inscriptions p. 121/Jin Vijay No. 307. 44. Edited by the Author in Maru Bharati Vol. XVI No. 2 p. 53 and in the Journal of Rajasthan Institute of Historical Studies. Also the Author's paper published in Sambodhi Vol IX 45. Som-Saubhawya-Kavya. IX 58-59. 46. Maharana Kumbha by the Author pp, 267-268, 47. Bikaner No. 1502

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224 1 Other families of Ranakpur : Several Jain Shresthis set up icons in the Ranakpur temple. Some of them also constructed Devakulikas and corner temples. Singhavi Sajan's brother Champa constructed the Mahadhar Devakulika. Sajjan had three sons Laxman, Sarang and Bhim. Bhim became famous by installing the icons of Ajitnath, Simandhar and Mahavir in V.E. 1507. Two Jain families of Sanghapati Kita and Dharma of Ranakpur are referred to in the inscriptions of V.E. 1516 and 1536. A Devakulika was added to the Ranakpur temple by Kita in V.E. 1516. The family of Kheta singh and Nayak singh of Usmanpur (Gujarat), spent lavishly48 in the construction of the Mandaps in V.E. 1611 and in renovating the temple of Ranakpur in V.E. 1647. . Shresthi Gunaraj of Chittor : Shresthi Gunaraj was a resident of Chittor. According to an account preserved in the Mahavir-Prasad-Prashasti, members of this family were conducting business at Ahmedabad and were the followers of Tapagachchha sect. Gunaraj's ancestor Visal went to Karnavati49 in the 14th century A.D. for conducting business. Sanga, Goda, Somara, and Chacha were the sons of Visal. Of these, Chacha constructed a Jain temple at Ahmedabad. He had seven sons including Ambaka and Gunaraj. Ambak became a Jain monk. Gunaraj50 was a renowned personage. He arranged for Sangh-yatras in V.E. 1457 (1400 A.D.), 1462 (1405 A.D.) to Shatrunjay and Rewantak, respectively. During the famine of V.E. 1468 (1411 A.D.) he spent large sums to provide relief for afflicted persons. Under the guidance of Som sunder Suri he led another Sangh-yatra51 in V.E. 1477 (1420 A.D.) after obtaining the necessary permission from the Sultan of Gujarat. The detailed account of this journey is available in the Som-Saubhagya Kavya. 48. Jin Vijay No. 308 309. 49. Maharana Kumbha by the Author pp 337-339. 50. J.B.B.R.A.S. Vol. XXIII p. 41/History of Mewar pp. 372-384. 51. Som Saubhagy Kavya VIII 17-92/Ranakpur inscription of V.E. 1496 Jines No. 32 to 34/Guru-Guna Ratnakar Kavya Verses 39-60.

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[ 225 Dharana Shah of Ranakpur temple accompanied Gunaraj during this journey. Gunaraj's most important undertaking was the renovation of the Mahavir temple of Chittor, which situated near the Jain Kirti-Stambh. Darada Mandalik : Oswal Darada Mandalik was the resident of Mahuva. His family was very affluent. Its progenator52 was said to be Haripal, whose son Asaraj had 6 sons 1. Palha, 2. Delha 3 Anta, 4. Mandalik, 5. Malah and 6. Mahipati. Delha became a Sadhu and was given the name of Jay sagaropadhyaya. Darada's family was a follower of the Kharatargachchha. In the Pitalahar temple of Abu they set up an icon in the year V.E. 1495. The Kharatar Vasahi of Abu was constructed during the reign of Maharana Kumbha in V.E. 1515. The details of this family are also available in a manuscript dated V.E. 1511 Chaitra Sudi 5, now preserved in the collection of Shri Agarchand ji Nahata. Family of Ramdeva Navalakha : Navalakha Ramdeva was a resident of Delawara (Mewar). He acted as the prime minister of Mewar during the reigns of Maharana Kheta, Lakha and Mokal, His sons Sahana and Sarang were also men of renown. Sahana was the prime minister of Mewar during the reigns of Maharana Mokal and Kumbha. The earliest reference of this family is to be found in the Vignapti-Lekh of V.E. 1431. Ramdeva arranged a big Diska Mahotsava53 in a temple of Kareda during V.E. 1431. The atmosphere of peace and order that prevailed in Mewar during the 15th century A.D. helped the state to develop economically with an enriched trade and commerce. Delawara, also known as Devakulapatak, came into prominence. Many merchants migrating from other parts of Rajasthan and Gujarat settled there. According to Jain sourcses54 52. Maharana Kumbba by the Author pp. 350-51. 53. The Vignapti-Lekh-Sangraha (SJGM) pp. 6 to 9 54. The Tapagachchha-Gurvavali quoted from the Devakulapatak by Vijay Dharma Suri p. 13.

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226 1 Shresthis Ramdeva, Nimba, Visal Megh, Kelha, Bhim, Katuka etc. had successful business there. Maharana Lakha indeed encouraged businessmen to come and settle in Mewar. There are many inscriptions set up by the family of Ramdeva in Dalawara and Nagada. The Som-Saubhagya Kavya mentions that in V.E. 1450, when Som sundar Suri visited Delawara Maharana Lakha, together with his son Chunda and his minister Ramdeva went to receive him. Ramdeva seems to have died during the reign of Maharana Mokal. He had two wives, Meladevi and Malhandevi. From a colophon of V.E. 1486 recorded in a MS. of the Sandeha-Dolawali56 Virti, we gather Meladevi still living till that date. This family spent lavishly on installation of several icons. A copy of the Ms. Vignapti-Lekh57 of Kareda temple dated V.E. 1431 was made by Meru-nandan-Upadhyaya, at Kelawara. Its colophon records the names of Ramdeva and Meladevi. On Merunandan's death, his icon was installed in Delawara58 in V.E. 1469 by Meladevi. It was consecrated by Jinvardhan Suri. In V.E. 1486, Meladevi commissioned icons of Jinvardhan59 Suri and Dronacharya,60 which were consecrated by Jinchandra Suri. We do not have any reference to Meladevi, thereafter. The son in-law of Ramdeva was Visal, who was belonging to the illustrious family of Shresthi Vatsaraj of Idar. An account of one of his brothers, Govind is given in detail in the Som Saughagya Kavya. Visal's wife Khimai and sons Dhir and Champaka are mentioned in the inscriptions of the Jain temple of Machind dated V.E. 1494. These inscriptions have been recently61 published by the Author. A big temple, named ManorathKalpadrum was built in Chittor by this family, A detailed account of the celebrations that took place during its Pratistha-Mahotsava is 55. The Som-Saubhagya-Kavya (Gujarati Trans) V-104-107. 56. Vijaydharma Suri-Deva kulapataka (1935) p. 22 fn. 57. The Vignapti-Lekh-Sangraha (SJGM) p. 7-10 58. Vijaydharama Suri-op. cit. inscription No. 17. 59. ibid inscription No. 11. 60. ibid inscription No. 10. 61. The Sodh-Patrika Vol. XXIX No. 2 p. 56

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[ 227 available in the Som-Saubhagya-Kavya and Guru-Guna-Ratnakar Kavya. A.M.S. of Adinath-Stavana and the Delawara inscription of V.E. 1491 contain specific references to Sahana. He got a Satrunjaya patta and some icons installed in Delawara in V.E. 1491. An account of his younger brother Sarang is found in an inscription of V.E. 1494 on the icon of Adbhutaji of Nagada. Some members of this family constructed the Jain temple of Chaugan Udaipur during the reign of Maharana Ari singh. But full detail of the later genealogy of this family is not available. Ranka family of Jaisalmer : This family which traces its origin to Jakhdeva, undertook several religious works. Jakhdeva's descendant was Naya, whose three sons named Amba, Jind and Mulraj were men of renown. In V.E. 1425 they went on a Sangh-yatra and a big Pratistha63 was arranged in V-E. 1427 under the instructions of Jinoday Suri of Kharatar-gachchha. Shresthi Amba undertook a Sangh yatra to Shatrunjay etc. in V E. 1436. Kihat one of the members of this family went on a Sangh-yatra to Shatrunjay in V.E. 1449 under the guidance of Jinraj Suri of Kharatargachchha. In V.E. 1473 Shresthi Dhana, Jay singh and Har singh of this family constructed the famous temple of Parshwanath in the fort of Jaisalmer. It was consecrated by Jin-vardhan Suri, who was later on removed from the Acharyaship. It seems that in this family sons of different brothers continued to live together in a more than usual close-knit joint family manner. A long genealogy is available in the inscription according to which three persons responsible for the construction of the temple named LaxmanVibar (Parshwanath) were the sons of different brothers. Chopara family of Jaisalmer : The Oswal Chopara family of Jaisalmer was another prominent family. The famous temple of Sambhavanath64 was 62. The Som Saubhagya Kavya cant VII/The Guru Guna Ratnakar (Varanasi) p. 12. 63. Nahar III No. 2112 and 2113. 64. ibid No, 2139, 2145, 2146,

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228 1 constructed by it. The progenitor of this family was Hemraj. He had a son named Puna, and grandson Deeta. The latter had six sons including Pancha. The Shambhavanath temple inscription of V.E. 1497 then mentions the names Shivraj, Mahiraj, Lola and Lakhan the four sons of Pancha. They undertook a Sangh-yatra to Santrunjaya in V.E' 1487 and performed Pancham Uddhyapan in V.E. 1490. The construction of Shambhavanath temple was started in the year V.E. 1494 under the instructions of Jin-bhadra Suri of Kharatara gachchha. It was completed in V.E. 1497, when festivities at a large scale were arranged. More than 300 icons were consecrated. Several pattas were65 also installed by this family in V.E. 1518. These inscriptions of the stone slabs dated V.E. 1518 mention the names of Shiva's son Thira, Mahiraja's sons Sada, Sahasa and Sajan etc. They also undertook Sangh-yatras, as the word "Sanghapati" is added to their names in the inscriptions of V.E. 1518. Panchu's daughter named "Geli" was65A married to Shankhwal Ashraj. She under took Sangh-yatras to Girnar Abu etc. and set up a Tapa-Pattika (V.E. 1505) in Jaisalmer. Other families of Jaisalmer ; The Chhajed family of Jaisalmer658 was another prosperous family. The progenitor of this family was Kuladhar. His descendant Mantri Kalu had an icon of Adinath installed in V.E. 1536 in the Rishabhdeva temple. He had many sons named Radhey, Chhahad, Nayana, Sona, Noda etc., who had an icon of Sumantinath set up in V.E. 1581. In the Begadgachchha Upasara of Jaisalmer, there is an inscription V.E. 1673, which gives some account of the family of Chhajed Mantri Begad etc. This Begad was also another descendant of Kuladhar. Some families of Golacha, Kankaria, Parikh, Luniya etc. were also living in Jaisalmer. Their names are found inscribed on several icons. 65. ibid No. 2142, 2143. 65A. ibid No. 2144 and 2154 (line No. 11 and 12). 65B, ibid 2368, 2447.

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[ 229 Sankhawal families of Jaisalmer Bikaner etc. Kirti-ratna-Suri of Kharatargachchha, who had composed some inscriptions66 the Neminath Mahakavya along with other works belonged to the Sankhawal family. The Jaisalmer Tapa-Pattika inscription of V.E. 1505, Kirti ratna Suri Stupa inscription of V.E. 1525 and Shantinath temple inscription of V.E. 1583, etc. are the main epigraphic sources dealing with the history of this family. The progenitor of this family was Amba, who had a son named Kochar. Kochar shifted his family from Korantak (Godawar) to Sankhawali, where he constructed a Jain temple and undertook Sangh-yatras. He became a follower of the Khartargachchha. He had a son Mula and grandsons Raula and Heera. Raula had two sons namely Apamall and Depamall. Apamalla's descendant Asraj became a man of renown. He undertook Sangh-yatra to Shatrunjay. Giranar Abu etc. and installed several pattas bearing scenes of Shatrunjaya (Tirth-Pattika) etc. His sons were Kheta and Pata. Of these Kheta undertook Sangh-yatras every year from V.E. 1511 to V.E. 1524. A Jain temple named Asthapada was built by him with the association of the Chopara family of Shivraj, Mahiraj etc. in V.E. 1536. Kheta distributed sweetmeat (Ladus) in Marwar in order to celebrate the consecration of temple and had several copies of Kalpa-sutra made. He had sons named Bida and Noda. Bida's sons were Sahasamall, Karna and Dharana. The inscription of V.E. 1583 of Jaisalmer, contains detailed information regarding activities of Bida. He went to Santrunjay, Giranar, Abu, Ranakpur etc. and distributed Lahana". In V.E. 1581, some additions were made by him in the temple of Asthapada. He arranged for festivities at large scale. Bhanda Shah, who constructed the Bhandasar temple in V.E. 1571 at Bikaner was also a descendant of this family. As already stated, Depamall had 4 sons, named Lakha, Bhada, Kelha and Delha. Later on these brothers left Korant and settled at different places. Bhada moved to Visalpur, while other brothers settled at Mahuva. 66. ibid No. 2144, 2154/Mahopadhyaya Vinay Sagar--Nakoda Parshvanath (MS) Appendix/Neminath Mahakavya composed by Kirti ratna Suri.

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230 ] From there Lakha went to Jaisalmer. Kelba had 7 sons named Dhanna, Manna, Mala, Jagga, Dungar, Gora and Shesha. Of these, Mala is said to have built a Jain temple at Mahuva. He had 4 sons named Sanda Bhanda, Nonda and Chunda. Bhanda Shah settled at Bikaner, where he constructed the famous temple named Bhandasar in V.E. 1571. As already stated, Kirti-ratna Suri was the son of Depamall, otherwise known as Delha. He became a Jain monk67 on the 11th day of dark half of Asadh V.E. 1463, and took Diksa from Jinvardhan Suri. He was honoured as "Vachak" in V.E. 1470 by Jin-vardhan Suri in a ceremony performed at Patan (Gujarat). When Jin-vardhan Suri was removed from Acharyship, he became a disciple of Jinbhadra Suri. The latter also honoured him in V.E. 1480 by bestowing upon him the title "Upadhyaya", Kelha Shah, his elder brother, spent lavishly on the festivties to celebrate this occassion. Kirti-ratna suri composed several good works in Sanskrit. Among these, the Laxman-Vihar Prashasti (Jaisalmar inscription of V.E. 1473), Ajit nath Jayamala (V.E. 1476) Neminath Charita (V.E. 1465) etc. are quite of significance. He led the Sangh in V.E. 1514 organised by his brother Kelha, etc. to Santrunjaya. He died at Birampur on the 5th day of dark half of Besakh V,E, 1525. Salha Shah of Dungarpur : The Antari Jain temple inscription of V.E. 1525 (1468 A.D.) refers to the family of Salha or Sabha. During the time of Maharawal68 Gajpal, the Jain temple of Shantinath was constructed by Sabha at Antari and a Satragar was also established to feed destitutes, during the great famine of V.E. 1495 No. details concerning his father Bhumbhava are known. Sabha's wife was Karma, from whom he had two sons named Malha and Salha. The latter became the Chief Minister of Maharawal Somdas. He was an able 67. Vinay Sagar--Nakoda Parshwanath (MS) pp. 54-60. 68. A.R.R. M. A year 1930 pp 3-4/G. H. Ojha Dungarpur Rajya ka Itihas pp. 66-71.:

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[ 231 minister and assisted in chastising Bhils at Chundawara, who had caused great trouble in the area of "Katara". During the famine of V.E. 1521, he fed two thousand people daily. He repaired the Parshwanath temple of Dungarpur. He had three wives named Shri, Kodam and Anupama, from whom he had three sons and a daughter A Devakulika and a Mandap were added to the Shantinath temple of Antari by him and were consecrated by Somvijay Suri in V.E, 1525. Hemraj Surana of Nagaur : Hemraj Surana of Nagaur renovated the temples of Phalavardhidevi of Phalodi69 (Medta road) and Morakbana70. Several literary and epigraphic sources are available about this family. The progenitor of the family was Paramar Madhu deva, whose son Sur was ruling in Dahal Country. He was a chief subordinate to Prithviraj Chauhan. The inscription of Phalodi dated 1555 (1498 A.D.) relates that he went to Ghazni to collect tribute on behalf of Prithviraj and gave away his life there along with 74 adherents. This may be an exaggeration, but it is possible that he gave away his life with his followers in an encounter held between Prithviraj and Muhammad Ghori. His grand-son was Mallan, who became a Jain under the influence of Dharmaghosh Suri. Vandeva the son of Mallan remained a minister of Salhan, a local chief of Sakambhari, who ruled in association with two other chiefs. The Abu inscription furnishes some names of Suranas who might also be related to the above family. During the 14th century A.D., this family became renowned. Sivaraj the father of Hemraj undertook several religious and charitable deeds. During the famine of V.E. 1495 and 1496, he established a Satragar at Ajmer. His son was Hemraj. He lived in Malwa for some years. From there he went to Delhi and performed Lahani, distributing cash among Jains of Delhi and Mewat. He was respected by Sultan Firoz of Nagaur. His name also appears 69, Mahopadhyaya Vinay Sagar's paper "Phalodhi ke Mandir ka Abhilekh" published in Rajasthan Bharati Vol. IX No. 4 pp. 19-42. 70. J.R.A.S. Bengal (NS) Vol. XIII (1917) p. 214.

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232 ] in a Nagada inscription of the 15th century A.D. After taking necessary permission from Rathor Duda, he started the repairs, of the Phalodi temple which was completed in V.E. 1555. This fact is referred to in the Parshwanath-Rasa72 composed in the year V.E. 1552, which says that the renovation of Parshwanath temple was done in the above year by Hemraj himself. But this fact is not reported to in the above inscription of V.E. 1555. Hemraj had 5 son named Dhaja Punjraj, Kaja, Nala and Naradeva. He was alive in V.E. 1559, as we know from the inscription of a Jain bronze. The Susanimata73 temple of Morakhana was renovated by Punjraj's son Chahad in V.E. 1573. In V.E. 1576 Devadatta74 son of Naradeva, set up some icons of Adinath and Vasupujya. The Morakhana inscription of V.E. 1573, furnishes more details about the other members of this family. According to it Hemraj's son Punjraj had two wives named Pratapde and Patamde. He had 4 sons named Chahad, Ranadhir, Nathu, and Deva. Karma Shah of Chittor : A detailed account of the family of Karma Shah of Chittor is available in the Satrunjay75 inscription of V.E. 1587 and the Satrunjay-Tirthoddhar-Prabandh. This family claims its origin from Amraj, the famous ruler of Gwalior, who had a wife belonging to the Vaishya-community. The inscription furnishes the names of Sarandeva, Ramdeva Laxmansingh, Bhuvanpal, Bhojraj, Thakur singh, Kheta, Nar singh and Tola Shah. The Satrunjaya-Tirthoddhar-Prabandh mentions that Tola Shah was very prosperous and was conducting business in cloth. He had six sons namen Ratna, Poma, Gana. Dashrath, Bhoja and Karma. Of these Karma Shah became well known. He advanced Rs. one lakh to Shahjada Bahadur Khan, when the latter was at Chittor, 71. Abu II No. 27, 31, 32, 35 and 36. 72. Rajasthan Bharati Vol. IX No. 4 p. 30. 73. Vinay Sagar I No 904. 74. ibid No. 958, 959. 75. Jin Vijay No. I/E.I. Vol. II pp, 42-47/Vivekdhir-Shatrunjay-Tirthod dharPrabandh (Bhavnagar) edited by Jin Vijay.

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[ 233 on condition that when he would become the Sultan of Gujarat, the permission to renovate the temple of Shatrunjay be given. After the death of Sultan Muzaffar Shah in 1531 A.D. his son Sikandar Shah succeeded to the throne of Gujarat. His other brothers including Bahadur Khah rebelled. After a few days Bahadur Shah became the Sultan. Karma Shah appeard before him and received a Firman for undertaking renovation. In spite of the opposition of the local officers, this work was completed in V.E. 1587 when festivities were arranged at large scale. Several Jain Sanghs from Gujarat and Rajasthan attended. Karma Shah had two wives from whom he had a son Bhikham and four daughters. The words Rajya-Vyapar-Bhar-Dhoraya used for Karma Shah, prove that he held a good position in the court of Maharana Ratna singh of Mewar. Bhama Shah ; Bhama Shah the faithful Pradhan of Maharana Pratap is remembered throughout the country with great reverence and affection for his act of munificence and bravery. He was the son of Bharmal Kavadiya76 of Alwar. The Lunka-gachchha Pattavali (belaging to the tradition of Nagaur), of the 17th century A.D. throws some light on the achievements of his family known as Kavadia. Bharmal was a Kiladar of Ranathambhor during the time of Sanga and moved to Chittor on its fall at the hands of Sher Shan Sur. He had 2 sons named Bhama-Shah and TaraChand. The author of the above Pattavali pronounces a fulsom eulogy of their generosity and gallantry. Maharana Pratap recognising their ability and administrative capabilities, appointed Bhama Shah as his Pradhan and Tara Chand as an officer incharge of Godawar. Both these brothers performed deeds of great bravery and valour during the battle of Haldighati. After 1580 A.D. when Pratap left Mewar, Bhama Shah appeared before him at village Chuliya and presented all his accumulated wealth for the cause of his country. It is said that this amount was sufficient 76. Vir-vinod p. 251/History of Mewar by the Author p. 238/Etihasik-Sodh Sangrah by the Author pp. 68/Sukh Sampati Ray Bhandhari-Oswalon ka Itihas p. 74.

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234 ] for the maintenance of 5000 men for 12 years. This magnificient offer enabled Pratap to replenish and mobilize his army again. Tara Chand the younger brother of Bhama Shah, was a great patron of art, music and learning. The Sadari inscription of V.E. 1654 also throws light on the Kavadia family. It includes a brief account of Bharmal and his wife Karpur devi. A step well and orchard were constructed at Sadari. This family remained very prominent in Mewar. After Bhama Shah his son Jiwa Shah became Pradhan of Mewar. but later on this family declined its influence. In spite of this they were held in high esteem among the Oswal community. A quarrel ensued in the Oswal community of Udaipur about the giving priority in ritual marking of Tilak between the Nagar Seth Bafanas and Kavadiyas. Maharana Swaroop singh after hearing both the parties, decided that the Kavadiyas had the right to be given the highest esteem among the Jains. The Bacbhawat family : This family too was influential. Its progenitor was Sagar, whose son was Bohithar, who fought in the battle of Chittor. His son was Shri Karna, who is said to have served in the fort of Matsendra (Mahor in Mewar). Vachharaj was his descendant who assisted the Rathors in occupying Marwar. Later he assisted Bika to get him settled in Bikaner. He also moved to his court and installed several icons there. He served as the minister during the time of Bika. His son was Karma singh, who was very powerful. He served as the minister of Lunkarna. and constructed a temple of Neminath in Bikaner. His younger brother Bara singh and the latter's son Nagraj served as the ministers of Jaitra singh. Nagraj actively assisted Jaitra singh's son Kalyanmal in regaining Bikaner77 from Maldeva. His son Sangram and grandson Karma chand served as the ministers of Kalyanmal and Rai singh. During the last days of Rai singh, Karma chand is reported to have hatched a plot against him. But it 77. Karma Chand-Mantri-Vamshot-Kirtan-Kavyam/Bikaner pp. 84-85 (Intro)/ Ojha-Bikaner Rajya ka Itihas pp. 140-143

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[ 235 failed. He went to Delhi and remained there. The Satrunjay77A Inscription of V.E. 1675 mentions that a Nandi mahotsava was arranged by him for Jinchandra of Kharatar-gachchha. After his death his sons Sobhag chand and Laxmi chand were recalled from Delhi to Bikaner by Sur singh. They were put to death mercilessly in 1613 A.D. and the whole of their family was put to sword. Only one of his descendant, who was then in Mewar, remained alive. Mehta Agarji was his descendant, who enjoyed the post of the Kiledar of Mandalgarh. His name is found mentioned in several Surah inscriptions of the place. He fought in many battles during the time of Maharana Ari singh, Hamir II and Bhim singh II, and died in 1800 A.D. Mehta Devi chand was his descendant who continued on the post of the Kiledar of Mandalgarh. When Jhala Zalim singh obtaained the patta of Mandalgarh, from Maharana Bhim singh Devi chand did not allow Zalim singh to take this fort. Col. Tod made him the Pradhan after the settlement of 1818 A.D. His grandson, was Sher singh who served as the Pradhan of the state for a long time. Mehta Gokul chand, a descendant of Agarji, also remained on the post of the Pradhan during the time of Swaroop singh. Mehta Pannala178, was another descendant of Agarji. He served as the Pradhan of the state for several years. He was the most powerful minister of Mewar of 19th century A.D. He had to suffer the Wrath of the rulers of Mewar several times. At last Maharana Fateh singh removed him from the office. Thiru Shah Bhansali : Bhansali Thiru Shah's ancestors were residents of Lodrava. The famous temple of Lodrava is believed to have been built by79 his ancestors named Shridhar and Rajadhar. This family was a follower of the Kharatar-gachchha. Shridhar had 5 sons of whom Khetasi was the eldest. Thiru Shah was his descendant. Apparently the family came into prominence only with Thiru and no 77A. E. I. III p. 62-63/Jin Vijay No. 17-19. 78. G. H. Ojha-Udaipur Rajya ka Itihas Vol. II p. 1001 to 1018. 79. Nahar III No. 2543.

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[ 236 details of his ancestors are known from either literary or epigraphical sources. Only two inscriptions80 dated V.E. 1509 and 1536 are known regarding these Bhansalis, from Jaisalmer. The Kharatargachchha sources mention the name of Nala Shah Bhandashalik, who spent lavishly on the Patotsava - celebration of Jin-bhadra Suri. But we can not associate these earlier families with Thiru Shah. His father's name was Shrimal, and mother's name Champal devi. During Akbar's reign, Jaisalmer had close contacts with other parts of country, especially with Sind, Multan as well as Iran and Afghanistan. Therefore, business was good and lucrative. The main activities of Thiru Shah, as mentioned in inscriptions are as under : (i) Renovation of the Chintamani Parshwanath temple81 at Lodrava, was done in V.E. 1675. Construction work in fact, continued for several more years. The Toran was added in 1693. And a few more icons were set up in that year. (ii) The Sangh-yatra to82 Shatrunjay etc. was performed in V.E. 1682 under the instructions of Jinraj Suri of Kharatargachchha. At Shatrunjay, the footprints of 24 Tirthankars and 1452 Ganadhar's were installed. A Granthalaya was83 established by him at Jaisalmer, which still has a good collection of the manuscripts. Thiru Shah had two wives named Kanakdevi and Suhag devi from whom, he had a daughter named Veera and sons named Harraj, Meghraj, Bhojraj and Sukhmal. Family of Muhnot Nenasi : Muhnot Nenasi is quite famous as an important historian of Rajasthan. The progenitor of this family was Mohanji, who according to G.H. Ojha was the son of Raypal Rathor of Marwar. The 80. ibid No. 2328 and 2427. 81. ibid No. 2543, 2544, 2562. 2566, 2567, 2568-2573. 82. E. I. Vol. II No. 26/Jin Vijay No. 26. 83. A Catalogue of Prakrit and Sanskrit MSS,-Jaisalmer Collection pp. 364.

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[ 237 Mahajan-Vamsh-Muktavali associates this family with Jin-manikyaSuri of Kharatargachchha who flourished in the 16th century A.D. Achalaji was an important member of this family, who served Maharaja Chandrasena, assisting him during84 his days of troubles. His son was Jaisa, who married Jaiwant devi, from whom he had two sons named Jayraj and Jaimal. Jayraj was married to Manorath devi from whom he had 4 sons named Sada, Subha, Samal and Suratan. Jaimal had two wives Suhagde and Sarupde from whom he had sons named Nenasi, Sundarsi, Asakaran, Narasinghdas and Jagamal, During the great famine of V.E. 1687 (1630 A.D.) Jaimal spent large sum on benevolent activities. This family was a follower of the Tapa-gachchha and performed several Sangh-yatras. They had renovated the temples at Jalore, Sanchore and Nadol etc. and built temples at Jodhpur and Shatrunjay. At Jalore the Jain temple named Kumar-Vihar was renovated85 in V.E. 1681 and the icons of Mahavir and Dharmnath were installed there in the years. V.E. 1681 and 1682 respectively. In the Chaumukha Jain temple, of Jalore the icon of Adinath was set up in 1681. These icons were consecrated by Jai sagar, a pupil of Pandit Sahaj sagar. The icon of Padma-prabha set up in the Jain temple Nadol in V.E. 1686 was originally consecrated at Jalore. It was later removed to the temple known as Ray-Vihar of Nadol. The icon of Shantinath was also installed there during that year, though inscription of this icon does expressly state that it was originally consecrated at Jalore. The Phalodi temple inscription of V.E. 1689 refers to Jaimal as a minister. Nenasi was the eldest son of Jaimal. His date of birth as found in some records was Nov., 9, 1610 A.D. He remained a minister of Maharaja Jasawant singh of Marwar for a long period. He is said to have worked on various posts as under : (1) In V.E. 1689 (1632 A.D.) Nenasi was deputed to suppress a rebellion of the Mers. 84. Hazarimal Banthia's paper "Muhnot Nenasi Aur Unake-Vamshaj" publi shed in the Jain Satya-Prakash Vol. V No. 12 p. 437. 85. Jin Vijay No. 354, 355, 356, 358, 366 and 367 and also Author's paper published in Varada Vol. XIII No. 2 pp. 35 to 40.

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238 ] (2) In 1694 he was posted as the Hakim of Phalodi. While stationed there he displayed valour against the Bilochs. He also had a temple of Kalyanray renovated in V.E. 1696. (3) In V.E. 1700 (1643 A.D.) when Mahesh das Rakhecha stung into rebellion Nenasi was deputed to suppress his refractory activities. It was a turning point. He successfully repulsed the disturbance. (4) Nenasi also successfully carried his arms to Jaisalmer. The Maharawal of the said place was defeated by him more than once. However in V.E. 1724 (1667 A.D.) when Nenasi was with Maharaja Jasawant singh in Deccan, the latter became indignant against Nenasi and his brother Sundarasi. Charging them with seditation Jaswant singh put the two brothers in prison. He demanded a heavy penalty from them if they wanted to be freed but they boldly declined to pay even a single copper coin. At last, when they were returning to Jodhpur from Deccan in captivity, they committed suicide. Nenasi celebrated for his Khyat, a comprehensive dynastic history of medieval Rajasthan. He also compiled a detailed Gazetteer of the Paraganas of Marwar which are very useful for the study of local history. He has been termed the Abul Fazl of Rajasthan. Nenasi had three sons named Karmasi Vairasi and Samarsi. When the news of the death of Nenasi and Sundarisi reached Jodhpur, the surviving members of this family took refuge at Nagaur, which was then under Maharaja Ray singh. In V.E. 1732 (1675 A.D.) Maharaja Ray singh died a sudden death in Deccan. Suspecting that it was a plot engineered by Karamsi he was put to death. The members of his family living at Nagaur were badly fortuned and oppressed. Karmsi's son Sangram singh lived in Kishangarh for a long time. Later on during the time of Ajit singh, he was called back to Jodhpur. In the days of Abhay singh, in 1725 A.D. 160 bighas land was granted to him in Medta, the estate being still known as the "Muhanoton-ka-Bagh. Sangram Singh's grandson

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| 239 Surat ram, also continued on various important posts in the Jodhpur state. His eldest son Gyanmal served as Diwan. Singhvi Dayal Shah : Singhvi Dayal Shah, who constructed a temple named DayalShah ka Devara at Raj Nagar was of the Sisodiya caste of Oswals. The names of his ancestors were Teja, Ganju and Raju. The latter had four sons of whom one was Dayal Shah. Earlier this family was not very prominent. Dayal Shah served under a Purohit. One of the queens of Raj singh wanted to put his son Saradar singh on the throne. For this purpose, she succeeded in having Sultan singh86, the eldest son of Maharana, murdered. The Purohit under whom Dayal Shah was serving was a party to this plot. When the matter came to the notice of Dayal Shah, he immediately unmasked the plot to the Maharana Rajsingh. His fidelity earned him a good post in the state administration. The queen and the Purohit were put to death by the Maharana. Kanwar Sardar singh committed suicide. This event took place in V.E. 1728. During the battles between Aurangzeb and the rulers of Mewar, Dayal Shah87 displayed conspicuous valour. He constructed a massive Chaturmukh temple of Adinath at Rajsamand in V.E. 1732. He also built a temple at Chhani (Gujarat). His son was Sanwaidas who, however was not given the status of his father in the royal court. Mohandas of Amer : Mohandas belonged to the Bhonsa (Khandelwal) caste. The progenitor of his family was Uda, a resident of Mojamabad88. A number of inscriptions and colophons concerning this family have been discovered, proving its prosperity. The name of Uda is referred to in the inscriptions of Vijay Yantra dated V.E. 1664 and in the colophon of Karakanduchariu. His son was Mala, who had 86. The memorials of Kr. Sultan singh and Sardar singh are situated in the Shambhu Niwas palace and Sarab-Ritu-Vilas garden at Udaipur respectively. 87. For details see History of Mewar by the Author. 88. Vir-vani Vol. I p. 33/ Anekant Vol. XVI No. 5 p. 209.

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240 ] five sons named Dalu, Chaturbhuja, Khetasi, Rai singh and Benidas, from two wives. It seems that Mala was alive in V.E. 1664, as is clear from the colophon and inscription mentined above. He is also said to have led some Sanghs. (Sangh-BharDhurandhar). Dalu also had several icons installed. He constructed the Jain temples at Dudu, Arain and Mojamabad. There is an icon of Parshwanath in the Neminath temple Amer, conscecrated in the year V.E. 1658 by him. The inscription contains the names of his wife, Durga and a son Karma chand. The Amer Museum inscription89 dated V.E. 1714 gives the name of only one son, Asakaran. Khetasi had three sons named Mohan das, Narayan das and Raj singh. The colophon of MS Samayasar dated V.E. 1697 reports that the work was copied by Joshi Aliraj for the study of Mohandas at Amer, during the reign of Mirza Raja Jai singh. Mohandas constructed a temple of Vimalnath in Amer, which is now known as Sanghi Jhuntharam's temple; It was completed between V.E. 1714 and V.E. 1716, and was consecrated by Narendra Kirti. Mohandas had three sons named Kalyan das, Bimal das and Ajit das. Sanghi Jhuntharam was a descendant of Mohandas. He was a powerful minister and later became a victim of a rival groups at the Kachhawa Court of Jaipur. Sipa of Sirohi : Shresthi Sipa and the members of his family constructed the famous temple named Chaturmukh Adinath Jinalaya of Sirohi between V.E. 1634 to 1731. The ancestors90 of Sipa were the residents of Vasantpur. The progenitor of this family was Sada; who had five sons named Jayavant, Shrivant, Soma, Surtan and Sipa. In V.E. 1644 three icons of Adinath installed in the three sides of the ground floor were consecrated by Hir-Vijay Suri. Other portion of the temple was enlarged later in V.E. 1721. Suratan had a son Yadava and a grandson Karma chand. The grandsons of Karma chand named Dhara, Jagga, Anand and Meghraj became renouned. 89. Edited by the Author in the Researcher Vol. XII-XIII pp. 53 to 58. 90. Abu V No. 241, 243, 250, 251/Daulat singh Lodha-Pragvat Itihas pp. 284-291/Tirthmala of Shil-Vijay.

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[241 Suratan's brother Sipa had three sons Asapal, Virapal and Sachvira The Adinath temple of Sirohi was got completed in V.E. 1634 by Aspal son of Sipa. Virpal's son Mehajal a notable members of this family was very famous. His sons were Gunaraj and Karmaraj who enlarged the temple in V.E. 1721. More than 70 inscriptions of the above date on icons have been noticed from this temple. Mehajal also undertook Sangh-yatra to Satrunjaya in V.E. 1690. In Kolar, the icon of Vasupujya was installed by Mehajal in V.E. 1652. His daughter Amuli and Tejasi's daughter Api, conjointly installed the icon of Hir-Vijay Suri in V.E. 1659. In this way on the basis of affluent epigraphical sources of this family it can be regarded as very prospersous family. Other families of Sirohi : The Jain temple of Pindawara91 contains some inscriptions of V.E. 1603 and 1612, which mention some families and their religious activities. Kothari Chhachha's grandsons named Tejpal, Rajpal, Ratnasingh, Ramdas and Sahasa kiran. built two Devakulikas in the Pindawara temple in V.E. 1603. Again after nine years, a Devakulika was added to the said temple by some members of the above family. Shresthi Govind of Sirohi is also referred in the Pindawara inscriptions His grandrson Jiwaraj after observing forty day's fast died (Samadhimaran) in V. E. 1602. A Devakulika in the above temple was added for his welfare in 1603. One more Devakulika was constructed by Shresthi Thantha of Sirohi in V.E. 1603. All these Devakulikas were conscecrated by Vijay dan Suri of Tapagachchha. Chopara Asha karan's family: Several inscriptions of this family are known from Medta. Ashakaran was the descendant of Ganadhar92 Chopara Naga, who had a son Sangram. Sangram's great grandson Amarsi has three sons 91. Abu V No. 379 to 384. 92. Jin Vijay No. 439.

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242 ] Ashakaran, Amipal and Kapurchand. Ashakaran had two sons named Rishabh das and Surdas, Amipal had a son Garibdas. Ashakaran undertook a Sangh-yatra to Shatrunjaya and Abu and performed a Nandi-Mahotsava93 in V.E. 1674 when the title of Acharya was bestowed upon Jin singh Suri of Kharatargachchha. The temple of Shantinath was constructed by him, which was consecrated by Jin chandra Suri of the Kharatargachchha in V.E. 1677. The inscription of V.E. 1677 also states that Asbakaran had set up an icon of Adinath at Shatrunjay. Medta94 was an important centre of Jainism during this time. In V.E. 1672 and 1674 big Pratisthas were arranged in the town. On V.E, 1677 Besakh Sudi 3, and V.E. 1687 Jyesth Sudi 13 several icons were also consecrated by Vijay dev Suri and Vijay singh Suri of Tapagachchha. These were setup by different Jain families. Family of Hiranand : Shresthi Hiranand's ancestors95 were residents of Delhi. Later they moved to Agra. Hiranand led a Sangha in V.E. 1688 to Sammet Sikhar. He constructed a Jain temple known as "Ravan-Parshwanath" at Alwar in V.E. 1645. There were two Hiranands in Agra, who were almost contemporaries, one was Hiranand Choradiya, different from Hiranand of whom we are speaking here. Bafna families : The Bafna family of Jaisalmer was well known and respected for its meritorious deeds. No early history of this family is known. The Jaisalmer inscription of Himat ram temple dated V.E. 1891 the Dhuleva inscription of V.E. 1889 etc. mention Devaraj as the progenitor of this family. His son was Guman chand, who had five sons-named (i) Bahadurmal (ii) Sawai-ram (iii) Magani-ram (iv) Zorawarmal and (v) Pratapchand. These brothers settled at 93. The Kharatargachchha Pattavali by Ksama Kalyan Gani. 94. Vinay Sagar No. 1069, 1105, 1110, 1113, 1127 to 1145, 1183 to 1185. 95. Shri Agar Chand Nahta's paper on Ravan Parshwanath Jain Satya Prakash and Vir Vani-V pp. 8-11.

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[ 243 different96 places namely Kota, Jhalarapatan, Ratlam, Udaipur and Jaisalmer respectively. (i) Bahadur mal had a son named Danmal. He had no son and therefore adopted Bhabhut singh's son Hamir mal. This Hamirmal had a son Rajmal and grandson Kesari singh. (ii) Sawairam had two sons named Shyam singh and Manak chand. Shyam singh had a son Ratanlal, who had two sons Pannalal and Surajmal. They had no male issue and therefore adopted Akhay singh, who had a son named Vijay singh. (iii) Magani-ram had a son Bhabhut singh and three grandsons named Punam chand, Deep chand and Hamirmal. Hamirmal was adopted as a son by Danmal of Kota. Punamchand and Deep chand too had no son and therefore, Hamirmal's grand son Kesari singh of Kota also became the owner of this house. (iv) Zorawarmal had two sons named Sultanmal and Chandmal. Sultan mal's sons were Gambhir mal and Indarmal. Gambhirmal had a son Sardarmal. Both Indermal and Sardarmal had no son and therefore they adopted Kundan mal and Samirmal respectively. Zorawar mal's second son' later moved to Indore. Sir Siremal Bafna was his descendant. (v) Pratap chand had 5 sons named Himatram, Jethmal, Nathmal, Sagarmal and Umedmal. Himat ram's sons were Jiwanlal Rishabhdas, Chintamanidas and Bhagavandas. Two sons named Kanhaiyalal and Dhanpat lal were born to Chintamanidas. Pratap chand's second son Jeth mal had two sons Mul chand and Sagatmal. Nathmals son was Kasari mal and grandsons were Lunakarna and Khem karna. Sagarmal has two sons Baghmal and Sanghidas. Umedmal had no son and adopted Sangidas. This family performed several97 meritorious deeds. The Sangh yatra initiated in V.E. 1891 by this family under guidance of 96. Nahar III Intro. pp. 30-32. 97. ibid No. 2531, 2460, 2524, 2530, 2459 and many other unpublished inscriptions,

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244 1 Jin mahendra Suri of Kharatar gachchha is very famous for this community pilgrimage. A sum of Rs. thirteen lakhs were spent on it during this community pilgrimage. No such large scale Sanghyatra is now feasible. A Jain temple was built at Amarsagar (Jaisalmer) by this family in V.E. 1928. A DhwajDand was installed in the Kesariyaji temple in V.E. 1889 (1832 A.D.) by Zorawarmal. The "Athai" festivities were also arranged there. In the Dadawari of Udaipur, the foot prints on stone of Dada Jin datt Suri and Jin kushal Suri were installed in V.E. 1886. These were consecrated by Rishi Hamsa of the line of Kirtiratna Suri. In Bundi, the temple of Sethji was constructed in V.E. 1920. Similar details of many other religious and benevolent deeds are known from Ratlam. Jaisalmer and other places. Shresthi Varsha of Pratapgarh : Varsha was a Humbad by caste. He served as minister during the time of Maharawat Hari singh. He was very powerful man. On his advice Maharawat invited several families of Humuds from Sagawada to his capital. An inscription dated V.E. 1774 Magh Sudi 13 (Feb. 2, 1718 A.D.) of Digambar Bada Mandir of Develiya,98 furnishes information concerning this family. It tells us that Vardhan and his younger brother Udaibhan, became ministers of Maharawat Pratap singh and performed several religious deeds. Diwan Ram chandra Chhabada : It is said that ancestors 99 of Ramchandra Chhabada had close association with the rulers of Amer. Ramchandra's grand father Balluji was in active service of Mirza Raja Jai singh. Chhabada Ram chandra was a powerful minister of Sawai Jai singh. During the battles of Amer and Sambhar (1709 A.D.) he displayed great valour. Several letters and other contemporary accounts information about him. He constructed a Jain temple at Sahiwara (near Ramgarh) which contains a fragmentary inscription of y.e. 3. G. H, Ojha-Pratapgarh Rajya ka Itihas p. 383. 208-209. 99. Vir-vani I pp. 67-83/History of Mewar by the Author p.319-21/Vir Vinod Il p.780

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[245 1747. His son was Kishan chand, who remained in the services of Sawai Madho singh. Diwan Balchandra Chhabada : nce Balchandra Chhabada was appointed 100 as a Diwan of Jaipur in the year V.E. 1820 Kati Sudi 5. It is said that the Jain temples molested during the period of Madho singh, under the influeA big of Shyamram Tiwari were renovated by him. Pratishta was arranged in V.E. 1826 at Madhopur. His son Ray chand Chhabada displayed much bravery during the battles between Jaipur and Jodhpur. He had several icons installed and a big Pratistha was arranged by him at Jaipur in the year V.E. 1861. He also had a temple constructed in Bakshi ji ka Chauk Jaipur. Other Diwans of Jaipur : Several Digambar Jain families served as Diwans in Jaipur state. The names of Bijeram Totuka, Jagram Pandya, Kriparam Pandya, Ratan chand Shah, Arataram Khinduka, Amar chand Khinduka Kesari singh Kasaliwal, Bakhtaram and many others were quite noteworthy. An inscription of V.E. 1813 (1756 A.D.) of the temple of Sir-Moriyan Jaipur informs us that Baktaram had built the temple. He served as a Diwan in the time of Maharaja Madho singh I. Diwan Bakhtaram constructed the Shantinath temple at Khoh. His ancestor Sanghi Vijayraj performed a Pratistha-mahotsava at Bansakho in V.E. 1783. Bakhtaram constructed a Bawadi in V.E. 1864 as its inscription records. Diwan Kriparam constructed a Jain temple at Jaipur in the Chaksu ka Chauk. Jodhpur was also an important centre of Jainism. Bhandhari Bhanji constructed the temple of Bilada. His son erected a Jain temple in Mandor. The meritorious deeds of other families of Marwar have been known from other records. 100. Vir-Vani I p. 293/II p. 132-134/

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Appendix I Early Jain Inscriptions from Rajasthan (a) Badali Inscription The Badali inscription is one of the importanti lithic records of the northern India. It is in Brahmi script. In 1912 A. D. when G.H. Ojha was touring in the district of Ajmer, he noticed A1 this fragment on the mandap of the Bheruji, which stands in the field about a mile from the village Badali near Bijayanagar, district Ajmer. This stone was used for grinding tobacco by the Bhopa (temple priest). From there, G.H. Ojha brought it to Ajmer and got it preserved in the Rajputana Museum. It is a part of a hexagonal pillar, which was split in twain. The inscription is engraved on one side of the split portion. It covers 13"X101" space. The letters of the middle and left side are well preserved and clearly incised. But the letters of the right hand side have mostly become blurred. This inscription is one of the much debated epigraphs of the northern India. A group of scholars named G. H. Ojha. K. P. Jayasawal, R. B. Pandey, etc., regard it as pre-Mauryan record. G. H. Ojha's reading of the first two lines of this inscription is Viraya Bhagavate 80(4) Chaturasiti Va (se) which means that it was engraved after 84 years of the death of Lord Mahavir. K.P. Jayasawal did not agree with the above conclusion.2 He thinks it of the Nanda era counted from 458 B. C. But his arguments about Nanda era were generally not accepted by the scholars. R. B. Pandey 1. Jain Journal Jan 1980 pp 89-93. JA.G.H. Ojha, Bharatiya-Lipi-Mala (Ajmer), p.2 fn,/I.A, LVIII, p. 21. 2. K.P. Jayasawal, "An Important Brahmi Inscription--Badali Stone with Plate" published in the Journal of the Bihar and Orissa Research Society. March 1930, Vol. XVI, Pt I pp. 67-68,

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( 247 endorsed the views of G.H. Ojha.3 Among the scholars, who do not take this inscription as pre-Mauryan record, the name of D. C. Sircar stands quite notable. 4 The arguments of these scholars are as under : (i) No early record contains the use of Mahavir Nirvana era. Its use in Rajasthan specially within a century of Mahavira's death, is extremely doubtful. (ii) Practice of recording specific eras was actually started at much later date. (iii) The word "chaturasiti" is perhaps used to indicate certain geographical limits. (iv) The inscription belongs to Sunga period and pertains to the reign of king Bhagavata. No genuine epigraph anterior to Asok is known from any part of India. Therefore, it seems that the origin of the Brahmi script took place in the early period of the Mauryan kingdom.5 In this way the date of Badali inscription comes at much later date than ascribed by Ojha. The moot point about this inscription pertains to the reading of its first letter. G. H. Ojha takes it as "vi''6 and suggests that the medial sign attached to this letter is a style of long medial "j", which was according to him prevalent in pre-Asokan era. K. P. Jayasawal also takes the letter as "Vakara"? but denied the mark as a sign for long medial "i". According to him the loop on the 3. R.B. Pandey, Indian Palaeography, p. 21. 4. DC. Sircar, Indian Epigraphy, p.240/ Journal of Bihar and Orissa Rescarch Society, Vol. XXXVII]. pp. 34-38. 5. S.R. Goyal's paper "Brahmi-An Invention of Early Mauryan Period" published in the Origin of Brahmi Script, edited by S. P. Gupta and K, S. Ramachandrap (Delhi 1979), pp. 1-49. 6. G.H. Ojha, op.cit, p.2 fo. 7. K.P. Jayasawal, op. cit., p. 67.

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248 ) top of "vais evidently a vowel mark and has much affiliation with similar marks in the Kalsi inscription. Thus according to him it is "vi" and not long "vi". D.C. Sircar on the other hand takes this letter with its upper vertical stroke as a compound letter "dva" or "dvam"8 which according to him is a shortened form of the siddham. The suggestions of D.C. Sircar were categorically rejected by several scholars like Dani, T.P. Varma, C.S. Upasaka, etc. They all unanimously maintained that the form of "da" opening on the right is not seen in the early period. However, Dani and T.P. Varma could not suggest any definite reading.. C.S. Upasaka had other view. He says that the medial sign of "i" seems to have been attached wrongly as no such use is seen in other records. He thus considers the long media) "i" attached with the letter "va" as a scribal mistake 10 But this view cannot be accepted. This inscription contains a few letters quite short in comparison to other letters. The shortening of length of a letter owing to the presence of vowel mark is also visible in other letters of this inscription. It may be retaining some earlier forms of writing or it may be some provincial variations. It is also present in the Anwaleshwar inscription of 2nd century B.C. recently noticed from Rajasthan, Thus, we cannot rule out these possibilities simply by saying a scribal mistake. The letter apparently seems to be long "vi". In this way the reading comes as : (1) (4) line left middle right raya bhagava (te) 80 (4) chaturasiti-va (se) na ye sali malini (ye) ram ni (va) the majhimika (ye) The purport of this inscription is not clear. Sali Malini, appearing in the third line, seems to be a proper name of a lady, who had some relation with Madhyamika, a town situated near Chittor. 8. D.C. Sircar, op.cit, p. 240/Journal of the Bihar and Orissa Research Society Vol. XXXVIII, pp. 34-38. 9. Thakur prasad Varma, The Palaeography of Brahmi Script (Varanasi. 1970) p. 76. 10. Chandrika Singh Upasaka, The History and Palaeography of Brahmi Script (Nalanda, 1960), p. 186.

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[ 249 As succeeding letters of this inscription are missing no correct meaning can be traced out. From the first two lines it is clear that in the year 84, of some era, this inscription was got engraved. It perhaps refers to the construction of Jain structure by Sali Malini. D.C. Sircar suggests its date as 1st century B.C., basing on the date of Sunga Bhagavata's inscription of Bhilsa. C.S. Upasaka takes it not earlier than second century B.C. G.H, Ojha ascribes it to 443 B.C., while K.P. Jayasawal gives its date as 374-373 B.C. In this way the following problems are still connected with this inscription. (i) Whether this inscription is connected with Jainism ? (ii) Whether it is a Pre-Mauryan record ? The word "Vira" is apparently connected with Lord Mahavir. Therefore, the inscription relates to Jainism. Recently from Darah (Dist. Kota) inscriptions datable to 2nd century B.C. mentioning the names of some Sramanas are noticedii. This also indicates that the Jaina were having close relations with the southern Rajasthan. No other meaning of first letter can be taken. It is very difficult to conclude about specific date of this inscription. According to our present state of knowledge no such definite inference can be taken. A good number of scholars take the Mahasthan stone plaques inscription, the Sahayaura copper plate, the Piparahwa Buddhist vase inscription, the Taxila coin Brahmi legend and the Bhatti-prollu rock casket inscription including this Badali stone inscription as the Pre-Mauryan records12. Their main arguments are based on palaeographical details and its variations. They believe that the Brahmi script of the time of Asoka was consciously improved from some earlier Brahmi scripts. Therefore, whole problem is to be studied without any preconceived ideas. The theory that the Brahmi script was invented during the reign of Asoka was ably challenged by 11. This inscription was recently noticed by Giriraj Kumar. He has now revised its reading. 12. R.B, Pandey, op.cit., pp.19-21.

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250 1 numerous scholars who, on the basis of vast literary evidence proved that the Brahmi script existed even earlier than Chandragupta Maurya. Another important point connected with the date of this inscription is the use of the words "chaturasiti-va (se)". The suggestion of some scholars that this word is indicative of some geographical area is untenable.13 This date is recorded both in numericals and syllables. Such system was obviously apparent for recording the dates only. G.H. Ojha has suggested that this date pertains to the Mahavir Nirvana era, which remained quite popular for ecclesiastical reckoning among the Jains.14 D. C. Sircar and others have objected that this era is not yet known from any early records. But I think, no much credence ought to be given on negative evidence. From southern Rajasthan use of some unknown eras is noticed as under:15 (i) From Devani-Mori situated near the southern borders of Rajasthan an inscription datable to 3rd century A.D. mentioning some Kathika era was noticed. This is the solitary evidence about the use of this era. Before its finding no one had the knowledge of this era. (ii) From Kalyanpur (near Rikhabdevji, Udaipur) several records datable to 8th century A.D. in some unknown era are noticed. So far no definite clue about the beginning of this era is known. Therefore, we cannot rule out the possibility of the use of Mahavir Nirvana era in this inscription, simply on the plea that its use was unknown in earlier records. Apparently the Jains have repeatedly used this era in literary sources from 13. It is clear that the word "chaurasi" is still popular for a group of the villages in the area round about Badali. But the use of numericals and syllables together for rccording the dates proves that it was used for mentioning the years, Such system was quite popular in ancient India. 14. G.H. Ojha, pp.2-3 fn, 15. Journal of the Oriental Institute of Baroda, Vol. XII No. 2, pp 173-176/ Vol. XIV No. 3-5, p.410/Vol. XV No.1, pp,71-72/The Vishweshwaranand Indological Journal, Vol. III No. 1, pp. 101-104/Vidhya (Gujarati). Vol. XI No. 1, 103-112.

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( 251 the earlier times.16 It can also be argued that the date of the inscription may pertain to some unknown era. We cannot say definitely on this point, so long no definite historical data are known. D.C. Sircar's suggestion that the territory round about Badali was ruled by the Sungas is also not corroborated from any sources.17 From Ahara (Udaipur) two seals bearing the legends "Palitasa" (3rd century B.C.) and "Vihitamvisa (ya)" (2nd century B.C.) were noticed.18 The battle of the Sunga king against the Yavana king as mentioned in the Malavikagnimitram took place on the right bank of the Sindhu river (perhaps Kali Sindhu flowing in the northern Malwa and Hadoti). It has little concern with the area near Badali. In this way inference taken by D.C. Sircar requires further evidence.19 Thus we may conclude that : (i) The Badali inscription is a Jain record. It perhaps mentions the construction of some structure for worship of Jain Tirthankar Mahavir by Sali Malini, who might be the resident of Madhyamika. (ii) The era used in this inscription is not clear. It may refer to the Mahavir Nirvana era or some other unknown era. As we have mostly to depend upon the palaeographic details, no definite fact can be adduced. (b) Other-Inscriptions (i) From Noh, a broken bowl was discovered during the excava tions20 in 1964-65. It contains some writing on its base in Brahmi attributable to the 2nd century B. C. The purport of the writing is not clear. Perhaps it records the name of a person with the expressions "Panchastavatiku" and "Negata". It seems that Negata stands for Nigatu or Nirgranth, a term very popular among Jains. Noh is in close proximity of 16. History of Mewar by the Author, pp. 71-72. 17. D. C. Sircar, The Guhilots of Kishkindha (Calcutta 1959), p.40Journal of Bihar and Orissa Research Society, Vol. XXXVII, pp.34-14. 18. H. D. Sankalia, The Excavation at Ahar (Poona 1959), pp. 13-15. 19. History af Mewar by the Author, pp. 19-29. 20. Indian Archaeology-a review 1965-66 P. 67.

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[ 252 Mathura, therefore influence of Jainism might have remained there. (ii) From Nagari, an inscribed21 fragment has been noticed having some letters, the purport of which stands as "for the welfare of all living beings." Generally it is attributed to Buddhism. Nagari also had a close relation with Jainism and looking to stress on the feelings of compassion in it. we may also consider this inscription as a Jain record. (iii) From Darah (Distt. Kota) some22 inscriptions datable to 2nd century B. C. have been noticed by Vijay Kumar. He at first gave the reading as "Sipisena Samano" resident of Awara. However, he later revised its reading. No serious attempt has been made to decipher these early writings. The word "Samana" has a definite link with Jainism. Besides these no other early records attributable to Jainism have been noticed. As already stated, purport of these records too are conjectural and no definite evidence about their Jain identity can be given. 21. Ojha-Udaipur Rajya Ka Itihas p. 26. 22. Varada XXI No. 4 pp. 3-4/ The Cultural Contours of India (Delhi 1981) pp. 283-285.

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Appendix II Date of construction of the Jain Kirtistambha at Chittor The tradition of erecting Kirtistambhas was quite old. The Ghatiyala inscription1 of V.E. 918 (861 A.D.) speaks of two Jain pillars one at Mandor and other at Ghatiyala (Rohinskupa). It is the earliest reference of having Jain-stambhas built in Rajasthan. The Jain Kirtistambha of Chittor is an important piece of Jain art. Col. Tod saw an inscription of V. E. 952 (895 A. D.) near the said pillar, containing the names of 24 Jineshvaras, Surya, Ganesa, Navadurga etc. But we can hardly connect it with the above Kirtistambha. It seems that this Kirtistambha was erected in shape of Sarvatobhadra Manastambh in front of Chandra-Prabh-Chaityalaya (now known as Mahavir temple). This pillar is situated on an elevated platform. Its height from the ground is 76 feet. It is 30 feet wide at its base while 15 feet at the top. There are several seated figures of Tirthankaras. In the middle of the pillar, there are big standing figures of Tirthankar in Digambar pose in all its four sides. Scholars have given different dates between the 11th to 13th centuries of its construction. Their arguments are mainly based on the architectural data. We want to exmine available epigraphical evidence, which will help thuch in determining the date of its construction. 1. Journal Royal Asiatic Society 1895 pp. 513-521. 2. Tod-Aonals and Antiquities of Rajasthan (Crook's edition) I p. 525.

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254 ] G. H. Ojha had collected a few pieces of the inscriptions from the heaps of stones lying at the foot of Jain Kirtistambha Chittor. All of these are now preserved in the Pratap Museum Udaipur. Among these, two fragmentary inscriptions pertain to the Jain Kirtistambha, a summary of these is given below : 1. One inscription containing 8 lines, has a reference3 at its end that the Kirtistambha was constructed by Shresthi Bagherawal Jija, who was the son of Naya. 2. A fragment of other inscription consists of parts of the verses of Nirvana Kand and at its end the name of Bagherawal4 Jija is available. 3. Besides these two fragmentary inscriptions stated above, a stone-slab containing verses 21 to 45, was found on a square platform near the temple of Nila-Kanth at Chittor. This has now been fully mitigated. Fortunately its copy, prepared at the time of writing the history "Vir Vinod" by Kaviraja Syamaladas is now available. I have edited and published this inscription on the basis of the above text in Anekanta Delhi (April, 1969). It contains very valuable information about Shresthi Jija and his son Punyasingh together with their manifold religious activities. According to this, Shresthi Jija constructed a number of temples at Chittor, Khohar, Sajjanpur etc. The construction of Kirtistambha at Chittor was actually started by him. But he failed to complete it, due to his death. His son Punyasingh later completed it. The verses 40 to 44 give information about Jain-muni Visal kirti, Subha kirti and Dharma chandra. The inscription also narrates that the consecration ceremony of this Stambha was performed by Muni Dharma chandra. 4. An inscription of V.E. 1357 (1300 A.D.) recently noticed by the department of Archaeological Survey of India from Chittor 3. Edited by the Author in the Anekant (Delhi) April, 1969. 4. Joharapur kar Jain-Shilalekh Sangraha Vol, V. (Delhi 1973) pp. 63-64. 5. Annual Report on Indian Epigraphy year 1956-57 p. 58

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[ 255 mentions a detailed account of the Digambar Jain Acharyas of Mulasangha Balatkargana of the tradition of Kunda-Kundacharya. It mentions the names of Keshavachandra, Abhaya kirti, Vasanta kirti, Vishal kirti, Subha kirti and Dharmachandra. It consists of the account of the erection of Manastambha (Kirtistambha) at Chittor. The name of Punya singh is also available in it. It consists 25 lines and 29 verses. 5. The Mahavir Prasad Prashastio of Chittor dated V.E.1495 mentions that some Shresthi Kumarapal constructed the Jain Kirti Stambha at Chittor. It seems that originally the construction was done by Digambar Shresthi Jija and Punyasingh but its renovation was done by Shvetambar Shresthi Kumarapal in 15th century A.D. During the invasion of Alauddin Khilji in 1303 A.D., when a good number of temples of Chittor, namely Kumbhashyam, Samiddheshvar, Nilakantha, Kalikamata, Shringara-Chanvari and others were demolished, a conjuncture can be hazarded that some part of this Kirtistambha was also demolished during the above invasion. It was, therefore, subsequently repaired. 6. Muni Kantisagar? had published an inscription of Nanda ganva (Maharastra State) of V.E. 1541 (1484 A.D.) incised on a pedestal of an image. On the basis of this inscription he attempted to prove that the Kirtistambha of Chittor was completed during the 15th century. But the inscription does not contain such information. It mentions that Punya singh constructed the Kirtistambha and one of his descendents, later installed the said image. A similar8 inscription, 6. Journal Bombay Branch Royal Asiatic Society Vol. XXIII p. 41/D. R. Bhandarkar published this inscription on the basis of a manuscript copied in VE 1508 (1451 A.D) at Dolatabad. He could not collect any fragment of this inscription. Fortunately a big fragment of it lying in the Nilakanth temple at Chittor, was noticed by the Author in Varada. One more frag. ment was also collected by the Archaeological Survey of India recently. 7. Muni Kanti Sagar-The Khoj-ki-Pagadandiya (Varanasi 1958) pp. 121-22, 8. Anekant (oct) 1968,

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256 ] from another Jain icon, of the same year was also published by Nemi-chand Dhanusa Jain who had correctly refuted the above statement of Muni Kantisagar. 7. In assigning this date of the Kirtistambha, other inscriptions mentioning the names of the Jain Acharyas can also help. The Devagarh inscription of 13th century A.D. consists of the names of Keshavchandra, Abhaykirti, Vasantkirti, Vishalkirti, Subhkirti and Dharmchandra. According to another inscription found from Chittor, Subhkirti was contemporarylo Maharawal Jaitrasingh ( 1213-1250 A. D. ) of Mewar. In this way Subhakirti and his people Dharmachandra remained active during this period. The inscription No. 3 referred to above, mentions the names of the rulers Narasingh and Hamir. It seems that Narsingh was some south Indian ruler and Hamir was the famous Guhilot ruler of Mewaru These rulers also extended their veneration to Dharmachandra. Thus, Dharmachandra who consecrated the JainKirtistambha definitely flourished in the last quarter of the 13th century A.D. The paleographic evidence also corroborates the above fact. The script of the inscriptions No. 1,2,3, and 4 stated above is quite coeval and analogous to the script of other inscriptions of Mewar belonging to the 13th century A.D. In this way, we may say that the Jain Kirtistambha of Chittor was constructed during last quarter of the 13th century A.D. 9. Annual Report on Indian Epigraphy 1959-60 Appendix C No. 515, 10. ibid year 1962-63 Appendix 'B' 636,

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Appendix III Bijoliya Rock inscriptions: Situated in Uparamal area of Mewar, Bijoliya is an important Jain sacred site relating to Lord Parshwanath. Two big rock Jain inscriptions dated V. E. 1226 have been noticed from this place. There are several Shaiva and Jain temples. Col. Tod was1 the first antiquarian, who visited the site and gave a brief description of the temples and the rock inscriptions. Carlleyle,2 of Archaeological Survey visited the site but did not describe the details of the Jain epigraphs. Kaviraja Shyamaldas published in 1886 A.D. one of the rock inscriptions having the genealogy of the Chauhan rulers for supporting his arguments against the authenticity of the Prithviraj-Raso". It was reedited by Akshaya1 kirti Vyas of Udaipur. These inscriptions have been engraved on the flat undulating rocks; one is situated inside the boundary wall of the temple while the other outside on a flat rock. Both are having encircled walls around them. These are relating to Lord Parshwanath. The details of these two inscriptions are as under : (1) Inscription of V. E. 1226 has a detailed genealogy of the Chauhans of Ajmer. (2) "Uttam-Shikhar Puran" has been engraved fully in second epigraph. The first inscription is engraved in 30 lines. It has 92 verses with some prose text. It opens with a salutation to "Veetarag" in a small prose sentence. Such obeisance to various Tirthankars and other divinities continued upto verse 9. Then 1. 2. 3. 4 Annals and Antiquties of Rajasthan (Crooks edition) pp. 1797-1800. Archaeological Survey of India Vol. VI pp. 234-252. Journal Asiatic Society of Bengal Vol. LV part I pp. 14-15, 28-32 and 40-46). E. I. Vol. XXVI pp. 84-112.

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258 begins the genealogical portion (Raja Vamsha Varnana) in verses 10-28; which is the most important portion of the epigraph. The description tallies with the Prithviraj Vijay, the Harsh inscription of V.E. 1030 and other authentic Chauhan records. From verse 29, the details of Shresthi Lolak have been given. It is said that the holy serpant of Parshwanath (V. 56) appeared in dream to Shresthi Lolark's wife Lalita and instructed to get a temple of Parshwanath erected there, as it is the place, where foolish Kamath tried to obstruct the penances of Parshwanath (V. 60). The details of several shrines both of Shaivism and Vaishnavism and hill ranges of the area have also been given. It was composed by Gunabhadra of Mathur Sangh. The Uttam Sikhar Purana5 is an interesting Jain epic composed by Siddh Suri dealing with the life of Lord Parshwanath. It has 5 cantos with the verses as under :-- Ist Canto-verses 1 to 32. 2nd Canto verses 33 to 73. 3rd Canto 4th Canto 5th Canto "" 35 "" 74 to 159. 161 to 261. 262 to 294. The first canto is mostly introductory. In the second canto description of Bijoliya is given. The description of Utsarga of Kamath, well known mythological story of Jains, is given in 3rd canto. In the 4th and 5th cantos, details of various places adjoining to Bijoliya have been recorded. This has not so far been edited. Both these inscriptions are unique as no such large Jain epigraphs have been noticed from Rajasthan Few more inscriptions of 15th century A.D. have also been noticed from here recording the names of Jain monks (V.E. 1465 and V. E. 1483.)

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Index Abhaydeva Suri-84,117. Abhaypal Chauhan--40, 45, 200. Abu-2, 3, 4, 20, 21, 22, 26, 31, 32, 36, 43, 53, 63, 67, 68, 71, 72, 73, 83, 84, 89, 99, 110, 131, 132, 133, 137 to 143, 147, 199, 213 to 217, 222. Achalgarh-30, 70, 74, 110, 113, 133, 143, 223. Ahad--15, 22, 55, 83, 119, 129. Ahmedabad--70, 74, 80, 224. Ajabgarh-166, 167. Ajari--150, 213. Ajayraj Chauhan-87, 155. Ajit singh Rathor-62. Ajmer--16, 28, 29, 35, 36, 37, 87, 101, 154, 155, 198, 203, 212, 231. Akbar-33, 114, 158, 161. Alauddin Khilji--3, 27, 30, 31, 36,46, 111, 123, 124, 138, 141, 147, 149, 175, 176, 222, Alhan Chauhan-9, 18, 45, 128, 166, 167, 168, 211. Alhan Devi-18. Allat--22, 23. 120, 128. Alwar-21, 34, 166, 242. Amarsar--174. Amar singhMaharana I-32, 104, 106, 109. Amar singh Rathor_-28, 203. Amer-28, 29, 154, 157, 186, 239. Amritapal Chauhan-40. Anand (Minister)--101. Annaldevi queen_40, 54. Antari-133. AmorajChauhan-16, 17, 23, 101. Arisingh (Maharana)--128. Arthuna-135. Asadhar (Poet)--34. Askaran Chopara-117,241, 242.

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260 Aspur-135. Aswaraj (Chauhan)-38. Atru-28, 57, 150, 151. Auwa-80. Awan-29, 162, 163, 186. Bachena-167. Badali--14, 246, 251. Badhayu-minister-42. Badmer-20, 48, 182. Baghera-- 16, 29, 61, 154, 163, 211. Bairat-167. Bala Prasad-15, 36, 68. (Rastra). Banskho--161, 198. Banswara-26. Bappadatti Suri-57. Barakana 4, 106. Baroda - 133, 134. Basawa-165, 166, Bauk Pratihar-72. Bhama Shah--229, 233, 234. Bhanda Shah-168, 229. Bhan Bhandari-100. Bhanu Chandra-161. Bharaj-146. Bhatner-173. Bhayal of Gundoj---70, 89. Bhimganj Kankoni--150, 151. Bhimdeva-23, 86, 213. Bhinmal-17, 20, 46, 55, 60, 61, 68, 73, 87, 89, 90, 92, 95, 96, 113, 114, 210. Bhoj Paramar-138, 213. Bhoj Pratibar-41. Bijad (Minister)99. 139, 219, 220. Bijoliya-16, 45, 119, 127, 157, 162, 211, 257, 258. Bika Rathor-74, 168. Bikampur-4, 106, 36. Bikaner-4, 32, 34, 37, 67, 71, 74, 80, 99, 167, 168, 170, 172, 174, 191, 194, 205, 229, 230, 234. Brahmanavad-149, 205, Brahma Raimal-159. Bundi--34, 36, 153. Chachigdeva Chauhan.-14, 46, 54, 113. Chaksu-28, 55, 160. Chandkhedi-28, 152, 154, 187, 198. Chandra Kirti--160. Chandravati-55, 82, 112, 141, 217. Chhoti Khatu-79. Chirawa-12, 47. Chittor--2, 4, 8, 9, 10, 19, 23, 24, 30, 31, 34, 35, 40, 55, 58, 60, 61, 70, 71,83, 84, 119 to 124, 131, 138, 183, 184, 186, 191, 192, 193, 195, 203, 204, 218, 219, 221, 224, to 226 232 to 234, 239. Chunda Devara--22, 142 143.

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Dabalana-154. Darah-151. Dayal Shah-239. Dausa-165, Deepa-70. Delhi-185, 186. Desanok-171. Delwara (Abu)-33, 119, 129, 203, 205. Devakul Patak-32, 46, 51, 53, 54, 70, 73, 78, 84, 119, 125, 126, 131, 208, 221, 225 to 227. Devaliya-(Pratapgarh)-136. Devpal Pratihar-23, 128. Dhanera-146. Dhanpal (Poet)-29, 112, 113, Dhanpal (Jawar)-221. Dhanpal (Minister)-214. Dharma gosh Suri-117. Dharana Dhod-55. Dhuleva-33, 119, 123, 203, 205. 61, 74, 107, 110, 123, 143, 144, 170, 197, 222, 223, 225. Didawana-55, 79, 118, 156. Diyana-150. Duda Bhati-27, 30. Dungarpur-25, 26, 34, 71, 132, 197, 230, 231. Duni-162. Eklingji-23, 120, 127. Ellacharya-120. Gagron-36. Gajpal-26. Gajsingh Rathor-28. Galiyakot-25, 134, 135. Ganghana-19, 72, 100. Ganadhar Chopara-177, 178. Gangrar-11, 124. Gatiyala-15, 36, 38, 84, 95, 96, 99. Gayasuddin Khilji-28, 133. Gewadi-134. 261 Gazani Khan Jalori-33, 109, 114. Ghanerao-102, 223. Girinar-131. Giripur-131. Govindraj-41. Gunaraj (Shresthi)-74, 123, 204, 224. Hamir Chauhan-24. Hamir Guhilot-30, 31. Hardas-70. Hari bhadra Suri-2, 60, 68, 120. Harisen Dharkat-58. Hari varma-15. Harshanath-28. Hatundi-10, 15, 16, 23, 49, 83, 106, 107. Hemraj Surana-117, 175, 231. Himat Ram Bafana-72, 82, 83. Hiranand-166, 242.

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262 Hir Vijay Suri-78, 139, 147, 162, 181, 197, 208. Idar--73, 187. Iltutmish--43. Indragarh--154. Indranandi--2, 120. Jadoli--149. Jagat Kirti-187. Jagat singh (Maharana) 1-106, 128. Jagat singh (Maharana) II-106, 128. Jagaddhar-175. Jahazpur-163. Jaimal Muhnot-28, 43, 107, 112, 237, 238. Jaipur. -158, 159. Jaitra singh(Bhati)-27, 39. Jai singh pura Khurd-159. Jaisalmer-2, 26, 27, 30, 34, 36, 38, 68, 72, 74, 81, 83 to 85, 99, 169, 175 to 179. 191 to 194, 198, 199, 203, 204, 227 to 230, 236, 242. Jai singhSiddharaj--35, 214. Jaitasi-32. Jaita Sutradhar-71. Jajju--171. Jalore-1,4, 15, 17, 19 to 21, 30, 36, 38, 39, 55, 68, 70, 83, 89, 90, 110, 111, 205, 206, 216, to 218, 238. Jawar-3, 12, 131, 132, 149, 192, 202, 221. Jayat singh (Chauhan)--19. Jayat singh (Gubil)-25. Jayatalldevi-121. Jhalarapatan-28, 183, 152, 153. Jhanwar-18, 39. Jija--122, 218. Jin bhadra Suri-57, 99, 228, 191, 192. Jin Chandra Suri (Kha)-57, 191, 209, 169. Jin Chandra Suri (Di)-186. Jin Datt Suri--21, 57, 71, 115, 148, 155, 170, 191, 208. Jineshwar Suri-57, 111, 191. Jinkusal Suri-57, 148, 172, 191, 208, 220. Jin pati Suri--53, 155, 174, 191, 203. Jin Prabodh-122. Jin senacharya-59. Jin Vallabh Suri-57, 111, 115,121, 191, 199. Jin vardhan Suri--126, 176, 177, 226. Jirawala-3, 131, 148, 149, 203, 205, 221. Jiwaraj Papadiwala--186.

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263 Jodhpur-34, 99, 168, 204, 237, 238, Jodha Rathor-117. Joopur-63, 205. Jyan Bhusan-133. Kaimash--42. Kakkuka-36, 38, 95,96,205. Kama-21, 164. Kamaran--32, 167, 207. Kanga Minister-121. Kalinjar-- (Vagad)--136. Kaparada-100. Kareda,-21, 30, 54, 119, 124, 125, 225. Kark Suri-73,97. Karma chandBachhawat--147, 168, 192, 234. Karma Shah-8, 57, 71, 123, 232, 233. Karna singh (Mah)-33. Katukraj-17, 38. Kayandra--3, 30, 73, 146. Kekind-27, 83. Kelban--18, 19, 36, 38, 91. Khanpur-152, 154. Khandhar-21, 164. Khatakar--154. Khed-28, 30, 70, 84, 104, 179, 180. Kheta -24, 43, 125, 225. Khima Shah-163. Khizrakhan-31. Khoh-161. Kiradu-3, 18, 30, 55, 73, 97, 107, 210. Kirawali--146. Kirtiratna Suri-181, 229, 230. Kota--34, 74, 205. Kumbba (Maharana )-21, 24, 34, 37, 46,51, 53, 71, 89, 91, 105, 107, 123, 127, 139, 143, 145, 223, 225. Ksemendra-175, 213. Ksema Kirti--129. Ladanu-29, 55, 118. Lakha Chauban-57. Lakha--(M)-24, 43, 74, 131, 225, 226. Lakhanpal--19, 40, 45, 200. Lalig-94, 139. Lalrai--7, 19, 40, 45. Lalsot--21. Laxman Bhati-176. Laxmi Chandra Gani (Purnimagachchha)--132. Laxmidhar Nadol-107. Laxmi Sagar Suri--181, 197. Lodrava-98, 178, 235, 236. Lollark--157, 211. Lotana-62, 63, 150. Lumbha Devara-31, 53, 139, 142. Lunakarna--39. (Bhati). Mahendra (Chauh)--16. Mahendra pal (Prati)-23. Maheshwar Suri--21, 165. Mahoba-179, 180, 181, 252. Mala Shah. -182. Malpura-161, 186. Mammat (Rathor)-15.

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264 Mandalgarh-74, 149, 211, 235. Mandalik-(Darada)142,225 Mandan Sutradhar-71, 91. Mandor-4, 11, 15, 18, 19, 31, 36, 38, 55, 95, 96, 98 to 100, 167, 192, 196, 209, 219, 220. Mandu-184. Mangalana-156. Maroth-16, 118, 189, 203. Mathandeva-15. Mathura 1 Medta-55, 70, 117, 203, 241, 242. Mehajal-78, 241. Meladevi-126, 226 Menal-88. Merunandan-126, 226. Mirabai-117. Mirpur-149. Mohandas-43, 158, 240. Mokal (Maharana)-24, 43, 128, 225, 226. Morakhana-174, 234. Mozamabad-198. Muhammad Ghori-29, 111, 116, 117, 174, 178, 231. Mularaj Bhati-176. Muni Sundar-127, 131, 142, Nadlai-4, 12, 17, 24, 48, 68, 84, 103, 106. Nadol-9, 17, 18, 19, 36, 45, 106, 125, 201. Nagada-32, 47, 70, 78, 126, 127, 175, 195. Nagar 55, 58, 107. Nagar Jasol-70. Nagaur-2, 15, 16, 27, 33, 36, 43, 55, 66, 115, 116, 175, 181, 192, 203, 231. Nakoda-179, 180, 181, 203 Nandiya-74, 145. Nana Beda-86, 104, 111, 132. Napasar-171. Nara-vahan Guhilot-23. Naravarma (Para) 23, 121, 127. Narena-11, 21, 28, 154, 155. Narendra Kirti-160, 162, 186. Naugama-165, 183. Nemi Chandra-166. Nenasi (Muh)-43, 236 to 238. Nenawa-11, 21, 28, 154, 155. Noh-14. Nohar-173. Osia-1, 2, 3, 15, 18, 19, 30, 38, 55, 56, 79, 96, 97, 205, 206. Padma Nandi-184. Padma Prabha-117. Pal-18, 39, 101. Palha (Poet)-155. Pali-61, 70, 79, 95, 205. Pata (Maharawal)-26. Pethad-5, 31, 125, 220. Pethad Kayastha-69.

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Phalodi-16. Phalodi Parshwanath-3, 29, 116 to 119, 175, 203. Pindawara-144, 150, 222. Prabhachandra-185, 186, 187. Pratap (Maharana)-25, 32. Prithviraj Chauhan I-39. III-29, 35, 37, 41, 42, 50, 59, 116, 117, 157, 174, 211, 231. Prithvipal Minister-5, 101, 138, 139, 214. Raimal (Mah)-103, 123. 132. Rai singh (Bikaner)-33, 168, 169. Rajdeva (Nadlai)-48. Rajgarh-172. Raj Mahal-162. Rajorgarh-15, 154, 205. Raj singh (Mah) 25, 128, 139. Ralha-121. Ramdeva (Delawara) Navalakha-43, 73, 74, 78, 126, 127, 225, 226. Ram Kirti-14, 23, 121. Ram Seniya-20. Ranakpur-2, 4, 5, 24,32, 46, 61, 70, 74. 83, 94, 107, 109, 123, 142, 169, 176, 178, 197 198, Ranathambhor-4, 21, 163, 165, 223. Rata Mahavir-42, 106, 107. Ratanpur-20, 87, 114, 220. Ratna Prabha (Chaitragachchha)-13, 14, 47, 122. Sahasa 265 204, 222, 223, 224 Ratna (brother of Dharana)-74, 110, 143, 170, 197. 222, 223. Rini Taranagar-172. Rupangarh-183. Rudrapal Chauhan-40. Sadari-9, 24, 32, 109, 234. Sagawara-25, 26, 135, 187. Sahajpal Chauhana-17. Sahanpal Navalakha-43, 126, 128. (Achalgarh)-74, 143, 223. Sakal Kirti-133, 153, 185,187. Salha Shah-132. 230, 231. Samant singh Chauhan-21, 48. Samant singh Guh.-25, 121. Samar singh Chauhan-19, 111. Sambhar-55. Sanchor-17, 29, 36, 87, 112, 113, 143, 216. Sanderao-18, 30, 40, 45. 68, 81. Sanga (Maharana)-123,125, 132, 158, 186. Sanganer-154, 159, 160, 188.

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266 Sangram singh (Maharana) II-128. Sarang (Nav.)-127. Sarup singh Maheshwari-72. Savat (Pratihar)-15, 154. Sawai Madhopur-58, 163, 198. Sewadi-39, 68, 84, 102, 125. Shatrunjay-8, 24, 32, 123, 126, 169, 192, 203, 216, 224, 233. Shergarh-28 55, 59, 88, 89, 150, 151. Siddhi Chandra-161. Sihad (Guh.)-25. Siladitya (Guhilot)-48. Simandhar-121. Sinhraj Chauhan-41. Sipa-148, 240. Siroli 4, 32, 34, 36. 37, 71, 84, 137, 147, 149, 240, 241. Sobhandeva Architect-70, 140. Sodh deva Chauhan-19. Somal devi-40. Somdas Guhilot-26. Somdeva (poet) Deccan-42. Somdeva (poet) Gujarat-48. Someshwar Chauhan-59, 211. Som singh-22. Som singh Paramar-69. Som sunder Suri-108, 131, 142, 199, 222, 226. Sonig (Mandor)-94. Subh Chandra-23, 185. Subh Kirti-185. Sudana-166. Sunda-20. Surat singh Bikaner-171, 172. Sur Chand-20. Swamidas Pamecha-112. Tarachand Kavadia-32, 78, 80, 233, 234. Tejpal (Minister)-42, 61, 73, 94,140, 141, 215, 216, 217. Tej singh (Maharawal)-14, 40, 121. Tharad-65. Thiru Shah-178, 193, 235, 236. Tijara-166. Toda-29, 162, 186, 187, 211. Toda Raisingh-162. Tonk-29, 163, 104. Tribhuvangiri-21 Udai singh Chauhan-20, 21, 43, 217, 218. Udaipur-25, 34, 74, 83, 125, 126, 128, 129, 130, 204, 234. Uda Mehta-73. Udyotan Suri-100, 110, 113. Ujjain-1. Upalraja (Sewadi)--44. Usmanpur-4, 32, 94, 108. Vaijal-deva 18. Vallabhi -1.

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Vaman (Kasindara)-73, 147. Vardhaman Suri-57. Vasantgarh-55, 69, 144. Vasant Kirti-184, 185. Vatsaraj (Prat.) 96, 110. Vastupal (Minister)-42, 61, 73, 94, 140, 215, 216. Ved Sharma-13, 14. Vidagdharaj-15, 16. Vigraharaj IV-37. Vijaypal-21, 165. Vimal Shab-73, 110, 138, 213, 214. Viradhaval-22, 43, 218. Visal-(Devakul patak) 73. Visal deva-22, 86. Visal Devara-147. Visal Kirti-184. Yasobhadra Suri (Sandera ka-Gachcha). 101, 104, 125, 218. Yasovir Baladhip-44, 48. Yasovir. 267 Minister-20, 43, 140, 141, 213, 217, 218. Yasovir Shresthi-20, 110, 213.

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Bibliography (a) Epigraphy : 1. Epigraphia Indica, 2. Indian Antiquary. 3. Historical Inscriptions of Gujarat (Forbes Gujarati Sabha) Vol. I to IV. 4. Bhavanagar Inscriptions-edited by Peterson. 5. Prachin Jain Lekh Sangraha Vol I by Vijaydharma Suri Vol. Il by Muni Jin Vijay (Bhavnagar). 6. Jain Lekh Sangrah Vol. I to III by Nahar. 7. Jain Lekh Sangrah Vol. I. to V (Manak Chand Granthamala). 8. Arbuda Jain Lekh Sandoh (by Jayant Vijay). 9. Arbudachala Pradiksana Jain Lekh Sandoh by Jayant Vijay. 10. Bikaner, Jain Lekh Sangraha by Nahataji. 11. Jain Pratima Lekh by Daulat Singh Lodha. 12. Pratistha Jain Lekh--by Vinaysagar Vol. I and II (Unpubli shed). 13. Annual Report on Indian Epigraphy. 14. Annual Report on the working of Rajputana Museum, Ajmer. 15. Sardar Museum Reports. 16. Lekh Paddhati (GOS). (b) History (1) Political - 1. Annals and Antiquities of Rajasthan by Col. Tod (Crooks edition). 2. Vir Vinod by Kaviraja Shyamaldas. 3. Udaipur Rajya Ka Itihas Vol. I and II by G. H. Ojha. 4. Dungarpur Rajya Ka Itihas by G. H. Ojha. 5. Bansawara Rajya Ka Itihas by G. H. Ojha.

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269 6. Bikaner Rajya Ka Itihas by G H. Ojha Vol. I and II. 7. Jodhpur Rajya Ka Itihas by G.H Ojha Vol. I and II. 8. Marwar Ka Itihas by V.N. Reu Vol. I and II. 9. Rajputana Ka Itihas by J. S. Gabalot Vol. 1 and JI and III. 10. Kota Rajya Ka Itihas by M.L. Sharma Vol. I and II. 11. History of Jaipur State by M. L. Sharma. 12. Early Chauhan Dynasties by Dashrath Sharma. 13. Rajasthan through the Ages by Dashrath Sharma. 14. Chalukyas of Gujarat A. K. Majumdar. 15. The Paramars by Pratipal Bhatiya. 16. History of Mewar by R.V. Somani. 17. Prithviraj Chauhan and His Times by R. V. Somani. 18. Maharana Kumbha by R.V. Somani. History (II) Cultural : 1. Bhattarak Sampradaya--by Joharapurkar. 2. Kharatargachchha Ka Itihas by Vinay Sagar. 3. Vallabh Bharati by Vinay Sagar. 4. Devakulpatak-by Vijay dharma Suri. 5. Kesariyaji Ka Itihas by Chandmal Nagori. 6. Mundasthal Mahatirtha by Visal Vijay. 7. Abu-I, III and IV by Jayant Vijay. 8. Ancient cities and towns of Rajasthan by Kailash Chandra. 9. Bombay Gazetteer Vol. I Pt. I. 10. Temples of Northen India-by Krishnadeva. 11. Mahavir Swarna Jayanti Mahotsava Volume Bombay. 12. Kaparada Tirth by Lalit Vijay. 13. Kaparada Ka Itihas by Multan Mal Jain. 14. Nakoda Ka Itihas by Vinay Sagar. 15. Ranakpur-by Jayarj Jain. 16. , by Bhatanagar. 17. Yatindra Vihar Digdarshana Vol. Ito IV by Yatindra Suri. 18. Jain Parampara no Itihas by Triputi Maharaj Vol. I to III. 19. Jain Gurjar Kaviyon by Mohanlal Dalichand Desai. 20. Rajasthan Ke Jain Sant by Kasturchand Kasaliwal. 21. Pragvat Itibas by Daulatsingh Lodha.

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270 23. Palliwal Jati Ka Itihas by Daulatsingh Lodha. 24. Vir Bhumi Chittor by R V. Somani. 25. Jain Tirth-Sarva Sangraha Vol. I and II (Ahmedabad). 26. Oswalon ka Itihas by Sukh Sampatiraj Bhandhari. 27. Progress Report of Archaeological Survey of Western India. 28 Annual Reports of Archaeological Survey of India. (c) Literary Sources : 1. Kuvalayamala (SJGM) by Udyotan Suri. 2. Samaraichchakaha (Calcutta 1926) by Hari bhadra Suri. 3. Dhurtakhyan (SJGM) by Hari bhadra Suri. 4. Upamiti Bhava Prapancha Katha (Calcutta)-by Sidharshi. 5 Dharmopadeshmala (SJGM) by Jaisingh Suri. 6. Kharatargachchha Brihad Gurvavali (Kharatargachchha pattavali (SJGM). 7. Prithviraj Vijay (Ajmer 1946). 8. Kirti Kaumudi (SJGM). 9. Vignapti Lekh Sangraha (SJGM). 10 Nabhi Nandan Jinoddhar Prabandh (Gujarati trans.). 11. Shatunjaya Tirthoddhar Prabandh (Edited by Muni. Jinvijay.) 12. Som Saubhagya Kavya by Pratistha Som (Gujarati trans). 13 Guru Guna Ratnakar Kavya (Varanasi). 14. Apabhransa Kavya Trayee (GOS ) edited by L B. Gandhi. 15. Prashasti Sangraha by K C. Kasaliwal. 16. Jain Pustak Prashasti Sangraha. Mupi Jin Vijay Vol. I. 17. Karmachand Mantri Vamsot kirtan Kavyam (Ajmer). 18. Pattavali Samuchchaya (Bhavanagar). 19. Puratan prabandh Sangraha (SJGM). 20. Vividh Tirth Kalpa (SJGM). 21. Prabandh Chintamani (SJGM). 22. Chhand Rao Jetasiro edited by L. P. Tessitory. (D) Journals : 1. Sodh Patrika, Maru Bharati, Varada. Anveshana, Marushri, Vishambhara. 2. Sambodhi, Indian Historical Quarterly.

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271 Errata Page No. Line No. Incorrect Correct Sadri Nadlai 741 743 only deleted was Were 112 983 993 225 Diska Diksa 249 Jaina Jaips 253 exmine examine 256 contemporary contemporary to 956 Mewaru Mewar

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No. 1 Vasantgarh Bronze Inscription V.E.744 OM [nIrAga] tvAdibhAvena sarvajJatvavibhAvakam / jJAtvA bhagavatA rUpaM jinAnAmeva pAvanam / dro (zrA) vakayazodeva deva........" ........."rade kSetre jainaM kAritaM yugmamuttamam / bhavazataparamparAjjitagurukarmara-pita darzanAya zuddhasajjanAnAM caraNalAbhAya / / saMvat 744 sAkSAtpitAmaheneva srvruupvidhaayinaa| zilpinA zivanAgena kRtameta jjinadvayaM / / No.2 The Ghatiyala Inscription of V.E. 918 saggApavaggamaggaM paDhamaM sayalANakAraNaM devaM / NIsesaduriadalaNaM paramaguru namaha jiNaNAhaM // 1 // rahutilo paDihAro prAsI sirilakkhaNo tti rAmassa / teNa paDihAravaMso samuNNai ettha sampatto // 2 // vippo siri hariando bhajjA Asi tti khattimA bhaddA / tANa supro uppaNNo vIro siri rajjilo ettha / / 3 / / assa vi garabhaDaNAmo jAno siriNAhaDo tti eassa / assa vi taNo tAro tassa vi jasavaddharaNo jAo / / 4 / / assa vi caMdupraNAmA uppaNNo siluno vi eassa / jhADo tti tassa taNo assa vi siri bhilluro cAI / / 5 / / siri bhilluprassa taNano sirikakko guruguNehiM gaarviyo| assa vi kakkupraNAmo dullahadevIe uppaNNo / / 6 / /

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IsiviprAsaM hasitraM mahuraM bhariNatraM paloi ga mayaM jassa ra dIgaM roso thepro thirA go jampitraM ga hasi Na kathaM ga paloiaM Na sammariaM / raNa thi paribbhamizraM jeraNa jaraNe kajja sutthAdutthAvi payA grahamA taha uttimA vi jara for jeNa dharizrA NiccaM NizramaNDale savvA // 19 // u rosarAtra macchara lohehi miraNAya vajjiyaM jeA / raMga ko dovha viseso vavahAre ko vi maraNayapi // 10 // diravaradIraNAjjaM jeNa jaraNaM rajjiUraNa sayalamma | riNammacchareNa jaNi duhAraNa vi daNDariDDhavaNaM ||11|| dharaNariddhasamiddhAraNa vi paurANaM riMgaprakarassa abbhahi / lakkhaM sayaM ca sarisattaNaM ca taha jeNa diTThAI ||12|1 raNavajovaNaruprapasAhiega siMgAraguraNagarukkeraNa | jaraNavayarigajjamalaM jaM jeraNa jaraNe Neya saccari bAlANa gurutaruNAraNa taha sahI gayavayAraNa taraNa iya sucariehi NiccaM jeraNa jaro pAli savvo ||14|| jeNa NamaMteraNa sayA sammAraNaM guraNathuiM kuraNaMteNa / jampaiteNa ya lalizraM diNNaM paraI dharaNavihaM ||15| vva / somaM / 2 mettI || 7 | marumADavallatamaraNI-parikA ajja gujjarattAsu / jaNi jeNa jagANaM saccaritraguNehi magurA ||16|| gahiUNa gohaNA girimmi jAlAulA pallI | jaNi zrAzra jeraNa visame vaDaraNAraNayamaNDale payaDa ||17| gIluppaladalagaMdhA rammA mAyaMdamahUpravidehi / varaikkhupaNNachaNNA esA bhUmikayA | parihINaM // 8 // sokkheNa / 111811 varisasaesu zra gavasu aDhArasamaggalesu cettammi / Nakkhatta vi U hatthe buhavAre dhavalabImA || 19 || sirikakkuraNa haTTa mahAjaragaM vippasayaivariNabahulaM / rohiMsakapragAme NivesizraM kittivida ||20|| maDoarammi ekko bIzro jeraNa jasassa vA pujjA ee thambhA samutthavizrA // 21 // ||13|| rohiMsaka pragAmammi | |

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teNa sirikakkueNaM jiNassa devassa duriariNaddalaNaM / kArAvi acalamimaM bhavaNaM bhattie suhajaNayaM // 22 / / appiameya bhavaraNaM siddhassa dhaNesarassa gacchammi / taha saMta jamba ambayavaNi bhAuDapamuhagoTThIe / / 23 / / zlAdhye janmakule kalaGkarahitaM rUpaM navaM yauvanam / saubhAgyaM guNabhAvanA zucimanaH kSAntiryazo namratA / / No.3 The Shantinath temple Inscription of Diyana (Sirohi) V. E. 1024 (967 AD) OM // viSTitakule goSThyA bi (va)ddha mAnasya kAritam / [surUpaM] muktaye bimbaM kRSNarAje mahIpatau / / a (prA)SADha su (zu)ddhaSaSThyAM samA sahasra jinaiH samabhyadhike (1024) / hastottarAdi saMsthe nizAkare [rita] saparivAre / / [nA vA] hare raM-: narAdityaH suzobhanAM ghaTitavAn / vIranAthasya zilpinAmagraNIH para[m] // No.4 The Abu Inscription of V. E. 1201 bhrAjadbhAsvatka (raka) burAbhatanubhRtsaMsArabhImArNave, majjajjantusamAjatAraNa mahAprauDhakayAnopamaH / .... .... .... .... ................................................."zrInAbhisanajinaH / / 1 / / zrIzrImAlakulotthanirmalataraprAgvATavaMzAmbare bhrAjacchItakaropamo guNanidhiH zrIninnakAkhyo gRhii| AsId dhvastasamastapApanicayo vitto variSThAzayaH, dhanyA (nyo) dharmanibaddhasu (zu) ddhadviSi (dhiSa) raNaH svAmnAya __ lokAgraNIH / / 2 / /

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sakalanayavidhijJo bhAvato deva-sAdhupratidinamatibhakto dAnazIlo dayAluH / viditajinamato'laM dharmakarmAnurakto lahara iti suputrastasya jAtaH pavitraH / / 3 / / prAvA (vA) jIjjitadarpitArinicayo yo jainamArge paraM (ra-) mArhatyaM suvizuddhamanvayayazaprApta samArAtya (dhya) ca / zrImanmUlanarendrasannidhisudhAnisyandasaMsekitaprajJApAtramudAttadAnacaritastatsUnurAsIda (dva) raH / / 4 / / nijakulakamaladivAkarakalpaH sakalArthisArthakalpataruH / zrImadvIramahattama iti yaH khyAtaH kSamAvalaye / / 5 / / zrImanne Dho dhIdhano dhIracetA AsInmaMtrI jainadharmaikaniSThaH / AdyaH putrastasya mAnI mahecchaH tyAgI bhogI bandhupadmAkarenduH / / 6 / / dvitIyako dvaitamatAvalaMbI daNDAdhipaH zrIvimalo babhUva / yenedamuccairbhavasindhusetukalpaM vinirmApitamatra vezma 170 dharmArAmamativivekalasatigAmbhIryapAthonidhiH dInAnAthaparopakArakaraNavyApArabaddhAdatiH / jAto lAligasaMjJako (5)tinipuNaH saddharmaloka sthito rUpanyakkRtapaJcabANamahimA zrIneDhamaMtryaMgajaH / / 8 / / mahiduka iti dhanyastatsutazcArumUrtiH akhilajanamanojJaM zIlazAlInavRttiH / jina-munipadapadmArAdhanadhvastapApaH pracitaguruguNaughaH prAdurAsIdamAtyaH / / 9 / / tatputrau saMjAtau puSpadantAvivAmalau / hema-dazarathatvena vikhyAtau nayazAlinau / / 10 / / tatrAdyo [s] tivivekadhAmasuzamI maunIndradharmA...... te (game ?) jiivaajiivvicaarsaarnipunnshcaaritrisevaaprH| pApAnuSThitibhIrurAsa (zri) tajanatrANodyata: sarvadA sArAsAravivecanAtinipuNaprajJAvadAtAzayaH // 11 // gambhIraH saralaH kSamI damayuto dAkSiNyapAthonidhiH dhImAn dhArmikasammataH pratidinaM saddharmakarmodyataH /

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vijJAnakanidhivivekakalitaH saMtoSabaddhAdRtiH anyaH sannayabhAjanaM tadanujo yade (jajJe ? )dayAluH sutaH / / 12 / / nijaputrakalatrasamanvitena saMsAravAsacakitena / zrImadRSabhasumandirajagatIvaradevakulikAyA (m) / / 13 / / dazarathasaMjJenedaM ambAsAnidhyajAtadharmadhiyA / sakalakalyANamAlAsampattividhAyakaM kiM ca // 14 // zrImatyarbudaparvate suvipule sattIrthabhUte jane pRthvopAlavaraprasAdavazato bhavyAMginistArakam / bhrAtuH svasya ca puNyasaJcayakRte niHpAditaM sUndaraM zrImanne mijinezabimbamamalaM sallocanAnandakam / / 15 / / vikaTakuTiladaMSTrAbhISaNAsyaM kaTA (DA) radhRtazabalasaTAlIbhAsuraM tugamuccaiH vahati sutamUdAraM yAMkasaMsthaM sadaiva mRgapatimadhirUDhA sAmbikA vo'stu tuSTyai / / 16 / / dvAdazazatAtmakeSvekAdhikeSu zrIvikramAdatIteSu / jyeSTa (STha)pratipadi zukre pratiSThito nemitIrthakaraH / / 17 / saM 1201 No.5 The Hastisbala Inscriptions of Vimal Vasati V. E. 1204 and 1237 (i) saMvat 1204 phAguNa sudi 10 zanau dine mahAmAtya zrI nInU kasya saMvat 1204 phAguNa sudi 10 sana dine mahAmAtyazrIlaharakasya (iii) saMvat 1204 phAguNa sudi 10 sanau mahAmAtya zrIva (vI) rakasya (vi) saMvat 1204 phAguNa sudi 10 zanau mahAmAtya zrIneDhakasya [saMvat 1204 phAguNa sudi 10 zanau] dine mahAmAtya zrI dhavalakasya (vi) saMvat 1204 phAguNa sudi 10 zanau dine mahAmAtya zrI Anandakasya

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(vii) saMvat 1204 kA phAguNa sudi 10 zanI dine mahAmAsya zrI pRthvIpAlasya (vi) saMvat 1237 AsADha sudi 8 budha dine paDatAra Tha0 zrI jagadevasya (ix) saMvat 1237 ASADha sudi 8 budha dine mahAmAtya zrI dhanapAlasya No.6 The Abu Inscription of V. E. 1206 saM0 1206 zrIzIlabhadrasUrINAM ziSyaiH zrIcandrasUribhiH / vimalAdisusaMghena yutaistIrthamidaM stutam / / ayaM tIrthasamuddharo'tyadbhuto'kAri dhImatA zrImadAnandaputreNa zrIpRthvIpAlamantriNA No. 7 Inscription of Vimal Vasati of Poet Shripal's Brother Shobbit prAgvATAhayavaMzamauktikamaNaH zrIlakSmaNasyAtmajaH zrIzrIpAlakavIndra bandhuramalaprajJAlatAmaNDapaH / zrInAbheyajinAMhipadmamadhupastyAgAdbha taiH zobhitaH zrImAn zobhita eSa puNyavibhavaH svarlokamAse divAn / / 1 / / cittotkIrNaguNaH samagrajagataH zrIzobhitaH stambhakotkIrNaH zAntikayA samaM yadi tayA lakSmyeva dAmodaraH / putreNAzukasaMjJakena ca dhRtaprajhamnarUpaM (pa) zrI (zri) yA sArtha nandatu yAvadasti vasudhA pAthodhimudrAMkitA / / 2 / / maMgalaM mahAzrIH / No. 8 Memorial Inscription Dated V. E. 1226 from Vimal Vasati ||ii| saMvat 1226 varSe vaizASa zudi 3 some zrImadarbude mahAtIrthe mahAmAtya zrIkavaDinA svakIyapita Tha0 zrI AmapasA tathA svakIya

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mAta Tha0 sItAdevyoH mUrtiyo (yo) deva zrIRSabhanAthApre kutA akSayatRtIyAdine prAcArya zrIdharmadhoSasUribhiH pratiSTitaH (pratiSThitAH) / maMgalaM mahAzrIH / No. 9 Inscriptions of Mantri Yashoveer ___V. E. 1245 saMvat 1245 varSe vaizAkha vadi 5 gurau zrIyazodevasUriziSyaiH zrIneminAthapratimA zrIdevacandrasUribhiH prtisstthitaa| zrISaMDerakagacche dusA0 zrI udayasiMha-putreNa mantrI zrIyazovIreNa mAtR du0 udayazrIzreyo'rtha pratimA satoraNA sadde vakulikA kAritA zrI maddharkaTavaMze.......... 9A h|| saM0 1245 vrsse|| zrISaMDerakagacche mahati yazobhadrasUrisantAne / zrIzAntisUrirAste tatpAdasarojayugabhRgaH / / 1 / / vitIrNadhanasaMcayaH kSatavipakSalakSAgraNIH kRtorugururaivatapramukhatIrthayAtrotsavaH / dadhata kSitibhRtAM mude vizadadhIH sa duHsAdhatA mabhUdudayasaMjJayA vividhavIracUDAmaNiH / / 2 / / tadaMgajanmAsti kavIndrabandhurmaMtrI yazovIra iti prasiddhaH / brAhmIramAbhyAM yugapadguNotthavirodhazAntyarthamivAzrito yaH / / 3 / / tena sumatinA jinamatanaipuNyAt kAritA svapuNyAya / zrInemibimbAdhiSThitamadhyA saddevakulikeyam / / 4 / / zubhaM bhavatu // No. 10 The Vimal Vasati Inscription of V. E. 1350 (1) ii0|| saMvat 1350 varSe mAghasudi 1 bhaume'dya ha zrImadaNahilla pATakAdhiSTita (SThi)ta paramezvara-paramabhaTTAraka-umApativaralabdhaprauDhapratAvA (pA) krAMtadi

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co (2) kucakrapA ( vA ) lakSmApAlamAla vaizavi ( va ) rutha (thi) naugajaghaTAkumbhasthala vidAraNaikapaMcAnana - samatta (sta) rAjAvalIsamalaMkRta - abhinava siddharAja mahArA- ( 3 ) jAdhirAjazrImatsAraMgadeva kalyANavijayarAjye tatpAdapadmopajIva (vi) ni mahAmAtya zrIvAdhUye zrIkaraNAdisamasta mudrAvyApArAn pari ( 4 ) panthayati satItyeva (vaM ) kAle pravatta (rtta) mAne asyaiva paramaprabho [ : ] prasAdapattalAyAM bhujyamAna aSTAdazazatamaNDale mahArAjakula- zrIvIsaladeva [ : ] zA (5) sanapatraM prayacchati yathA / sa eSa mahArAjakulazrIvIsaladevaH saMvat 1350 varSe ma (mA) ghasudi 1 bhaume'dya ha zrIcandrAvatyAM zrosavAlajJAtIya sA ------------------ ( 6 ) dhuzrIvaradevasuta - sAdhuzrI hemacandreNa tathA mahA0 bhImA mahA0 siradhara zre0 jagasIha zre0 sirapAla zre0 gohana zre0 vastA mahaM virapAla prabhRti sa ( 7 ) mastamahAjanena bhakta yArAdhya vijJaptena zrIprarbudasyopari saMtiSThamAnavasahikAdvaye nizrayamANaghanatarakaraM muktvA udya kRtakarasya zAsanapatraM ( 8 ) prayacchati yathA // yat zrIvimalavasahikAyAM zrIzrAdinAthadevena zrImAtAdevyA [ : ] satka talahar3ApratyayaM udya deya dra 28 aSTaviSTAviMzatidrammAH tathA zrIprarbude ( 9 ) tya Thakura - sela hatha-talAraprabhRtInAM kApaDAM pratyayaM udya deyadra 16 SoDaza drammAH tathA kalyANake amISAM dinadvaye dinaM pratideya kaNahRtAM 10 daza dA ( 10 ) tavyAni / tathA mahaM0 zrItejapAlavasahikAyAM zrIneminAthadevena zrI mAtAdevyA [ : ] satka varSaM pratideya dra 14 caturdaza drammA [:] tathA dinaukena kaNahRtAM 6 ( 11 ) deya 10 daza tathA zrIarbudetya Thakura selahatha-talAra prabhRtInAM kApaDAM pratyayaM deya dra 8 aSTau drammA tathA pramadAkulasatkanAmAM nAmakaM prati SaT -

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(12) mala pratyayaM dra 5 paMca drammA va""rudya varSa prati dAtavyA[:] tathA vasahikAdvaye pUjArakAnAM pArdhAt nisRyamANakaro mukto bhaNittvA zrIarbu detya Tha(13) kureNa selahatha-talAraprabhRtibhiH kimapi na yAcanIyaM na gRhItavyaM ca / adya dinapUrvaM vasahikAdvayapAGat uparilikhi tavidhe UrdhvaM zrIprabuMde(13A) tya ThakureNa selahatha-talAraprabhRtibhiH tathA candrAvatyA [:] zrIyutrA (madrA) jakulena mahantaka-selahatha-talAra-DokarA prabhRtibhidya (zca) kimapi na yAcanIyaM na (14) gRhItavyaM ca / anayA paraThitavidhinA prativarSa vasahikA dvayapAt grAmaThakuraprabhRtibhigR(P)hyamAnaiH (NaiH) kalyANaka prabhRtimahotsaveSu samAyA(15) ta-samastasaMghasya praharaka-talArakaprabhRtika rUDhya (vyaM) sarva karaNIyaM / kArApanI (NI)yaM ca / UparicaTitauttIryamAna (Na) samastasaMghamadhyAt yasya kasyApi kiM(16) cit gacchati tatsarva zrIarbu detya ThakureNa lohamayaM rUDhyA samArphAnIyaM (marpaNIyam) | asmat (d) vaMzajairapi anyaizca bhAva (vi)bhoktRbhi (bhI) rAjabhiva (va)sahikAdvaye u(17) dyakRtakaroyaM prAcandrArka yAvat (d) arghya (pi) tavya [:] pAlanIyazca / ukta ca bhagavatA vyAsena / vahubhirvasudhA bhuktA rAjabhiH sagarAdibhiH / yasya yasya yadA (18) bhUmistasya tasya tadAphalam / vindhyATavISvatoyAsu zuSkakoTara vAsinaH / kRSNasarpAH prajAyante devadAyApahAriNaH / na viSaM viSamityAha (19) devasvaM viSamucyate / viSamekAkinaM hanti devasvaM putrapautrakam / etAni smRtivAkyAni avalokya asmuta (smad) vaMzaiH anya vaMzairapi bhAvibho(20) ktRbhiH asmatkRtadya (sya) udyakarasyAsya pratibandha kadApi na karaNIya [:] / na kArApanI (NI) yazca / yathA datvA ca idamaktavAn / mavazyA anyavaMzyA vA ye bha

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(21) vijyanti pArthivA[:] teSAmahaM karalagnosmi mama dataM na lupyatAm / / Tha0 jayatasiMha suta pAri0 pethAkena likhitam // hInAkSaraM pramANamiti // (22) mahArAjakula-zrIvIsaladeva dU0 mahaM0 sAgaNa / / atra sAkSiNaH zrIacalezvaradevIya rAu0 nandi zrIvasiSThadevIya tapodha(23) na..........."ambAdevyAsatka abo0 nIlakaNThaH / pramANAgrAmIya paDhyA(ra) rAjAprabhRtisamastapaDhyAra / / sUtra nara......" No. 11 The Surahi inscription of Rao Lundha v. E. 1373 (1) saMvat 1373 varSe caitravadi 1 (?) ravau'dya ha zrI abuMda girau ma(2) hArAjakula-zrIlaNDhAkalyANavijayarAjye tanniyukta zrIka(3) raNe mhN0| pUnasI (siM)hAdipaMcakulapratipattau dharmazAsana mabhili(4) khyate yathA // zrIarbudagirI zrIyugAdinAtha-zrIneminAtha pUjA(5) kArakaM pratikara drammA 24 deulavADAvAstavya gAmIH pAtA gAmI lIMbA gAmI0 sIhA mahaM0 chAr3A gAmI karmau gAmI0 vI(7) ramaprabhRti-grAmasamudAyena drammA 24 muktAH / zubhaM bhavatu (8) bahubhirvasudhA bhuktA rAjabhiH sagarAdibhiH / yasya yasya ya(9) dA bhUmistasya tasya tadA phalaM / lAmanI bharaDA babhUta sIharI dusa (10) rI surahI 1 saMvat 1397 varSe poSa (pauSa) sudI 15 some / sai (zai) le-(apUrNa) (6) No. 12 The Surahi Inscriptions of Rao Lundha v. E. 1373 (1) saMvat 1372 jyeSTa (STha) zudi 2 some'dya ha zrIarbudagirau mahArA 10

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(2) jakula-zrIlUNDAkalyANavijayarAjye saniyukta zrIzrI karaNe ma. (3) haM zrI pUnasIMhAdi paMcakulapratipattau dharmazAsanamabhilikhya(4) te yathA / / zrIarbudagirau.........."mahArA(5) jakula-zrIlUNDhAkena saMsArAsAratAM svacitta dhRtvA vima(6) lavasahikAyAM devazrIAdinAthaneminAthayoH pAtuya(7) tu kiMcitu kApaDa drAmma kaNasakta kasThitakavalaprasRti (?) zrI ca(8) ndrAvatIyaThakure (raH) kumarazca labhate tatsarva mahArAjakula(9) zrIlUNDhAkena rAjazrI bIjaDabAI-zrInAmaladevyoH zreyortha (10) prAcandrAkkaM yAvatu zAsanaM pradatta / bahubhiH vasudhA bhuktA rAja(11) bhiH sagarAdibhiH / yasya yasya yadA bhUmi (:) tasya tasya tadA phalaM asmi(12) n vaMzo a(zyos)nyavaMso(zyo) vA anyo rAjA bhaviSyati tasyAhaM karala(13) gno tasmai dattaM pratipAlayet / / vaM(vi)dhyATavI su(Su) no yAti (te yAnti) su bhu(zuSka) koTa(14) ravAsinaH / kRSNa sarpA[:] prajAnyate devadAyo (yA)pahA riNaH / na vi(15) SaM viSamityAhurdevasvaM viSamucyate / viSamekAkinaM hanti deva tyaM (svaM) (16) putrapautrakam / / liSitaM lAMpA mAu / salaSaNasIhena hiinaakssrN| (17) kumara DUgara (siM) sIha / selaH lUNasI: cAhiri rAula AlhAH (18) cA........................." (sa) utra sUluH sora rAma / / ___No. 13 (1) I0 / saMvat 1372 varSe caitra vadi 8 budhe'dya ha zrI (a) rbudAya 11

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(2) zrImahArAjakula-zrIlUNDhAkasya kalyANa vijayarA(3) jye zAsanapatramabhilikhyate yathA / / yat paghArI kaDUyA (4) suta luNamAkena devazrIAdinAtha-neminAtha-devadvayaH (5) selahatAM-kApaDAM 5 devI [pratyayaM deya] dra. 24 karaNahattAM (khaMDita evaM apUrNa) ___No. 14 The Vimal Vasati Inscription ot V. E. 1378 ||ii0|| zrIarbudatIrthaprazastilikhyate / / aMgIkRtAcalapado vRSabhAsitosi (dhi)bhUtirgaNAdhipatisevitapAdapadmaH / zambhuryugAdipuruSo jagadekanAthaH puNyAya pallavayatu prativAsaraM sa [:] // 1 // nibaddhamUlaiH phalabhiH sapatra-dra ( ) manarendrariva sevyamAnaH / pAdAgrajAgrabahuvAhinIkaH zrIarbudo nandatu zailarAjaH / / 2 / / yasmin viziSTA(vaziSThA) nalakuNDajanmA kSa (kSi)tikSatitrANaparaH purAsIt / pratyathisArthonmathanA [t] kRtAthI (rtha:) kSitAviha zrIparamAranAmA / 3 / / tadanvaye kAnhaDadeva-vIraH purA virAsIva (t) prabalapratApaH / ciraM nivAsaM vidadhAna yasya (vamuSya) karAmbuje sarvajagajjayazrIH / / 4 / / tatkulakamalamarAlaH kAla [:] pratyarthimaNDalikAnAm / candrAvatIpurIzaH samajani vIrAgraNIdha (dha)dhuH / / 5 / / zrobhImadevasya nRpaza (sya) sevA-mamanyamAnaH kila dhandhurAjaH / narezaroSAcca tato manazvI (svI) dhArAdhipaM bhojanRpaM prapede / / 6 / / prAgvATavaMzAbharaNaM babhUva ratnaM pradhAnaM thi (vi) malAbhidhAnaH / yaste (tte) jasA dusa (ssa) mayAndhakAramagno'pi dharmaH sahasA virAsIta (t) // 7 // 12

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tava (ta) zca bhImena narAdhipena sa pratApabhUmi (mi) vimalo mahAmatiH / kRtobu('rbu ) de daNDapatiH satAM priyaH priyamvado nandatu jainazAsane / / 8 / / azokapatrAruNapANipallavA samullasatkesarazyaM (siM) havAhanA / zizudvayAMlakRtavigrahA satI satAM kriyAdvighnavinAzamambikA / / / / athAnyadA taM nizi daNDanAyakaM samAdideza prayatA kilAmbikA / ihAci (ca) le tvaM kuru sadma sundaraM yugAdibhartu nirapAyasazrayaH / / 10 / / zrIvikramAdityanapAd vyatIte'STAzItiyAte (yukta) zaradAM sahazra (sr)| zrIpAdidevaM zikhare (5) budasya nivesi (zi)taM zrIri (vi) malena vande // 11 // vighnAdhi-vyAdhihI yA mAteva praNatAMgiSu / zrIpuJjarAjatanayA zrImAtA bhavatAM zriye / / 12 / / acaleza-viziSTA(vaziSThA)nalataTinI-mandAkinI-vimalasalilA (ni) puNyAni yasya zRne (ge) jayavi (ti) vividhAni tIrthAni / / 13 / / ||ath rAjAvalI / / vairivargadalane gatatandrazcAhuvAmakulakairavacandraH / yo nadUlanagarasya nareza pAsarAja iti vIravaro'bhUt / / 14 / / prabalavairidavAnalavArida: samarasiMha iti prathitastataH / mahaNasiMhabhaTa: subhaTAgraNI: pRthuyazA ajaniSTa tadaMgajaH // 1511 pratApamallastadanu pratApI babhUva bhUpAlasadassu mAnyaH / vIrAvataMso'jani bIjaDo (5)sya marusthalImaNDalabhUmibhartA / / 16 / / prAsan trayastattanayA nayADhyA mUrtAH pumarthA iva bhAgabho (bhogabhA) jaH / prAdyo dharitrIpatirakSapAlaH khyAtaH kSito(tau) luriNaganAmadheya (:) / / 17 / / nyAyamArgazikharImadhubhAsaH kAlavakSa (tka) valayannarivrajam / maNDalIkapadavImapAlayalluDhaM ityabhidhayA dhiyAM nidhiH / / 18 / / vipakSanArInayanAmbupUraizcakAra yaH kIrtilatAM sapatrAm / babhUva bhUmipatilabdhamAno lumbhAbhidhAno jagadekavIraH / / 19 / / 13

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saMhRtya zatrUn prabalAnu (n) balena zrIprabu(bu)daM prApya nagAdhirAjam / bhuktvA sa bhUmaNDala rAjyamuccaiH svarlokalokAdhipatirbabhUva / / 20 / / luriNagasya tanujo jagajjayI tejasiMha iti tejasAM nidhiH / yatpratApadavapAvakazciraM vairivargavipadaM (vadhaM)na (da)hati sma / / 21 / / karAgrajAgra [t] karavAladaNDa-khaNDIkRtAzeSavirodhivarga : / pRthyAM (thvyAM) prasiddhastihuNAkanAmA vIrAvataMsaH sa cirAyurastu / / 221 zrImallumbhakanAmA samanvitastejasiMha-tigu(hu) NAbhyAm / abu (bu)dagirIzarAjyaM nyAyani (dhiH) pAlayAmAsa / / 23 / / [maMDoura]puravAsI suguruzrIdharmasUripadabhaktaH / sarvajJazAsanarataH sa jayati jelhAbhidhaH zreSTI (SThI) / / 24 / / tattanayaH sunayo [s] bhUt ve [lhA] kaH sakalabhU[talakhyAtaH] / tatputraH sucaritraH puNyanidhiH pArasaH sAdhuH // 25 // sohI-degA-desala-kuladharanAmnA tadaMgajA jAtAH / catvAraH kulamandirasudRDhastambhAbhirAmAste / / 26 / / zrIdesalaH sukRtapesalavittakoTizcaJcaccaturdazajagajjanitAvadAtaH / zatruJjayapramukhavizrutasaptatIrtha yAtrAzcaturdaza cakAra mahAmahena / / 27 / / demati-mAI nAmnI sAdhuzrIdesalasya bhArye dve / nirmalazIlaguNADhye dayAkSame jainadharmasya / / 28 / / dematikukSiprabhavA gosala-gayapAla-bhImanAmAnaH / mAIkukSetiau mohaNa-mo (so) hAbhidhau putrau / / 29 / / jinazAsanakamalaraviH sAdhuH zrIgosalo vizadakIrtiH / guNaratnarohaNadharA guNadevI priyatamA tasya / / 30 / / saddharmakarmaikanibaddhabuddhistadaMgajaH zrIdhanasiMhasAdhuH / bhAryA tadIyA sadayA vadAjJA (nyA) mAnyA satAM dhAndhaladevisaMjJA // 31 // sAdhomI (ii) masya suto hAMsaladekukSisambhavaH zrImAn / mahimAnidhirmahaujA mahAmatirmahaNasiMhAkhyaH / / 32 / / - mayaNalladevIvarakukSizukti-muktAstrayastattanayA jayanti / jyeSTo (STho) jagadvyApiyaza-prakAzaH sAdhvagraNIlA (ba) ligasAdhurAjaH / / 3311 14

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AzvineyAviva zreSThau kaniSThI gnnshaalinii| sIhA-lASAbhidhau dharmadhyAnapravaraNamAnasau / / 34 / / SaT sutA dhanasiMhasya mUrtA [iva] SaDarttavaH / vizva-vizvopakArAyAvatIrNAH pRthvI (thivI)tale / / 35 / / teSAmAdyaH sAdhuvI (:) jaDa iti vimalama (ta) rayazaHprasaraH / guNasAgaraH SimadharaH sajJa (jja) namAnyaH samarasiMhaH / / 361 / / rAjasamAjazreSTho vikhyAto (taH) sAdhuvijapAlaH / nipuNamatirnarapAlaH sukRtarato vIradhavalAkhyaH / / 37 / / svapitRzreyase jIrNoddhAraM RSabhamandire / kArayAmAsaturlalla-vIjaDau sAdhusattamo (mau) / / 38 / / vAdicandra-guNacandravijetA bhuuptitryvibodhvidhaataa| dharmasUririti nAma purAsIta (d) vizvavizvavidito munirAjaH // 39 / / mUlapaTTakrame tasya dharmaghoSagaNAryamA / babhUvuH zamasampUrNA amaraprabhasUrayaH / / 400 tatpaTTabhUSaNamadUSaNadharmazIla :siddhAntasindhuparizIlanaviSNulIlaH / zrIjJAnacandra iti nandatu sUrirAjaH puNyopadezavidhibodhitasatsamAjaH / / 41 / / vasu-muni-tu(gu) raNa-zasi (zi)varSa (rSe) __ jyeSThesitinara[va] mi somayutadivase / zrIjJAnacandraguruNA pratiSTi (SThi) to'rbudagirau RSabhaH // 42 / / 1378 jyeSTa (STha) su(va) di 9 some No. 15 Lunig-Vasati Inscription V. E. 1287 vande sarasvatI devIM yAti yA kavimAnasam / nIyamAnA nijeneva yAnamAnasavAsinA / / 1 / / yaH[kSa]ntimAnapyaru [raNaH] prakope zAntopi dIptaH smaranigrahAya / nimIlitAkSopi samagradarzI sa vaH zivAyAstu zivAtanUjaH / / 2 / / 15

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araNahilapuramasti svastipAtraM prajAnAmajaraji [d] raghutulyaiH pAlyamAnaM culukyaiH / viramati ramaNInAM yatra [vaktre]ndu [mandI] kRta iva sitapakSaprakSaye'pyandhakAraH / / 3 / / tatra prAgvATAnvayamukuTa kuTajaprasUnavizadayazAH / dAnavinijjitakalpadrumaSaM [khaM] DazcaNDapaH samabhUt / / 4 / / caNDaprasAdasaMjJaH svakulaprAsAdahemadaNDo'sya / prasaratkIrtipatAkaH puNyavipAkena sUnurabhUt / / 5 / / AtmaguNaiH kiraNairiva somo romodgama satAM kurvan / udagAdagAdhamadhyAddugdhodadhibAndhavAttasmAt / / 6 / / etasmAdajani jinAdhinAthabhakti bibhrANaH svamanasi zazvadazvarAjaH / tasyAsIddayitatamA kumAradevI devIva tripuraripoH kumAramAtA / / 7 / / ___ tayoH prathamaputro'bhUnmantrI lUNigasaMjJayA / daivAdavApa bAlo'pi sAlokyaM vAsavena saH / / 8 / / pUrvameva sacivaH sa kovidai-gaNyate sma guNavatsu lUriNagaH / yasya nistuSamatermanISayA dhikkRteva dhiSaNasya dhIrapi // 9 // zrImalladevaH zritamallideva-stasyAnujo mantrimatalliko'bhUt / babhUva yasyAnyadhanAMganAsu lubdhA na buddhiH zamalabdhabuddha: / / 10 / / dharmavidhAne bhuvanacchidrapidhAne vibhinnasandhAne / sRSTikRtA na hi sRSTaH pratimallo malladevasya / / 11 / / nIlanIradakadambaka muktazvetaketukiraNoddharaNena / malladevayazasA galahasto hastimalladazanAMzuSu dattaH / 12 / / tasyAnujo vijayate vijitendriyasya sArasvatAmRtakRtAdbhutaharSavarSaH / zrIvastu (pA)la iti bhAlatalasthitAni dausthyAkSarANi sukRtI kRtinAM vilumpan / / 13 / / viracayati vastupAlazculukyasaciveSu kaviSu ca pravaraH / na kadAcidarthaharaNaM zrIkaraNe kAvyakaraNe vA / / 14 / / tejaHpAla: pAlitasvAmi tejaH puJjaH so'yaM rAjate mantrirAjaH / durvRttAnAM zaMkanIyaH kanIyA-nasya bhrAtA vizvavibhrAntakIttiH / / 15 / / 16

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tejaHpAlasya viSNozca ka: svarUpaM nirUpayet / sthitaM jagattrayIsUtraM yadIyodarakandare / / 16 / / jAlhU-mAU-sAU-dhanadevI-sohagA-vayajukAkhyAH / padamaladevI caiSAM kramAdimAH saptasodaryaH / / 17 / / ete'zvarAjaputrA dazarathaputrAsta eva catvAraH / prAptAH kila punaravanAvekodaravAsalobhena / / 18 / / anujanmanA sametastejaHpAlena vastupAlo'yam / madayati kasya na hRdayaM madhumAso mAdhaveneva / / 1911 panthAnameko na kadApi gacche-diti smRtiproktamiva smarantau / sahodarau durddharamohacaure sambhUya dharmAdhvani tau pravRttau / / 20 / / idaM sadA sodarayorudetu yugaM yugavyAyatadoyugazri / yuge caturthe'pyanaghena yena kRtaM kRtasyAgamanaM yugasya / / 21 / / muktAmayaM zarIraM sodarayoH sucirametayorastu / muktAmayaM kila mahIvalayamidaM bhAti yatkIrtyA / / 22 / / ekotpattinimittau yadyapi pANI tayostathA'pyekaH / vAmo'bhUdanayorna tu sodarayoH ko'pi dakSiNayoH / / 23 / / dharmasthAnAMkitAmurvI sarvataH kurvtaa'munaa| dattaH pAdo balAdvandhuyugalena kalegale / / 24 / / itazcaulukyavIrANAM vaMze zAkhAvizeSakaH / arNorAja iti khyAto jAtastejomayaH pumAn / / 25 / / tasmAdanantaramanantarita pratApaH prApa kSiti kSataripulavaNaprasAdaH / svargApagAjalavalakSitazaMkhazubhrA babhrAma yasya lavaNAbdhimatItya kIttiH / / 26 / / sutastasmAdAsIddazarathakakutsthapratikRteH pratikSmApAlAnAM kavalitabalo vIradhavalaH / yazaHpUre yasya prasarati ratiklAntamanasAmasAdhvInAM bhagnA'bhisaraNakalAyAM kuzalatA / / 27 / /

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caulukyaH sukRtI sa vIradhavalaH karNejapAnAM japaM yaH kaNe'pi cakAra na pralayatAmuddizya yo mntrinnau| AbhyAmabhyudayAti rekaruciraM rAjyaM svabhartuH kRtaM vAhAnAM nivahA ghaTAH karaTinAM baddhAzca saudhAMgaNe / / 28 / / tena mantridvayenAyaM jAne jaanuupttinaa| vibhurbhujadvayeneva sukhamAzliSyati zriyam / / 29 / / itazca / gaurIvarazvasurabhUdharasambhavo'yamastyarbudaH kukudamadrikadambakasya / mandAkinI dhanajaTe dadhaduttamAMge yaH zyAlakaH zazibhRto'bhinayaM karoti / / 30 / / kvacidiha viharantIrvIkSamANasya rAmAH prasarati ratirantarmokSamAkAMkSato'pi / kvacana munibhirarthyAM pazyatastIrthavIthIM bhavati bhavaviraktA dhIradhIrAtmano'pi / / 31 / / zrayaH zreSThavaziSThahomahutabhukkuNDAnmRtaNDAtmajapradyotAdhikadehadIdhitibharaH ko'pyAvirAsInnaraH / taM matvA paramAraNakarasikaM sa vyAjahAra zruterAdhAraH paramAra ityajani tannAmA'tha tasyAnvayaH // 32 / / zrIdhUmarAjaH prathamaM babhUva bhUvAsavastatra narendravaMze / bhUmI (mi) bhRto yaH kRtavAnabhijJAn pakSadvayocchedanavedanAsu / / 33 / / dhandhukadhra vabhaTAdayastata-ste ripudvipaghaTAjito'bhavan / yatkule'jani pumAnmanoramo rAmadeva iti kAmadevajit / / 34 / / rodaH kandaravattikIrtilaharIliptAmRtAMzudyuterapradyumnavazo yazodhavala ityAsIttanUjastataH / yazcaulukyakumArapAlanRpatipratyathitAmAgataM matvA satvarameva mAlavapatiM ballAlamAlabdhavAn // 35 / / zatruzreNIgalavidalanonidranistrizadhAro dhArAvarSaH samajani sutastasya vizvaprazasyaH / krodhAkrAntapradhanavasudhAnizcale yatra jAtAzcyotannetrotpalajalakaNA: kauMkaNAdhIzapatnyaH // 36 / / 18

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so'yaM punardAzarathiH pRthivyA-madhyAhatIjAH sphuTamujjagAma / mArIcavairAdiva yo'dhunApi (ma) gavyamavyagramatiH karoti / / 37 / / sAmantasiMhasamitikSitivikSataujaHzrIgUrjarakSitiparakSaNadakSiNAsiH / prahlAdanastadanujo danujottamAri cAritramatra punarujjvalayAJcakAra / / 38 / / devI sarojAsanasambhavA kiM kAmapradA kiM surasaurabheyI / prahlAdanAkAradharA dharAyA-mAyAtavatyeSa na nizcayo me // 391 dhArAvarSasuto'yaM jayati zrIsomasiMhadevo yaH / pitRtaH zaurya vidyAM pitRvyakAhAnamubhayato jagRhe / / 40 / / muktvA viprakarAnarAtinikarAnijjitya tatkiJcana prApatsamprati somasiMhanRpatiH somaprakAzaM yazaH / yenorvItalamujjvalaM racayatApyuttAmyatAmIrghAyA sarvezA (SA)miha vidviSAM na hi mukhAnmAlinyamunmUlitam // 41 // vasudevasyeva sutaH kRSNaH kRSNarAjadevo'sya / mAtrAdhikapratApo yazodayAsaMzrito jayati / / 42 // itazca anvayena vinayena vidyayA vikrameNa sukRtakrameNa ca / kvApi ko'pi na pumAnupaiti me vastupAlasadRzo dRzoH pathi / / 43 / / dayitA lalitAdevI tanayamavItanayamApa sacivendrAt / nAmnA jayantasiMha jayantamindrAtpulomaputrIva / / 44 / / yaH zaizave vinayavairiNi bodhabandhye dhatte nayaM ca vinayaM ca guNodayaM ca / so'yaM manobhavaparAbhavajAgarUka-rUpo na kaM manasi cumbati __ jaitrasiMhaH // 45 // zrIvastupAlaputra: kalpAyurayaM jayatasiMho'stu / kAmAdadhikaM rUpaM nirUpyate yasya dAnaM ca // 46 / / sa zrItejaHpAlaH sacivazcirakAlamastu tejasvI / yena janA nizcintAzcintAmaNineva nandati / / 47 / /

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baccANakyAmaragurumAyAdhizukrAdikAnA prAgutpAdaM vyadhita bhuvane mantriNAM buddhidhAmnAm / cakre'bhyAsaH sa khalu vidhinA nUnamenaM vidhAtu tejaHpAla kathamitarathAdhikyamApaiSa teSu / / 48 / / asti svastiniketanaM tanubhRtAM zrIvastupAlAnujastejaHpAla iti sthiti balikRtAmUrvItale pAlayan / AtmIyaM bahumanyate na hi guNagrAmaM ca kAmandakizcANakyo'pi camatkaroti na hRdi prekSAspadaM prekSya yaMm / / 49 / / itazca mahaM0 zrItejaHpAlasya patnyAH zrIanupamadevyAH pitRvaMzavarNanam / / prAgvATAnvayamaNDanaikamukuTa: zrIsAndracandrAvatIvAstavyaH stavanIyakItilahariprakSAlitakSmAtalaH / zrIgAgAbhidhayA sudhIrajani yadvRttAnurAgAdabhUt ko nAptapramado na dolitazirA nodbhUtaromA pumAn / / 50 / / anusRtasajjanasaraNirdharaNiganAmA babhUva tattanayaH / svaprabhu hRdaye guNinA hAreNeva sthitaM yena / / 51 / / tribhuvanadevI tasya tribhuvanavikhyAtazIlasampannA dayitA'bhUdanayoH punaraMga dvedhA manastvekam / / 52 / / anupamadevI devI sAkSAddAkSAyaNIva zIlena taduhitA sahitA zrItejaHpAlena patnyA'bhUt / / 53 / / iyamanupamadevI divyavRttaprasUna-vratati rajani tejaHpAlamantrIzapatnI / nayavinayavivekaucityadAkSiNyadAna pramukhaguNagaNendudyotitAzeSagotrA / / 54 // lAvaNyasiMhastanayastayorayaM rayaM jayannindriyaduSTavAjinAm labdhvApi mInadhvajamaMgalaM vayaH prayAti dharmekavidhAyinA'dhvanA / / 55 / / zrItejaHpAlatanayasya guNAnamuSya zrIlUNasiMhakRtinaH kati na stuvanti / zrIbandhanodhuratarairapi yaH samantA duddAmatA trijagati kriyate sma kIrteH / / 56 / / guNadhananidhAnakalazaH prakaTo'yamaveSTitazca khalasarpaH / upacayamayate satataM sujanairupajIvyamAno'pi / / 57 / /

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bhalladevasacivasya nandanaH pUrNasiMha iti lIlukAsutaH / tasya nandati sutoyamalagA devI ( vo) bhUH sukRtavezma pethaDa : 11581 ! prabhUdanupamA patnI tejaHpAlasya mantriNaH / lAvaNya siMhanAmAyamAyuSmAnetayoH sutaH ||59 || tejaH pAlena puNyArthaM tayoH putrakalatrayoH / ham zrIneminAthasya tene tenedamarbude ||60| tejaHpAla iti kSitIndusacivaH zaMkhojjvalAbhiH zilAzreNIbhiH sphuradindukundaruciraM nemiprabhormandiram / uccairmaNDapamagrato jinavarAvAsAdvipaJcAzataM tatpArzveSu balAnakaM ca purato niSpAdayAmAsivAn ||61|| zrImaccaNDapasambhavaH samabhavaccaNDaprasAdastataH somastatprabhavo'zvarAja iti tatputrAH pavitrAzayAH / zrImallUrigaga malladeva saciva zrIvastupAlAhvayAstejaHpAlasamanvitA jinamatArAmonnamannIradAH |16211 zrImantrIzvaravastupAlatanayaH zrIjaitrasiMhAdvayastejapAla sutazca vizrutamatirlAvayasihAbhidhaH / eteSAM dazamUrtayaH karivadhUskandhAdhirUDhAzciraM rAjante jinadarzanArthamayatAM dignAyakAnAmiva 1163 || mUrtInAmiha pRSThataH karivadhU pRSThapratiSThAjuSAM tanmUrtIvimalAzmakhattakagatAH kAntAsametA daza / caulukyakSitipAla- vIradhavalasyAdvaitabandhuH sudhIstejaHpAla iti vyadhApayadayaM zrIvastupAlAnujaH // 64 / / tejaHpAlaH sakalaprajopajIvyasya vastupAlasya savidhe vibhAti saphalaH sarovarasyeva sahakAraH 1165 || tena bhrAtRyugena yA pratipuragrAmAdhvazailasthalaM vApIkUpanipAna kAnanasaraH prAsAdasatrAdikA / dharmmasthAnaparamparA navatarA cakre'tha jIrNoddhRtA tatsaMkhyApi na budhyate yadi paraM tadvedinI medinI // 16611 zambho zvAsagatAgatAni garaNayed yaH sanmatiryo'thavA netronmIlanamIlanAni kalayenmArkaNDanAmno muneH / 21

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saMkhyAtusacivadvayI viracitAmetAmapetAparavyApAraH sukRtAnukIrtanati sopyujjihIte yadi / / 67 / / sarvatra varttatAM kItirazvarAjasya shaashvtii| sukatu mupakattuM ca jAnIte yasya santatiH / / 68 / / AsIccaNDapamaNDitAnvayagurunnAgendragacchazriyazcUDAratnamayatnasiddhimahimA sUrirmahendrAbhidhaH / tasmAdvismayanIyacArucaritaH zrIzAMtisUri (sta)to pyAnandAmarasUriyugmamudayaccandrArkadIpradyutiH / / 69 / / zrIjainazAsanavanInavanIravAhaH zrImAMstato'pyaghaharo haribhadrasUriH / vidyAmadonmadagadeSvanavadyavaidyaH khyAtastato vijayasena munIzvaro'yam / / 70 // guro (sta) syAziSAM pAtraM sUrirastyudayaprabhaH / mauktikAnIva sUktAni bhAnti yatpratibhAmbudheH / / 71 / / etaddharmasthAnaM dharmasthAnasya cAsya yaH kartA / tAvaddvayamidamudiyAdudayatyayamabuMdo yAvat / / 72 / / zrIsomezvaro devazculukyanaradevasevitAMhriyugaH racayAJcakAra rucirAM dharmasthAnaprazastimimAm / / 73 / / zrI nemerambikAyAzca prAsAdAdarbudAcale / vastupAlAnvayasyAstu prazastiH svastizAlinI // 74 / / sUtra0 kelhaNasuta dhAndhalaputreNa caNDezvareNa prazastiriyamutkIrNI zrI vikrama saMvat 1287 varSe (phAlgu) Na vadi 3 ravau zrI (nAgendra) gacche zrIvijayasenasUribhiH pratiSThA kRtaa| No. 16 Lunig-Vasati Inscription of V. E. 1287 (1) hai / OM namaH...."saMvat 1287 varSe laukika phAlguna vadI 3 ravau adyeha zrImadaNahilapATake caulukyakulakamalarAjahaMsasamasta rAjAvalIsamalaMkRtamahArAjAdhirAjazrIbhI (madeva) (2) vijayirAjye....................zrI vaSTa (STha) kuNDayajatA (nA) zinalodbhUta-zrImadbhU marAjadevakulotpannamahAmaNDalezvara-rAjakula 22

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(3) zrIsomasiMhadevavijayirAjye tasyaiva mahArAjAdhirAjazrIbhImadevasyaprasA (dAd bhujyamAna) rAtrAmaNDale zrIcaulukyakulotpanna-mahAmaNDalezvara-rANakazrIlavaNaprasAdadevasuta-mahAmaNDalezvara-rANaka-zrIvIradhavaladevasatkasamasta-mudrAvyApAriNA zrImadaNahilapuravAstavya zrIprAgvATajJAtIya Tha0 zrIcaNDa (prasAda)..." caNDaprasAdAtmaja mahaM0 zrIsomatanuja Tha0 AsarAja bhAryA Tha0 zrIkumAradevyoH putra mahaM0 zrImalladeva saMghapati mahaM0 zrIvastupAlayoranujasahodarabhrAtR mahaM0 zrI tejaHpAlena svakIyabhAryA mahaM0 zrIanupamadevyAstatkukSisaM (bhUtapa) (5) vitraputra mahaM0 zrIlUNasiMhasya ca puNyayazobhirvRddhaye zrImadarbudA calopari deulavADAgrAme samastadevakulikAlaMkRtaM vizAlahastizAlopazobhitaM zrIlaNasiMhavasahikAbhidhAnaM zrIneminAtha devacaityamidaM kAritaM ||ch|| (6) pratiSTi (SThi)taM zrInAgendragacche zrImahendrasUrisantAne zrIzAntisUriziSya-zrIpANaMdasUri-zrIamaracandrasUripaTTAlaMkaraNaprabhu-zrIharibhadrasUriziSyaiH zrIvijayasenasUribhiH / / cha / / atra ca dharmasthAne kRtazrAvakagoSThikAnAM nAmA.." (7) ni yathA / / mahaM0 malladeva mahaM0 vastupAla mahaM0 zrItejaHpAlaprabhRtibhrAtRtrayasantAnaparamparayA tathA mahaM0 zrIlUraNasiMhasatka mAtRkulapakSe zrIcandrAvatIvAstavya prAgvATajJAtIya Tha0 sAvadevasuta Tha0 zAligatanuja Tha0 zrIsAgaratanaya Tha0 zrIgAgAputra Tha0 zrIdharaNigabhAtR mahaM0 rANiga mahaM0 zrIlIlA tathA Tha0 zrIdharaNiga bhAryA Tha0 zrItihuNadevi (vI) kukSisambhUta mahaM0 zrIanupamadevIsahodarabhrAtR Tha0 zrIkhImbasiMha Tha0 zrIaAmbasiMha Tha0 zrIUdala (8) (9) tathA mahaM lIlAsuta mahaM0 zrIlUNasiMha tathA bhrAtR Tha0 jagasiMha Tha0 ratnasiMhAnAM samastakuTumbena etadIyasantAna-paramparayA ca 23

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etasmin dharmasthAne sakalamapi snapanapUjAsArAdikaM sadaiva karaNIyaM nirvAharaNIyaM ca / / tathA / / (10) zrIcandrAvatyAH satka samastamahAjanasakalajinacaityagoSThi kaprabhatizrAvakasamudAya: / / tathA uMbaraNI kIsaraulI grAmIya prAgvATajJA0 zre0 rAsala u0 pAsadhara tathA jJA0 mAriNabhadra u00 pAlhaNa tathA jJA0 zre0 delhaNa u0 khImbasI(11) ha dharkaTajJAtIya zre0 nehA u0 sAlhA tathA jJA0 dhauliga u0 prAsacandra tathA jJA0 zre0 bahudeva u0 soma prAgvATajJA0 zre0 sAvaDa u0 zrIpAla tathA jJA0 zre0 jIMdA u0 pAlhaNa dharkaTa jJA0 zre0 pAsu u0 sAdA prAgvATajJAtIya pUnA u0 sA (12) lhA tathA zrImAlajJA0 pUnA u0 sAlhA-prabhRtigoSTi (SThi) kAH / amIbhiH zrIneminAthadevapratiSThA-varSagraMnthiyAtrASTAhnikAyAM devakIya caitravadi 3 tRtIyAdine snapanapUjAdyutsavaH kAryaH / / tathA kAsahadagrAmIya UesavAlajJA(13) tIya zre0 sohi u0 pAlhaNa tathA jJA0 zre0 salaSaNa u0 vAlaNa prAgvATajJA0 zre0 sAMtuya u0 delhuya tathA jJA0 zre0 gosala u0 pAlhA tathA jJA0 zre0 kolhA u0 grAmbA tathA jJA0 zre0 pAsacaMda u0 pUnacaMda tathA jJA0 zre0 jasavIra u0 ja(14) gA tathA jJA0 brahmadeva u0 rAlhA zrImAlajJA0 kaDuyarA u0 kuladharaprabhatigoSTi (SThi) kAH / amIbhistathA 4 caturthIdine zrIneminAthadevasya dvitIyASTAhnikAmahotsavaH kAryaH / tathA brahmANavAstavya prAgvATajJAtIyamahAjani0 (15) prAMmiga u0 pUnar3a UesavAlajJA0 mahA0 dhAMdhA u0 sAgara tathA jJA0 mahA0 sATA u0 varadeva prAgvATajJA0 mahA0 pAlharaNa u0 udayapAla oisavAlajJA0 mahA0 prAvodhana u0 jagasIha zrImAlajJA0 mahA0 vIsala u0 pAsadeva prA(16) gvATajJA0 mahA0 vIradeva u0 arasIha tathA jJA0 zre0 dharaNacandra u0 rAmacandraprabhatigoSTi (SThi) kAH / amIbhistathA 5 paJcamI dine zrIneminAthadevasya tRtIyASTAhnikAmahotsavaH kArya: / / tathA dhaulIgrAmIya prAgvATajJAtIya zre0 sA 24

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( 17 ) jaraNa u0 pAsavIra tathA jJA0 0 vohaDi u0 pUnA tathA jJA0 zre0 0 jasaDuya u0 jegaraNa tathA jJAtIya zre0 sAjaraNa u0 bholA tathA jJA0 pAsila u0 pUnuya tathA jJA0 zre0 rAjya u0 sAvadeva tathA jJA0 dUgasararaNa u0 sAharaNIya proisavAla (18) jJA0 zre0 salakhaNa u0 mahaM0 jogA tathA jJA0 0 devaku yAra u0 prAsadevaprabhRti goSTi (SThi) kA: / zramIbhistathA 6 paSThIdine zrIneminAthadevasya caturthASTAhnikAmahotsavaH kAryaH / tathA muNDasthalamahAtIrthavAstavya prAgvATajJAtIya (19) zre0 saMdhIraNa u0 guNacandra pAlhA tathA zre0 sohiya u0 prAzvesara tathA zra e0 jejA u0 khAMkharaNa tathA phIliraNIgrAmavAstavya zrImAlajJA0 vApala - gAjaraNapramukha goSTi (SThi ) kA: / amIbhistathA 7 saptamIdine zrIneminAthadevasya paJcamASTAhnikAma( 20 ) hotsavaH kAryaH // tathA haMDAudAgrAma - DavANIgrAmavAstavya zrImAlajJAtIya zra e0 grAmbuya u0 jasarA tathA jJA0 zra e0 laSamaraNa u0 zrAsU tathA jJA0 zra e0 prAsala u0 jagadeva tathA jJA0 zra0 sUmiga u0 dharaNadeva tathA jJA0 zra0 jiraNadeva u0 jAlA ( 21 ) prAgvATa jJA0 0 prAsala u0 sAdA zrImAlajJA0 0 dedA u0 vIsala tathA jJA0 zre0 prAsadhara u0 Asala tathA jJA0 zra e0 thiradeva u0 vIruya tathA jJA0 zra e0 guNacaMdra u0 devadhara tathA jJA0 0 hariyA u0 hemA prAgvATajJA0 zre0 laSamaraNa / ( 22 ) u0 kaDayAprabhRtigoSTi (SThi ) kA: / amIbhistathA 8 aSTamI zrIneminAthadevasya SaSTA (SThA) ki mahotsavaH dine kAryaH : / tathA maDAhaDavAstavya prAgvATajJAtIya zre 0 desala u0 brahma sararaNu tathA jJA0 jasakara u0 zre0 dhariNayA tathA jJA0 zre0 u0 ( 23 ) delharaNa u0 pralhA tathA jJA0 zra0 vAlA u0 padmasIha tathA jJA0 * prAMbu u0 bohaDi tathA jJA0 0 bosari u0 pUnadeva tathA jJA0 zra0 bIruya u0 sAjaraNa tathA jJA0 0 pAhuya devaprabhRti goSTi (SThi) kAH / pramIbhistathA 9 navamIdine ( 24 ) zrI neminAtha devasya saptamASTAhnikAmahotsavaH kAryaH / tathA sAhilavADAvAstavya proisavAlajJAtIya zra0 delhA u0 AlhaNa zra e0 nAgadeva u0 Ambadeva zra e0 kAlhaNa u0 grAsala zra0 bohitha u0 lASaraNa zra e 0 jasadeva u0 bAhaDa 0 25

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(25) sIlaNa u0 delhaNa zre0 bahudA zre0 mahadharA u0 dhaNapAla zre0 pUniga u0 bAghA zre0 gosala u0 bahaDAprabhRtigoSTi (SThi)kAH / amIbhistathA 10 dazamIdine zrIneminAthadevasya aSTamASTAhnikAmahotsavaH kAryaH / tathA zrIarbu dopari deulavADAvAstavya samastazrAvakaiH zrIneminAthadevasya paJcApi kalyAriNakAni yathAdinaM prativarSa kartavyAni / evamiyaM vyavasthA zrIcandrAvatIpatirAjakulazrIsomasiMhadevena tathA tatputra rAja0 zrIkAnhaDadevapramukhakuma (mA) raiH samastarAjalokaistathA zrIcandrAvatIsthAnapati-bhaTTAraka-prabhRtikavilAsa tathA gUgalI brAhmaNa samastamahAjanagoSThikaizca tathA arbudAcalopari zrIacalezvara-zrIvaziSTha tathA sannihitagrAma deulavADAgrAma zrI zrImAtA mahabugrAma AbuyA (ya) grAma-porAsAgrAma Uttara cha grAma siharagrAma, sAlagrAma, heThauMjIgrAma aAkhIgrAma zrIdhAndhalezvaradevIyakoTaDIprabhRti-dvAdazagrAmeSu saMtiSThamAnasthAna patitapodhana-gUgulIbrAhmaNarAThIyaprabhRti samastalokaistathA bhAli bhADAprabhRtigrAmeSu saMtiSThamAna-zrIpratIhA(29) ravaMzIya-sarvarAjaputraizca AtmIyAtmIyasvecchayA zrIneminAtha devasya maNDape samupavizyopavizya mahaM0 zrItejaHpAlapArthAt svIyasvIyapramodapUrvakaM zrIlaNasIhavasahikAbhidhAnasyAsya dharmasthAnasya sarvA'pi rakSApabhAraH svIkRtaH / tadetadA(30) tmIyavacanaM pramANIkurvabhi (dbhi) retaiH sarvairapi tathA etadIya santAnaparamparayA ca dharmasthAnamidamAcandrAkkaM yAvat parirakSaNIyaM / / ytH|| kimiha kapAlakamaNDaluvalkalasitaraktapaTajaTApaTalaiH / vratamidamujjvalamunnatamanasAM pratipannanirvaharaNaM ||ch|| tathA mahArAjakula-zrIsomasiMhadevena asyAM zrIlUNasiMhavasahikAyAM zrIneminAthadevAya pUjAMgabhogArtha bAhirahaTyAM DavANI grAma: zAsanena pradattaH / / sa ca zrIsomasiMhadevAbhyarthanayA pra (para)mArAnvayibhirAcandrAkrkaM yAvat pratipAlyaH / / (32) siddhikSetramiti prasiddha mahimA zrIpuNDarIko giriH, zrImad raivatakopi vizvaviditaH kSetraM vimukta riti / nUnaM kSetramidaM dvayorapi tayoH zrIarbu dastatprabhUbhejAte kathamanyathA samamimaM zrIAdinemI svayam / / 1 / / saMsArasarvasvamihaiva muktiH sa 26

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(33) vasvamapyatra jinezadRSTam / vilokyamAne bhavane tavAsmin pUrva paraM ca tvayi dRSTipAMthe / / 2 / / zrIkRSNarSIyanayacandrasUribhirime / saM0 saravaNa putra saM0 siharAja sAdhU sAjaNa saM0 sahasA sAide putrI sunathava praNamati / zubhaM ||ch|| No. 17 The Lunig Vasati Inscription of V.E. 1296 (1) AUM|| svasti saM [vat] 1296 varSe vaizAkha zudi 3 zrI zatru jayama(2) hAtIrthe mahAmAtya-zrItejaHpAlena kArita nandIsa (zva) ra vara [caitye] ( 3 ) pazcimamaNDape zrIAdinAthabimba-devakulikA daNDaka(4) lasA (zA)disahitA tathA ihaiva tIrthe mahaM0 zrIvastupAlakA(5) rita zrIsatyapurIya mahAvIre bimba khattakaM ca / ihI (hai)va (6) tIrthe zailamayabimba dvitIya-devakulikAmadhye khattaka(7) dvaya zrIRSabhAdicaturviMzatikA ca / tathA gaDhamaDaNpapUrvadvA(8) ramadhye khattakaM mUttiyugmaM tadupari zrIAdinAthabimbaM zrI(9) ujjayante zrIneminAthapAdukAmaNDape zrIneminAthabi(10) mba-khatakaM ca / ihaiva tIrthe maha0 zrIvastupAla-kArita zrI(11) AdinAthasyAgrata (to) maNDape zrIneminAthabimbaM khattakaM ca / (12) zrIarbudAcale zrIneminAthacaityajagatyAM devakuli(13) kA-dvaya SaTa (D) bimbasahitAni / zrIjAbAlipure zrIpA(14) vanAthacaityajagatyAM zrIAdinAthabimba devakUlikA(15) ca / zrI tAraNagaDhe zrIajitanAtha-gUDhamaNDape zrIpA(16) dinAtha bimbaM khattakaM ca / zrIaNahillapure hathIyA vApI (17) pratyAsanna (nne) zrIsuvidhinAthabimba taccaityajIrNoddhAraM ca / (18) bIjApure devakulikAdvayaM zrIneminAthabimba-zrIpA(19) rzvanAthabimbaM ca / zrI [mUlaprAsAde kavalI-khattaka-dvaye (20) zrIAdinAtha-zrImunisuvratasvAmibimbaM ca / lATapa(21) lyAM zrIkumAravihArajIrNoddhAre zrIpArzvanAthasyAgra(22) tA (to) maNDape zrIpArzvanAthabimbaM khattakaM ca / zrIprahlAdanapu

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30) (23) re zrIpAlhaNavihAre zrIcandraprabhasvAmimaNDape khattaka(24) dvayaM ca / ihaiva jagatyAM zrIneminAthasyAgrato maNDape (25) zrImahAvIrabimbaM ca / etatsarvaM kAritamasti zrInAga(26) purIya barahuDIyA sAhu0 nemaDa suta sA0 rAhaDa (27) bhrA0 jayadeva bhrA0 sA0 sahadeva tatputra saMgha sA0 / (28) SeDhA bhrA0 gosala sA0 jayadeva suta sA0 nIrade(29) va devakumAra hAlUya sA0 rAhaDa suta sA0 jiNacandra dharaNezvara abhayakumAra laghubhrAtR sA0 lAhaDena (31) nijakuTumbasamudAyena idaM kAritaM / pratiSThitaM (32) zrInAgendragacche zrImadAcArya-vijayasenasUribhiH / (33) zrIjAvAlipure zrIsauvarNagirau zrIpArzvanAthajagatyAM (34) aSTApadamadhye khataka-dvayaM ca / lATapalyAM zrIkumAra(35) vihArajagatyAM zrIajitasvAmibimba devakuli(36) kA daNDakalasa (za)sahitA / ihaiva caitye ji(37) nayugalaM zrIzAntinAtha-zrIajitasvAmi (38) etat sarvaM kArApitaM / (39) zrIpraNahilapura-pratyAsanna-cArope (40) zrIAdinAthabimbaprAsAde gUDha maNDa(41) pa cha caukiyA sahita sA0 rAhaDa (42) sUta sA0 jiNacandra bhAryA sA0 cAhi(43) NikukSisambhUtena saMgha0 sA0 de(44) vacandreNa pitA-mAtA prAtmazreyo(45) tha ka (kA) rApitam / No. 18 The Delawara Inscription of Maharana Kumbha V.E. 1506 (1) zrI gaNezAyaH / / sahI (2) saMvat 1506 varSe ASADha sudi 2 (3) mahArANA-zrIkumbhakaraNavija(4) yarAjye zrIprabudAcale delavADAgrAme vi(5) malavasahI zrIgrAdinAtha tejalavasahI zrIneminAtha (6) tathA bIje zrAvaka dehare dANamaNDikaM balAvI rakhavAlI 28

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(7) gADA poThyArU rAMNi zrIkumbhakaNi mahaM DUgara bhA (bho)jA jo(8) gyaM mayA udhArI jiko jyAtri prAvi tAhiru sarva ma(9) kAvu jAtrA-saMmaMdhi AcandrArka lagi pAyaka iko (10) mAMgavA na lahi rANi zrIkumbhaNi maM0 DUgara bho(11) jA Upari mayA udhAri yAtrA magatI kIdhI - (12) ghATa thApU sUrihI ropAvI ji ko prA vidhi lo(13) pasI tiiMhi surihi bhAMgIru pApa lAgasiM (14) ani saha jiko jAtri prAvisaI sa phayu eka deva (15) zrI acalezvari ana dugAnI 4 cyAra devi zrI vazi(16) STi bhaMDAri mukasyai / acalagaDha Upari devii| (17) zrI sarasvatI sannidhAnI baiThAM liSitaM / due (18) zrI svayaM / zrI rAmaprasAdAtu / zubhaM bhavatu / (19) dosI sa (ra) maNaM nityaM praNamati No. 19 The Inscriptions of Pittalabar temple, Abu (2) (3) saMvat 1525 varSe phA0su07zani rohiNyAM abuMdagirau devaDA zrIrAyadhara sAyara devaDA zrIDUMgarasiMharAjye gurjara sAha bhImaprAsAde gurjarajJAtIzRGgAra maM0 maNDana bhAryA lolIputra rAjAdhirAja-rAmadAsa samAnya maM0 sudra suta mantrIzvara gadA bhAryayA sA0 hIrA bhAryA madI putryA zrAvikA prAsU nAmnyA putra zrIraMga-bAdhAdiparivAraparivRtayA pittalamaya 41 aMgulapramANa-prathamatIrthaGkara-mUlanAyakaparikare zrIvAsu pUjyabimba kAritaM pratiSThitaM tapAgacchanAyaka(5) zrIsomasundarasUripaTTe zrImunisundarasUri-zrIjayacandrasUri tatpaTTe zrIratnazekharasUri-paTTaprabhAkara-gacchAdhirAja-zrI zrI (6) zrIlakSmIsAgarasUribhiH zrIsudhAnandanasUri zrIsomajayasUri maho pAdhyAya zrIjinasomagaNi pramukha [parivAra]parivRtaiH (7) mahisANA vAstavya sUtradhAra devA ghaTitam (4) 29

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No. 20 A Inscription of Pittalahar temple, Abu (1) saM0 1494 varSe pittalamaya zrIRSabhaprAsAde tridvAro maNDapo navacatuSkika (kA) ca tapA-zrIsaMghena kArito tapA-zrIsomasundarasUrINAmupadezena ||shrii|| sUtra hIra nAthu No. 20 B [saM0]1495 varSe UkezavaMze daraDAgotrIya maNDalika mAlA mahipatizrAvakaiH zrIgautamasvAmimUtti (tiH) kAritA shriikhrtrgcche| No.21 (Circa 15th century AD) mevADAjJAtI sUtradhAra mihiyA bhA0 nAgala suta sUtradhAra devA bhA0 karamI sU0 halA gadA hApA nAnA hAnA kalA saha (hi)tasya (u) pAdyatAH No. 22 The Inscription of Hastikundi .................. / virake (?) ..."paje (?) [rakSAsaMsthA ? ] jvstvH| parizAsatu nA....... "parA [rthakhyA ? ]panA jinAH / / 1 / / te vaH pAntu [jinA] vinAmasamaye [yatpA] dapadmonmukhaprekhAsaMkhyamayUkha [ze] kharanakhazreNISu vivo [bimbo] dayAt / prAyekAdazabhirguNaM dazazatI zakrasya zumbhadRzAM, kasya syAd guNakArako na yadi vA svacchAtmanAM saGgamaH / / 2 / / * .... " .... ta ....... nAsatkaro lo[pa] zobhitaH / / su se (ze) [khara] ........ lau mUni rUDho mahIbhRtAm / / 3 / / abhivi (bi) bhradruci kAntAM sAvitrI [catu] rA [na] nH| harivarmA va (ba) bhUvAtra bhUvibhurbhuvanAdhikaH / / 4 / / 30

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sakalalokaviloka (ca) napaMkajasphuradanambudabAladibAkaraH / ripuvadhUvadanenduhRtA tiH samudapAdi vidagdhanRpa [stataH] / / 5 / / svAcAryairyo ruciravaca [nairvA] sudevAbhidhAna * (bo)dhaM nIto dinakarakarairnIrajanmAkaro vaH / pUva jainaM nijamiva yazo[kArayaddha] stikuNDayAM ramyaM hayaM guruhimagireH zRGgasR (zR)gArahAri / / 6 / / dAnena tulitava (ba)linA tulAdidAnasya yena devAya / bhAga[dvayaM] vyatIryata bhAgazcA[cAryava]ryAya / / 7 // tasmAdabhU[cchuddha] satva (ttvo) mammaTAkhyo mahIpatiH / samudravijayI zrAdhyataravAriH sadUrma (mi)kaH // 8 / / tasmAdasamaH samajani [samasta] janajanitalocanAnandaH / dha[va] lo vasudhAvyApI candrAdiva candrikAnikaraH / / 9 / / bhaktvA dhAraM ghaTAbhiH prakaTamiva madaM medapATe bhaTAnAM janye rAjanyajanye janayati janatAjaM raNaM maJjarAje / [zrI] mANe [pra] gaSTe hariNa iva bhiyA gUrjareze vinaSTe tatsainyAnAM sa (za) raNyo haririva zaraNe yaH surANAM va (b)bhuuv||10| zrImadurlabharAjabhUbhuji bhujairbhujatyabhaMgAM bhuvaM daNDaimaNDanazauNDacaNDasubhaTaistasyAbhibhUtaM vibhuH / yo daityairiva tArakaprabhRtibhiH zrImAn [mahendra purA senAnIriva nItipauruSaparo'naiSIt parAM nirvRtim / / 11 / / yaM mUlAduramUlayad rubalaH zrImUlarAjo nRpo dappandhio dharaNIvarAhanRpati yadvadvi (dvi)pa: pAdapam / AyAtaM bhuvi kAndizIkamabhiko yastaM zaraNyo dadhau daMSTrAyAmiva ruDhamUDhamahimA kolo mahImaNDalam / / 12 / / itthaM pRthvIbhartRbhirnAthamAnaiH sA "susthitairAsthito yaH / pAthonAtho vA vipakSAtsvapa[] ri (ra)kSAkAMkSa rakSaNe baddhakakSaH / / 13 / / divAkarasyeva karaiH kaThoraiH karAlitAbhUpakadamba (ba) kasya / azizriyaM tApahRtorutApaM yamunnataM pAdapavajjanaughAH / / 14 / / 31

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dhanurddharaziromaNeramaladharmamabhyasyato jagAma jaladherguNo (gu)ruramuSya pAramparam / samIyurapi sammukhAH sumukhamArgaNAnAM gaNAH satAM caritamadbhutaM sakalameva lokottaram / / 15 / / yAtrAsu yasya viyadaurNaviSuvizeSAd valgatturaMgakhurakhAtamahIrajAMsi / tejobhirujjitamanena vinijjitatvAd bhAsvAn vilajjita ivAtitarAM tiro'bhUt / / 16 / / na kAmanAM mano dhImAn dha .... lanAM dadhau / ananyoddhAryasatkAryabhAradhuryo'rthato'pi yaH // 17 / / yastejobhirahaskaraH karuNayA zauddhaudaniH zuddhayA bhISmo vaJcanavaJcitena vacasA dharmaNa dharmAtmajaH / prANena pralayAnilo balabhido mantreNa mantrI paro rUpeNa pramadApriyeNa madano dAnena ka [po]'bhavat / / 18 / / sunayatanayaM rAjye bAlaprasAdamatiSThipat pariNatavayA niHsaMgo yo babhUva sudhIH svayam / kRtayugakRtaM kRtvA kRtyaM kRtAtmacamu(ma)tkRtI rakRta sukRtI no kAluSyaM karoti kaliH satAm / / 19 / / kAle kalAvapi kilAmalametadIyaM __ lokA vilokya kalanAtigataM guNaugham / [pArthA] dipArthiva [guNAn gaNayantu satyA nekaM vyadhAd guNanidhiM yamitIva vedhAH / / 20 / / gocarayanti na vAco yaccaritaM candracandrikAruciram / vAcaspatervacasvI ko vAnyo varNayetpUrNam // 21 / / rAjadhAnI bhuvA bhartustasyAste hstikunnddikaa| alakA dhanadasyeva dhanADhyajanasevitA / / 22 / / nIhArahAraharahAsa [himAM] zuhAri[jhA]tkA [ra] vAri] [bhu ? ]vi rAjavinijharANAm / vAstavya bhavyajanacittasamaM [sa] mantAt santApasampadapahAraparaM pareSAm / / 23 / / dhautakaladhautakalazAbhirAmarAmAstanA iva na yasyAm / santyapare'pyapahArAH sadA sadAcArajanatAyAm / / 24 / / 32

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samadamadanA lIlAlApAH panAkulAH kuvalayadRzAM saMdRzyante dRzastaralAH param / malinitamukhA yatrodvattAH paraM kaThinAH kucAH niviDaracanA nI [vau] bandhAH paraM kuTilAH kucAH / / 25 / / gADhottuGgAni sArddha zucikucakalazaiH kAminInAM manau - vistIrNAni prakAmaM saha dhnjghnairdevtaamndiraarinn| bhrAjante'dabhrazubhrA[Nya]tizayasubhagaM netrapAtraiH pavitraiH satraM citrANi dhAtrIjanahRtahRdayavibhramairyatra satram / / 26 / / madhurA dhanapariNo hRdyarUpA rasAdhikAH / yatrekSuvATA lokebhyo nAlikatvAdbhidelimAH / / 27 / / asyAM sUriH surANAM gururiva gu[ru] bhigauravA) guNoghebhUpAlAnAM trilokIvalayavilasitAnantarAnantakIrtiH / nAmnA zrIzAntibhadro'bhavadabhibhavitu bhAsa [mA] nAsamAnA kAmaM kAmaM samarthA) janitajanamanaH sammadA yasya mUrtiH / / 28 / / manye'munA munIndreNa [ma] nobhUrUpanijitaH / svapne'pi na svarUpeNa samagaMstAtilajjitaH / / 29 / / prodyatpadmAkarasya prakaTitavikaTAzeSahA (bhA) vasya sUreH sUryasyevAmRtAMzu sphuritazubharuci vAsudevAbhidhasya / adhyAsInaM padavyAM yamamalavilasajjJAnamAlokya loko lokAlokAvalokaM sakalamacakalatkevalaM sambhavIti / / 30 / / dharmAbhyAsaratasyAsya saMgato guNasaMgrahaH / abhagnamArgaNecchasya citraM nirvANavAccha (cha)tA (nA) // 31 // kamapi sarvaguNAnugataM janaM vidhiriyaM vidadhAti na durvidhaH / iti kalaGkanirAkRtaye kRtI yamakRta kRtAkhilasadguNam / / 32 / / tadIyavacanAni dhanakalatraputrAdikaM vilokya sakalaM calaM dalamivAnilAndo [li]tam / gariSThaguNagoSThyadaH samudradIdharaddhIradhI rudAramatisundaraM prathamatIrthakRnmandiram / / 33 / / [raktaM] vA ramyamANAM maNitArAvarAjitam / idaM mukhamivAbhAti bhAsamAna varAlakam / / 34 / caturasra [paTTaja ? ]naghA[DDa] nikaM zubhazuktikaroTakayuktamidam / 33

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( 1 ) ( 2 ) ( 3 ) ( 4 ) ( 5 ) pAtAlAtulamaNDapAmala tulA mAlambate tAvattAraravAbhirAmaramaNI [ gaM] dharvadhIradhvani bhUtalam / rddhAmanyatra dhanotu dhArmikadhiyaH [sa] ddhUpavelAvidhau // 39 // sAlaMkArA samadhikarasA sAdhusandhAnabandhA zlAdhyazleSA lalitavilasattaddhitAkhyAtanAmA | sadvRttADhyA ruciravirati mArdhaM varyA sUryAcAryairvyaraci ramaNIvAti [ ramyA ] prazastiH // 140 || saMvata 1053 varSe mAghazukla 13 ravidine puSyanakSatre zrIri(R) SabhanAthadevasya pratiSThA kRtA mahAdhvajazvAropitaH / / mUlanAyakaH / / nAhaka jindajasa zampapUrabhadranAgapoci [ stha] zrAvakagoSThikairazeSakarmakSayArthaM svasantAnabhavAbdhitara [NArthe ca] nyAyopArjitavittena kAritaH // ch| 34 bahubhAjana rAji bhojanadhAmasamam ||3511 vidagdhanRpakArite jinagRhe'tijIrNa punaH samaM kRtasamuddhRtAviha bhavAM [ bu] dhirAtmanaH / pratiSThita so'pyatha prathamatIrthanAthAkRti jinAyatanaM pravirAjati svakIrtimiva mUrtatAmupagatAM sitAMzu tim // 136 || zAntyAcAryaistripaJcAze sahasra zaradAmiyam / pratiSThitAH ||37 mAghazukla trayodazyAM supratiSThaiH vidagdhanRpatiH purA yadatulaM tulAderdadau sudAnamavadAnadhIridamapIpalannAdbhutam / yato dhavalabhUpatijjinapateH svayaM sAtma [ jo ] - raghaTTamatha pippalopapa [ dakU ]pakaM prAdizat // 38 // yAvaccheSazirasthamekarajatasthUNAsthitAbhyullasat No. 23 The Ranakpur Inscription of V. E. 1496 ( svasti) zrIcaturmu khajinayugAdIzvarAya namaH // [ zrImadvi ] kramataH 1496 saMkhyavarSe zrImedapATarAjAdhirA [ja] zrIbappa 1 zrIguhila 2 bhoja 3 zIla 4 kAlabhoja 5 bhartR bhaTa 6 siMha 7 mahAyaka 8 rAjJIsutayutasvasuvatulAtolaka zrIkhummaNa 9 zrImadallaTa 10 naravAha

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( 6 ) na 11 zaktikumAra 12 zucivarma 13 kIrtivarma 14 yogarAja (7) 15 vairaTa 16 vaMzapAla 17 vairIsiMha 18 vIrasiMha 19 zrI ari( 8 ) siMha 20 coDasiMha 21 vikramasiMha 22 raNasiMha 23 kSemasiMha ( 9 ) 24 sAmantasiMha 25 kumArasiMha 26 mathanasiMha 27 padmasiMha ( 10 ) 28 jaitrasiMha 29 tejasvisiMha 30 samarasiMha 31 cAhu( 11 ) mAnazrIkItUkanUpa zrImallAvadInasuratrANajaitra- bappa ( 12 ) vaMzya zrIbhuvanasiMha 32 suta zrIjayasiMha 33 mAlaveza( 13 ) gogAdeva jaitra zrIlakSmasiMha 34 putra zrImajayasiMha ( 14 ) 35 bhrAtR zrI marisiMha 36 zrIhammIra 37 zrI khetasiMha 38 ( 15 ) zrIlakSAvhayanarendra 39 nandana suvarNatulAdidAnapuNya( 16 ) paropakArAdisAra guNasuradra, mavizrAmanandana - zrImokala( 17 ) mahIpati 40 kulakAnanapaJcAnanasya / viSamatamAbhaGgasAraGga( 18 ) pura-nAgapura-gAgaraNa narANakAsjayameru- maNDora maNDalakara - bUdi ( 19 ) khATU cATasU - jAnAdinAnAmahAdurgalIlAmAtragrahaNapramANi( 20 ) tajitakAzitvAbhimAnasya / nijabhujojitasamupAjitAnekabha( 21 ) dragajendrasya / mlecchamahIpAlavyAla cakravAlavidalanavihaGgame( 22 ) ndrasya / pracaNDadordaNDakhaNDitAbhinivezanAnAdezana rezabhAlamA( 23 ) lAlAlitapAdAravindasya / praskhalitala litalakSmIvilA( 24 ) sagovindasya / kunayagahanadavAnalAyamAnapratApavyA ( 25 ) papalAyamAnasa kalaba lUla pratikUlakSmApazvApadavRndasya / ( 26 ) prabalaparAkramAkrAntaDhillImaNDala gUrjaratrANadattAtapa( 27 ) traprathita hindusuratrANa virudasya suvarNaM satrAgArasya SaDdarza( 28 ) nadharmAdhArasya caturaGga vAhinIpArAvArasya kIrtidharmapra( 29 ) jApAlanasatvAdiguNakriyamANazrIrAmayudhiSThirAdina rezvarAnukA( 30 ) rasya rANA zrI kumbhakarNasavarvIpa tisArvabhaumasya 41 vijaya( 31 ) mAnarAjye tasya prasAdapAtreNa vinayavivekadhaiyaudArya zubhakarma( 32 ) nirmalazIlAdyadbhutaguNamaNimayAbharaNabhAsuragAtreNa zrImadahammada ( 33 ) suratrANadatta phuramANa sAdhuzrI guNa rAjasaMghapatisAhacaryakRtAzca( 34 ) kAridevAlayADambarapuraH sarazrI zatruJjayAditIrthayAtreNa / prajA( 35 ) harI - piMDaravATaka- sAle rAdibahusthAnanavIna jaina vihArajIrNoddhAra( 36 ) padasthApanA - viSamasamayasatrAgAra - nAnAprakAraparopakAra - zrIsaMghasa( 37 ) tkArAdyagaNyapuNya mahArghakrayANakapUrya mAraNabhavArNavatAraNakSama( 38 ) manuSyajanmayAnapAtreNa prAgvATavaMzAvataMsa saM0 kura 35

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(39) pAla bhA0 kAmalade putra paramAhata saM0 dharaNAkena jyeSThabhrAtR saM0 ratnA bhA0 (40) ratnAde putra saM0 lASA-majA-sonA-sAliga svabhA0 saM0 dhAralade putra jAjJA (jA)--- (41) jAvaDAdipravarddha mAnasantAnayutena rANapuranagare rANAkumbhakarNa(42) narendra Na svanAmnA nidezita (te) tadIyasuprasAdAdezatastrai lokyadIpakA(43) bhidhAnaH zrIcaturmukhayugAdIzvaravihAraH kAritaH pratiSThitaH (44) zrIbRhattapAgacche zrIjagaccandra (sU)ri-zrIde [vendrasUrisantAne zrImat] (45) [zrIdevasundara] sUri- [paTTaprabhA] kara-paramaguru-suravihitapuranda [ragacchA] dhirAjazrIso (ma) sundarasUri [bhiH] / / [kRta] midaM ca sUtradhAra depAkasya (47) ayaM ca zrI [caturmukhaprAsAda AcandrArka] nanda (tA)t ||shubhN bhavatu // No. 24 The Sewadi Inscription of Chauban Ashyaraj V. E. 1167 (1) oM // saM0 1167 caitra su0 1 mahArAjAdhirAjazrIazvarAja raajye| zrIkaTukarAjayuvarA-[jye] samIpATIyacaitye jagatau (tyAM) zrI [dha] manAvadevasAM [sya] nityapUjArthaM (1) mahAsAhaNiyapUaSipautre [raNa] UtimarAjaputreNa uppalarAkena (1) mAMgaTa prAMvala (1) vi0 salaSaraNajogarAdi kuTumbasamaM (1) pAdrADA grA[me] [1] tathA chechaDiyA-maddaDIgrAme ( / ) (a) rahaTaM arahaTaM prati [dattaH javahArakaH ( // ) ekaH / / yaH kopi lopa [yi]Syati (1) sa gostrIbrAhmaNavinAzapApenAtmA [naM] (3) etat ye (1) pratipAlayi[vyaM]ti [1] tesmadIyadharma [bha] - gyaH sadA bhaviSyanti / / iti matvA pratipAlanIyam // yasya yasya 36

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yadA bhUmistasya tasya tadA phalam / bahubhirvasudhA [bhuktA rAjabhiH sagarAdibhiH ||1||ch|| No. 25 The Nadlai Inscription of Rayapal V.E. 1189 (1) AUM| saMvat 1189 mAghasudi paJcamyAM zrIcAhamAnAnvaya zrImahArAjAdhirAja rAyapAla(2) deva [vaH] tasya putrau rudrapAla-amRtapA[lau] tAbhyAM mAtA zrIrAjJI mA[na] ladevI tathA [nadU]la [DA]gikA(3) yAM satAM parajatInAM [rAjakulapala[madhyAt palikAdvayaM ghAraNa [ka] pratidharmAya pradatta [ttaM] / bhaM0 nAgasi(4) va pramukhasamastagrAmINaka rA0 ttimaTA vi0 siriyA vaNika po sari lakSmaNa ete sA(5) khi (etAn sAkSiNaH) kRtvA dattaM lopakasya yadu (t) pApaM gohatyAsahasreNa / brahama (ma) hatyA sa (za) tena pApena lipyate saH ||0||shrii|| No. 26 The Nadlai Inscription of Rayapal V.E. 1195 ( 1 ) proM namaH sarvajJAya // saMvat 11 (2) 95 pAsauja vadi 15 kuje // (3) adya ha zrI na (DU)laDA(gi) kAyAM mahA(4) rAjAdhirAja zrIrAya (pA)ladeve / vija(5) yo (yi) rAjyaM kurvatItyetasmin kAle zrI(6) majjitatIrthaH (\) zrI (ne) minAthadevasya (7) dopadhUpanaive(dya) puSpapUjAdyarthe gU(8) hilAnvayaH rAu0 UdharaNa sunu(9) nA bhoktAri (?) Tha0 rAjadevena svapu(10) NyArthe svIyAdAnamadhyAta mArge ga 31

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( 11 ) cchatAnAmAgatAnAM vRSabhAnAM zeke ( Su) yadAbhAvyaM bhavati tanmadhyAt vi (za) timo bhAgaH candrArkaM yAvat devasya ( 12 ) ( 13 ) ( 14 ) (15) ( 16 ) ( 17 ) ( 18 ) ( 19 ) ( 20 ) ( 21 ) ( 22 ) ( 23 ) ( 24 ) ( 25 ) (26) pradattaH // asmadvaMzIyenAnyena vA kenApi paripanthanA na karaNIyA || asmada ( 6 ) ttaM na kenApi lopa (nI ) yaM // svahaste parahaste vA yaH kopi lopa yiSya (Sya ) ti / tasyAhaM kare lagno na lo (pyaM) mama zAsanamidaM / / li0 ( pAM) silena || svahastoyaM sAbhi jJAnapUrvakaM rAu0 rA ( ja ) deve na mattu dattaM // jyotiSika ( ) pAsUnunA gUgi na: (nA) / tathA palA0 [ pa ] lA / pRthi vA | mAMgu (la) T || devasA / rA pasA || maMgalaM mahA ( zrI : ) / / trAhaM sAkSi (gA) No. 27 The Nadlai Inscription of Rayapal V. E. 1200 OM saMva (tU) 1200 jeSTa (jyeSTha) (su) di 5 gurau zrI mahArAjAdhirAja zrI rAyapAladevarAjye "hAsa''' (1) (2) (3) pako dattaH // samae (ye) rathayAtrAyAM pragatena rA0 rAjadevena zrAtmapAilAmadhyAt / ( sarvva sAutaputra) viMso - ( zo ) - grAtmIya dhAraNakatelava ( pa ) [ la ] madhyAt / mAtA (tR) nimittaM palikAdvayaM (1) palI 2 dattaH (ttaM ) // ma(4) hAjana (grA) mIrA janapadasamakSAya ( kSaM) / dharmmAya nimittaM viso ( zo )pako palikAdvayaM dattaM / / goha (5) tyAnAM sahasreNa brahmahatyA sa ( za ) tena ca / strIhatyA bhrUNahatyA ca (bhyAM ) jatu (yat) pApaM tena pApena lipyate saH No. 28 The Parshvanath Temple Inscription Jaisalmer (1) ||AUM|| namaH zrIpArzvanAthAya sarvakalyANakAriNe / arhate jina 38

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rAgAya sarvajJAya mahAtmane // 1 // vijJAnadUtena niveditAyA muktyaMganAyA virahAdivAtra / rAtridivaM yo vigatapramI( 2 ) lo vighnAya nodaM sa tanotu pArzvaH / / 2 / / samasti zastaM parama ddhipAtraM paraM puraM jesalamerunAma / yadAha sarvasvamiva kSamAyAH kulAMganAyA iva sauva kAntaM / / 3 / tatrAbhUvannakhaNDA yadukula(3) kamalollAsamArtaNDacaNDA - dordaNDAkrAntacaNDAhitanarapatayaH puSkalA bhUmipAlAH / yeSAmadyApi lokaiH zrutitatipuTakaiH pIyate zlokayUSastatpUrNa vizvabhANDaM kutukamiha yato jA(4) yate naiva riktam / / 4 / / tatra kramAdabhavadugrasamagratejAH zrIjaitrasiMha nararAja iti pratItaH / ciccheda zAtravanapAnasinAJjasA yo vajraNa zailanivahAniva vajrapANiH / / 5 / / yasya prazasyau tana(5) yAvabhUtAM zrImUladevo'tha ca ratnasiMhaH / nyAyena bhuktaH sma tathA bhuvaM yau yathA purA lakSmaNa-rAmadevau / / 6 / / zrIratnasiMhasya mahI dhavasya babhUva putro ghaTasiMhanAmA / yaH (6) siMhavana mlecchagajAn vidArya balAdalAdvapradarImaribhyaH / / 7 / / sunandanatvAdvibudhairnu tatvAd gorakSANAc zrIdasamAzritatvAt / zrImUlarAjakSitipAlasUnuryathArtha(7) nAmAjani devarAjaH // 8 / / tadaGgajo nirbhayacittavRttiH paraira dhRssyprgunnaanuvRttiH| parAkramAkrAntaparadvipendraH zrIkehariH keza riNA samo'bhUt / / 9 / / yasyAsti sUnuH (8) svaguNairanUnaH zrIlakSmaNAkhyaH kSitipAlamukhyaH / rAjJopi yasyAti visAri tejazcitraM nyakA/dravibimbalakSmIm / / 10 / / zatrughnabandhuriha sannapi lakSmaNopi rA(9) mAbhidhAna jinabhaktiparAyaNopi / etat kutUhalamahI manasApya sau yannApIDayanniviDapuNyajanAna kadAcit // 11 // yathA sumitrAmitanandadAyI na dInabandhe niratova(10) tIrNa: / punaH prajAM pAlayitu kilAyaM zrIlakSmaNo lakSmaNadeva eva // 12 // yadguNaigumphitA bhAti navIneyaM yazaHpaTI / vyApnotyekApi yadvizva na mAlinyaM kadApya 39

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(11) dhAt / / 13 / / gAmbhIryavatvAtparamodakatvAddadhAra yaH sAgaracandra lakSmIm / yuktaM sa bheje tadidaM kRtajJaH sUrIzvarAna sAgaracandra pAdAn / / 14 / prAsAdadevAlaya-dharmazAlA-maThAdyameyaM sukRtAspa(12) daM tu / sArddha kulenoddha tamAryaloka yaMtrAvani zAsati bhUmipAle / / 15 / / itazca / cAndra kule yatIndraH zrImajjinadattasUri rArAdhyaH / tasyAnvayazRgAraH samajani jinakuzalagurusA(13) raH // 16 // jinapadmasUri-jinalabdhisUri-jinacandrasUrayo jAtAH / samudvaiyaruriha gacche jinodayA modayA guravaH / / 17 / / tadAsanAmbhoruha-rAjahaMsaH shriisaadhulokaagrshirovtNsH| tama(14) stamastomanirAsahaMso babhUva sUrijinarAjarAjaH / / 18 // krUra grahairanAkrAMtaH sadA sarvakalAnvitaH / navInarajanInAtho nAlI kasya prakAzakaH / 19 // tasya zrIjinarAjasUrisuguro(15) rAdezataH sarvato, rAjye lakSmaNabhUpatevijayini praaptprtisstthodye| arhaddharmadhurandhuraH kharataraH zrIsaMghabhaTTArakaH, prAsAdaM jinapuga vasya vizadaM prArabdhavAn zrIpadam // 20 // (16) naveSuvAddhindubhite'tha varSe nidezataH zrIjinarAjasUreH / asthApayan garbhagRhe'tra bimbaM munIzvarAH sAgaracandrasArAH / / 21 / / ye cakrumunipA vihAramamalaM zrIpUrvadeze purA, ye(17) gacchaM ca samunnatau kharataraM samprApayan sarvataH / mithyAvAda vadAvadadvipakule vaiH siMhalIlAyitaM, yeSAM caMdrakalAkalAn guNa garaNAn stotu kSamaH ko'thavA // 22 // teSAM zrIjinava(18) varddhanAbhidhagaNAdhIzaM samAdezataH, zrIsaMgho gurubhaktiyuktinalinI liilnmraalopmH| saMpUNNI kRtavAnamukharataraprAsAdacUDAmaNi, tridvIpAmbudhiyAminIpati(19) mite samvatsare vikramAt // 23 // aGkatopi saMvat 1473 / vayaM tannagaraM jinezabhavanaM yatredamAlokyate, sa zlAdhyaH kRtinAM mahIpatiridaM rAjye ya(20) dIyejani / yenedaM niramAyi sauvavibhavardhanyaH sa saMghaH kSitau, te bhyo dhanyatarAstu te sukRtinaH pazyanti yeda: sadA / / 24 / / zrIlakSmaNavihAroyami 40

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(21) ti khyAto jinAlayaH / zrInandIvarddhamAnazca vAstuvidyAnu sArataH // 25 / / yAvad gaganazRMgArau sUryacandrau virAjataH / tAvadApUjyamAnoyaM prAsAdo na- (22) ndatAcciram // 26 // prazastilihitA ceyaM kItirAjena sAdhunA / dhannAkena samutkIrNA sUtradhAreNa sA mudA / / 27 / / zodhitAM vA0 jayasAgara gaNinA zrIH / No. 29 The Parashvanath Temple of Jaisalmer (1) jagadabhitaphalavitaraNavidhinA nivaradhiguNena yazasA ca / yaH pUritavizvAsaH sa kopi bhagavA(2) jino jayati / / 1 / / manobhISTArthasiddhayarthaM kRtunamyanamaskRtiH / prazastimatha vakSye'haM pratiSThAdimahaH(3) kRtAm / / 2 / / UkezavaMze vizadaprazaMse raMkAnvaye shresstthikulprdiipau| zrIjASadevaH punarAsadevastajjASadevodbhava-jhAmbaTo'bhUt // 3 // vizvatrayI vizru tanAmadheyasta daGgajo dhAndhalanAmadheyaH / tatopi ca dvau tanayAva(5) bhUtAH (tAM) gajUstathAnyaH kila bhImasiMhaH / / 4 / / sutau gajUjau gaNadeva-moSadevau ca tatra prathamasya jAtAH / / (6) meghastathA jesala-mohaNau ca veDaritIme tanayA nayADhayAH / / 5 / / tanmadhye jesalasyAsan viziSTAH (7) sUnavastrayaH / AmbaH prAccoparo jIndo mUla raajstRtiiykH||6|| tatra zrIjinodayasUri-pravarAdezasalilezake(8) zavaH saMvat 1425 varSe zrIdevarAjapuraskRtasavistaratIrthayAtrotsa vastathA saMvat 1427 varSe zrI jinodayasUri 41

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(9) saMsUtritapratiSThotsavAmbhododakapallavitakamanIyakIrtivallI valayaH / 1436 varSe zrIjinarAjasUrisadu(10) padezamakarandamApIya saJjAtasaMghapatipadavIko rAjahaMsa iva saM0 AmbAkaH zrIzatruJjayojjayantAcalAdi(11) tIrthamAnasaro yAtrAM cakRvAna / tathA mohaNasya punaH putrAH kIhaTa: pAsadattakaH / delho dhannazca catvArazca(12) turvagA ivaangginH||1|| zivarAjo mahIrAjo jAtAvAmrasutA vubhau / mUlarAjabhavazcAsti sahasrarAjanAmakaH / (13) // 2 // tathA tatra zrIjinarAjasUrisadAjJAsarasIhaMsena saMvat 1449 zrIzatruJjayagirinAratIrthayAtrA niramA(14) pi saM0 kIhaTeneti / dhAmA kAnhA jaganmallA ityete kIhaTA nggjaaH| vIradattazca vimaladatta-karmaNa-hemakAH // 1 ||ch|| (15) kurasiMha ityete pAsadattasutA matAH / / 2 / / delhajo sAdhu jIvanda kumpo dhannAGgajAH punaH / jagapAlastathA nAthUramara(16) zceti vizru taaH||3|| tathA / / bhImasiMhasya putro'bhUllASaNastasya mammaNaH / jayasiMho narasiMho mAmmaNI zreSThinA(17) vubhau / / 4 / / tatra sto jayasiMhasya rUpA-ghilhAbhidhau sutau / nAra siMhI punarmojo harirAjazca rAjataH / / 5 / / itthaM puru(18) SaratnaughAkulaM zreSThikulaM klau| jayatyadharmavicchedi niHkalaGka madaH kalam / / 6 / / itazca-zrIvIratIrthe zrIsu(19) dharmasvAmivaMze yugapradhAnazrIjinadattasUryanvaye zrIjinakuzalasUri zrIjinapadmasUri-zrIjinalabdhisU(20) ri-zrIjinacandrasUri-zrIjinodayasUrayo snyjaataaH| tatpaTTa zrI jinarAjasUraya udaissuH| atha tatpa? zrIkharata(21) ragaNazRGgArasArAH kRtazrIpUrvadezavihArAH zrIjinavarddhanasUrayo jynti| atha zrIjezalamerau zrIlakSma(22) raNarAjarAjye vijayini saM0 1473 varSe caitra sudi 15 taiH zrIjinavarddha nasUribhiH prAguktAnvayAste 42

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(23) zreSThi dhanA-jayasiMha-narasiMha-dhAmAH samudAyakAritaprAsAda pratiSThayA saha jinabimbapratiSThA kAritava(24) nta iti / vA0 jayasAgaragaNiviracitA prazastiriyamutkIrNA sUtradhAra hApAkeneti nandatAt / No.30 The Inscription of The Shambhavanath Temple (1) OM / / aham // svstishriistmbhnpaarshvnaathpaadklpdrumebhyH| pratyakSaH kalpavRkSastrijagadadhipatiH pArzvanAtho jinendraH, zrIsaMgha syepsitAni prathayatu sa sadA zakracakrA(2) bhivandyaH / protsarpanti prakAmAtizayakizalayA maGgala zrIphalADhayAH, sphUrjarddharthivallyo yadanupamatamadhyAnazIrSa shryntyH|||| zrIzAntitIrthaGkaravAsarezvaraH suprA(3) tamAviSkurutAM sphuradaya tiH / yasya pratApAdazivakSapAkSaye puNya prakAzaH prasasAra sarvataH / / 2 / / kalyANakalpadrumamerubhUmiH sampa llatollAsanavArivAhaH / prabhAvaratnAvalirohaNAdriH zrI(4) sambhavezaH zivatAtirastu / / 3 / / prAsAdatritaye natvA mUlanAthatrayaM mdaa| ratnatrayamivAdhyakSa prazasti racayAmyaham // 4 / / yatprAkAravaraM vilokya balino mlecchAvanIpA api, prodyatsainyasahasradurgrahamidaM gehaM hi (5) gosvAminaH / bhagnopAyabalA vadanta iti te muJcanti mAnaM nijaM taczrIjesalamerunAmanagaraM jIyAjjanatrAyakam // 5 // vaMzo yadyadunAyakairnaravaraiH zrInemikRSNAdibhirjanmena pravarAvadAtani karairatya(6) dbhutairAkhyataH / tenAsau labhate guNaM tribhuvanaM sannAdato raJyayet ko vA hya ttamamAnito na bhavati zlAghApadaM srvtH||6||shriinemi 43

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nArAyaNarauhiNeyA duHkhatrayAt trAtumiva trilokm| yatroditAH zrIpu (7) ruSottamAste sa varNanIyo yduraajvNshH||7|| tasmin zrIyAdava vaMze / rAula zrIjaitasiMha-mUlarAja-ratnasiMha rAulazrIdUdA raaulshriighttsiNh-muulraajputrdevraajnaamaanoraajaano'bhuuvn|t(8) to'bhUtkezarIrAjA kezarIva parAkramI / vairivAraNasaMhAraM yazca kArAsidaMSTrayA // 1 // zrImatkesarIrAjasunUrabhavac zrIlakSmaNo bhUpatividvallakSmaNalakSatoSaraNa-zaraczrIlakSmaNastejasA / dAnA(9) zAya karagrahAcca sakalaM lokaM vyadhAllakSmaNaM yo bimbe mRgalakSmaNopi yazasA sauvAbhidhAnaM nyadhAt / / 2 / / tdiiysiNhaasnpuurvshailpraaptodyotyugrtrprtaapH| zrIvairasiMha kSitipAlabhAnurvibhAsate vairitamo nirasyan // 3 / / itazca / / candrakule zrIkharataravidhipakSe // zrIvardhamAnAbhidhasUrirAjo jAtAH krmaadrbudprvtaane| mantrIzvarazrIvimalAbhidhAnaH prAcIkaradyadvacanena caityam / / 6 / / a(11) rAhillapATakapure yairdulabharAjaparSadi vivAde / prAptaM kharataravi rudaM jinezvarAssUrayo jajuH / / 2 / / tataH krameNa zrIjinacandrasUri navAMgIvRttikAra-zrIstambhanapArzvanAthaprakaTIkAra-zrIabhaya(12) devasUri-zrIpiNDa vizuddhayAdiprakaraNakAra-zrIjina vallabhasUri-zrI ambikAdevatAprakAzitayagapradhAnapada-zrIjinadattasUri-zrajina candrasUri-zrIjinapatisUri-zrIjinezvarasUri-zrIjinaprabo(13) dhasUri-zrIjinacandrasUri-zrIjinakuzalasUri-zrIjinapadmasUri-zrI jinalabdhisUri-zrIjinacandrasUrayaH / zrIjinazAsanaprabhAsita vntH| tataH / zrIgacchalakSmIdharaNe jinodayA: prakAzitaH (14) prAjJasabhAjinodayA: / kalyANavAddhauM dazavAjinodayAH pAtho jahaMsA prabhavA jinodayA: / / 1 / / jina rAjasUrirAjaH kalahaMsA iva babhujinamatAbje / sanmAnasahitagatayaH sadA marAlIzritA vimalA: / / 2 / / ttptttt|| ye siddhAntavicArasAracaturA yAnAzrayan paNDitAH,satyaM zIlaguNena yairanukRtaH zrIsthUlabhadro muniH / yebhyaH zaM vitanoti zAsanasurA zrIsaMghadIptirya (15) 44 -

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(16) to yeSAM sArvajanInamAptavacanaM yeSvadbhutaM saubhagam // 11 / zrI ujjayantAcala-citrakUTa-mANDavyapUrjAuramukhya keSu / sthAneSu yeSA mupadezavAkyAnnirmApitAH zrAddhavaraivihArAH / / 2 / / aNahilla(17) pATakapurapramukhasthAneSu yairakAryanta / zrIjJAnaratnakozA vidhipakSa zrAddhasaMghena / / 3 / / maNDapadurga-pralhAdanapura-talapATakAdinagareSu / yaijinavarabimbAnAM vidhipratiSThAH kriyante sma / / 4 / yaini(18) jabuddhyAnekAntajayapatAkAdimahAgranthAH / pAThyante ca vizeSAva zyakamukhyA api munInAm / / 5 / / karmaprakRtipramukhagranthArthavicAra sArakathanena / parapakSamunInAmapi yaiztticamatkRtiH kriya(19) te / / 6 / / chtrdhrvairisiNh-trymbkdaas-kssitiindrmhipaalaiH| yeSAM caraNadvandva praNamyate bhaktipUreNa // 7 // zamadamasaMyamanidhayaH siddhAntasamudrapAradRzvAnaH / zrIjinabhadrayatIndrA vijayante te (20) gaNAdhIzAH / / 8 / / iti guruvarNanASTakam ||itshc|| zrImAna kezavaMzoyaM vardhatAM saralAzayaH / naramuktAphalaM yatra jAyate janamaNDanam / / 9 / / tasmin zrIUkezavaMze copaDAgotre sA0 hemarAjaH tadaMgajaH sA0 pUnAkastadAtmajaH sA0 dItAkhyastatputrAH sA0 sohaDa-karmaNa-gaNadeva-mahipA sA0 pAJcA sA0 ThAkurasiMhanAmAnaH SaT / tatra sA0 pAJcA bhAryA rUpAde tatputrA ime ya(22) thA // zivarAja-mahIrAja-lolA-lASaNanAmakA : / catvAraH zrIcaturvargasAdhakA: saMti pAJcayaH // 10 // eteSAM bhagini zrAvikA gelii| tatra sA0 zivA bhAryA sUhavade tayoH putra thirAkhyaH putrI hIrAI (23) mahirA bhAryA maidhalade tayoraGgajAH sAdA sahasA sAjaNAkhyAH sUte naarnggde-blhiinaamnyau| lolAbhAryA lIlAde putrau sahasa pAlamelAkau putrI laSAI / lASaNa bhAryA laSamAde tadAtmajAH (24) shikhraa-smraa-maalaakhyaaH| ityAdi parivAreNa saMyuktAH zrAvakA ime / kurvanti dharmakAryANi zAsanonnatihetave / / 1 / vikramavarSacaturdazasaptAzItau vinirmame yaatraa| zatruJyayaraivatagiritIrthe saMghA (21) 45

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(25) nvitairebhiH // 2 // paJcamyudyApanaM cakre vatsare navatau punaH / catubhirbAndhavairebhizcaturdhA dharmakArakaiH / / 3 / / atha saMvat 1494 varSe zrIvairisiMharAularAjye zrIjinabhadrasUrINAmupadezena navIna: prAsA(26) da: kAritaH / tataH saMvat 1497 varSe kukumapatrikAbhiH sarvadeza vAstavyaparaH sahasrazrAvakAnAmaMtrya pratiSThAmahotsavaH sA0 zivAyaiH kAritaH / tatra ca masi zrIjinabhadrasUribhiHzrIsambhava nAthapramu(27) khabimbAni 300 pratiSThitAni prAsAdazca dhvajazekharaH prati SThitaH / tatra zrIsambhavanAtho mUlanAyakatvena sthApitaH / tatra cAvasare sA0 zivA-mahirA-lolA-lASaNazrAddha : dina 7 sAdha mikavAtsalyaM kRtaM rAu(28) la zrIvairasiMhena sAkaM zrIsaMdho vividhavastraiHparidhApitaH / rAula zrIvairisiMhenApi catvAraste bAndhavAH svabAndhavavadvastrAlaMkArA didAnena sammAnitA iti / atha jinapatipAvo rAjatAM yatpra(29) sAdAt sakalasukRtakArya sidhyati dhyAyakAnAm / jinakuzalamunIndrAste jayantu trilokyAM kharataravidhipakSe tanvate ye sukhAni // 1 // sarasyAmiva rodasyAM puSpadantau virAjitaH / haMsavannandatAttAvat prAsAdaH sambhavezituH / / 2 / / prAsAdakArakANAM prAsAda vidhipratiSThitika rANAM / sUrINAM zrAddhAnAM dine dine varddhatAM sampat / / 3 / / sevAyai trijagajjanAna jinapateryac zRGga mUle sthitA (31) daNDavyAjabhRtastrayaH supuruSAHAmaMtrayanti dhra vm| prekholadhvaja pANibhI raNaraNadghaNTAninAdena tat prAsAdatritayaM trilokyatilakaM vande mudA'haM tridhA / / 4 / / prAsAdatritayaM nandyAt trilokItala(32) maNDanam / trividhena tridhA zuddhayA vanditaM trijagajjanaiH / / 5 / / saubhAgya-bhAgyanidhayo mama vidyAdAyakAH kvigjendraaH| zrIjaya sAgaraguravo vijayante vAcakagariSThAH / / 6 / / tacziSyo vA(33) canAcAryo vartate somakuJjaraH / prazastivihitA tena vAcanIyA (30) 46

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vicakSaNaH / / 7 / / zrIH / / zrIH // zrIH / / likhitA ca paM0bhAnuprabhagaNinA / / sarva saMkhyAyAM kavitvAni 33 // zubhambhavatu saMghasya / / (34) // 8 // jinasenagariNazcAtra caitye'kArSId bahUdyamaM / sUtrabhRc ziva devena prazastirudakAri ca // 1 // prAsAde kriyamANe'tha bahuvidhno pazAntaye / vijJAnaM racayAmAsa jinaseno (35) mahAmuniH / / 2 / zubham No. 31 Shantinath temple Inscription of Jaiselmer (1) OM / / svasti / zrIpArzvanAthasya jinezvarasya prasAdata : santu samIhitAni / zrIzAntinAthasya padaprasAdAdvighnAni nazyantu bhavecca zAntiH / / 1 / / saMvat 1583 varSe mAgasira sudi (3) 11 dine zrI jesalameru mahAdurge rAula zrI cAcigadeva paTTe rAula zrI devakaNNa - (4) paTTe mahArAjAdhirAja rAula zrI jayatasiMha virjAya rAjye kumara zrI luNakarNayuva(5) rAjye zrI UkevaMze zrI saMkhavAla gotre saM0 AmbA putra saM0 kocara huyaa| jiNai koraNTai nagari anai saMkhavAlI gAmai uttama toraNa jaina prasAda karAvyA / AbU jIrAulai zrI saMghisu yAtrA kiidhii| jiNai aApaNai udAra guNai ApaNA gharanau sarva dhana lokanAM deI koraNTai karNa 18) nAmanA liidhii| saM0 kocara putra saM0 mUlA tatputra saM0 raulA saM0 hIrA / saM0 raulA bhAryA saM0 mANikade (6) (7) 47

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(9) putra saM0 pApamalla saM0 depamalla / saM0 prApamalla bhAryA kamalAde putra saM0 pethA saM0 bhImA saM0 jeThA saM0 pethA (10) bhAryA pUnAde putra saM0 pAsarAja saM0 mUdharAja putrikA syaannii| saM0 AsarAjai zrI zatrujjaya mahAtIthi(11) zrI saMgha sahita yAtrA karI ApaNA vitta saphala kIdhA / saM0 prAsarAja bhAryA co0 saM0 pAMcA putrI gelI (12) jikai zrI zatrujjaya giranAra pAbU tIrthe yAtrA kiidhii| zrI zatrajjayAdi tIrthAvatAra pATI karAvI satora(13) Na sarpAkara zrI neminAthanAM bimba bharAvI zrI saMbhavanAthanai deharai maMDAvyA / samasta kalyANakAdi(14) ka'tapanI sailamaya kraavii| saM0 pAsarAja putra saM0 SetA saM0 pAtA / saM0 Setai saMvat 15 / / zrI zatrujjaya gira(15) nAra tIrthai zrI saMgha sahita yAtrA kiidhii| ima varasai 2 tItha yAtrA karatA saMvat 1524 teramI yAtrA karI zrI zatruJja(16) ya upari cha arI pAlatA zrI AdinAtha pramukha tIrthakaranI pUjA karatA cha? tapa karI bi lAkha navakAra guNI caturvi(17) dha saMghanI bhakti karI ApaNA vitta saphala kIdhA / / valI copaDA pAMcA putra saM0 sivarAja saM0. mahirAja saM0 lolA saM-- (18) ghavI lASaNa patrikA saM0 gelI / saM0 lASaNa putra saM0 siSarA saM0 samarA saM0 mAlA saM0 mahaNA saM0 sahaNA saM0 kuM(19) rAM pramukha parivAra sahita co0 saM0 lASaNa saMkhavAla AsarAja putra saM0 SetA e bihu milI zrI jesalameru nagari ga(20) Dha Upari bibhUmika zrI aSTApada mahAtIrtha prAsAda karAvyA / saM. 1536 varSe phAguNa sudI 3 dine rAula zrI devakarNa rAjye (21) samasta desanA saMgha melavI zrIjinacandrasUri zrI jinasamudrasUri kanhali pratiSThA karAvI zrI kunthunAtha zrI zAMtinAtha mUlanA(22) yaka thapAvyA / cauvIsa tIrthaMkaranI aneka pratimA bharAvI / saM0 48

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Setai samasta mAruyADi mAhi rUpAM nANA sahita samakita lADU (23) lAhyA / sonAne ASare zrI kalpasiddhAntanAM pothAM likhAvyAM zrIjinasamudrasUri kanhAM zrIzAMtisAgarasUri AcAryanI pa(24) da sthApanA karAvI / zrI aSTApada tIrthai bihu bhUmikAe jagati karAvI, bimba maMDAvyA / saM0 SetA bhAryA saM0 sarasati putra (25) saM0 vIdA saM0 noDA putrikA dhAna bIjU / saM0 noDA bhAryA saM0 nAyakade saM0 pUnI / saM0 vIdA bhAryA saM0 amarAde saM0 vimalA(26) de saM0 vimalAde putra saM0 sahasamalla saM0 karaNA saM0 dhrnnaa| putrikA haraSU sala) hastU / saM0 saM0 sahasamalla bhAryA saM0 (27) kurI putra bholA saM0 savIrI putra DAhA saM0 karaNA saM0 kanakAde putra SIdA / putrikA lAlA saM0 dharaNA bhAryA dharaNigade pu-- (28) trikA vAlhI / ityAdi parivAra sahita saM0 vIdai zrI zatruJjaya giranAra AbU tIrtha yAtrA kIdhI / samakita mo(29) daka ghRta SAMDa sAkaranI lAhiNi kiidhii| zrIjinahaMsasUri gaccha nAyakanI varSagranthi mahochava karI allI ghara ghara pratai (30) lAhI / pAMcaminAM ujamaNA kIdhA / pAMca sonaiyA pramukha aneka vastu UjamaNai maaNddii| zrI kalpasiddhAnta pustaka ghaNI (31) vAra bcaavyaa| pAMca vAra lASa navakAra guNI cArasA joDI allInI lAhiNi kIdhI / saM0 sahasamalla zrI zatru(32) jaya tIrthai yAtrA karI jUna igaDhi rANapura vIramagAma pATaNa pArakari SAMDa allI lAhaNi karI ghare pAvyA (33) pachai saM0 vIdai ghara ghara pratai dasa 2 sera ghRta lAyA / aSTA pada prAsAdai bihu bhUmikAe jagatinA bAraNA (34) nI caukI karAvI / pauDasANa jAlI 14 suhaNA deharA Upari kAMgurA aSTApadai karAvyA / kAusaggIyA (35) zrI pArzvanAthanAM bi kraavyaa| bihaM hAthie saM0 SetA saM0 sarasatinI mUtti karAvI / saMvat 1581 varSe mAgasira va 49

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( 36 ) di 10 ravivAre mahArAjAdhirAja rAula zrI jayatasiMha tathA kumara zrI lUNakarNa vacanAt zrI pArzvanAtha ( 37 ) bhraSTApada vicAlai saM0 vIdai serI chAvI / kutanA vaDa bandhAvyA / bAraNA pauDasANa karAvyA / veibaMdha chajjA - ( 38 ) vali karAvI / kohara eka karAvyA / gAi sahasa 1 jor3I ghRta anna gula ruta ghaNI bAra SaT darasaNa brAhmaNA ( 39 ) dikanAM dIdhA / zrI jesalameru gaDhanI dakSiNa disai ghAgharA baMdhAvyA / deharAnI serI nai ghAgharA beU0 zrI jaya ( 40 ) tasiMha rAulanaDa pradesai saM0 vIdaDa karAvyA / gauSa karAvI / dasa avatAra sahita laSamInArAyaNanI mU ( 41 ) ti gauSai maMDAvI / jino dazAvatAropyavatArarahitasya tu / zrISoDazajinendrasya samiyAya parISTa ( 42 ) ye // 1 // zuddhasamyaktvadhAritvAdbhAvitIrthaGkaratvataH / sa lakSmIkaH samAyAto jino dAtumiva zriyam ||211 maNDapA - ( 43 ) dikanI kamaThA saM0 sahasamalla saM0 karaNA saM0 dharaNA karAvisya / ityeSA prazastiH zrI bRhatkharataragacche zrIji ( 44 ) nahaMsasUripaTTAlaMkAra zrI jina mANikyasUri - vijayarAjye zrIdevatilakopAdhyAyena liSitA ciraM nandatu // (45) sUtradhAra manasuSa putra sUtradhAra ghetAkena mudakAri prazastireSA korItaM // // zrIbhavatu // 50 (1) zrI lodravanagare zrIbRhatkharataragacchAdhIzaiH ( 2 ) No. 32 Lodrava Inscription of the Family of Thaharushah Bhanasali saM0 1675 mArgazIrSa sudi 12 gurau bhANDazAlika zrImalla bhAryA cAmpalade putraratna

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(3) thAharukena bhAryA kanakAde putra hararAja megharAjAdi yutena zrI cintAmaNipArzvanAtha 4) bimbaM kA0 pra0 bha0 yugapradhAna zrIjinasiMhasUri-paTTAlaMkAra bha0 zrIjinarAjasUribhiH pratiSThitaM / / No. 33 Himatram's Temple Inscription of Jaisalmer (1) OM namaH / / dUhA / / RSabhAdika cauvIsa jina puNDarIka gaNadhAra / mana vaca kAyA eka kara praNamU vAraMvAra / / 11 / vighana haraNa sampa(2) tikaraNa zrI jinadattasUrinda / kusala karaNa kusalesa guru baMdU kharatara inda / / 2 / / jAke nAma prabhAvateM pragaTai jaya jayakAra / sAnidhakArI parama guru rahau sadA niradhAra / / 3 / / saM0 1891 rA miti ASADha sudi 5 dine zrI jesalameru nagare mahArAjAdhirAja mahArAvalajI zrI 108 zrI gajasiMhajI rANAvatajI zrI rUpajI bApajI vijayarAje bRhatkharatara bhaTTAraka (5) gacche jaMgama yugapradhAna bhaTTAraka zrIjinaharSasUribhiH 2 paTTaprabhAkara jaM0 / yu0| bh0| zrI 108 zrIjinamahendrasUribhiH 2 upadezA(6) t zrI bAphaNA gotre sA0 zrI devarAjajI tatputra gumAnacandajI bhAryA jaitA tatputra 5 bahAdaramallajI bhAryA caturA / savAIrAMma.. (7) jI bhAryA jIvAM, maganIrAMmajI bhAryA paratApAM, jorAvaramallajI bhAryA cauthAM, paratApacaMdajI bhAryA mAMnAM evaM bahAduramallajI ta 51

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(10) (8) putra dAMnamallajI savAIrAMmajI tatputra sAmasiMghajI mANakacaMda / sAmasiMgha putra rtnlaal| maganIrAmajI tatputra bhabhUtasiMgha tatputra 2. pUnamacaMda dIpacaMda / jorAvaramallajI tatputra 2 sulatAnamalla, caMnaNamalla / sulatAnamalla putra 2 gabhIracaMda indracaMda / pratApacaMdajI putra 3 himatarAma jeThamalla nathamala / himatarAma putra jIvaNa / jeThamala putra mUlo, gumAnacaMdajI putryAM 2 jhabU bIjU, savAIrAmajI putryAM 3 siradArI siNagArI nAnUDI, maganIrAmajI tatpuyAM 2 harakavara hasatU saparivAra sahitaH siddhAcalajIro saMgha kaDhAyo jiNarI vigata-jesalameru udayapura koTe sukukumapatryAM sarva de(12) savarAM meM dIvI / cyAra 2 jImaNa kIyA nAlera dIyA pachai saMgha pAlI bhelo huvo uThai jImaNa 4 kIyA saMgha tilakarA saMghatilaka miti mAha sudi 13 dine (13) bha0 / zrI jinamahendrasUrijI zrI caturvidha saMgha samakSe dIyo parcha saMgha prayANa kIyo mArga meM desanA suNatAM pUjA paDikamaNAdika karatAM sAteM (14) kSetrAM meM dravya lagAvatAM jAyagA 2 sAmelo hutAM rathajAtrA pramukha mahotsava karatAM zrI paMcatIrthIjI baMbhaNavADajI pAbUjI jirAva lojI tAraM(15) gojI saMkhesarojI paMcAsarojI giranArajI tathA mArga meM saharAM rA gAMvAM rA sarva deharA jahArathA iNa bhAMta sarva ThikANe maMdira 2 dITha caDhApo kIyo (16) mukuTa kuDala hAra kaMThI bhujabaMdha kaDA zrIphala nagadI caMdravA puThiyA ityAdika moTA tIrtha mAthe caDhAvato ghaNo huvo, gahaNo sarva jaDAU ho, sarva (17) ThikANe lAhaNa jImaNa kIyA / sahasAvanarA pagathyA karAyA uThai sUsAta kosa Tharai gAMva sU zrI siddhagirijI molyAM sU badhAya. pAlItAMNai bar3A haMgAma

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(21) (18) sU gAjA bAjatAM taleTI ro maMdira juhAra DerAM dAkhala huvA / dUje dina miti vaizAkha sudi 14 dine zAMtika puSTika hUtAM zrI siddhagirijI parvata para caDhayA (19) zrI mUlanAyaka caumukhojI kharataravasIrA tathA dUjI vasyAM sarva juhArI / mAsa 1 rahyA uThe caDhApo ghaNo huvo aDhAI lAkha jAtrI bhelo huvo| pU(20) raba mAravADa mevADa gujarAta DhaMDhAr3a hADotI kachabhuja mAlavo dakSaNa siMdha paMjAba pramukha desAMrA uThe lahaNa 1) sera eka mizrI ghara dITha dIvI jImaNa 5 saMghavyAM moTA kIyA / jImaNa 1 bAI bIjU kIyo aura jImaNa piNa ghaNA huvA / zrI caumukhAjI rai bAraNe aAlA meM gomukhayakSa cakre zva(22) rI rI pratiSThA karAyaneM padharAI caumukhaijI ro sikhara sudhraayo| 1 navo maMdira karAvaNa vaste nIMva bharAI / jUnA maMdirAM rA jIrNoddhAra karAyA janma (23) saphala kiiyo| athagha gurubhakti iNa mujaba kInI-11 zrIpUjyajI hA 2100 sAdhu sAdhvyAM pramukha caurAsI gacchAdhikArI tyAM prathama svagaccha(24) rA zrIpUjyajI rI bhakti sAMcavI hajAra pAMca ro nakada mAla dIyo dujo kharaca bhara dIyo anukrame sArA dUjA zrIpUjAM rI sAdhu sAdhvIyAM rI bhakti (25) sAMcavI AhAra pANI gADiyAM ro bhADo tambU cIvaro ThANe dITha 4 rupayA dIyA nagada dUsAlA vAloM ne dusAlA dIyA sevaga 500 hA jiNAM naiM jaNa dITha (26) 21) ikIsa roTayAM kharaca nyAro mojA paharaNa rA proSadha kharacI sAru rupayA cAhIjyAM jiNAMne dIyA pachai bha0 / zrI jinamahendrasUrijI pAsai siMghaviyAM 21 saMghamAlA paharI jiNamai mAlA 2 gumAstai sAlagarAMma mahesarI nai paharAI pacha bar3A ADaMbara sU taleTI ro mandira juhAra DerAM dAkhala huvaa| (27) 53

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(28) jAcakAM nai dAna dIyo pachai jImaNa kIyo sAdhaya ne sirapAva dIyA rAjA Dere prAyo jiganai sirapAva hAthI dIyA dUjAM mArga meM rAjavI na ( 29 ) bAba pramukha AyA Dairai jiNAMneM rAja mujaba sirapAva dIyA / zrI mUlanAyakajI re bhaMDAra rai tAlA 3 gujarAtiyAM rA hA so cautho tAlo saMghavyAM -- ( 30 ) paro dIyo sadAbarata saru deI jaisA 2 moTA kAma karayA pachai saMgha kusala khema sU anukrame rAdhanapura Ayo uThe aMgareja zrI goDI ( 31 ) jI rA darasaNa karaNa naiM Ayo uThe pAMNI nahI tho gaibAU nadI nIsarI zrI goDIjI naiM hAthI rai hodai birAjamAna kara saMgha nai darasaNa di0 7 ( 32 ) ikalaga karAyo caDhApai rA sADhA tIna lAkha rupayA prAyA savA mahIno rahayA jImaNa gharaNA huvA zrI goDIjI virAjaNa nai baDo cotaro ( 33 ) pakko karAyo Upara chatarI baNAI ghaNo dravya kharacyo bar3o jasa Ayo akSAta nAma kIyo sAthai gumAsto mahesarI sAlagarAMma ho jiNane jai - ( 34 ) na rA ziva rA sarva tIrtha karAyA / pachai anukrame saMgha pAlI prAyo jImaNa 1 karane dAnamalla koTe gayo bhAI 4 jesalameru prAyA DerA daravAjai ( 35 ) bAhira kIyA pachai sAmelo bar3A thATa sUM huvo zrI rAvalajI sAMma padhArayA hAthI rai hodai saMghavyAM naiM zrI rAvalajI zrapare pUThe besAra nai ( 36 ) sArA sahara maiM huya deharA juhAra upAsare prAya havelyAM dAkhala huvA pachai sarva mahesarI bagairai chatIsa pauna nai lugAyAM sameta pAMca pakavAna ( 37 ) sU jImAyo brAhmaNA naiM jaNeM dITha eka rupayo diSaNA ro dIyo pache zrI rAvalajI janAnai sameta saMghavyA rI havelI padhArayA rupyAM sUM cAMtaro 54

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(38) koyo sirapeca motyAM rI kaMThI kar3A motI dusAlA nagadI hAthI ghoDA pAlakhI nIjara kIyA pAchA zrI rAvalajI iNa mujaba hIja sira (39) pAva dIyo eka ludravo jI tAMbAM patrAM paTTe dIyo ito ijApho kIyo / Age piNa iNArI havelI udepura rAMNojI koTe rA mahArAvajI (40) bIkAnera rA kisanagaDha rA bUMdI rA rAjAjI iMdaura rA hulakarajI pramukha sarva desAMrA rAjavI janAMnai sameta iNAM rai ghare padhAracA deNo (41) leNo hajArAM ro kiiyo| dillI rai pAtasAM rI aMgarejAM rai pAtasAM rI dIyor3I seTha padavI he suvikhyAta hIja hai pachai saMgharI lAhaNa nyAta mai (42) dIvI putalI 1 hemarI thAlI 1 mIzrI sera1 gharadITha / pachai bahAdaramallajI lArai lAhaNa kIvI rupayA 5) thAlI 1 mizrI sera (43) 1 ghara dITha dIvI jImaNa kIyo pacha sahara maiM ThAvAM 2 nai sirapAva dIyA pachai gaDha mAMhalA maMdirAM ludrave upAsare vaDai caDhApo kIyo iNa (44) mujaba hIja udaipura koTa deNo leNo kIyo / hivai saMgha maiM derAsara ro ratha ho jiNarA 5100 lAgA tragaDo sonA rUpairA 2 (45) jiNarAM 10,000 lAgA maMdira rA sunairI rUpairI bAsaNAM rA __15,000 lAgA / dUjA phuTakara saraMjAma nai lAkha eka rupayA (46) lAgA / hamai saMgha maiM jAbato ho tiNarI vigata / topAM 4 pala___TaNa rA loka 4000 asavAra 150 nagAre nisAMNa sameta, udaipura rA rA(47) Nai jo rA asavAra 600 nagAre nisAMNa sameta, koTai rA mahArAvajI rA asavAra 100 nagArai nisAMNa sameta, jodhapura rai rAjA jI rA (48) asavAra 50 nagArai nisAMNa sameta / pAlA 100 jesalamera rA rAvalajI rA asavAra 200, TraeNkare navAba rA asavAra 400, 55

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(49) phuTakara asavAra 200 gharU aura aMgarejI jAbato caparAsI tilaMgA sonerI rUpairI dhore vAlA jAyagA 2 paravAnA bolA ( 50 ) vA / evaM pAlakhyAM 7 hAthI 4 myAMnA 51 ratha 100 gADiyAM 400 OMTha 1500 itAso saMghavyAM rA gharU, saMgha rI gADyAM UTha pramukha nyArA (51) sarva kharaca rA tere lAkha rupayA lAgA iti saMgha rI saMkSepa paNa prazasti || aura piNa ThikAMne 2 dharma rA kAma karayA so saMSepa ( 52 ) likhiye chai - zrI dhUlevAjI re maMdira bAraNe nobata khAno karAyo gahaNo caDhAyo lAkha eka lAgA / magasIjI re maMdira ro jIrNoddhAra ka ( 53 ) rAyo / udaipura maiM maMdira 2 karAI / koTA maiM maMdira 2 karAI / ( 54 ) jesalameru maiM amarasAgara meM bAga karAyo jiraNa maiM maMdira karAyo jayavaMtAM ro upAsaro karAyo / ludravejI maiM dharmazA dAdA sAhiba rI chatarI dharmazAla dharmazAlA dAdA sAhiba rI chatarI ( 55 ) lA karAI / gaDha mAthai jamI maMdirAM vAste lIvI / bIkAnera maiM dAdA sAhiba rI chatarI karAI ityAdika ThikANai 2 dharmarA - ( 56 ) hIThAMNa karAyA zrIpUjyajI rA comAsA jAyagA 2 karAyA pustakAM rA bhaMDAra karAyA bhagavatIjI pramukha suNyA pra 1 ( 57 ) zna dITha 2 motI dharayo / koThI maiM doya lAkha rupayA deneM baMdI - khAno chuDAyo / bIja pAMcama AThama igyArasa caudasa rA ( 58 ) ujamaNA kIyA ityAdika kAma dharma rA kIyA / phera ThikAMNe ThikAMNe dharma rA kAma karAya rahayA hai iNa mujaba hIja ( 59 ) savaiyo 31 so / / sobhanIka jaisA maiM bAphaNA gumAnacaMda tAke suta pAMca pAMca pAMDava samAna hai / saMpadA maiM praca (60) la budha maiM prabala rAva rAMNA hI mAneM jAkI kAMna hai / deva guru dharama rAgI puNyavaMta baDabhAgI jagata sahu bAta jAMnai 56

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(61) pramAna hai / desaha videza mAMha kIrata prakAsa kono seTha sahu heTha kavi karata bakhAna hai | dUhA / aThArasai chi (62) nUvai jeTha mAsa sudi doya / lekha likhyo prati cUMpa sUM bhaviyaNa bAMco joya || 1 || sakala sUri sira mugaTamaNi (63) zrI jina maheMdrasUriMda / caraNa kamala tinake sadA sevaM bhaviyaNa vRMda ||2|| kIno prati prAgraha thakI jesa 1 ( 64 ) lameru comAsa / saMgha sahU bhakti karai caDhate citta ulAsa ||3| tAkI AjJA pAya kari dhari dila maiM prANaMda ( 65 ) jyuM kI tyuM racanA racI muni kesarIcaMda / 4 / bhUlo jo paramAda maiM akSara ghATa hI bAdha / likhata SoTa - ( 66 ) I huvai so SamIyo aparAdha ||5|| iti zrIH // zrI // No. 34 Jalore inscription (1) saMvat 1175 vaizAkha vadi 1 zanau zrIjAbAlipurIya caitye SAM ( ? ) gatazrAvakeNa vIrakaputreNa ubocana - putra zubhaMkara behaDAtyAM ( ? ) sahitena ca ( 2 ) tatputra devaMga devadhara syAM ( ? ) putreNa tathA jinamati-bhAryA procchA ( tsA) hitena zrI suvidhidevasya khattake dvAraM kAritaM dharmArthamiti / / maMgalaM mahAzrIH // No. 35 Jalore inscription (1 ) . ( sAkSA) trailokyalakSI vipula kulagRhaM dharmavRkSAlavAlaM zrImannAbheyanAthakramakamalayugaM maGgalaM vastanotu / manye mAGgalyamAlA 57

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praNatabhavabhRtAM siddhisaudhapraveze yasya skandhapradeze vilasati gavalazyAmalA kuntalAlI / / 11 / zrIcAhumAnakulAmbaramRgAGkazrImahArAja aNahilAnvayodbhava-zrImahArAjapAlhaNasuta......"vilIdurlalitadalitaripubalazrImahArAjakIrtipAladevahadayAnandinandanamahArAjazrIsamarasiMhadevakalyANavijayarAjye tatpAdapadmopajI vini nijaprauDhimAtirekatiraskRtasakalapIlvAhikAmaNDalata [ska] ravyatikare rAjyacintake jojalarAjaputre ityevaM kAlaM (le) pravarttamAne . ......... (f) rapukulakamalenduH puNyalAvaNyapAtraM nayavinayanidhAnaM dhAmasaundaryalakSmyAH / dharaNitaruNanArIlocanAnandakArI jayati samarasiMhakSmApatiH siMhavRttiH / / 2 / / tathA / autpattikIpramukhabuddhicatuSTayena nirNItabhUpabhavanocitakAryavRttiH / yanmAtulaH samabhavat kila jojalAhvo... (dordaNDa ?) khaNDitadurantavipakSalakSa: / / 3 / / zrIcandragacchamukhamaNDanasuvihitayatitilakasuguruzrIzrIcandrasUricaraNanalinayugaladurlalitarAjahaMsazrIpUrNabhadrasUricaraNakamalaparicaraNacaturamadhukareNa samastagoSThikasamudAyasamanvitena zrIzrImAlavaMzavibhUSaNazreSThiyazodevasutena sadAjJAkArinija . .. (bhrA)tR-yazorAja-jagadharavidhIyamAnanikhilamanorathena zreSTi (SThi) yazovIraparamazrAvakeNa saMvat 1239 vaizAkha sudi 5 gurau sakalatrilokItalAbhogabhramaNaparizrAM [ta] kamalAvilAsinIvizrAmavilAsamandiraM ayaM maNDapo nirmApitaH / tathAhi / / nAnAdezasamAgatainavanavaiH strIpusavargamu[hu] yasyai...."vAvalokanaparai! tRptirAsAdyate / smAraM smAramatho yadIyaracanAvaicitryavisphUjitaM taiH svasthAnagatairapi pratidinaM sotkaNThamAvarNyate // 4 / / vi [zva] bharAvaravadhUtilakaM kimetallIlAravindamatha kiM duhituH payodheH / dattaM surairamRtakuNDamidaM kimatra yasyAvalokanavidhau vividhA vikalpAH / / 5 / / gartApUreNa pAtAlaM ....... (vistAre ?) [Na] mahItalaM / tuGgatvena nabho yena vyAnaze bhuvanatrayam / / 6 / / kiMca / / sphUrjavyomasara : samInamakaraM kanyAlikumbhA [ku] laM meSADhaya sakulIrasiMhamithunaM 58

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prodyadvRSAlaMkRtam // tArAkairavamindudhAmasalilaM sadrAjahaMsAspada yAvattAvadihAdinAthabhavane nandyAdasau maNDapa : 117 | kRtiriyaM zrIpUrNabhadrasUrINAm // bhadramastu || zrIsaMghAya || No. 36 Jalore inscription OM saMvata 1294 varSe (rSe) zrImAlIya zre0 vI salasuta nAgadevastatputrA delhA salakSaNa jhAmpAkhyA: / jhAmpA putro vIjAkastena deva sahitena pitR jhAM [pA ] zreyorthaM zrI jA [ bA ] lipurIya zrImahAvIrajinacaitye karodiH kAritA / zubhaM bhavatu // No. 37 Jalore inscription (1) saMvat 1320 varSe mAgha su( 2 ) di 1 some zrInAraNakIyaga(3) Jchapratibaddha jinAlaye mahA ( 4 ) rAjazrIcandanavihAre zrI (5) kSIbarAyezvara sthAnA ( na ) pa - ( 6 ) tinA bhaTTArakarA [va] lala(7) kSmIdhareNa devazrIma [hA] - ( 8 ) vIrasya prAsaujamAse || ( 9 ) aSTAhnikApade dramANAM ( 10 ) 100 zatamekaM pradattaM / tad vyA 59

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( 11 ) jamadhyAta ( t) maThapatinA goSThi ( 12 ) kaizca drama 10 dazakaM vecanI (13) yaM pUjAvidhAne devazrImahAvIrasya / / ( 1 ) OM / / saMvat No. 38 1221 zrIjAvAlipurIyakAJcarnA | ga ] rigaDhasyopari prabhuzrI sUriprabodhitazrI gurjja radha rAdhIzvara paramArhatacaullukya Jalore inscription ( 2 ) mahArA [ja]dhirAjazrI [ ku] mArapAladevakArite zrIpA [va] - nAthasatkamU [la ] viMba ( biMba) sahita zrIkuva ravihArAbhidhAne jainacaitye / sadvidhiprava [ rtta ] nAya vR ( bR ) had gacchIyavA ( 3 ) dIndrazrIdeva / cAryANAM pakSe prAcandrArkaM samappate // saM0 1242 varSe etaddesA (zA) dhipacAhamAna kulatilaka mahArAjazrI samarasiMhadevAdezena bhAM0 pAsU putra bhAM0 yazo 60 (4) vIreNa sa [ mu]ddhRte zrImadrAjakulAdezena zrIde [vA ] cAryaziSyaiH zrI pUrNa devAcAryaiH / saM0 1256 varSe jyeSTha su0 11 zrIpArzvanAtha deve toraNAdInAM pratiSThAkArye kRte / mUlazikha(5) reva (ca) kanakamayadhvajadaNDasya dhvajAropaNapratiSThAyAM kRtAyAM / / saM0 1268 varSe dIpotsavadine abhinavaniSpanna prekSA madhyamaNDape zrIpUrNadevasUriziSyaiH zrIrAmacandrAcAryai [ : ] suvarNamayakalasAropaNapratiSThA kRtA / / su (zu) bhaM bhavatu // cha // No. 39 Jalore inscription (1) rda0 / / saMvat 1323 varSe mArgasu(2) di 5 budhe mahArAjazrIcA

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(3) cigadevakalyANavijaya(4) rAjye tanmudrAlaGkAriNi (5) mahAmAtya zrIjakSadeve / / (6) zrInANakIyagacchapratibaddha(7) mahArAjazrIcandanavihAre (8) vijayini zrImaddhanezvara(9) sUrau tailagRhagotrodbha(10) vena mahaM narapatinA svayaM (11) kArita jinayugala pUjA(12) nimittaM maThapatigoSTi (SThi) ka(13) samakSaM zrImahAvIradeva(14) bhANDAgAre drammANazatA(15) rddha pradattaM / / tadvyAjodbhave(16) na drammAddhana necakaM mAsaM (17) prati karaNIyaM / / zubhaM bhavatu // No.40 Jalore inscription (1) oM // [saMvat 1353 [varSe] (2) vai[zA] kha vadi 5 [some] zrI (3) suvarNagirau adya ha mahA(4) rAjakulazrIsAma (maM)tasiMha(5) kalyANaM (Na) vijayarAjye ta(6) tpAdapadmopajIvinI (7) [rA]ja-zrIkAnhaDadevarA(8) jyadhurA [ma] dvahamAne Ihai(9) va vAstavya saMghapati-gaNadha(10) ra Thakura aAmbaDaputra va (Tha) kura (11) jasapu[] sonI mahaNasIha(12) bhAryA mAlhaNi putra [sonI] rata-- 61 -

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( 13 ) ( 14 ) ( 15 ) ( 16 ) ( 17 ) ( 18 ) na [ siM] ha NAkho mAlhaNa gajasIha tiNA putra [ sonI narapati ja yatA vijayapAla [na] rapati bhA ryA nAyakadevi ( vI ) putra lakhamIdha - ra bhuvaNapAla [su] haDapAla dvi tIya [bha] AryA jalhaNadevi (vI) ityAdi kuTamba (Tumba ) sahite [na] bhA - (20) ryA nAyakadevi (vI) [ ] yorthe ( 19 ) ( 21 ) devazrIpArzvanAthacaitye paJca ( 22 ) mIbalinimitta (ttaM) nizrA [ni ] kSe( 23 ) pa [ha]TTamekaM narapatinA datta (ttaM ) ( 24 ) tat (d) bhATakena devazrI pA [] - ( 25 ) nAthagoSTi (SThi ) [ kai: prativa] rSaH (SaM ) AcAM [caM ] drArkaM paJcamIva ( ba ) li: ( 26 ) ( 27 ) kAryA (ryaH) / / [ zubhaM ] bhava [ tu ] // cha // ( 1 ) // 60 // saMvat 1681 varSe prathama caitra vadi 5 gurau pradyeha zrI rAThoDa vaMze zrIsUrasiMha paTTe zrImahArAja zrIgajasiMhajI 62 No. 41 Jain-temple Jalore Fort Inscription ( 2 ) vijayirAjye muhaNotagotre vRddha usavAla jJAtIya sA0 jesA bhAryA jayavaMta de tutra sA0 jayarAja bhAryA manorathade putra sA0 sAdA subhA sAmala suratANa pramukha parivArapuNyArthaM zrI svarNa girigaha (Dha) du ( 3 ) gaparisthita zrImatkumaravihAre zrImati mahAvIra caitye sA0 jesA bhAryA jayavaMtade putra sA0 jayamalajI vRddhabhAryA sarUpade putra sA0

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nahaNasI sundaradAsa AsakaraNa laghubhAryA sohAgade putra sA0 jagamAlAdi putrapautrAdizrayase ( 4 ) sA0 jayamalajI nAmnA zrImahAvIrabimbaM pratiSThA mahotsavapUrva ka kAritaM pratiSThitaM ca zrItapAgacchapakSe suvihitAcArakAraka zithilAcAraga[ nivA ]raka sAdhukriyoddhArakAraka zrIzrANaMdavimalasUripaTTaprabhAkara zrIvijayadAnasUri ( 5 ) paTTazRMgArahAra mahAmlecchAdhipatipAtazAhi zrI akabarapratibodhakataddattajagadguruvirudadhAraka- zrIzatruJjayAditIrthajIjIyAdikaramocaka taddatta SaNmAsanamAripravartaka bhaTTAraka zrI 6 hIravijayasUri - paTTamukuTAyamAna bha0 ( 6 ) zrI 6 vijayasenasUripaTTe samprativijayamAna rAjya suvihita zira:zekharAyamANa bhaTTAraka zrI 6 vijayadevasUrIzvarANAmAdezena mahopAdhyAya zrIvidyAsAgaragariziSya paNDita zrI sahajasAgara gariziSya paM0 jayasAgaragaNinA zra eyase kArakasya No. 42 Jain temple Jalore Fort Inscription zrI madrevatakAbhidhe zikhariNi zrIsAraNAdrau ca yadvikhyAte bhuvi nandivardhana garau saugandhike bhUdhare / ramye zrIkalazAcalasya zikhare zrInAthapAdadvayaM bhUyAtpratyahameva deva ! bhavato bhaktyAnataM zreyase / / No. 43 Jain temple Jalore Fort Inscription (1) saMvat 1683 varSe / prASADhavadi 4 gurau sUtradhAra uddharaNa tatputra toDarA Isara ( 2 ) TAhA dUhA hIrAkena kArApitaM pratiSThitaM tapAgacche bha0 vijayadevasUribhiH 63

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No.44 The Navalakha Jain temple Inscription Pali (1) oM // zrIpallikIye pradyotanAcAryagacche bra(va)ddhau bhAdA mAdAko tayoH zreyortha lakhamalAsuta dezalena rikha(2) bhanAthapratimA zrIvitanAthamahAcaitye devakulikAyAM kAritA saMvat 1151 ASADha sudi 8 gurau / No. 45 The Navalakha Jain temple Inscription Pali (1) oM / / saMvat 1201 jyeSTha vadi 6 ravI zrIpallikAyAM zrImahAvIracaitye (2) mahAmAtya zrImAnandasuta mahAmAtya zrIpRthvIpAlenAtmazre yo'rtha (3) jinayugalaM pradattaM / zrI anantanAtha devasya / / No.46 The Navalakha Jain temple Inscription Pali (1) oN|| 1178 phAlguna sudi 11 zanau zrIpallikA0 zrIvIranAtha mahAcaitye zrImadudyotanAcAryamahezvarAcAryAmnA [ye] devAcA ryagacche sAhArasuta pArasadhaNadevau tayormadhye dha(2) [Na] devasuta devacandra pArasasuta haricandrAbhyAM devacandrabhAryA vasundharistasyA nimittaM zrIRSabhanAthaprathamatIrthaGkarabimbaM kAritaM / / gotrArthaM ca maMgalaM mahAvIraH / 64

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No. 47 The Navalakha Jain temple Inscription Pali ||AUM hrI zrI nama: zrIpAtisAha SuNasAha (?) vijayarAjye saMvat 1686 varSe vaizAkhasitASTamI zanivAsare mahArAjAdhirAja mahArAjAzrIgajasiMhajIvijayarAjye zrIpAlikAnagare sonigarA zrIjagannAthajIrAjye upakezajJAtIya zrIzrImAla caNDAlecAgotre sA0 moTilabhAryA sobhAgade putra sA0 DUMgara bhrAtR sA0 bhASara nAmAbhyAM garabhAryA nAthalade putra rUpasI rAyasiMgha ratanA bhASarabhAryA bhAvalade pu0 Isara aTola rUpA pUtra TIlA yatena svazreyase zrIzAntinAtha bimbaM kArApitaM pratiSThitaM zrIcaitragacchazArdUlazAkhAyAM rAjagacchAnvaye bha0 zrImAnacandrasUritatpa? zrIratnacandrasUri vA0 tilakacandra ma0 rUpacandrakRtena pratiSThAkRtA svazreyorthe zrIpAlikAnagare zrInavalaSAprAsAde jIrNoddhArakArApitamUlanAyakazrIpArzvanAtha pramukhacaturviMzatijinAnAM bimba [ ni] pratiSThApitA ca suvarNamayakalazadaNDo rUpya sahasra 5 dravyavyayakRtenAtra bahupuNyaupAjitaM anyapratiSThAgurjaradeze kRtA zrIpArzvagurugotradevIzrIambikAprasAdAt sarva kuTumbavRddhi - yAt // No. 48 Inscription from Shantinath temple Medta (I ) saMvat 1677 jyeSTha vadi 5 guruvAre pAtisAhi zrIjahAMgIra vijayi rAjye sAhiyAdA sAhijahAM rAjye / prosavAlajJAtIya gaNadharacopaDAgotrIya saM0 nagA bhAryA nayaNAde ( II ) putra saMgrAma bhA0 tolI pu0 mAlhA bhA0 mAlhaNade pu0 devA bhA0 devalade pu0 kacarA bhA0 kauDimade caturaMgade pu0 amarasI bhA0 amarAde putraratna samprAptazrIarbudAcalavimalAcala 65

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( V ) va (III) saMghapatitilakakAritayugapradhAnazrIjinasiMhasUripaTTaprabhAkarabhaTTA raka zrIjinarAjasUripadanandimahotsavavividhadharmakartavyavidhAyaka saM0 prAsakaraNena pitRvya cAmpasI bhrAtR amIpAla ( IV) kapUracanda svabhAryA ajAibade pu0 RSIdAsa sUradAsa bhrAtRvya garIbadAsAdisAraparivAreNa zreyorthaM svayaMkArita mammANIyavihArazRMgArakazrIzAntinAthabimba kAritaM pratiSThitaM zrImahAvIradevAvacchinnaparamparAyAtazrIbRhatkharataragacchAdhipazrIjinabhadrasUrisantAnIyapratibodhitasAhi zrImadakabbarapradattayugapradhAnapadavIdhara zrIjinacandrasUrivi hitakaThinakAzmIravihAravArasindUragajja NAdi( IV) [vi] vidhadezAmAripravartaka jahAMgIrasAhipradattayugapradhAnapa dadhAraka zrIjinasiMhasUripaTTotaMsalabdha zrIambikAvarapratiSThitazrIzatruJjayASTamoddhArapradarzitabhANavaDamadhyapratiSThita zrIpArzva pratimAye (pI)(VII) yUSavarSaNaprabhAva-bohitthavaMzamaNDana dharmasI-dhAralade-nandana-bhaTTA rkckckrvrtiishriijinraajsuuridinkraiH|| prAcAryazrIjinasAgarasUriprabhRtiyatirAjaiH / sUtradhAra sUjA / / No. 49 Juna Badmer Jain temple Inscription (1) oM // saMvata 1352 vaizAkha sudi 4 zrIvA (bA)haDamerau mahArA(2) [ja] kulazrIsAmantasiMhadevakalyANavijayarAjye tanni(3) (yu)kta zrI 2 karaNe [maM] vIrAselavelAula bhA0 f [ma |ga [la prabhRta]yo 66

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(4) dha[sa]kSarANi prayacchati (nti) yathA zrIgrAdinAra [tha] madhye santi(5) SThamAnazrIvi [dhna] mardanakSetrapAlazrIcauNDa-devarAjayo (:) (6) ubhayamAgrI (I)ya samAyAta sArthauSTra 10 vRSa 20 ubhayAdapi urddha (UrdhvaM) (7) sArthaM prati dvayordevayoH pAilA pakSe [bhIma] priya daza vizo paka [10] (8) ardo (rdhA) ddhena grahItavyAH / asau lAgo mahAjanena mAnita (taH) yathoktaM(9) va (ba) hubhi [va] sudhA yu (bhu)ktA rAjabhiH sagarAdibhiH yasya yasya yadA bhU(10) mI tasya tasya tadAphalaM / / 1 / / cha / / No. 50 Jasol Shantinath temple Inscription (1) saMvat 1210 zravaNa vadi (2) 7 zrIvijayasiMhena vA(3) liga sAsaNaM pradattaM (4) kheDiju rANau hoI su(5) juko vAligu leI (6) kuhADu leI tahi ke (7) riya gadaha caDai 67

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No. 51 Jasola temple inscription (1) saMvat 1246 varSe kAttika vadi 2 zrImAn (2) devAcAryagacche zrIkheTTIya zrImahAvIramUlacaitye (3) zre0 sahadevasutena sonigena Atmazre yortha saM(4) (bha) [vajagaM pra] dattaM // 2 // No. 52 Virampur inscription (1) [saMvat 1568 varSe vaizAkha zudi 7 dine gurupuSyayoge rAhula zrIkumbhakarNavijaya [rAjya] (2) zrIvimalanAthaprasAde zrItapAgacchanAyakabhaTTArakazrIhemavimala sUriziSya paM0 cAritrasAdhugaNI(3) nAmupadezena zrIvIramapuravAsisakalazrIsaMghena kArApito raGga maMDapaH / sUtradhAra helAkena kRtaH ciraM nandatu / zrIrastu / / No. 53 Virampur inscription (1) di0|| saMvat 1637 varSe zAke 1502 pravartta mAne] vaizAkha sudi 3 dinaH / guruvAre rohiNInakSatre (rAula) zrImegharAjajI vijayarAjye zrIvimalanAthaprasAde (2) zrItapAgacche gacchAdhipatiprabhu zrIparamabhaTTArakazrIhIravajayasUri vijayarAjye prAcAryazrI vijayasenasUriH upAdhyAya zrIdharmasAgara ga[NInAmupadezena (?)] (3) zrIsaMghana kArApitaM / zrIrastu / kalyANamastu sUtradhAra ghaDasI putra sutradhAra rAuta 68

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rAjasthAna prAkRta bhAratI saMsthAna, jayapura -adyAvadhi prakAzita grantha 1. kalpasUtra sacitra (mUla, hindI evaM aMgrejI anuvAda tathA 200.00 36 bahuraMgI citroM sahita) aprApta sampAdaka evaM hindI anuvAdakaH mahopAdhyAya vinayasAgara; aMgrejI anuvAdakaH DA0 mukunda lATha 2. rAjasthAna kA jaina (rAjasthAnI vidvAnoM dvArA racita prAkRta, 30.00 sAhitya saMskRta, apabhraMza, rAjasthAnI, hindI bhASA ke graMthoM para vividha vidvAnoM ke vaiziSTya pUrNa evaM sAragarbhita 36 lekhoM kA saMgraha) 3. prAkRta svayaM zikSaka lekhaka---DaoN0 premasumana jaina 15.00 4. AgamatIrtha (prAgamika prAkRta gAthAoM kA hindI 10.00 padyAnuvAda) anu0 DaoN0 harirAma prAcArya 5. smaraNa kalA (avadhAna kalA sambandhita paM0 dhIraja- 15.00 lAla To0 zAha likhita gujarAtI pustaka kA hindI anuvAda) anu0 mohana muni zArdUla 6. jainAgama digdarzana (45 jainAgamoM kA saMkSipta paricaya) sajilda 20.00 le0 DaoN0 muni zrI nagarAjajI sAmAnya 16.00 7. jaina kahAniyA~ le0 upAdhyAya mahendra muni 4.00 8. jAti smaraNa jJAna le0 upAdhyAya mahendra muni 9. hApha e Tela (kavi banArasIdAsa racita svAtmakathA 150.00 (ardhakathAnaka) ardhakathAnaka kA aMgrejI bhASA meM anuvAda, AlocanAtmaka adhyayana evaM rekhA citroM sahita) sampAdaka evaM anuvAdaka: DaoN0 mukunda lATha 3.00

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50.00 70.00 15.00 10. gaNadharavAda (dalasukhabhAI mAlavaNiyA likhita gujarAtI gaNadharavAda kA hindI anuvAda) anu0 pro0 pRthvIrAja jaina sampAdaka-mahopAdhyAya vinayasAgara 11. jaina insakripsansa (rAjasthAna ke prAcIna aitihAsika evaM oNpha rAjasthAna vaiziSTyapUrNa jaina zilAlekhoM, mUrtilekhoM kA paricayAtmaka varNana) rAmavallabha somAnI 12. egjekTa sAyansa pro0 lakSmIcanda jaina phroma jaina sorseja pArTa I besika methemeTiksa 13. prAkRta kAvya-maJjarI DaoN. prema sumana jaina 14. mahAvIra kA jIvana prAcArya kAkA kAlelakara sandezaH yuga ke sandarbha meM 15. jaina poliTikala thoTa DaoN0 jI0 sI0 pANDe 16. sTaDIja aoNpha jainijma DaoN0 TI0 jI0 kalaghaTagI 17. jaina, bauddha aura DaoN. sAgara mala jaina gItA kA sAdhanA mArga 18. jaina bauddha aura gItA DaoN. sAgara mala jaina kA samAja darzana 16.00 20.00 25.00 35.00 1. eka hajAra rupaye se adhika prakAzana kharIdane para 40% kamIzana aura saMsthAna ke prakAzanoM kA pUrA seTa kharIdane para 30% diyA jAtA hai| 2. DAka-vyaya evaM paikiMga vyaya pRthaka se hogaa| prApti sthAna : rAjasthAna prAkRta bhAratI saMsthAna yati zyAmalAlajI kA upAsarA, motIsiMha bhomiyoM kA rAstA, jayapura-302 003

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