Jaina Bibliography Part 1

Author(s): A N Upadhye
Publisher: Veer Seva Mandir Trust
Catalog link: https://jainqq.org/explore/016035/1

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CHHOTELAL JAIN'S JAINA BIBLIOGRAPHY

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Chhotelal Jain's JAINA BIBLIOGRAPHY

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Jaina Bibliography
An Encyclopaedic work of Jain References in World Literature
IN TWO VOLUMES
Planned and Compiled
by Babu Chhote Lal Jain
Revised & Edited
by Dr. A.N. Upadhye
M.A., D. Litt. Eminent Indologist
VIR SEWA MANDIR
21 DARYAGANJ New Delhi-110 002 (India)

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Published by: VIR SEWA MANDIR, 21, Daryaganj, New Delhi-110 002. (India)
Second revised edition, 1982
Price : Rs 300,00
Printed at : Emerson Press, Delhi-110 006

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Dedicated to the propitious memory of Pandit Jugal Kishoreji Mukhtar. The illustrious Founder of Vir Sewa Mandir and A great exponent of Acharya Samant Bhadra.

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A word from the Publisher
After publication of the First Edition of Jaina Bibliography in 1945, Babu Chhote Lal Jain continued to collect material for the Second Edition, visualising a modified plan of arrangement. By 1966 he had covered new material published till 1960, bringing the total reference items to about 3,000 or so. He had classified them according to his new plan which visualised publication of three volumes, the third one being the Index. His premature death in 1966 inflicted grievous blow to the progress of the scheme, particularly the making of the collection as upto-date as possible. This revised edition is being published by Vir Sewa Mandir, a Research Institute and Study Centre founded by the late Pandit Jugal Kishore Mukhtar, whose memory we still profoundly cherish.
This edition is a treasure house of Jain references found in books and periodicals published possibly the world over during the last 160 years or so. Had Babu Chhote Lal Jain been living he would have mentioned this figure as 180 years, enriching the Bibliography with at-least 20 more years of new survey.
Babu Chhote Lal Jain's attempt has been to name all the books (including those mentioned in A. Guerinot's three French books-Essai de Bibliographic Jaina, Repertorie d' Epigraphic Jaina Inscriptions, and Notes de Bibliographic Jaina, published between 1906 and 1909) which deal with Jainism, in whole or in part, or refer to whatever topic concerning Jainism, directly or incidentally. A brief outline of the content of the reference is also given so that the scholar or the reader becomes aware of the nature of the subject matter dealt with in the book under reference. The reader can then decide whether it would be worthwhile to obtain the original book for study or not. This in itself constitutes a great help.
To facilitate research studies in a practical way, the Bibliography has been divided into two volumes and in ten sections. Books in each section have been arranged chronologically so that some idea of the successive nature of the studies or expansion of the subject matter is obtained.
Babu Chhote Lal Jain's vision, labours and spade-work have been the foundations on which the edifice of the Bibliography is built. So much of the contributory labour and editorial expertise in its making and its preliminary shape in print have

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VIII
A WORD FROM THE PUBLISHER
been of that great Indologist, one of the modern pioneers of Jain studies in a scientific way, late Dr. A.N. Upadhye who worked hard till his last days also to edit the index cards and check up proofs mostly himself and through Shri Gokul Prasad Jain.
It is the third volume, containing Index, that will actually complete the work as planned by the author. Management of Vir Sewa Mandir hopes that the third volume will be made available soon.
It is sad to reflect that Babu Nand Lal Jain, elder brother of Babu Chhote Lal Jain, is also no longer amongst us to receive this second edition of the Bibliography. It was he who kept the project alive through all the vicissitudes.
We remember with gratitude, late Sahu Shanti Prasad Jain, whose patronage was a great support for Vir Sewa Mandir. We are thankful to his worthy and dynamic son, Shri Ashok Kumar Jain, Managing Trustee, Bharatiya Jnanpith, who is also our President, for his guidance and help towards fruition of the Bibliography Project.
It is our earnest desire and hope that Bibliography will receive wide acclaim at the hands of scholars, enlightened readers and library managements, for the unparalleled source material that it offers in a field of rare scholarly interest.
SUBHASH JAIN GENERAL SECRETARY VIR SEWA MANDIR

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A Note (By the first publisher)
The Bharati Jaina Parisat presents before the scholarly world this volume of "Jaina Bibliography" by Mr. Chhote Lal Jain as the first number of its Jaina Bibliography Series. The vast field of Jaina Literature, Art and Archaeology, Philosophy and Religion is still mostly unexplored. The scholars of the East and the West have already made valuable researches into the Vedic and Buddhistic Literature, but unfortunately the Jaina Literature which covers a wide field of Indological studies has not been properly appreciated. This is to a great extent due to the apathy of the Jaina Community who did not care to bring the religio-cultural heritage of their forebears within the easy reach of the modern scholars. It is a happy sign nowadays that some patrons of the Jaina Culture are trying to organise cultural institutions for Jaina Studies, and there are some Jaina scholars trained in scientific methods who have already made valuable contributions to this branch of knowledge.
But a research scholar should have as his constant companion a bibliography of the subject he is interested in. There are the Vedic Bibliography, the Bibliographie Bouddique and similar bibliographies. For the benefit of the Jaina scholars, Dr. A. Guerinot, a French savant compiled a Jaina Bibliography, but his book covered researches upto the period of 1906. Mr. Jain has tried to supplement the treatise of Guerniot and this book covers researches till 1925. He intends to make it uptodate in another volume.
S.C. SEAL
Dated 25th July, 1945 Calcutta

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Foreword (First Edition)
About half a century ago the celebrated French Orientalist, Dr. A. Guerinot, Docteur es Letters of the University of Paris, undertook the first systematic survey of all the available printed books and articles on Jainism published in European languages. Incidentally he gave valuable information with regard to the published as well as unpublished manuscript materials on Jaina religion and philosophy available in India and abroad. His (i) Bibliographie Jaina and (ii) his Repertoire d' Epigraphie Jaina were published between 1906-1908. Since then many valuable articles and books on Jainism have been published, to mention among others, the surveys of Jaina thought and culture by two German scholars: Dr. Glasenapp and Dr. Schubring; but those books were not easily accessible to our Indian scholars. Indian periodicals and journals have continued to publish various studies on Jainism; such studies are growing in number and still remain scattered. To help the general public as well as students of Jainism to follow the main trends of Jaina studies in recent years was the laudable aspiration of Mr. Chhote Lal Jain, the Honorary General Secretary of the Vira Sasana Samgha. In spite of his multifarious duties and obligations, and even in the midst of a serious break-down in his health owing to overwork, Mr. Jain with his characteristic devotion to the sacred cause, has completed the printing of his admirable work, Jaina Bibliography, Vol. I, which brings the survey down to the end of 1925. The material for the second volume covering the last 20 years between 1925-. 1944 is also ready and will be published in due time.
Meanwhile, Mr. Chhote Lal Jain had the satisfaction of developing the plan of a centre of Jaina Culture on the occasion of the grand celebration in Calcutta commemorating the 2500th anniversary of the First Sermon delivered by Lord Mahavira. That celebration was attended not only by the Jaina community of North and Central India including Rajputana and by a few Jaina delegates from South India, but also by the leaders of Brahmanical and Buddhist religions representing the progressive thought of the majority communities of India.
The spiritual legacies of Jainism should not be confined to the Jaina community alone, but should be made available to entire humanity, especially in this age of crisis

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FOREWORD
when violence threatens to ruin the entire fabric of human civilisation. The deathless principle of non-violence (ahimsa) is the noblest heritage of Jainism for which the whole mankind should ever be grateful. Even if we fail at present to draw the precise chronological relations of the earlier Tirthamkaras (promulgators of the Sacred Law), we are now definite that in the age of Lord Sri Krişna of the Mahābhārata epoch his cousin, Arişğanemi exemplified in his own life the sublime principle of ahissä by renouncing the world on the very eve of his wedding, when he saw that hundreds of innocent animals were about to be slaughtered simply for the entertainment of the guests at that royal wedding. That was the starting point of the realisation by Man of his kinship with the dumb animal world, differing from man only in linguistic expression, but animated by the same urge of life. So it was Jainism which for the first time bridged over the gulf between human life and animal life, and preached the basic truth of one common life pervading the whole Society. From such a profound realisation was born that creative compassion which made man look upon the dumb cattle as "Poems of Pity” in the inimitable words of Mahātmi Gāndhi, who, as we know, comes from Kathiawad-Gujarat, the home-land of Lord Nemināth (C. 1200 B.C.) and which part of India even to-day is the stronghold of Jaina religion and culture. Then came another great spiritual leader but the first systematizer of the Jaina Philosophy based on the Chatur- Yama or the four-fold principles, which were amplified by Lord Mahavir (C. 600 B.C.), a senior contemporary of Gautama Buddha.
Buddhism, no doubt, derived from Jainism its main inspiration as well as the principle of the church organization (Samgha) and the fundamental doctrine of Ahimsā or non-violence. Buddhism simply applied to the life of the individual and of the nation as well as on international plane, the primordial historical truth of Ahimsā which Jainism for the first time discovered like the law of gravitation of the living universe. If we want to keep intact the countless cultural heritages of man and if we want to develop the creative possibilities of mankind to its fullest extent we must discard the inhumane, nay, canniballistic path of war and violence as preached by the immortal preceptors of Jainism. Such a cause deserves the support and collaboration not only of all men and women of about 20 lacs of Jains scattered all over India, but also of all serious workers in the cause of human welfare, in fact, all servants of humanity in the East as well as in the West.
The dream of my esteemed friend, Mr. Chhote Lal Jain, and his colleagues, is to develop such an up-to-date centre of studies on Jaina religion and culture as would be able to give all facilities for research to men and women of all nations irrespective of caste, creed or colour. We know that some western ladies actually joined the order of Jain Nuns and the catholicity of Jainism is remarkable even in this age. Moreover, we can count upon the deepseated instinct of philanthropy which is ingrained in the Jaina community; and so we hope that the idea of developing a world centre of research or non-violence in the projected seat of Jain culture would soon mate

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FOREWORD
rialise and that all organisations in the East and the West that are striving to make World Peace a reality would come forward to help my esteemed friend, Mr. Chhote Lal Jain and his colleagues. His first volume of Bibliography will, I am sure, rouse the attention of many scholars to this much-neglected field of research, and, I am sure, the publications by the Vira Sasana Samgha that will follow will sustain the interest thus aroused. Though the work of Mr. Jain is a preliminary work of compilation, he has spared no pains to make the book as useful and attractive to the general. readers as possible. I wish him all success in his noble mission.
11th July, 1945 Calcutta

Xiti

KALIDAS NAG

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The contributions of the Jains to the Indian Culture and sciences have been so vast that the history of India will be incomplete without a reference to them. But, of the three great religions of India-Jainism, Buddhism and Brahmanism, Jainism has been least studied and most misunderstood for want of proper knowledge of the available literature. But still it is a matter of great pleasure and encouragement that the great French scholar, Dr. A. Guerinot supplied the want to some extent by publishing his valuable volumes "Essal De Bibliographie Jaina" in 1906 and "Repertoire d'Epigraphie Jaina" in 1908. These books have been of great help to scholars and students interested in the study of Jainism.
Preface (First edition)
Much has been done in the field of Jaina study and many books have been published and numerous articles have appeared in the Indian and foreign journals, since the days of Dr. Guerinot. So it was my long desire to follow the foot-steps of the great French savant and supplement his works by bringing out two more volumes containing all available information about Jainism from 1905. With that aim in view I went on taking down notes of references to Jains and Jainism from works on various subjects. As an humble student I had the privilege of working at the (Royal) Asiatic Society of Bengal for a number of years and this gave me the facility of using the books of the society. I have also referred to the collections of the Imperial Library and some other libraries.
In the volume which is now published, I have excluded almost all the references found in Guerinot's books mentioned above and I have taken care to bring in all references not found in his works and all those published between 1906 and 1925. Bibliography of the books, publithed since 1925 up-to-date will appear in another volume which is now under preparation.
I have to point out here, the departure I have made from the lines of Guerinot. While he has issued a separate volume for Jaina Epigraphy, I have included it under a separate section in this work. Almost all the references given in this book relate to the books written in English and other European languages.
Calcutta, 25 July, 1945 Sravan Krsna Pratipada Vir Sambat 2471

Chhote Lal Jain

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Ex-General Secretary, Vir Shasan Sangh, Calcutta.
Siddhantacharya,
Babu Chhote Lal Jain
Indologist, Writer and Author,
Author of Jaina Bibliography, Vol. I.
Ex-Honorary Member, Royal Asiatic Society.
Ex-Vice President of All India Human League, Agra.
Ex-Vice President of All India Music Conference, Calcutta.
Ex-Treasurer of Indian Association of Mental Hygeine. Ex-Member, Bengal After-Care Association.
Ex-Member, Executive Committee of All India Digamber Jain Parishad. Philanthropist, Savant and Social Reformer.
Author of
1. Udaigiri-Khandgiri
2. Jain Murti-Yantra Sangrah

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Contents
1. A word from the Publisher 2. A Note by the first publisher 3. Foreword (to the first edition) by Dr Kalidas Nagi 4. Preface (first edition) by Shri Chhote Lal Jain 5. Table of Contents 6. List of Abbreviations
VOLUME ONE (PP. 1-1044)
Section 1.
i) Encyclopaedia ii) Dictionaries iii) Bibliography iv) Catalogue
v) Gazetteers vi) Census Reports vii) Guides viii) Temples
Books of General Reference
(NOS. 1-6) (NOS. 7-29) (NOS. 30-41) (NOS. 42-144) (NOS. 145-208) (NOS. 209-233) (NOS. 234-261) (NOS. 262-359)
Pages 1-2 2—12 12—23 24-125 126—242 243-263 263–280 281–342
Section II.
i) Archaeology ii) Art iii) Epigraphy
a) Palaeography iv) Numismatics
v) Iconography vi) Architecture
Art, Archaeology and Epigraphy
(NOS. 360-562) (NOS. 563-632) (NOS. 633-854) (NOS. 855-858) (NOS. 859-866) (NOS. 867-939) (NOS. 940-956)
343–676 677–708 709–1006 1006-1007 1007-1009 1009—1037 1037- 1044

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XX
CONTENTS
VOLUME TWO (PP. 1045-1916)
Section III.
i) History ii) Chronology
History and Chronology
(NOS. 957-1464) (NOS. 1465-1509)
1045—1367 1368—1391
Section IV.
i) Geography ii) Travels
Geograpby and Travels
(NOS. 1510-1562) (NOS. 1563-1574)
1392-1407 1408–1410
Section V.
i) Biography
Biography
(NOS. 1575-1635)
1411-1430
Section VI.
i) Religion
Religion
(NOS. 1636-1820)
1431—1499
Section VII.
i) Philosophy
and Logic
Philosophy and Logic
(NOS. 1821-1940)
1500—1562
Section VIII.
i) Sociology ii) Ethnology iii) Educational
Statistics
Sociology and Education
(NOS. 1941-1959) (NOS. 1960-1995) (NOS. 1996-2000)
1563—1572 1573-1586 1587-1989
Section IX:
i) Language ii) Literature
Language and Literature
(NOS. 2001-2125) (NOS. 2126-2526)
1590—1624 1625-1781
Section X.
i) General Works
General Works
(NOS. 2527-2910)
1782-1916

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Abbreviations
ABAW
ABI
AJ
BA
BAIS
BDG
= Abhandlungen der Bayeri- EIM = Epigraphia Indo Moslemischen Akademie der
ca, Calcutta. Wissenschaften, Miinchen. GSAI = Giornale della Societa Asia= Annals of the Bhandarkar
tica Italiana, Firenze Institute, Poona
HOS = Harvard Oriental Series, = The Asiatic Journal and
Cambridge, Mass. Monthly Register for Bri- HS = The Hakluyt Society, Lontish and Foreign India,
don. China and Australia, Lon- IA = The Indian Antiquary, don.
Bombay. = Baessler Archiv, Berlin, JA - Journal Asiatique, Paris. Leipzig.
JAOS == Journal of the American = Bulletin de l' Academic
Oriental Society, Boston, Imperial des Sciences, St.
New-Haven. Petersburg.
J. Anth. SB= The Journal of the An= Bengal District Gazetteer,
thropological Society of Calcutta.
Bombay, Bombay. = Bulletin of the Museum of JBBRAS = The Journal of the Bombay Fine Arts, Boston, Mass.
Branch of the Royal Asia= Bihar and Orissa District
tic Society, Bombay. Gazetteer, Patna.
JBORS = The Journal of the Bihar = The Central India State
Orissa Research Society, Gazetteer, Bombay, Cal
Patna. cutta.
JBTS = Journal (and Text) of the = Central Provinces District
Buddhist Text Society of Gazetteers, Allahabad,
India, Calcutta. Bombay.
JCBRAS = Journal of the Ceylon = Calcutta Review, Calcutta.
Branch of the Royal Asia= The Dawn and Dawn So
tic Society, Colombo. ciety's Magazine, Calcutta. JDL - Journal of the Department = Epigraphia Indica, Cal.
of Letters, University of cutta.
Calcutta, Calcutta.
BMFA
BODG
CISC
CPDG
CR DSM
ΕΙ

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XXII
ABBREVIATIONS
JHAS
JIH
JMBS
JPASB
JRAS
MDG
= The Journal of the Hydera- PDG = Punjab District (States) bad Archaeological Society,
Gazetteers, Lahore. Hyderabad, Deccan. QJMS = The Quarterly Journal of = Journal of Indian History,
the Mythic Society, BangaOxford.
lore. = The Journal of the Maha- RDG, RG=Rajputana District Gazetbodhi Society, Calcutta.
teer, Ajmer. = Journal and Proceedings of RSO = Rivista deghi Studi Orienthe Asiatic Society of Ben
tali, Roma. gal, Calcutta.
SAW = Sitzungsberichee der Aka= Journal of the Royal Asia
demie der Wissenschajter, tic Society of Great Britain
Wien. and Ireland, London, SI. = Serial. =- Madras District Gazetteer, SBJ Sacred Books of the Jains, Madras.
Arrah, India, - The Madras Journal of SIR = The South Indian ResearLiterature and Science,
ch, Vepery, Madras. Nungumbakum, Madras, TAS = Travancore Archaeological London.
I Series, Trivandrum. = The Modern Review, Cal- TLSB - = Transactions of the Litecutta.
rary Society of Bombay, = Note.
London. = Page.
VOJ
= Vienna Oriental Journal,
= Vi = Proceedings of the Asiatic
Vienna. Society of Bengal, Calcutta. ZDMG = Zeitschrift der Deutschen = Prabuddha Bharata or
Morgenliandischen GesellAwakened India, Almora.
schaft, Leipzig
MJ
MR
PASB
JB

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JAINA BIBLIOGRAPHY
VOLUME I

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Jaina Bibliography
VOLUME-I.
Chapter I
(i) ENCYCLOPAEDIA
Theodor Benfey. Indien (Allgemeine Encyclopadie der Wissenschaften und Kunste Von ERSCH UND GRUBER, Section II, Band 17). Leipzig, 1840.
Pp. 205-207. Review on the Jainism.
Generalities. The Jainism proceeded from the Buddhism.- The Tirthakaras.Māhavīra: his disciples, Gautama and Sudharman. The Jains; the Laity and priests; śrāvakas, anuyratas, mahävratas, yatis.-The Digambaras and the Svetāmbaras.-The Jainism in the 13th century.
T.W. Rhys Davids. Jains (Encyclopaedia Britannica, Ninth edition, Vol. XIII). Edinburg, 1881.
Geography of Jainism. The Sanctuaries of mount Ābu.-Origins of Jainisin.The Tirthakaras. Pārsvanātha and Mahāvīra.-Digambaras and Svetāmbaras. - The canonical books. -The elements of the doctrine.
E. Balfour. The Cyclopaedia of India. Third edition. 3 Volumes, -London, 1885.
Jain article. Historical considerations.-General account of the Jain doctrines.The temples and the principal sanctuaries.
Sylvain Levi. Djainisme (Grande Encyclopédie, vol. XIV).--Paris, s.d.
Geographical division of the Jains in India. Origin of the Jainism. The faith ; The Tirthakaras and Their symbols. Life of Mahävira.

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2€
JAINA BIBLIOGRAPHY The Knowledge : The five degrees of the knowledge. The six substances and the four elements. The Karma. Doctrine of the Syädvāda. The moral : The five vows. Morals and customs of the Jains.-History: The first schisms. The division of the Digambaras and of the Svetämbaras. Essential differences between the two communities. The canonical writings of the Svetāmbaras. The secular literature. Development and transformations of the Jainism. The sects. The Jaina art. The sanctuaries. Buddhism and Jainism; resemblances and differences. The Jaina tradition.-Conclusion: “The Jainism .... has come out of the philosophical movement which has equally given birth to the Buddhism in course of the 6th century
B.C."
The Book of Knowledge Vol. 12. Calcutta. pp. 3023-25: Some founders of religions. Vardhamāna, the founder of Jainism, was a truer teacher than the Buddha. In the midst of much unintelligible stuff about nirvīņa there is a kernel of solid virtue in Vardhamāna's teachings-Grass, trees, animals, and even water have souls (life)-Jainism better than Buddhism.
H. Jocobi : Enclopaedia of Religion and Ethics, London, Vol. II Ed. James HASTINGS.
Pp. 465-474, Jainism---1. Introductory : 2. Jain view of their origin etc., 3. Canonical Literature of the Svetāmbaras; 4. The Doctrine of Jainism; 5.-a) Philology, b) Metaphysics, 6. History of Jainism.
(ii) DICTIONARIES
H.H. Wilson. Dictionary Sanscrit and English. Calcutta, 1819.
Preface. No. XXXIV-XXXVI. Short review on the history of the Jainism. The Jains would form a sect sprung from the Buddhism, the origin of which would go back to the first centuries of the Christian era. The 12th, 13th and 14th centuries constitute the beautiful period of the Jainism, The Jaina literature. The history of the Jainism, from the 16th to the 18th century.
Hemacandra's Abhidhānacintamani. Herausgegeben, ubersetzt und mil Anmerkungen begleitet von 0. Bohtlingk und Ch. Rieu.- St Petersburg, 1847. Besides its lexicographical value as much as dictionary of synonyms, the Abhidhānacintamani is worthy

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JAINA BIBLIOGRAPHY
of interest by the explanation of the Jaina doctrine which it furnishes, especially as regards the Arhats, the gods, men, the different beings and the inhabitants of the inferior regions. The critical edition of BÖHTLINGK and Rieu includes: An introduce tion. The text of the Abhidhānacintamani. The German translation. Numerous notes, and critical and grammatical notes on the ancient authors, and lastly, the text of the Seșā or Seșasamgraha complement of the Abhidhanacintāmaņi composed by Hemacandra himself.
A. BERTRAND. Dictionnaire de toutes les religions du monde (Encyclopedie théologique de Migne, vol. 24-27). 4 volumes.--Paris, 1848-1851.
Jainas article. Origin of the Jainas.-Doctrines.--Mythology.-The Tīrthakaras.- Transmigration of souls.--Succession and division of the time.-Sciences of the Jainas.-Moral duties. --Rituals.
10
G. BÜHLER. Bombay, 1873.
The Deśīšabdasamgraha of Hemacandra (1.A. vol. II, pp. 17-21).
Description of the Deśīšabdasamgraha and of the commentary composed by Hemacandra himself. Arrangement of the work. Extracts : 1. The first four verses (quoted and translated) containing the definition of a term deśı. 2. A series of deśī words commencing by a, with their Sanskrit equivalents.
G. BÜHLER. On a Prakrit Glossary entitled Paiyalachhi (I.A, vol. II, pp. 166-168),Bombay, 1873.
Arrangement of the glossary. Considerations on the author. Text of the first fourteen verses with Sanskrit equivalents of Prākrit words.
12
G. Bühler. The Author of the Paiyalachcht (I. A. vol. IV, pp. 59-60).-Bombay,
1875.
By the study of stanza 279 of the Paiyalachchi, BÜHLER shows that the author of this vocabulary is Dhanapāla.
13
G. BÜHLER. The Paiyalachchi Namamala, a Prakrit Kosha by Dhanpāla. Edited by Gottingen, 1879.

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4
JAINA BIBLIOGRAPHY
Introduction General character of the Paiyalaccht; Biography of Dhanpala after the final verses of the Paiyalacchi; a Gurvavalt of the 17th century and the Prabandhacintamai of Merutunga. Analysis of the Paiyalacchi and general considerations on the work. The manuscripts. Critical rules observed for the establishment of the edition. Text of the Paiyalaccht. Präkrit-Sanskrit-English Glossary.
14
R. PISCHEL and G. BÜHLER. The Desināmamālā of Hemacandra. Part I Edited by (Bombay Sanskrit Series, No. XVII)-Bombay 1880.
Introduction.-Description of the manuscripts utilized. These are Jaina manuscripts. Graphic peculiarities. Critical rules applied for the establishment of the text. Text of the Delinamamala, with interpretations of the manuscripts.
(Second Edition by P.V. RAMANUJASWAMI with Introduction, Text and critical notes, and glossary, published from BORI, 1938, pp. 31-345-+-120).
15
Th. ZACHARIAE Beiträge zur indischen Lixicographie Berlin, 1883.
Some paragraphs deserve to be pointed out here: pp. 53-69.- The Prakrit words in the native dictionaries, in particular (pp. 65-67), in the Anckartha-samgraha of Hemacandra. Pp. 75-78.- The commentary of Mahendra on the Anekarthasamgraha; general character of the work. Pp. 78-93.-Corrections to the edition of Calcutta of the Anekartha-sam graka.
16
G.C. WHITWORTH. An anglo-indian Dictionary.-London, 1885.
Jain article. A very elementary review on the Jainism.

17
Th. ZACHARIAE. Der Anekarthasamgraha des Hemacandra. Herausgegeben von (Quellenwerke der altindischen Lexikographie, I).--Wien, 1893.
Edition of the text with extracts of the commentary of Mahendra.
18
Th. ZACHARIAE. Epilegomena zu der Ausgabe des Anekarthasamgraka. Wien, 1893 (Sitzungsberichte der phil.-hist. Classe der Kais. Akademie der Wissen-schaften).
Critical observation on the text, the lessons, the interpretations and the sources of the Anckarthasamgraha.
.

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JAINA BIBLIOGRAPHY
19
Th. ZACHARIAE. Die indischen Worterbucher (Kosa) (Grundriss der indo-arischen Philologie und Altertumskunde, Band I, Heft 3, B).-Strassburg, 1897. 18. Review on Dhananjaya and his Namamala.
21. The dictionaries of Hemacandra.
22. Review on the Abhidhānacintāmaṇī and the commentaries of which it has been the object. 23. Analogous review on the Anekarthasamgraha, 24. Short review on the Nighantuiesa, complement of the Abhidhanacintamaṛt.
20
Th. ZACHARIAE. Die Nachträge Zu dem synonymischen Worterbuch des Hemacandra (Wiener Zeitschrift für die Kunde des Morgenlandes, vol. XVI, pp. 13-44).-Wien, 1902.
Reviews on the following lexicographical works: Seşasamgraha of Hemacandra; Commentary of Vallabhagani on the Seşasamgraha: Siloñcha of Jinadeva Munisvara, with commentary of Vallabhagani.
1917.
Sesasamgrahanamamala of Sadhukirti. A certain number of words are the object of explanations and instruction. The alphabetical list of it is given at the end of the memoir.
5
21
UMRAOSINGH TANK. The Dictionary of Jain Biograhy. Part I "A"-Arrah
Dealing with Jaina luminaries, i.e., important Jain men and women; arranged alphabetically, this part contains entries under "A".
22

J.L. JAINI. Jaina Gem Dictionary. Arrah (India), 1918. A Dictionary of Jaina Technical Terms for an understanding of the Jaina literature.
23
S.K. AIYANGAR-Book Notice-Paia-Sadda Mahānnavo (Präkrata Sabda Maharṇava) oF HARGOVIND DAS SHETH (Ind. Ant. Vol. LIV-1925, p. 38).
This Prakrit dictionary contains about 75,000 words. DO.I.A. Vol. LX. 1931, p.140. It covers 1300 pages; it advances the study of Präkrit and incidentally Jain Prakrit Literature.

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JAINA BIBLIOGRAPHY
24
RATNACHANDRAJI. An illustrated Ardha-Magadhi Dictionary. With an introduction by A.C. WOOLNER. vol. I--Indore, 1923, vol. II--Indore, 1927, vol. III--Indore, 1930, Vol. IV-Indore, 1932.
Comprises about 50,000 Ardha-Māgadhi words with their Sanskrit equivalents, with explanations in Gujrati, Hindi and English; may be regarded as a Svetāmbara Jain scripture, concordance, or a dictionary of the leading passages of all the Jain Sūtrās.
25
Prasanna Kumar ACHARYA.
A Dictionary of Hindu Architecture. 1927.
Pp. 192-3. Catur-Vimšati Tirtha---the 24 Jain apostles-their names and distinctive signs. P. 216. Jina-(Ka)-The temple of the Jains, the Jain deity-description of the Jain deities. Pp. 433-38. Basadi=A Jain temple, a shrine, a monastery, modern Basti--illustrations. P. 539. Vasati=A residence, a shrine, a Jain monastery or temple--illustrations. pp. 635-36. Sū(Sult-(t) alaya=An enclosure for religious retirement, a Jain monastery-illustrations.
26
BREWER's Dictionary of Phrase And Fable (Revised & enlarged edition) London. (Published after the IInd World War 1939-45 ?)
P. 502. Jains : A sect of dissenters from Hinduism of great antiquity; its known history going back beyond 477 B.C. Its differences from Hinduism are theological and too abstruse for expression in brief. Jains being largely traders the sect is wealthy, though comparatively small in size and influence.
27
H.D. VELANKAR. Jinaratnakośa, An Alphabetical Register of Jain Works and Authors. Vol. I-Works. Poona, 1944 (Govt. Ori. Series Class C No. 4)
Pp. I-II Preface, pp. III-XI. List of Abbreviations : A-Collections of MSS. B-Texts--Publishing Series, C-Printed Books and Magazines pp. 1-466. A list of Jain works in Sanskrit and the Prākrit languages including the Apabhrama and also some old Gujrati commentaries and works.
List of Bhandārs, collections, Libraries; Jaina Siddhänta Bhavana, Arrah Catalogue-Pub. 1919. Vijayadharma Laksmi Jñāna Mandir, Agra, List of MSS 1938.
Descriptive Catalogue of the MSS in Leipzig, by AUFRECHT,

Page #32

JAINA BIBLIOGRAPHY
Anantánätha Mandira (Osval), Mandvi, Bombay, 1929, Nemasāgarji Upāśraya Bhandār, Ahmedabad, List. Oriental Institute Baroda, List of MSS-1933. British Museum, London, Catalogue of Sans. MSS. 1902. Asiatic Society of Bengal, Calcutta Printed List J.A.S.B. Vol. IV. 1908.
Reports of tours in search of Sans.MSS-by Dr. R.G. Bhandarkar.
(i) Collection A of 1879-1880 (ii) do A of 1881-1882 (iii) do of 1882-1883 (iv) do of 1883-84 (Introduction contains for the history of Jain
Literature).
of 1884-87 (vi) do of 1887-91
All MSS mentioned in those 6 reports are kept at the Bhandarkar Institute, Poona.
Library of H.H. The Maharaja of Bikaner Catalogue Sans. MSS. 1880. Library of Muni Kanti Vijaya of Baroda, List of 3000 MSS. List of MSS. collected since 1895 by the B.O. Int. Poona published 1925. Descriptive catalogue of Sans. MSS in Bodlean Library by WINTERNITZ. List of Govt. MSS. in the Sanskrit College Benares; 1902.
Bịhattipanikā, an old List of Jain works with their dates and extent, published in the Jain Sähitya Samsodhaka 1, 2, Poona, 1925.
Catalogue of the collections' at Bombay, 1880 (7 Collections made by Dr. BÜHLER 1870-71)
Collections deposited in: (i) Bhandarkar Inst. Poona. (ii) Collections of 1871-1872. (iii) 1872-73. (iv) 1873-74 (v) 1874-1875 (vi) 1875-1876 (vii) 1877-1878 (viii) 1879-1880.
Catalogue of MSS; Calcutta Sanskrit College Vol.X 1909 Catalogus Catalogorum by T. AUFRECHT, Three Vols. Leipzig-1891, 1896, 1903.
Bhandär of Muni Käntivijaya Chani, near Baroda List of MSS.
Chandraprabha Jain Mandira, Bhuleśvara, Bombay Digambara MSS.
Berar. by R.B. HIRALAL;
Catalogue of Sanskrit and Prākrit MSS in C.P. & Nagpur 1926 (Valuable introduction).

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JAINA BIBLIOGRAPHY
Dela Upäśraya Bhandār, Ahmedabad. List Sans. MSS. Jesalmere Bhandārs, Catalogue of MSS. Pub. by G.O. Series Baroda, 1923.
Descriptive Catalogue of MSS of the Bombay University, Bombay 1944.
Bhandar of Dhannalal of Bombay-List of MSS. Catalogue of Sanskrit and Prākrit MSS. in Florence, Italy, 1907.
Library of Hansavijaya Mahārāj,-now in charge of the Kantivijaya Bhandar, Baroda--200 MSS.
Varanga Jain Matha, Hebru (South Kanara) List of MSS. Report No. III on Sans. MSS. in S. India by E. HULTZSCH, Madras 1905.
Jain Bhandār at Humbuccha, Katte, Dt. Shivamoga. Mysore, List of MSS.
Digambar Bhandār at Idar, Dt. Ahmedabad. List of MSS. Palm-leaf MSS. in the Shāntināth Temple at Cambay List of MSS. Noticed by Dr. PETERSON-IIIrd and Vth, Reports) Many of these.
Jñānavimalsuri Bhandār at Cambay. List of 225 MSS. Baļā Bhandār of Jesalmir, List of 1943 MSS.
Jain Granthävali--List of Jain works Pub.-Bombay-1909. Bhandār of Harisăgaragani (Kharatar Gaccha) of Jaipur. List of MSS.
Bhandār of Sammatiratna Süri of Kaira. List of MSS. Bhandār Bhagyaratna Sūri of Kaira. List of MSS.
Descriptive catalogue of the Jain MSS. at the B.O.R.I. Poona by H.R. KAPADIA : Vol. XVII pts. 1 to 3 pub. 1938-1940.
Report of Prof. A.B. KATHAVATE. Collection of 1895-1902. Kept at Bhandarkar Inst.
Bada Upāsraya, Rangadi chowk, Bikaner; collection kept in 9 different Bhandārs, viz., 1. Dānasāgara Bhandāra, 2. Abhayasimha Bhandār, 3. Mahimabhakti Bhandār, 4. Rāmacandramuni Bhandār, 5. Vardhamāna Bhandăr, 6. Sahasrakiraņa Bhandār, 7. Jinaharşasüri Bhandar, 8. Bhuvanabhakti Bhandār, 9. Meherchandji Bhandār, List of collection of MSS.
Kušalacandragani Bhandār at Bikaner. List of MSS. Catalogue of Sanskrit and Prākrit MSS, in the Indian Institute Library of Oxford by Prof. KEITH. 1903.
List of MSS in KIELHORN's collection. Collection of 1869-1870. Deposited at the Bhandarkar Inst,
List of second collection of Dr. KIELHORN. Collection of 1880-1881.

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JAINA BIBLIOGRAPHY
List of the third collection of Dr. KIELHORN, 1881, 1882. Kșamākalyāņa Bhandār of Bikaner. List of MSS.
Bhandār of Lakşmišena Bhattārak's Jain Math at Kolhapur. List of MSS.
Bhandār of the Bhāņthaki Kundi at Jesalmir List of MSS. Lalitakirti Bhandār of Ajmer, List of MSS.
Limdi Bhandār at Limdi. Dist. Ahmedabad- List of MSS.
A list of Digambara works made at Jaipur, mentioning places where the MSS of the particular work rnay be had.
List preserved at the Bhandarkar Inst. (Nos. 953 b, ed, of 1892-95).
Manekchand Hirāchand Bhandār, Chowpaty, Bombay. List of MSS.
Notices of Sanskrit MSS, by R. MITRA, in ten volumes published in Calcutta between 1871 and 1880.
Bhandār of Cärukirti Bhattāraka of Mūdavidri (S.K.) Catalogue of MSS in the Govt. Ori, Lib. of Mysore by M. SASTRI vol. I Mysore, 1894, vol. II, 1900, Vol. III.
Bhandär belonging to Padmaräj Jain of Mysore.
Patan Bhandārs. 9 Lists : Sangha Bhandār at Pofalia, Wada, Vakhatji Sheri, The Bhandăr of Lodhi Posala Sanghavipada, Patan contains valuable collection of 500 Palm leaf MSS. See Patan Catalogue (Gaek, O.S. No. 76 pp 1-258).
Descriptive catalogue of MSS. in the Jain Bhandār at Patan) Vol. I (Palm leaf MSS). Published Ori. Inst. Baroda, 1937.
• Sha Chunilal Mulji's Bhandär, Patan. Vadi Pārsvanātha Pustaka Bhandăr, Patan. Vadi Pārsvanātha Pustaka Bhandär, Patan.
Dr. Peterson's First Report. Collection is preserved at the Bhandarkar Inst. collection A of 1882-83.
-do- Second Report--Collection A of 1883-1884
-do- Third Report-Collection A of 1884-85
-do- Fourth Report--Collection A of 1886-1892
-do- Fifth Report--Collection A of 1892-1895
-do- Sixth Report-Collection A of 1895-1898

Page #35

10
JAINA BIBLIOGRAPHY
A Register of a few Praśastis of the MSS in the possession of Seth Manekchand of Bombay--supplied by Pandit Nathuram Premi.
Praśastis copied and collected from the different Jain MSS. by various Jain Scholars, T herames of Bhandars, from the MSS. in which the praśastis were copied: Bhandars at Chani, Patan, Kaira, Bombay, Udaipur, Baroda, Limdi, Surat Benaras, Limba, Bhavanagar, Ghogha, Gholera, Cambay, Patadi, Camp Vadhwan, Vadhwan, Palitana, Poona, Jaipur, Baroda, Catalogue of MSS. in the Punjab Jain Bhandārs, part I, Lahore. 1939.
Catalogue of Sans. MSS. in Mysore and Coorg Compiled by Rice, Bangalore 1884.
Jainänanda Bhandär at Gopipura, Surat List of MSS. List of 483 MSS. on paper, the oldest dated Samvat 1246, preserved in the temple of Sambhavanātha, which forms part of the great Pārsvanätha temple, Jesalmir.
Printed List of the MSS in the Mohanlal Bhandar at Surat.
Pannalal Jain Sarasvati Bhavan, Bombay List of MSS. This Bhavan has collected lists of MSS in the various Digambara Bhandärs throughout India. So far five reports are published.
Bhandär of Bhattarakji, at Śravan Belgola, list of MSS.
Daurbali Jinadās Bhandär, at, Sravan Belgola, List of MSS.
List of MSS. in the Library at Strassburg, by E. LEUMANN, Vienna Oriental Journal, Vol. XI, 1897.p. 279. A list of Svetämbara MSS. published in Ubersicht Uber die Avaspaka Literatur, Hamburg, 1934. P. III. Alphabetical catalogue of all MSS. in the 11 different Bhandärs at Surat: 1. Sri Jainananda Pustakälaya, Gopipura; 2. Sri Jinadattasüri Jñāna Bhandar, Gopipura; 3. Sri Mohanlal Jain Jñäna Bhandara; Gopipura; 4. Seth Nemchand Melapchand Jain Upaśraya, Gopipura; 5. Hukum muniji Jain Jñanabhandāra, Gopipura, 6. Devchand Lalbhai Pustakoddhar Fund Library; 7. Mandirsvami Temple Library, Bada chauta, Surat, 8. Jain Upasraya Library Bada chauta; 9. Cintämaņi Pärsvanätha Temple Library, Sahapur, Surat 10. Dharmanatha Temple Library, Gopipura; 11. Adinätha 1 emple Library, Gopipura.
Tapa Gaccha Bhandär at Jesalmir, List of MSS.
Terapanthi Bada Bhandār at Jaipur, List of MSS.
Vimala Gaccha Upaśraya Bhandar (Falusha's pole) Ahmedabad, list of 555 MSS.
Vimala Gaccha Upāśraya at Haji Patel's pole, Ahmedabad, 1426 MSS.

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JAINA BIBLIOGRAPHY
Vimala Gaccha Upasraya at Ahmedabad 360 MSS.
Vimala Gaccha Upāśraya at Haji patel's Pole, Ahmedabad, 347 MSS.
Descriptive Catalogue of the MSS, in the BBRAS, four volumes by H. D. VELANKAR pub. in 1925, 1928 and 1930. Višrāma Bāga Collection, now kept at the Bh. Ins.
Descriptive Catalogue of the Berlin MSS by A WEBER, Two Volumes.
Texts--Publishing Series:
Agamodaya Samiti Series, Surat. Devachand Lalbhai Pustakoddhära Fund Series, Bombay and Surat,
Jain Atmānanda Sabhä Series, Bhavnagar.
Jain. Dharma- Prasäraka Sabhä Series, Bhavnagar.
Manekchand Digambar Jain Granthamala, Hirabagh, Bombay.
Raichand Jain Sāstramālā, Hirabagh, Bombay.
Yaśovijaya Jain Granthamäla, Benares and Bhavnagar.
Printed Books and Magazines:
M.D. DESAI, published by
A History of Jain Literature Written in Gujarati by
Jain Svetämbara Conference, Bombay, 1935.
Jain Hitaiš7, a Hindi Monthly published at Bombay, upto 1921.
Jain Gurjara Kaivio, 2 vol. by M. D. Desai J. Sve Con. Bombay, 1926,1931.
Jain Stotra Samdoha, Collection of Jain Stotras, 2 vols. Ahmedabad 1932, 1936.
Pattävali Sammuccaya, Part I, Viramgam, 1933 (Several Pattavalis of the Different Gacchas).
Sadhana Samagri (materials for a history of Jain Literature) by Muni JINAVIJAYA Ahmedabad 1933.
Sravana Belgola inscriptions in Hindi, M.D.J. Granthamäla No. 28. Bombay.
28
J. Dowson. A Classical Dictionary of Hindu Mythology and Religion, Geography, History and Literature. London-1950,

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JAINA BIBLIOGRAPHY
P. 1. Abhidhāna, a dictionary or vocabulary-Abhidhāna Chintāmani of Hema
chandra (13 th cent.) edited by BÖTHLING and RIEU,
P. 9 Ahi-chhatra, Ahi-Kshetra, a city lying north of the Ganges, being
the capital of Northern Panchäla; the Adisadra of Ptolemy, its remains are visible near Räm-nagar.
P. 38
being
Bhāgavata Purāņa enumerates 22 incarnations; the 8th Rishabha, a righteous King, father of Bharata.
P. 92. Dig - Ambara, 'Clothed with space'. A naked mendicant. A title of
Siva.
P. 187. While in exile the five Pandavas each assumed two names, one for
use among themselves and one for public use. Sahadeva was Joyadbala in private and Arishtanemi, a vaiśya in public.
P. 221. Nava-Ratna nine gems; Vikramaditya, whose era the Samvat begins in
56 B.C. his court gems-Kshapanaka, Amarasinha etc.
P. 267. Rshabha. son of Nabhi and Maru, and father of a hundred sons, the
eldest of whom was Bharata. He gave his kingdom to his son and retired to a hermitage, where he led a life of such severe austerity and abstinence, that he became a mere “Collection of skin and fibres, and went the way of all flesh". The Bhagavata Purāna speaks of his wanderings in the western part of the Peninsula, and connects him with che establishment of the Jain religion in those parts. The name of the first Jain Tirthankara or saint was Rshabha.
P. 313. The Sürya-vamsa as solar race--Ikshväku—in the Dynasty of Mithila
31st is Arishtanemi, 33rd is Supäráva.
29
Encyclopeidia of world Art. New York, Toronto, London vol. I. (copy right C. 1959 London).
(English-Language edition corresponds to the Italian version):--
(III) BIBLIOGRAPHY
30
F. HALL. A contribution towards an index to the Bibliography of the Indian philosophical systems. Calcutta 1859

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JAINA BIBLIOGRAPHY
13
Pp. 165-166. Review on the Saddarśanasamuccaya, Summary of philosophy according to the Jaina point of view, by Haribhadrasūri. This famous author was converted from the Brāhmanism to the Jainism. He wrote a great number of works and raised, it is said, at Gopanagara, a magnificent temple in honour of Mahävira.
Pp. 166-167. Review on the SaddarśanavȚtti, a Commentary on the Saddarśanasamuccaya, by Caritrasimhagani.
31
A. GUERINOT. Essui de Bibliographie Jaina. Paris, 1906. (Annales du Musee Guimet-Bibliotheque d'Etudes, vol. 22).
Pp. i-xxxvii. Introduction.
Pp. 1-568. It contains references to 852 publications dealing with various Jaina subjects.
A, BALLINI. Bolletino (Bibliografico ); Jainismo. (Rivista degli Studi Orientali, ol. I. Pp. 552-551). Roma, 1907-1908.
Indication of the principal publications relating to Jainism - 1907.
apreared in 1906
33
Eckford. C. LUARD. A Bibliography of the Literature dealing with the Central India Agency to which is added a series of Chronological tables. London, 1908 Contains names of some Jain publications.
34
A. GUERINOT. Notes de Bibliographie Pp. 47-148).
Jaina (J.A. 10th Ser., XIV, 1909,
.
.
35
Haven,
Index to the Journal of the American Oriental Society, vols. 1-XX New connecticut, 1911.
Subject Index:
P. 89. Jain, the veild, at Badami, 19, ii, 39, 20 223 Jain, theory of liberation, # 191,

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JAINA BIBLIOGRAPHY
36
Annual Bibliography of Indian Archaeology for the year 1930. Leyden-1932.
Pp. 9-11. The Sittannavāsal Paintings, Pudukotta State by A.H. LONGHURST.
Sittannavāsal a hill situated about 9 miles north-west of Pudukotta town; a Jaina strong-hold; Seventeen stone beds in a natural cavern, one of which contains a short Brahmi inscription of the third century B.C. indicating that the cavern was used as a monastery by the Jains at that period. Paintings in the rock-cut Pallava temple of the 7th century at the foot of the hill. Four short inscriptions in early Pallava Grantha script of the 7th century recording names of visitors. The temple was excavated during the reign of Mahendra I when he was an adherant of the Jaina faith. It contains five life-size rock-cut images of seated nudeja in Tirthankarās. The temple consists of a cella, 9'-6" square and 7'-5" in height with a small pillared verandah in front measuring 22'-6" in length, 7'-6" in width and 8-3" in height. (Fig. 2. plan of cave Temple, Sittannavasal). The sanctum ceiling decorated with coloured floral and geometrical patterns; the central portion of the verandah ceiling and the two cubical pillars contained paintings, representing a Lotus Pond covered with flowers, leaves, fish, water fowl, elephant, cattle and three men (Plate v.). Two graceful female figures (Plate vi) on the two pillars. On the face of one pillar a coloured drawing of a king and his consort.
P. 26. Annual Bibliography of Indian Archarology. No. 6. Eastern Art. An Annual vol. II. Philadelphia 1930.-An illustrated Svetämbara Jaina manuscript of A.D. 1260 by A.K. COOMARSWAMY pp. 237-244.
P. 36. No. 49. The Indian Historical Quarterly vol. VI, Calcutta-1930.
The caste of Chandragupta Maurya by Amalanand GHOSH pp. 271.283. When was the Gomața image at Sravana-Belgola set up? A. VENKATASUBBIAH pp. 290-309. Digambara Jaina Stupa at Mathura, by K. P. JAIN pp. 376-377.
P. 38. No. 52. The Journal of the Bihar and Orissa Research Society, vol. XVI (1930). A note on the lathigumpha inscription of emperor Khäravela by N. TRIPATHI pp. 189-205. Khāravela and the Madala Panji by N. TRIPATHI pp. 211-215.
P. 40. No. 59. Nägari-Pracharini Patrika in Hindi. Vol. X. Parts 3, and 4. (Samvat 1986) Beneras 1930-Sri Khāravela prasasti aur Jain dharma Ki Prachinată (The Eulogy of Khāravela and the antiquity of the Jain religion) by K.P. JAYASWAL pp. 499-502. Var Nirvana samvat aur Jain Kala-ganana (The era of

Page #40

JAINA BIBLIOGRAPHY
the Nirvana of Mahavira and Jain Chronology) by Muni KALYAN-VIJAY pp. 586
745.
P. 40. No. 59. Idem-vol. XI parts 1 & 2 (Samvat 1987)-1930. Jain Kal-gana na-Vishayak ek is prachin parampara by Muni KALYAN VIJAY pp. 75-104.
P. 40. No. 60. Prabasi (in Bengali) for the year 1337. Calcutta 1930-31.
15
Jain Dharma (Ayagapaṭṭa), by R. D. BANDYOPADHYAYA. pp. 811-817 with Six illustrations.
Prabast for the year 1338, Calcutta 1931. Paharpur, by SAROJENDRA NATH RAY pp. 664-672 with ten illustrations.
P. 41. No. 66. Anonymous. Do you know that the biggest Statue in Asia is in India? Statesman, 14 Dec. 1930 with 3 illustrations of the Statues ef Gommateśvara at Sravana Belgola and of Buddha at Awkana, Ceylon.
P. 42. No. 67. (Anonymous) Discovery of three-terraced Buddhist temple. Times of India, Bombay March 29, 1930. Excavations at Paharpur-the main shrine copper-plate grant of the year 159 of the Gupta Era.
P. 42. No. 68. (Anonymous), 1400 year-old temple find. Excavation revelations at Paharpur where three sects worshipped. The Englishman, Calcutta. March 25, 1930.
P. 49. No. 148. BANDYOPADHYAYA R.D. Jain-dharma (Ayagapatta) Prabasi vol. XXX. Part I (year 1337). pp. 811-817. With 6 illustrations; a description of various Ayagapatta (i. e. stone slabs carved with an image of a Jina surrounded by numerous auspicious emblems) found near Mathura.
P. 50. No. 162. CHOPRA. U.C.-Among the ruined temples of Madanpur. Times of India weekly, Bombay, Oct. 12 th, 1930. Ancient Jain remains built by the Chandel Rajas in the 11th-13th centuries.
P. 54. No. 198. RAY. S. N. Paharpur (in Bengali) Prabasi, vol. XXXI part 1. Year 1338 pp. 664-72 a description of the Vihara and temples excavated near Paharpur. No. 203. VENKATASUBBIAI A. when was the Gommata image at Sravana Belgola set up? Ind. Hist. Qu. vol. II. No. 2 pp 290-309-it was set up in 980 A.D. No. 205. VOGEL, J. Ph. La Sculpture de Mathura Ars Asiatica, vol. XV Paris ' and Brussels. 1930.
P. 56. No. 209. BROWN, W. Norman. Early Vaishnava Miniature Painting from Western India.
Eastern Art vol. II pp. 167-206. Vasanta Vilasa and the Jain manuscripts from Gujerat (15th Century).

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16
JAINA BIBLIOGRAPHY
No. 215. CoOMARSWAMY. A. K. An illustrated svetămbara Jaina manuscript of A.D. 1260.
Eastern Art. vol. II pp. 236--40 with 5 illustrations.
No. 216 COOMARASWAMY A. An early illustrated Jain manuscript. Boston Blin XXVIII pp. 7–8 with 2 figures.
P. 58. No. 229. MEHTA, N. C. Some new pictures. The Modern Review vol. XL VII illustrations to the Jain romance Sripāla Rās, dated Gujarat 1837 A.D.
P. 62. No. 263. BARUA Benimadhaba, Old Brahmi Inscriptions in the Udayagiri and Khandagiri caves, Calcutta University 1929.
P. 64. No. 277. JAYASWAL, K. P. An important Brahmi inscription (Barli stone) J. B. & O.R.S. vol. XVI pp. 67 f. with one plate. A very fragmentary Jaina inscription in Brahmi characters, found on a portion of a split pillar near Barli, Ajmere. It is dated in the year 84, while according to the author would be equivalent to 374/3 B.C. which would make it one of the earliest Brähmi inscriptions being of Pre-Asokan times.
P. 66. No. 289 KUNDANGAR K.G. Rāyabäga inscription of Däsimarasa. J. Bom. Hist. S. vol.III. pp. 192-200 with one plate. Jaina inscription in old Kannada characters and partly Sanskrit, partly Kannada language found in the Kolhapur district; it fixes the date of accession of Chalukya Jagadekamalladeva of Kalyana (1019 A.D.).
P. 69. No. 314. TRIPATHI, Narayan. A note on the Hatigumpha inscription of Emperor Khäravela. J.B. & O.R.S. vol VI Pp. 189—205. The correct expression is Hāti (Gumpha) Aira. In Orissa are at present many places such as Airipur, Airikänä etc. There is an old Sanskrit MS. in the possession of a Brahmin at Bhubaneswar which contains brief accounts of various dynasties of Kings who held sway over the Tri Kalinga countries After the Mauryas, a dynasty called Bhila Vamsa became the paramount lord over Kalinga. The Kings of the line were Buddhist: their names were (1) Aira Bhila, (2) Khara Bhila, (3) Sura Bhila, (4) Nara Bhila. (5) Dhara Bhila, (6) Sara Bhila, (7) Khara Bhila II. Khara Bhila I .. may safely be identified with Kharavela III Cheti-Räja.
P. 70. No. 324. MUNI, K.V. Vir Nirväņa Samvat aur Jain Kala Ganana in Hindi. Nägarī. vol. X pp. 586-745. That Saka was born 615 yerrs and 5 months after Mahāvīra's death.
No. 325. MUNI K. V. Jain, Kala--gananā vishayak ek tīsri prächin parampara Vikramärka was crowned in Ujjaini 410 years after Malāvīra's death.

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JAINA BIBLIOGRAPHY
P. 74. No. 362. GHOSH Amalananda-The caste of Chandragupta Maurya. Ind. Hist. Q. vol. VI. No. 2 Pp. 271-283. Candragupta was in reality a high class Ksatriya of the Moriya clan of Pipphalivana.
P. 77. No. 391 JACOBI Hermann-Buddhas und Mahäviras Nirvana und die politische entwicklung Magadhas in jenerzcit. Berlin 1930.
17
P. 78. No. 393-JHAVERI Krishnalal M. Some Farmans of Shah Jahan. The Modern Review, vol. XLVIII-pp. 27-30. Farmans in favour of the Jains of Gujarat.
P. 84. No. 452. SAMSOOKHA, Puran Chand-A few notes on Pusyamitra and the Sunga Empire. Ind. Hist. Q. voi II No. I pp. 185-191. A controversy with R.P. Chanda concerning the restoration of the Jain Angas by Khäravela.
P. 88. No. 483. TRIPATHI, Narayan-Kharavela and the Mädala Panji. J. B. & O.R.S. vol. XII pp. 211-215. The Mädala Panji is a chronicle maintained at the temple of Jagannatha in Puri......we have been able to equate Khäravela...... with Bhoje Raja--Bhoja Raja.
P. 89. No. 490.-CODRINGTON, K. D.B. Ancient Sites near Ellora, Deccan. Ind. Ant. vol. LIX-pp.10-13.
37
ARTHURA C. MARCH-A Buddhist Bibliography, London-1935.
No. 124. J.BIRD. 1847-Historical researches on the origin and principles of the Buddha and Jain Religions. Illustrated by descriptive accounts of the sculptures in the caves of Western India, with translations of the inscriptions from those of Kanari, Karli, Ajanta, Ellora, Nasik etc.
303. Encyclopaedia Britanica, 11th edi. Jaina.
408. J. FLEET. Notes on a Jain Inscription at Mathura. J.R.A.S. 1905.
p. 635.
861. A SEN-Schools and Sects in Jaina literature. Cal. 1931. pp.55. An
of the doctrines & practices of the philosophical and religious sects of Jaina canonical literature.

872. Chimanlal J. SHAH-Jainism in Northern India: 800 B.c.-526 A.D. History Research Institute, St. Xavier's college, Bombay. London, 1932.
940. Articles in Encyclopaedia of Religion and Ethics-Mathura VIII. 494-5.

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JAINA BIBLIOGRAPHY te 969-975. Alice Margaret STEVENSON. The Heart of Jainism, Oxford, 1915. pp. 336. Notes on Modern Jainism, Oxford, 1910. Festivals and Fasts. E.R.E., V. 875-9. Prayer E.R.E., X 493 --5. Svetämbaras-E.R.E., XII. 123-4, Worship. E.R.E. XII. 799–802.
987 & 1231. AIYAR K.V. Subrahmanya. The Origin & Doctrine of Buddhism and Jainism in Southern India. I.A. 1911; J.R.A.S. 1911.pp. 209–218.
1314. Cecil BENDALL-Ancient Indian Sects & Orders mentioned by Buddhist Writers. J.R.A.S. 1901. pp. 122–7.
1348. J.G. BÜHLER-On the Indian Sect of the Jains, Edited with an Outline of Jaina Mythology by James BURGESS. London. 1903. IV. 79.
1349. James BURGESS-Buddhist and Jainist Caves (1881-3) 3 vols.
1642—1643. Hermann Jacobi. Jaina Sutras-Vols. 22 & 45. Pt. I. The Acārānga-Sutra & Kalpa-Sutra.
Pt.11. The Uttarādhyayana—sūtra & Sūtrakritanga-sutra.
The Nestorian Monument. 1909. British Museum, Ottoz.
1358. Paul CARUS- C. 7 (10).
1644. K.P. JAIN-Mahävira & Buddha.
B.S. (B.r.B. 634). pp. 113-177.
1645. Jaina references in Buddhist Literature I.H. Q. vol. II. 1926. P. 698.
1646. J. L. JAINI-Outlines of Jainism, edited by F. W. THOMAS. 1916. 1654. H.L. JHAVERI— The first principles of the Jain Philosophy. London, 1910.
1669. A. Berriedale KEITH-Mahavira & the Buddha, B.S.O.S. (London). VI. 1932. pp. 859-66.
1767. Puranchand NAHAR-An Epitome of Jainism & its relation to modern thought. Calcutta 1917.
1792. C. F. OLDHAM-The Sun & the Serpent : a contribution to the History of Serpent worship, London 1905. pp. 207. -Chap. IX deals with Buddhism & Jainism in relation to sun & serpent worship.
&
Buddhist
1806. K.B. PATHAK. Kumärila's verses attacking the Jain notions of an Omniscient Being A.B.O.R.I. XII.2. pp. 123-31.

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JAINA BIBLIOGRAPHY
1983. Edward Thomas--Jainism, the Early Faith of Asoka. J.R.A.S. 1877, pp. 155.
Articles
1988. F.W. THOMAS-Outlines of Jainism 1916. (B.M.) Ac. 2091.-C in J.R.A.S.
2066. Herbert WARREN - Jainism in Western Garb, as a solution to life's great problems, Madras, 1912.
2086. M. WINTERNITZ - A History of Indian Literature Vol. II. Buddhist Literature and Taina Literature. Calcutta, 1933.
Translated from the original German by Mrs. S. KETKAR & Miss H. KOHN & revised by the author. pp. 424-595. Jaina Literature. pp. 614-615. The year of the Death of Mahāvira.
38
A.B.M. HABIBULLAH-Medieval Indo-Persian Literature, relating to Hindu Science and Philosophy, 1000-1800 A.D. - A Bibliographical Survey (I.H.Q. Vol. XIV. Calcutta, 1938).
P. 170.- Jainism :
Pancāśata Gai (Govindācārya.) Dilaram (of Bijapur). Pancāśata Gai (Persian commentary of the Sanskrit version of the original Präkrit collection of 346 distichs); Rieu. Add. 25022, copied 1796.
Karmakända (Ascribed to Nemicandräcärya). Dilaram (of Bijapur). Karmakända written for General Claud Martin) Persian commentary of the original Präkțit text 1796. Rieu Add. 5022. ii, n.c., 1796 (1796 Rieu-Catalogue of Persian MSS. in the British Museum by C. Rieu. London, 1879. Supplement 1895)
39
Bibliography of Indian History & Oriental Research, Vol. 1,
BRAZ. A. Fernandes for 1938, Bombay.
Pp. 43-44. Jainism.
BRAZ A. Fernandes—Annual Bibliography of Indian History And Vol. 11 for 1939, Bombay, 1941.
Indology
P. 74-75 Jainism.

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20
JAINA BIBLIOGRAPHY 2. Braz A. Fernandes--Annual Bibliography of Indian History And Indology-Vol. III, for 1940— Bombay 1944.
.
Pp. 101-107 Jains and Jainism.
BRAZ A. Fernandes-Annual Bibliography of Indian History and Indology. Vol. IV. for 1941-Bombay, 1946.
Pp. 92-100 Jains and Jainism,
BRAZ. A. Fernandes-Annual Bibliography of Indian History and Indology. Vol V. for 1942--Bombay, 1949.
Pp. 92-99. Jains and Jainism.
40
George M. MORAES.-Bibliography of Indological Studies 1942, Bombay 1945.
Pp xxvlll-xxlx. A note on Archaeological excavations in Pudukkottai State (1938-44)-by K.R. SRINIVASAN - Mounds called "samaņar-tidal" ora samanar-n.edu (means Jain mound')--one such mound excavated in Mosakudi village-an extensive mound 4-5 ft. high, on its slope were a nude standing Tirthankara idol and a Yakşi; one idol of seated Pärsvanätha removed from here to the state Museum. There is a Tamil inscription of the early Cola period on the moulding of the plinth and it gives the name of the place as Peneñjar and of the temple as Perumpalli, During excavations were found a nude standing idol of Tirthankara, a lotus base of a Manastambha in stone, panels of gables and other figures made in stucco, and large quantities of large sized bricks; images of Adinatha, Parsvanātha and Mahävīra, and Yaksī; traces of a compound wall 134 ft. long and 100 ft. wide round the temple; all sculptures of the Pallava period (7th-9th centuries A.D.).
Another Jain mound in Nallur, 50' x 50' was excavated; seated image of Mahavira with triple umbrella, chowrie bearers, two lions.
On a mound (85' X 58') in Sembăttur were found 3 stone pillars, two pilaster, all with lion bases, idols of Mahävira, a Yakṣi with an inscription, similar lion pillars belonging to this temple were traced out in temples of a much later date in two villages, nearby; features of the lion pillars and Mahāvīra indicate late Pallava times (8th-9th centuries A.D.), which the Yakşi's inscription is of the time of Cola, Rajaraj I (985-1014 A.D).
These monuments illustrate the history of the temple architecture in the south and the evolution of the various motifs from the Pallava to the Cola period; they show certain indigeneous motifs mot found in the typically Pallava monuments round about Kanchi.

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JAINA BIBLIOGRAPHY
K. VENKATESWARA SARMA. Index of papers submitted to the All - India Oriental conference Sessions I to XII (1919-1944); Poona, 1949. Title Index :
Ādīśvaracarita, the first book of the Tri şaşți śalākāpuruşacarita of Hemacandrācārya (summary) Helen M. JOHNSON Vth Conf. Summaries, 67-70. Asoka and Jainism, KAMTA PRASAD JAIN. VIII conf; Sum. p. 71.
Bhägvata and Jain religions, origin of the Prahlad C. DIVANJI Ann. Bh. Ori. Re. Inst. XXIII. XI. Sum. 117-18 pp 107-25.
Brahmi Inscriptions, the caverns and, of Southern India H. KRISHNA SASTRI I conf. vol. ii, 327-48. Buddhism section, Präkşts, Jainism and N.P. CHAKRAVARTI IX conf. pp. 659-68.
Buddhist Studies, the present position of Präkrt, Jain and their future. Prākrta sec. A.N. UPADHYE, XI. conf. Jain Anti. VIII. & IX. pt. ii, 27 60. Cāmundaraya, Sangraha of (in Kannada) VIII, 125. Dhanabhūti, paleographic tests and the date of, and Khāravela, RAMAPRASAD CHANDA, II, Lii. Ditthirada, remnants of the Jaina Śrutänga, H.L. JAIN, X conf. 214–32.
Dharmaparikșa, Harişena's, A. N. UPADHYE. XI con. 101-02 An. Bh. Or. Re. Ins. XXIII, 592-608.
Dravidian languages section, Kannada and other. Antiquiry of the Kannada literature as compared with that of the literatures of the sister languages of South India R. NARASIMHACHAR. VIII con 801-13.
Gomata colossus, the art of the, M.H. KRISHNA. VIII, 690-91.
Haribhadrasūri, the date of, Muni Jinavijayaji. I. vol. I. c xxix-c xxvi.
Harişena's Dharmaparik şā in Apabhramsa, A.N. UPADHYE An. Bh. Ori. Re. In. xxiii, 492-608. XI. 101-02.
Jain Antiquities in Vidarbha, the ancient Berar Y. K. DESHPANDE. IX. 816-22.
Jain frescos of Sittannavasal--600-640 A.D. K.R.SRINIVASAN X. sum. 130.
Jain relief at Mathura, a nativity scene on a, V.S.AGRAWALA XII sum. ft. iii. p. iii.
Jaina, A Critical examination of Svetāmbara and Digambara chronological traditions, H.C.SETH. XII sum. pt. ii pt. ii. 20-21.
Jaina and Buddhist studies, the present position of Präkệt, and their future * A.N.UPADHYE. XI. pt. ii. Jain Anti. VIII. & IX. 27-60.

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22
JAINA BIBLIOGRAPHY
Jaina canonical literature, a dissertation on the earliest stratum in the development of the, P.C.BAGCHI, II. Liv. J. Dept. Lett. XIV, 1-7 (On the Purvās).
Jaina classical Sanskrit literature, a note on the, P.C. NAHAR II.li.
Jaina Dharma and Jaina Darśanas. SUBBIAI SASTRI VIII. sum. 49.
Jaina epistemology. S.SRIKANTHA SASTRI VIII sum. 49.
Jaina Rāmāyaṇas, the D.L.NARASIMHACHAR VIII sum. 58-59.
Jainas, the mode of ascertaining the right time of study among the, AMULYACHANDRA SEN. XI. 106.
Jainism, a hidden landmark in the story of, H.L.JAIN, XII. pt. I,B.C. Law vol. pt. ii. 51-60. 122-23.
Jainism, Asoka and, KamTA PRASAD JAIN. VIII. Sum. 71.
Jainism in Kannada literature. H.CHENNAKESAVA AYYANGAR, IX. 1299-1302.
Jainism in South India, early history of, V.R.RAMACHANDRA DIKSHITAR VIII sum. 78-79.
Jainism, mystic elements in, A.N. UPADHYEIX. 673-77.
Jainism, Präkrts and, H.L.JAIN XII. vol. ii. 131-46.
Jainism, women in, H.R.KAPADIA VII. 259-62.
Jains, the, in Pudukkotta state. K.R. VENKATARAMAN IX. sum. 91-94 J. Or. Re. XIII. 1-14.
Pali and Jain sources)
Janaka, King, and the burning of Mithila (from C.V.RAJWADE I. vol. ii. 115-124.
Jatasimhanandi of Kopbal inscription, A.N. UPADHYE X. sum. 80-81.
Kannada language and literature, a brief account of the, R. NARASIMHA. CHARYA IV vol. i. pro. 58.
Kannada language, and literature, a short survey of, K. NARASINCA RAO, V sum. 62-63.
Kannada language, relationship between Präkşts and the, R.S. PANCIIAMUKHI XI. sum. 270.
Kannada language, state of the, from the early times to the 13th century A.D. H. SESHA AYYANGAR X. sum, 191,

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JAINA BIBLIOGRAPHY
Kannada literature, chronological history in, H. CHENNAKESAVA IYENGAR, XI sum. 136-37.
Karnataka-Sabdanuśāsana, authorship of, K. VARADACHAR, VIII Sum. 129-30.
Khāravela, SUNITI KUMAR CHATTERJI VII Sum. 73.
Kharavela and Pusyamitra, can, ever be contemporaries?
T.L. SHAH. VII Sum. 131--33. (Ancient India, T. L. Shah) Khäravela's personal history: three points. B.M. BARUA V. vol. i. 364-385.
Mahesvarasūri's Jhānapañcamikatha-Study. A.S. GOPANI XI Suin. 103.-5.
Manuscript Bhandars, the Jain, at Patan: a final word on their search. J.S. KUDALKAR I. vol. i. cvii-cix An. Bh. Or. Re. I. III, 35-52.
Padmaprabha and his commentary on Viyamasära A.N. UPADHYE VIII. 42534. J. uni. Bom. XI. 100-10.
Padmeparāna, Paumacariya and, B.A. CHAUGULE XI. Sum, 103. Pataliputra, the Jain tradition of the origina of, P.C. NAHAR VI, 169–71.
Paumacarija, the authorship and date of the oldest extant epic in the Jaina Mahāräştri language S.C. UPADHYAYA VII. 109.
Rşabhadeva on the identification of an image K. MITRA In. H: Q. XVIII 261-66 sum 162-63.
Sanskrit literature, a note on the Jaina classical, P.C. NAHAR II. li.
Säntale, the queen of Vişnuvardhana (Hoyasala). R. CHAKRAVARTI VIII. Sum.
126.
Silappatikāram, the date of, E.M. SUBRAHMANYA PILLAI. III. 229-33.
Syadvada, reference to, in the Ardha-inagadhi canon. A.N. UPADHYE IX 609-72.
Vratyas, the, A. CHAKRAVARTI III. Sumi-ii (Jain Gazette), xxi. 161 ff.
Index to Journal of the American Oriental Society, volumes 21 to 60, New Haven, Connecticut, 1955.
Subject Index
P. 69. Jain, Jaina, Jainist. Jainism, Caritas and Prabandhas as chronicles, 36 55; categories 46 268 f; as Dravidian reaction, 39 125; Kalpasutra, date of a paper Wianuscript of 57 118 f. ; Katha(naka) writings, 36 55f.; Mahārāsýri, words found

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24
JAINA BIBLIOGRAPHY in Vedas but not in classica! Sanskrit. 44.160; in North India, 52.393-395; nuns in Hindu fiction, 14.204, 236-242; sacred texts, earliest date of, 56.371 Sanskrit, correspondences with Buddhist Sanskrit, 40.342 f. ; words and forms, in Salibhadra Carita. 43. 287–290.
42
The western Kșatrapas,
E. J.RAPSON---Catalogue of the Coins of the Andhra Dynasty. the Traikutaka Dynasty and the 'Bodhi' Dynasty, London 1908.
P. XII. F.N. 1. Local Character of Indian Coin types; Inscriptions prove that Brahmanism, Buddhism and Jainism continued throughout the two centuries before end after Christ to flourish side by side. The coins, no doubt, reflect the particular form of religion which prevailed in the district in which they were struck.
P. XVII: Hathigumpha inscription of Kharavela: date of the inscription 157 B.C. Khäravela's accession 170. B.C. Viddharäja father and Ksemarāja Grandfather of Khāravela (alias Bhikşuräja);
P.XXXIX Paithan on the Godāvari in the Nizam's Dominions, the ancient Pratisthān, is in Jain legend the capital of king Śalivähana (Śätavähana) and his son Sakti-Kumära.
CLXXV. Nandipäda, the foot-print of Nandi. The symbol associated with the Figures and Siva and his bull but it is frequently seen, often in a more elaborate form, in Buddhist and Jain sculptures (e.g. The Jaina Stupi and other Antiquities of Mathura, Ar. Svr. Ind.XXpl. XL.)
P. CLXXVII Symbols found on the most primitive coinage of Ancient India and most of them are of frequent occurence in inscriptions and sculptures, are common property of diverse sects in different parts of India-i. e. the Brahmans, the Buddhist and the Jains.
43
S.M. EDWARDES - A review of Catalogue of the Indian collections in the Museum of Fine Arts, Boston--by A.K, COOMARASWAMI --(Ind. Anti, vol. LIII-1924-Bombay).
P. 184. The Museum possess, illustrated Jain MSS; salient features of Jainism)
Pp. 273-276: The history of Jainism from the period to the modern times, remains to be written. The work attempts the value of Jain contribution to the rich and fruitful streams of south Indian Culture; origin and early history of Jainism; migration of the Jains; Jain faith from the Sangham age; the authors of Tiukural Tolkāpiyar, Kalingathuparani were Jains; Kundakunda, the contemporary and instructor of Sivaskanda of Kanchi 'n the first century A.D.; Tiruvalluvar not a Jain; Tolkapiyar was a Jain (according to Panan-baraņār a contemporary); the Tamil

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JAINA BIBLIOGRAPHY
25
work Periyapuranam reflate with fanciful account of miraculous incidents which no modern student of history would care to accept; Appār a Jain spending his life in the Jain-cloisters at Tirupäpuliyur. Confusing persecution of the Jainsimpalement of 8000 Jains; the frescoes on the walls of the 'Golden-city tank at Madura (Minäkshi temple); the age of the Alvärs-exhibits a confusion; the Kalabhras were Jains not supported by evidence. Age of the Sangam.
44
S.M. EDWARDS : Book Notice : Catalogue of the Indian Collections in the Museum of Fine Arts, Boston-1924. (Ind. Ant. Vol. LV-1926-Bombay). - P. 40. Character of the Jaina religion; legends connected with Mahāvīra, Pārsvanātha & other protogonists of Jaina tradition and the Jaina cosmology; literature and paintings; miniatures reproduced from Ms.; the art of Jaina paintings, represents the survival of an old hieratic tradition; contains 39 plates.
45
(J.U.P. H.S.)
Vol. 23
V.S. AGRAWALA--Catalogue of the Mathura Museum (1950) Lucknow, 1952.
Pp. 36-51---Jain Tirthankara Images : (a) Dated images of the Kushäņa period : Descriptions and find places are given.
B. 71-Stele with 4 nude Jinas : Ins. Text. Trans. mention Sam. 4 Kotiya Gaña, Uchenägara Säkhā, the Brahmadäsika Kula; Mihila. 1565 : Fragmentpedestal of a Jina image. Ins. Text. translation mentions year 33, disciple of the preacher Arya. (Reign of Huvishka).
B. 70-Stele-4 nude Jinas Ins. Text. Tr. 35th year; Kottiya, Brahmadāsika , Uchchanagari, Srigriha (Sambhoga).
B. 29.- Fragments--pedestal of a Jina. Ins. Text. Tr. Huvishka, year 50, (Kushāņa period).
490-Fragment of a Tirthankara Image Ins. Text, trans, mentions year 84 (162 A.D.) Vardhamāna-pratimā, a gift of Okharikā, daughter of Damitra and Datä; Satyasena, dharbệidhi, of the Kottiya Gana.
B. 2--Image of Jina. Ins. Text Tr. mentions year 83 Mahäräja Väsudeva ; gift of Jinadasi, daughter of Sena.
B. 3-Image of Jina. Ins. Text. Tr. year 83.
B. 4 Image of Ādinātha or Rishabhanātha-Ins. Text. Tr. mentions Väsudeva, year 84, Kotabhāva Ainnra, Bhatadatta Ugabhinaka, Kumäradatta, Bhagavato Arhato, Rishabhasya pratima.

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JAINA BIBLIOGRAPHY
1. B. 5-Image of Jina. Ins. Text. mentions --Kottiya Gana. . Undated Kushäņa Images, both inscribed and uninscribed.
B. 8--Image of a Jina. B. 9-Torso of a Jina. B.12--Image of a Jina. B.13—Image of a Jina.
B.14-Fragment of a statue of a Jina. Ins. Text. Tr. mentions--preacher Siha, the pupil of Datta .
B.16—Statuette of a Tirthankara.
B.17--Statuette of a Jina. Ins. Text. mentions Dharmamitra, Jada, Dhimabodhiya.
B.18-Statuette of a Jina Ins. Text. Tr. Kottiya Gana, Vachchhalika Kula, Vadhamäna pratima; Choda Rishidāsa.
B.27—-Fragment of a Jina. B.30—Fragment of a Jina. B.32—Image of a Jina.
B.34 to B. 42–Torsos of Jinas. . B.43—Fragment of a Jina.
B. 55, B. 57, B. 58, B. 62-Heads of Jinas.
B.63—Statuette of a Jina. - B.64—Fragment.
B.67—Stele with- 2 nude Jinas--one with seven hooded Näga and the other with straight hair falling on both shoulders.
B. 68-Stele with 4 nude Jinas Ins. Text. (Kushāna period). B. 69- Stele with 4 nude Jinas. Ins. Text. mention Sanghadeva. B. 72-Stele with 4 nude Jinas. B. 73--Stele with 4 nude Jinas. B. 78—Head of a sina. 272–Fragment of a Tirthan kara image. Ins. begins Siddha (Kushäņa period).
276-Pedestal of a four-fold Jina. Ins. Text. Tr. mentions gift of Bhuttidāma of Abhisara (Town) Preacher Rishidāsa, Kushän Period. Abhisär, the Aisares of the Greeks identified with Hazarā, the north-western district of the Peshawar Divisions.
291-Headless image of a Tirthankara. Inscription (Kushāņa period).
373—Fragment--portion of Jina figure.

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JAINA BIBLIOGRAPHY
22
** 396--Fragment of a Jina Ins.—dedicated in the reign of Kanishka (Kushāna period).
397- Fragment of Tirthankar Statuette defaced Ins. 433-. Fragment of a colossal Jina (Kushāna period). 560_Upper portion of a four-fold Jina. Kushäna. 564-Bust of a Jina. Kushāna. 576-Fragmentary bust. Kushäna. 577-Upper part of a Jina. 723-Head of a Jina. Kushäņa. 741-Bust of a Jina. Kushāna. 790.- Fragment of a pedestal of a Jina. Ins, mentioned Vachaka-Kushäna. 794-Fragmentary bas-relief Kushäna period. 972--Fragmentary image--Ins. Text. Tr. mention Riddhila, pupil of Naga
nandi; Sabha, Bhavanaka, Datila Kushäna. 1011-Statuette of Tirthankar. Kushäņa. 1260- Head of a Jina. Kushäņa. 1262- Fragment of a Jina. Ins. Text. mentions Arahitta-Chetiya. 1263-Fragment of a Jina. Ins. Text. mention Jayadäsa, Sisurikä. Later
Kushäņa period 3rd Centr. A.D. 1531--Head of a Tirthankar. Kushäņa, 1535–Head of Tirthankar. Kushana. 1940-Detached head of a Colossal image. 1977-Statuette. Kushäna. 2082-. Pedestal of a Jina. Kushäna. 2126--Fragment of a seated Vardhamana. Ins. Text. Tr. mention--Vardha
mäna image, Data, Dharmadeva, Bhavadeva. 2483-Fragment. 2 naked Jinas with parasols. Kushāņa. 2488—Tirthankar-Kushäņa.
2502—-Upper part of an image--bust of Neminätha, Four-armed figure of a Nägaräja with seven hoods, identified with Balarama on account of Hala symbol in his hand; left figure, four-armed Vishnu. Late Kushäna period,
2555-Head of a Jina. Kushana.
2605---Pedestal Ins. Brahmi. Pp. 52-71. Tirthankara. Images of the Gupta period.

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JAINA BIBLIOGRAPHY
B.1--Image of a colossal Jina. Gupta Period on account of its ornamental halo and the treatment of the hair.
B.6-Image of Rshabhanātha attended by Nami and Vinami. B.7-Statuette of Rshabhanātha. B.11-Image of a Jina.
B.15-Statuette of a Jina; on the base 8 worshippers on both sides of a wheel placed on a pillar. Similar devotional scenes found on Gandhara image. Ins. Text. Tran. 75th year. Dr. Vogel refers the date to the Gupta era. But the drapery and headdress of the attendant makes it Kushäņa era.
B.28-Fragment : lower portion of a Jina.
B.31 --Fragmennt of a Jina, a wheel on the throne. Ins. Text. year 97 mentions Kottiya Gana, Vajri Sakha. Gupta era, because of the style of the figures and script. A.D. 416 (Kumära Gupta).
B.33-Fragment of a torso of Rshabhanätha. Gupta B.44— Mask of the head of a Jina. B.45-Mask of the head of a Jina. Gupta. B.46 to B.54-- Heads of Jinas. B.59-Fragment of the head of a Jina. B.60.
-doB.61.
-doB.74-Fragment of a stele similar to Nos. 65-73.
B.75-Sculpture--a Tirthankara, a wheel and two dcers, figure lines of Kubera with his money bag and of the goddess of fertility who holds a child and the sun, the moon and the five planets; Compare B.66 for figures of the eight planets, and B. 65 for Kubera and his wife. The sculpture forms a transition between the Tirthankara figures of the Gupta period like No. B. 6, 7 and 33 and those of the late middle ages like No. B. 77.
134-Head of a Jina with curly hair and elongated earlobes-Gupta.
268-Stele with a nude Rshabhanātha. Ins. Text. Tr. mentioned Rshabhapratimā, Samudra, Sāgara and Sangaraka. The value of the record list in the name of the Jina given, i.e. Rshabhanātha, who is represented with loose locks on both shoulders. Compare B.6, B.7 and B.33, B.65, B.66, etc. Early fourth century A.D.
488–Upper left of an image. Gupta. 565—Head. Gupta. 566--Head, 624-Bust of a Jina. Gupta. 959—Headless Jina. Gupta.

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983-Statuette. Gupta.
1388—Pedestal; symbol mina, mithuna according to the Digambaras the cognizance of the 18th Jina Aranätha. According to the Svetämbaras the Nandyävarta symbol is given to Aranätha. Gupta.
1941—Head, Gupta. 2100-Head, hair arranged in S-shaped curves. Gupta. 2348-Head, hair arranged in parallel crescent like waves. Gupta. 2499-Head, hair in parallel crescents. Gupta. Pp. 58-65. Tirthankara images of the Medieval period.
A.60-Statuette, two lions with a Dharmachakra between them. The circular piece of cloth marked on the rim under the legs makes it a Śvetämbara image. Medieval period.
B.10–Lower portion of a seated Jina. B.91 - Image of a Jina. B.20---Image of a Jina.
B.21--Statuette, Ādinātha or Vrishabhanātha. A piece of cloth with garlands hangs down from the seat; below a couchant bull with other 24 Jinas. Ins. Nāgari. Text. Om Pamdita Śri Ganavara- Devāya.
B. 29--Statuette--Neminätha. Ins. Text. Samvat. 1104 (A.D. 1047) mention Sri Bhadreśvaracharya Gachchha Mahila.
B.23--Statuette-Ins. Maha Sudi 8. B.24 - Fragment. Indistinct Nägarī Ins. S. 1234 (1177 A.D.)
B.25 --Statuette, Ins. Text. Tr. The year 1826 in the reign of Maharājā. Räjä Kehar Singh at the Town of Dig. Mahananda Sagar Sūri Chowdhary Jodh Rāj of the Pallivala Clan of the Magiha family; resident of the town of Harasänä.
B.26--Statuette either Supärśva or Pārsvanätha. B.65-Stele with a nude Jina, 7 headed Nāga, Kubera and Hārīti.
NOTE :- Quadruple Tirthankar image like B.65-74 are designated in the inscription as pratimā sarvato bhadrikā "an image auspicious on all sides.” Also Chaumukha.
B.66-Stele with 4 nude Jinas, between each pair of lions is a wheel. In, one are two kneeling human figures on both sides of the wheel; nine planets.
B.76-Sculpture-Adinätha or Vộishabhanātha bull, lock of hair on the shoulder

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30
JAINA BIBLIOGRAPHY
B.77 --Image.Neminātha; an ornamental cloth hangs down between the two lions; Medieval.
B.79--Statuette. B.80--Statuette.
G.46-Fragment--a nude Jina and a Yakshini seated with a child on her left knee.
251-Image, Pārsvanātha, Dharamchakra between two lions. Early Medieval. 259-Headless Tirthankar. Medieval. 536-Stele 24 Jinas. Medieval period. 553— Architectural piece with Jinas. Early medieval.. 557-Headless Jina. Medieval.
559-Fragment of a Chaumukhi, Adinātha and Supārsvanatha. Early Medieval.
715-Fragment. 1194-Image. Triple Parasole. Medieval. 1207--Image, locks of hair on shoulders-Rshabhanātha.
1504-Tirthankara--Dharmachakra between two lions a deer like that on B. 75. Early Med.
1505-Pārsvanātha. Med. 1529--Stele Pratimā Sarvotobhadrika. Med. 1693-Arhat's head. Med. 2123 Headless Jina with Sasana Devatas. Med.
27384 Image of Neminātha four armed Balarāma holding a cup; four-armed Vāsudeva with his usual ayudha. (See No. 2602) Early Med.
2796-Headless Jina. Dated Sam. 1548, Vaisakha Sudi. Digambar. Pp. 65-69 Miscellaneous Jain Images.
D.6--Statuette of Goddess Chakreśvari, the Yakshi of Rshabhanatha; supported by a Garuda.
1.7-Statuette. Ambikä; she holds a bunch of flowers. At the other side is a miniature Ganesa; a Kubera; beneath are eight figures, probably Saktis ; Balarama holding hala and musala ; Vishnu holding padma and gadā, chakra & Sankha. See No. 2502.
E.1-Statuette of Nemesa or Naigamesa who presides over child-birth. Kushāna period.
E.2-Goat-headed goddess. E.3-Goat-headed goddess-a replica of No. E.2. E.4-Female Kushäna.

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JAINA BIBLIOGRAPHY
E.5-Fragment of a female figure."
For figures E.1. E.5--See Jain Antiquary, Arrah, March 1937. Pp. 75-79 "The presiding Deity of Child-birth among the ancient Jainas with special reference to figures in the Mathura Museum".
278-Sculptures; a miniature Tirthankara; on the trunk of the tree is an ascending lizard. On the pedestal two butting rams and a group of 6 children. Cf. R. 50, 1111 and 1578. A.S.R. 1924-25.
799.--Statuette; Naigamesa. Kushäņa. 909--Statuette. Goat-headed male. Kushäņa. 1001--Head of Naigameša. Kushäņa. 1046--Statuette. Goat-headed Nigamesa. Kushäņa. 1092-Statuette. Goat-headed goddess. Med. 1111-Statuette--a male & female; on the tree a Tirthankara; the female carries a child. Compare with Nos. 278 and 1578. See A.S.R. 1924-25. Med. 1115--Statuette. Harinaigamesa, goat-headed. Kushäņa. 1210--Statuette. Goat-headed goddess. Kushāņa.
1578-Statuettee. Dampati; a Tirthankar on a tree; the female holds a child; 7 miniature figures. Med. Cf. 278 and 1111.
2482_Goat-faced Harinigamesa. Kushäņa. 2547-Image. Harinaigameśa, 4 children. Kushāņa.
Pp. 69–71-Ajāga Patas 2.2. Tablet of Homage or Ayāgr-pața. Carved with a complete stupa and Gateway (torana) with 3 architraves; description given. Inscription Text. Tran. Adoration to the Arhat Vardhamāna. Lonasobhikā etc. devkula, a Temple which enshrined an image for religious worship.
569-Fragment part of an Ayāgapatta. Kushāna. "
1603—-Fragment of an Ayāgapatta. Ins. text. mentions-Kottiya Gana Thanikiyu Kula.
2313-Fragment. Brahmi Ins. Kusāņa.
2563-Fragment of an Ayāgapatļa. Ins. Text year 21, (78 A.D.) in honour of Arhat.
46
Dayaram SAHANI Guide to the Buddhist Ruins of Sārnāth, Simla 1923.
P. 13-A Stupa was built either to enshrine the corporeal remains of a saint or other great personage, or as a memorial of some remarkable event. Edifices of this kind were erected by the Jains as well as by the Buddhists.

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JAINA BIBLIOGRAPHY
P. 36--Dhamekh Stūpa above the paved terrace of the Jaina temple adjoining
P. 38—This Jain temple is a modern temple, dedicated to the 11th Jaina patriarch Sreyansanātha and was erected in 1824 A.D.
47
Agarchand NAHATA--Palm-leaf Mss. from Shri Mohanlalji Jaina Jūāna Bhandara Surat (Summaries of papers, A.I.O.C., XXth Session 1959) Bhubaneswar, 1959.
P. 93—Gives brief notices of a number of palm-leaf mss. at the said Bhandara
48
V. RAGHAVAN. Some new collections of Sanskrit Manuscripts (proc. and trans. A.I.O.C., XIXth Session) Delhi, 1961 part 11.
P. 56-A rich Jain collection, 3000 strong at Nagaur, District Headquarters between Jodhpur and Bikaner. At Sikar, there is a Mahävira Pustakalaya, which has a Jaina manuscript collection. Rajasthan possesses about 300 Jain Mandirs and most of them have manuscripts.
P. 57—There are many (about 60,000 mss.) Jain collections in Ahmedabad.
Catalogorum
of the
Jain
H.D. VELANKAR Jinaratnakośa or the Catalogus & manuscripts. (P.O. Vol. VIII 1943) P. i-editorial.
50
H.H. WILSON. The Mackenzie Collection. A descriptive catalogue of the oriental manuscripts collected by C. MACKENZIE. Second edition. Calcutta, 1828.
The mission accomplished at the commencement of the 19th century by C. MACKENZIE in the province of Mysore was especially fruitful as regards Jainism, of which it inaugurated some sort of scientific study. It indulges, indeed, in collecting for the first time an important series of historical decuments and a rich collection of manuscripts.
Among these it is necessary to make a place aside to the Purānas. The most celebrated are due to Jinasena, preceptor of the king Amoghavarssa, the First.
Historical Notes
Pages. 40-41 Development of Jainism in the Deccan.

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JAINA BIBLIOGRAPHY
42. The Jaina grottos of Elūra. 62. Spread of the Jaina religion under the princes of the Kadamba dynasty.
65. Accounts of the kings of the name of Ballāļa, of the Hoysala dynasty, who professed the Jaina faith.
Manuscripts. The principal manuscripts described (Pp. 176-188) are: The Adipurāna the Ullarapurāna, the Camundarayapurāņa (with translation of two passages), the Jinadattarā pacaritra, the Kalpasutra, the Dharmāmstakatha and the Agamasamgraha.
Pp. 599-621. Account of an archaeological mission containing some indications relating to the Jains.
Simon Casie CHITTY. A Catalogue of Books in the Tamil Language with the names of the authors, the subjects and the dates, as far as they can be ascertained (JCBRAS, 1849, Pp. 53-73).
P.: 53. Nannul, a grammar written by a Jain ascetic, named Pavanandi, and inscribed to the king Seyakanga, who is conjectured to have reigned at Madura about 800 years ago.
P. 54. Karigai, a treatise on versification, by a Jain ascetic named Amsta Sägara.
P. 58. Sulamani Nighanțu, a vocabulary written by Vīra Mandala, a Jain king. Neither the name of his kingdom nor the chronology of his reign is known.
P. 63. Chintamani, a poem in 10 cantos. The name of its author is not mentioned but described as a Jain sage.
8o.
51 W. TAYLOR.- A Catalogue systematic (Sic) of oriental manuscripts in the Library of the (Late) College Fort Saint George. 3 volumes-Madras, 1857-1862.
A certain number of Jaina manuscripts are described or marked out in this
work.
VOLUME I. Pages 369-391 Reviews on 45 mss. 475. Jainapujāvidhāna.
VOLUME II 681. Collection of legends entitled “Trişaşțilaksanapurāņa”.
VOLUME III 74-82 Reviews on 9 mss, among others the "Caturvimsatipurāna”, 242-252 Reviews on 24 mss.

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34
JAINA BIBLIOGRAPHY
639. Reviews on 3 mss. 688. “Adipurāna”.
52 Th. AUFERCHT—Catalogi codicum manuscriptorum Bibliothecae Bodleianae Pars octava, codices sanscriticos complectens.-Oxford, 1864.
Jaina Manuscripts. No. 326. “Simhasanadvātrimś at putrikāvārttā” (Vikramacarita), important Jaina recension, at least by the prologue where it is said that Siddhasena Diväkara engaged the king Vikramāditya to show himself tolerant towards the Jainism.
329. “Bharațakadvātņimšikā”, with the text of the recitals 4, 13 and 25.
378-380. Two 'Dhātupatha' after the grammatical system of Hemacandra and the "Vibhramasutra”, attributed to this author, with commentary of Ganacandra.
410-411. Book VIII of the grammar of Hemacandra, dealing with the Prākrit grammar.
422-426. “Abhidhānacintāmani” of Hemacandra. Collection Wilson (Pp. 361. 388).
161. "Tripañcasatkriyakatha,” explanation of 53 Jaina rites by Krsnasimha.
261. "Pañcasadgatha," in Präkrit, with Sanskrit version & Persian commentary
262. “Karmakanda", in Prakrit with Persian commentary. 263. “Kalpasqytravyakhya”, commentary on the Kalpasūtra. 264. “Satruñjayamahātirthamahatmya" by Dhanešvarasūri. 265. "Svāmikārttikeyānupreksā” in Hindi, by Jaycandra. 266. (a) “Laghusantipurāņa" by Asaga.
(b) “Guruparipaļī” or enumeration of Jaina masters. 267. (a) “Vimalanāthapuräņa" by Krişnadäsa.
(b) Santipurāņa" by Asaga. 268. "Sripalacarita” in Hindi by Parimalla. 269, “Puruşarthasiddhyupāya" by Amrtacandrasuri. 270. “Atmanuśāsana" by Gunabhadra. 271. "Satruñjayamahātirthamahātmya". 370. Jaina Prayers.
371. (a) Jivavicātuprakaraṇavrtit", commentary on the "Twvavicāra of Santisuri, by Kşmākalyāņa.

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JAINA BIBLIOGRAPHY
35
(b). "Jivavicāraprakarana" by Säntisūri. (c) Jinadharma.
(d) “Puryuşaņāsțāhnika", in Hindusthani. 390. (a) “Gotamaþrecchā” in Prakrit, with Sanskrit commentary by Mativardhana.
(b) “Navatattva”, with Sanskrit commentary by Sadhuratnasüri. (c) “Navat attvabalavabodha" by Somasundara. (d) Navatattva. (e) "Śrāvakavrata”. (f) “Karmagranthiprathamavicāra", work in Hindi in honour of Pārsvanātha.
(g) "Kriyāsthānakavicāra”, in Prakrit. 458. “Pañcatthiyasamgahasutta" by Kundakundācārya with Sanskrit commentary.
Collection Mill (Pp. 388-396). 36. Kalpasutra. 57-58. "Trişasțilakṣaṇamahāpurānasamgrha”.
Jaina epic commenced by Jinasena and terminated by Guņabhadra. 70. “Parsvanāthakävya" by Padmasundara.
Collection Walker (Pp. 396-402). 124-125. (a) "Jivābhigamasutra" with commentary of Malayagiri.
(b) "Gunasthānaprakaraņa" by Ratnasekhara. 181. "Niryuktibhāsya” commentary in Guzrati on certain Jaina precepts by Bhavyajivana.
205. “Karpūraprakarana." by Hari. 206. (a) "Gacchacāraprakırnakasutra".
(b) A Jaina recital.
Collection Fraser (Pp. 403-404). No. 34 "Siddhäntasāra” in Guzrati. 38. “Jivavicara".
Collection Ouseley (P. 406). 136. Images of the 24 Tirthankaras and prayers in their honour.
53
John MURDOCH. Classified Catalogue of Tamil printed Books, etc. Madras, 1865.
Pp. xxii-xxiii. Oldest Tamil works now extant, are those which are written, or claimed to have been written, by the Jains, or which date from the era of the literary activity of the Jain sect.

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36
.
JAINA BIBLIOGRAPHY
Jains of the old Pandya country animated by a national and anti-Brahmanical feeling of peculiar strength.
Extent of the Jain period probably from the 8th or 9th century A.D. to the 12th or 13th.
the Pandya country in the reign of Sundar
Jains finally expelled from Pandya.
Tol-Kappaya, a grammar, written at the very commencement of the Jain period, or about the 8th century A.D.
In Tiruvalluvar's age Jainism was rather an esoteric ethical school than an independent objective system of religion. • The poem Chintāmaņi written by a Jain probably in the 10th cent. A.D.
The Nan-nul, a Tamil grammar and the poetical vocabularies written by Jain Scholars came later than Chintāmaņi.
P. ixxxiii. Amirtasakarar, a Jain, was a Sanskrit as well as a Tamil.. scholar. He wrote Karikai, a grammar on Tamil verse.
Appavaiyar, author of Tandava Malai, said to have been a Jain. Appar though born of śaiva parents, entered a Jain monastery-Later returned to Saivism again-Lived about the 10th century A.D.
P. ixxxix. Mandala Purudar, a Jain ascetic, said to have lived in the time of Raja Krisna Rayar who reigned at Vijayanagar in the beginning of the 16th century-wrote tho poetic lexicon Churāmaņi Nikända.
P. xcii. Pavanandi, a Jain living at Sanakapur--wrote the Tamil grammar Nan-nul.
P. xciv. Kuna Pandya, first a follower of the Jain religion, afterwards embraced Saivism under the influence of Sambandar, and was induced by him to impale 8000 Jains at Madura.
Pp. 65-66. Some finest compositions in the Tamil language are attributed to the Jains-Jains increased by immigrations from the north-At first the Buddhist and the Jain sects lived peacefully together in South India-Defeat of the Buddhists in a great dispute in the reign of Himaśítala, the Buddhist king of Conjeveram, about 800 A.D.-Jains overcome by the Saivas, headed by Sambandar, at the time of Kuņa Pandya of Madura, about 10th century A.D.--8000 learned Jains put themselves on the impaling stakes.
P. 67. Rämänuja's success in converting the King of Mysore from Jainism to Vaişņavism.

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JAINA BIBLIOGRAPHY
37
P. 70. Extermination of almost all the Jains in some parts of the Deccan by the Vira Saivas.
P. 73. A few adherents of Jainism found around Conjeveram-None of their religious books seem to have been printed.
P. 182. The Chintamani written by a Jain in about the 10th century A.D.The commentator styles the author as "the master of the learned".
54 G. Bühler. Report on Sanskrit mss., 1869.-- Bombay, 1869.
In this report it is only question of the visit made by BUHLER to several Jaina priests; of the examination of their libraries, of the making out of lists of Jaina books and of negociations in view of purchase of different manuscripts.
Th. AUFRECHT, A catalogue of Sanskrit Manuscripts in the Library of Trinity College, Cambridge.-Cambridge-London, 1869.
In matter of works which have some reference to Jainism, this catalogue mentions only two manuscripts :
Number 66a. Commencement of a short recension of the “Simha sanadvatrimśatika”.
68. The "Simhāsanadvätrimsatikā" attributed now to Vararuci. The text of the 7th recital is given as specimen.
55 F. KIELHORN. Report on the search for Sanskrit mss. in the Bombay Presidency, during the year 1869-70.--Poona, 1870.
List of 120 manuscripts, among which are 40 Jaina works. Other list of 15 manuscripts, of which 5 are of Jaina works.
56 G. BÜHLER. Report on Sanskrit mss., 1870-71.-Surat, 1871.
List of 13 manuscripts of Jaina works, comprising : Dharma ... 7 mss. Grammer ... 2 mss. Religious poetry ... 3 mss. Astronomy ... 1 mss.
57
G. BÜHLER. Report on Sanskrit mss. 1871-72-Surat, 1872. List of 270 Jaina manuscripts, comprising :
Dharma ... 114 mss. Legends, History ... 67 mss. Poetry ... 63 mss. Diverse Treatises ... 26 mss. A summary of this Report is found in the "Indian Antiquary" vol. I, Pp. 379-380.
58
G. BÜHLER. Report on Sanskrit mss., 1872-73.-Bombay, 1874.

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JAINA BIBLIOGRAPHY
Pages :
Report. 1-2. Review on the copiousness of certain Jaina libraries at Cambay, Limdi and Ahmedabad.
4-5. Reviews on the manuscripts of the “BỊhatkalpasutra” of the "Acarāūgasutra", of the "Niśithasutra”, and of the “Vyavahārasutra", written on the leaves of palm-Tree.
5. Some notes of Jaina paleography, in particular on the letters i and gh.
6. Brief historical notes on the celebrated Jaina commentators, Haribhadra, Abhayadeva and Malayagiri.
6-7. Some remarks on the chief interest which the 'Deśiśabdasamgraha' Hemacandra and the "Pāiyalacchināmamālā” of Dhanapāla present..
Catalogue. Pp. 9-17. List of 123 Jaina manuscripts which are classed in the following manner.
Dharma ... 72 mss. Legends, history ... 23 mss. Poetry ... 9 mss. Diverse treatises. 19 mss. Summary in the "Indian Antiquary” vol. II. *Pp. 304-305. G. BÜHLER. Report on sanskrit mss., 1873-74.–Surat, 1875.
Acquisition of Jaina manuscripts, consisting especially of commentaries on the sūtras and of several historical legends.
Visit of a celebrated and very rich Jaina Library at Thārad. A certain number of works deals with the history of the Jainism.
Acquisition, at Jodhpur, of important manuscripts of grammatical and lexicographical work of Hemacandra. Visit of the library of the temple of Pārsvanātha, at Jessalmer; it contains some Jaina works of great rarity. Jessalmer possesses also some Jaira private Libraries.
Review on a beautiful manuscript of the "Pāiyalacchi", and on “Mahāvīracarita” by Hemacandra.
59
G. BÜHLER. Report on Sanskrit mss., 1874-75.--Girgaum, 1875.
P 2. Report on the library of the Tapā sect., at Ahmedabed. This library contains 887 manuscripts some of which are rare, among others the "Prabhāvakacaritra", which sets forth the life of the Jaina masters posterior to Vajrasvämin.

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JAINA BIBLIOGRAPHY
Pp. 2-3, Visit to the library of Bhattarakji Jivankul, at Bhuj. Among the 614 manuscripts of this collection is found an ancient copy of the "Mahänisithasutra" with Guzrati version.
Pp. 3-6. Visit to Patan. This town, to-day as in the past, is the most important Jaina centre. A considerable number of Sravakas have fixed their residence there, and one counts there more than twelve monasteries, some of which go up to the period of the Caulukya kings.
Among the Jaina libraries, three are the object of special mention.
The first, the Pophliäpädäno Bhandär, contains about 500 manuscripts, among which some canonical treatises, a collection of legends in Prakrit and two works of Hemacandra. The Bhabhänapäḍāno Bhandar includes approximately 300 manuscripts, among others that of the "Jamalis tra".
39
At last, nearly 500 manuscripts are found in the "Sanghavinäpäḍano Bhandar", especially the complete collection of the Jaina Agamas, with bhäṣyas, cürņis
vrttis.
P. 13. Review on the "Trisaṣtisalāhāpuruşacarita", containing the detailed biography of Mahavira, by Hemacandra, and on a copy of the "Paiyalacchinamamala" of Dhanapala.
Pp. 20-21. List of 15 Jaina manuscripts, namely:
Biography 2 mss.
Dharma ... 6 mss. 1 mss. Diverse
Poetry
6 mss.
See a short summary in the "Indian Antiquary" vol. IV. P. 314-316.
60
...

Rajakiya--Vārāṇaşı-Vidyamandira-Sarasvati Bhavana-Vartti-Pustakanāmsucipatram (Pandit, vol. IX-X, Supplement).-Benares, 1869-1875.
P. ccxi-ccxii. List of 131 Jaina manuscripts.
G. BÜHLER. On the celebrated Bhandar of Sanskrit mss. at Jessalmir (I. Q. vol. IV, P. 81-83)-Bombay, 1875.
Jessalmer is today one of the principal Jaina centres of India. This town was founded towards the middle of the 12th century, after the destruction of Lodorva, the ancient capital of the Bhatti Rajputs. The Jains who, from Lodorva, came to settle at Jessalmir, brought with them a statue of Pärivanätha, for which they construted a temple in the 15th century under the pontificate of Jinabhadra
sūri.

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JAINA BIBLIOGRAPHY
Eventually, six other temples were successively constructed and dedicated to other Tirthakaras. The Jaina Library of Jessalmer is celebrated among all. It contains some manuscripts on leaves of palm trees and on paper.
The manuscripts on leaves of plam tree consist only of a “Dharmottaravstti”, a “Kamalasilatarka" a "Pratyekabuddhacarita", a "Višeşāvaş yaka", some fragments of sūtras a great part of the grammar of Hemacandra, and a commentary ("Anekarthakairavakarakaumudi!') composed by Hemacandra himself on his “Anekārthasan graha". The manuscripts on paper comprise a magnificent collection of canonical sūtras, dating from the 15h century.
61 • Rajendralāla Mitra. Report on the search for Sanskrit mss. during the year 1874Calcutta, 1875.
This report mentions a collection of 7 Jaina treatises without indicating the titles of them,
J. C. NESFIELD and Deviprasada. A catalogue of sanskrit manuscripts existing in Oudh.-Oudh-Calcutta-Allahabad.
1.1875—-Oudh 1875. Pp. 34-35. Information on the "Samyaktvakaumudi" by Prabhäcandradeva. II. September 1875-Oudh 1875. Pp. 50-53. List of 15 Jaina manuscripts. III. Fasciculus XI.-Calcutta 1878. Pp. 34-37. List of 16 Jaina manuscripts. IV. Fasciculus XIII, for the year 1880-Allahabad, 1881. Pp. 114-115. Information on the "Ācāradyota" by Madanasimhadeva. V. For the year 1881-Allahabad, 1882. Pp. 112-113. List of 3 Jaina manuscripts. VI. For the year 1887--Allahabad 1888. Pp. 132-133. List of 3 Jaina manuscripts.
62 G. BÜHLER. Detailed Report of a tour in search of Sanskrit mss, made in Kashmir Rajputana and Central India--Bombay, 1877.
Appendix I. P xxxxi—L. List of 228 Jaina manuscripts, comprising 141 digambara works and 87 svetāmbara works,

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JAINA BIBLIOGRAPHY
T
:
Appendix III. G CLXXI. Other list of 6 Jaina manuscripts.
A. E. Gough. Papers relating to the collection and preservation of the Records of ancient Sanskrit literature in India.-Calcutta, 1878.
This Volume is a Collection of letters, memoirs, reports, etc. concerning the search of the Sanskrit manuscripts in India.
Among these documents, those in which there is question of Jaina works are the following:
Pages.
14—37 Rāj MITRA, Report of 1875. 49-58 G. BÜHLER ...
1869. 61--75 F. KIELHORN ... 1870. 75-80 G. BÜHLER
1870-71. 82–99 G. BÜHLER
1871-1872. 100—113 G. BÜHLER
1872-1873. 115--120 G. BÜHLER
1873-1874. 125-137 G. BÜHLER
1874-1875.
63
J.C. NESFIELD, DEVIPRASADA and Rajendralala MITRA. List of Sanskrit manuscripts discovered in Oudh during the year 1876_Calcutta, 1878.
P. 34–35. Information on two Jaina manuscripts, the “Aryaşțasahasrikā", anonymous collection of stanzas in honour of Mahävira, and the "Sarvarasasubhasitāvalī" of Srivibudhanikara.
64
Liste der indischen Handschriften im Besitze des Prof. H. Jacobi in Munster i.W. (Zeitschrift der deutschen morgenlandischen Gesellschaft. Vol. (XXXIII, Pp. 693-697).- Leipzig, 1879.
The Jaina Collection comprises 88 manuscripts divided in the following manner : Canonical treatises
48 mss. Other treatises
40 mss.

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JAINA BIBLIOGRAPHY
Among the last is found all a series of Stotras.
65
A.C. BURNELL. A Classified index to the Sanskrit mss. in the palace at Tanjore, 3 Parts-London, 1879-1880.
Page.
Manuscripts.
Part I.
46. Abhidhanacintamani, 49. Anekārthasangraha.
57. Vagbhatalamkara, with a notice on the conversion of the author, Vägbhta, who abandoned the Brahmanism.
66. Jainism. Kalyānakaraka by Ugrädityācārya.
Part II:
123. “Avatdikadaršanasangraha" of Gangadha-ravājapeyayājin; appeared to be extract of the "Sarvadaršanasangraha”, explain the doctrines of the four Buddhistic schools and terminate by a sketch on the Jaina opinions.
155. "Maghakāvyaţikā" by Cäritravardhanācārya. 157. "Gadyacintămani" by Vadibhasimha. 160. "Bhojacarita". G. BÜHLER. Report on Sanskrit mss., 1879-80--Bombay, 1880.
Visit to the libraries of Anahilvād--pātan and of Cambay. The library of temple of Säntinātha, at Cambay, contains a great number of 'Jaina works, among which several "Prabandhas".
Among the manuscripts examined in the libraries of Aṇahilvad-Patan, BÜHLER points out in particular the "Dvyä śrava” and the “Kumarapalacarita” of Hemacandra. (Reproduced in the Indian Antiquary. Vol. X, Pp. 43-46.)
66
Rājendralāla MITRA. A catalogue of Sanskrit manuscripts in the library of his Highness the Maharaja of Bikaner-Calcutta, 1880.
Pp. 668-705. List of 90 Jaina manuscripts, with short indication of the contents of each of them. The commencement and the end are given in ihe orgie nal text,

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JAINA BIBLIOGRAPHY
Nos.
1460. Alamkaracudamaniļāka, Prākrit Commentary camposed by Hemacandra on his treatise of Sanskrit rhetoric.
1463. Bhaktāmarastotra of Mānatungasūri. 1468. Chandraprabhapurāņa by Jinavardhanasüri.
1469. Daivajñadipavātika, treatise of liturgical astronomy, without name of author.
1474. Duritaharastotra, hymn in honour of mahävira, by Jinavallabhācārya.
1482. Jainasarvabhtosa, exposition of the Nyāya doctrin according to Jaina point of view, by Pañcāyasavijayagani.
1485. Jivabhigamasutra, with the commentary of Malayagiri.
1491. Mahāvīracaritratika, commentary on the 'Mahāvíracaritral of Jinavallabha.
1499. Navatattvaprakaraṇatika. 1502. Pārsvanāthacaritra by Udayaviragani 1505. Prajñapanāsutra, with the commentary of Malayagiri. 1508. Prašnavyakaranasutra, with the commentary of Abhayadeva. 1514. Samavāyāngasūtra, with the commentary of Abhayadeva. 1516, Santinathpurāna 1533. lpāsakdašāsūtra 1534. Uttarādhyayanasūtra, with the commentary of Laksmivallabhagaņi. 1536. Aupapatikasūtra, with the commentary of Abhayadeva. 1537, Sthanangasūtra, with the commentary of Payacandasūri. 1541. Vipakasūtra, with the commentary of Abhayadeva.
A certain number of other manuscripts relating to the legends, hymns, moral works etc. are equally indicated.
Pp. 709-713. Supplementary list of 41 Jaina manuscripts, with very brief indication of the contents.
Kashi Näth KUNTE. Report on Sanskylt manuscripts in the Punjab for the year 1880-81–Lahore.

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44
Pages 3-9 contain useful information on the Jaina religion, namely:
Review on Jina Deva, legendary founder of the Jainism. Enumeration of 18 Jaina sects, after an anonymous treatise, the "Sabhairngära". Characteristic of three principal sects the digambaras, the Svetämbaras and the Dhundias. List of the 24 Tirthakaras, with varied details on each of them. Classification of Jaina canonical treatises. Review on the four kinds of commentaries, of which these treatises are ordinarily the object: raka, taba, niryukti and cuni. While the canonical treatises are written in präkrit, the commentaries are composed in Sanskrit or in Gujrati, Guzrat and Sindh are the two regions where Jainism is widely prevalent.
Appendices.
P.8. Review on the "Jainipratimapratisthavidhi" a treatises of Sakalacandragani on the manner of consecrating the idols of the Tirthakaras.
Pp. 36-55. List of 106 Jaina manuscripts with brief indication of the contents.
67
F. KIELHORN. Report on the search for Sanskrit mss. in the Bombay Presidency, during the year 1880-81-Bombay, 1881.
JAINA BIBLIOGRAPHY
P.VIII-X. Palaeographical notes on certain ancient forms of signs of numeration after Jaina manuscripts on palm leaves.
Fp. 2-52. Description of the manuscripts on palm leaves collected during the years 1880-81. Almost all these manuscripts concern the Jaina works.
No. 5 "Uttaradhyayanasutravrttisukhabodha", with extracts notably of the colophon.
7. "Upamitabhavapraparakatha, with some extensive extracts.
13. Kaipacury1", commentary in Prakrit and Sanskrit on the "Bṛhatkalpa
sutra".
4:
16. "Ksetrasamasa", of Jinabhadragani, with commentary by Malayagiri.
Some extracts.
22. "Calukyavamsadvyasrayamahākävya", of Hemacandra. with the first five
stanzas and the final stanza.

46. "Pindaniryuktivrttisisyahica", by Viragani, with long extracts.
47. "Pindavituddhi, in Präkrit, by Jinavallabhagani, with commentary by Yasodevastri,
50. "Moharajaparajaya", play in five acts, of Yatahpala. Some extracts. 58. "Vikesavas pakavṛttisisyahita", with long extracts.

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JAINA BIBLIOGRAPHY
45
59. "Satakavşltivineyahita”, of Hemacandra. The commencement and the end have been quoted.
Pp. 76-79. List of 54 Jaina manuscripts on paper, collected during the years 1880-81.
Pp. 91--103. List of 170 Jaina manuscripts collected during the years 1873-74 and incluidng:
Dharma ... 107 mss. Biography, legends ... 24 mss. Poetry ... 13 mss. Diverse ... ... 26 mss.
F. KIELHORN. Ancient Palm-leaf Mss. lately acquired for the Government of Bombay, (I. A. Vol. X, Pp. 100--102) --Bombay, 1881.
Important collection of Jaina manuscripts, the date of which extends from Samvat 1145 (1088 A.D.) to Samvat 1359 (1302 A.D.).
The principal manuscripts are the following: Anekārthasangraha, of Hemacandra. Acāraniryukti. Uttaradhyayanas ütra three copies and commentary. Upadeśakandalivrtli by Bālacandra. Upamitabhavaprapasuākathā. Rșidattacarta, of Gunapāla. Karmastavatika by Govindagani. kalpacürni, on the Brhatkalfasülye. Kalpasutra. kşetrasamāsa, of Jinabhadragani with commentary of Malayagiri Caityavandanakulavștti by Jinakusalasuri. Caityayandanasutruvsiti by Haribhadra. Lalitavistārapañjikā by Śrīmunicandrasūri. Caulukyavamśaduyasrayamahakavya of Hemacandra Jitakalpac ürņi by Siddhasena." Sabdarnavacandrika, criticism of Somadeva on the "Jainendravyakarana". Nišithasūtra, with commentary by Jinadäsagani. Nyāyapravesaiika by Haribhadra.

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JAINA BIBLIOGRAPHY
Paksikasūtravștti by Yaśodevasūri. Prajnapanäpradeśavyakhya by Haribhadra. Vicārasāra by Jinavallabhagaņi. Satakavşlti, of Hemacandra.
Śabdanuśāsana, with commentary of Malayagiri. Saptatīkā with commentary of Malayagiri.
G. BUHLER. Über eine kürzlich für die Wiener Universitāt erworbene Sammlung voh sanskritund prakrithandschriften-Wien, 1881 (Sitzungsberichte der phil. hist. Classe der Kais. Akademie der Wissenschaften).
General survey on the Jaina manuscripts acquired by BÜHLER for the University of Vienna. Short review on the celebrated Jaina commentators, Sīlāņkācārya, Abhayadeva and Malayagiri. Special review on Hemacandra, and in particular on his "Caulukyavamsadyāśrayamahākāvya”, where there is a talk of the princes of the Cālukya dynasty which reigned in Guzrat from the middle of the 10th century to the middle of the 12th century.
Long review on Dhanapāla, after the biography of this last, inserted by Merutunga in his "Prabandhacintamaņi”. Quotation, with translation, from the commentary written by Dhanapāla on the "Caturvimšatikā" of Sobhana.
Conclusions on the biography of Dhanapala :
Originally coming from a family of Madhyadeśa, he was the brother of Sobhana, and their father was named Sarvadeva, he composed his lexicon entitled "Päiyalacchi" in the year 1029 of the era Vikrama (972 A.D.) List of the Jain manuscripts acquired by Bühler. These manuscripts, numbering 74, have reference to following categories :
Angas
13 mss. Mülasūtras
6 mss.
Upāngas
10 mss.
5 mss. Stuti 3 mss. Works
Prakirnas
21 mss.
Chedasūtras
2 mss. Legends
9 mss.
Nandisutra
1 mss. Diverse Treatises 4 mss.
List of canonical books of the Jains. This list has been set up for BÜHLER by a yati savant in 1871, and reviewed afterwards by different Jain masters, among other Jinamuktisūri, of the Kharatara sect.

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JAINA BIBLIOGRAPHY
68
Catalogue of newly discovered, rare and old Sanskrit Manuscripts in the Lahore Division.Lahore, (1881).
Pp. 22-23. List of 5 Jain manuscripts, namely :
"Nyāyabodhin?”, essay of refutation of the philosophical systems, from the point of view of the Jains.
“Adhyālmopanişad”, of Hemacandra. “Uttarādhyayana”, with notes. "Gamanikasūtravrtti", of Tilakācārya. "jñātādharmakathasitra".
69
F. KIELHORN--Lists of Sanskrit manuscripts collected for the Government of Bombay in 1877-78, 1879-80 and 1881-82.-Bombay. s. d.
1877-78.
List of 54 manuscripts, among which are 10 Jain works.
1879-80.
List of 62 Jain inanuscripts.
1881-82.
List of 19 Jain manuscripts on plam leaves and of 51 on paper.
Käshi Nāth KUNTE. Report on Sanskrit manuscri in the Punjab for the year 1881–82.Lahore.
Appendix Pp. 11-12. List of 10 Jain manuscripts with rapid indication of the subject.
70
Dhundhirāj Sastri. A catalogue of Sanskrit manuscripts in the North-Western Privinces. Part VII.--Allahabad, 1882.
Pp. 72-75. List of 21 Jain manuscripts.

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48
JAINA BIBLIOGRAPHY
71
Catalogue of manuscripts and books belonging to the Bhau Daji memorial.--Bombay, 1882.
This contains the information of Jain manuscrirts.
72
Park
John ANDERSON---Catalogue And Hand-book of The Archchaeolngical Collections In The Indian Museum Part II.-Calcutta, 1883.
Pp. 196-215. Jain Sculptures :
Twenty-four Tirthankaras, names, Chinha 5 distinctive--signs, colour, place of Nirvāņa.
Pārsvanātha 777 B. C. The Digambaras and the Svetāmbaras. Nirgranthas or Niganthas.
P. 200. Connagar : A small marble figure of Pārsvanātha, seated, inscribed; found at low water, at Connagar, on the right bank of the Hughly.
P. 201. Mänbhüm Dist. : Jain temples (Col. Dalton-JASB. Vol. XXXV, Part I. p. 186). Santinātha, from an old Jain temple in the Mānbhūm Dist.
P. 202. Adinātha-with the 24 Jinas, from an old Jain temple in the Mān. bhūm Dist. . P. 203. Kampilya : Jain sculptures found in 1815 (Ar. Su. Rep. Vol. XI, P. II; Vol. I, p. 255).
P. 204. Panchäla remains are also Jain (Cunningham Vol. I, p. 264 footnote).
Four Jinas seated back to back. (Jain temple of Campela in Rohelcund-No. 7 of Col. MACKENZIE's Memorandum).
P. 204. Four Jinas standing--presented to the As. Soc. of Beng. by Col. C. MACKENZIE in 1815). L. P. 205. Fragment of a sculpture (temple) with a standing Jina,
Pp. 205-07. Tripura (modern Tewar) C. P. : Two Jain temples. Śitalnātha, seated, found at Karanbel. A Jina from Karanbel. A fragment of a large statue of a Jina.
P. 208. Part of a Jain temple.
Pp. 208–12. Gwalior : The fortress an important seat of Jainism; founded in 275 A, D.

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JAINA BIBLIOGRAPHY
A quadrangular tower made of copper; three storeys-each containing 12, 8 and 4 Jians respectively. A figure of Chandraprabha seated. Three figures of Jinas.
Pp. 213-14. Miscellaneous Jain inscriptions. Figures of Pārsvanātha and other Jinas four in number,
73
L. de MILLOUE. Cotalogue du Musse Guimet, Lyon, 1883.
Pp. xli-xlix. Note on Jainism and names of 24 Tirthankaras and their emblems.
P. PETERSON. Detailed Report of operations in search of Sanskrit mss. in tne Bombay Circle, 1882-83 (Extra nnmber of the Journal of the Bombay Branch of the Royal Asiatic Soc!ety, Vol. XVI)-Bombay, 1883,
Review.
Pp. 50-54. Jain manuscripts examined at Udaypur : "Catuḥsaranaprakirnaka", attributed to Virabhadra, one of the 14,000 saints whom Mahāvīra should have taught himself.
“Anekārthakairavākarakaumudi”, a commentary of Mahendrasūri on the "Anekārthasamgraha" of Hemacandra. Some verses of this commentary have been quoted and interpreted.
Commentary on the Bhayaharastotra of Mänatunga, with brief biographical information on the author, Jivaprabha Jagatsundariyogamala of Harişera.
Commentary on the "Samyaktvasaplatīkā" by Sangatilakasüri (of the Rudrapalliya), which indicates his religious genealogy in going up to Vardhamāna. "PrakȚtaprabodha", commentary on the book VIII of the grammar of Hemacandra, by Naracandrasuri.
Pp. 55-56. Account rendered of a visit made by PETERSON to Kanakakirti, a Jain priest of Udaypur:
Pp. 57-58. Note on a manner of paging the Jain manuscripts with the help of syllabic signs,
Pp. 58-59. Jain manuscripts examined at Cambay : “Vasudevahindi", of Hemacandra.
Śrījinendracaritra" or still. "Padmanabhakāvya" by Amaracandra.
"Säntinathacaritra", of Devasüri, quotation of two verses of this poem one concerning Hemacandra, and the other Devanandasuri.

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JAINA BIBLIOGRAPHY
Commentary of Bhadrabāhu on the "Avašyakasutra”, with notes of Tilakācārya. Very detailed analysis of this commentary and quotation of several passages. The religious genealogy of Tilakācārya is given after the notes of the letter.
"Satapadikā" of Mahendrasimha.
Commentaries of Bhadrabahu on different sūtras. Commentary of Hemacandra on the "Jivasamāsaprakarana". Quotation of the colophon in which Hemacandra is given the epithet of "Paramanaisthikapandita-svetāmbar'ācārya", very devout svetāmbara master and savant".
"Śabdānusasanavịtti” of Hemacandra.
"Yogasāstra" of Hemacandra. Recall of the religious genealogy of Mānatungasūri. -
Commentary of Siddhasena Divākara (Siddhasenasüri) on the "Pravacanasäroddhāra" of Nemicandra.
Summed-up history of Siddhasena Divakara,
Different commentaries, among others those of "Abhayadevasüri" on four angas.
"Kavis ikșa”, a manual for the poet, due to Jayamangalācārya. “Sobhanastuti” of Sobhanācārya.
Pp. 88–94-Extracts.
“Bhayaharastotra” of Mānatuñga and commentary of Jinaprabha “Anékārthakairavākārakaumudi", of Mahendrasüri. Catuḥsaranaprakirnaka. "Jagat sundariyogamala”, of Harisena. "Prākrtaprabodha”, of Naracandrasūri. Commentary of Sanghatilakasūri on the "Samyaktvasaptatikā.
Pp. 122-132. List of 136 Jain manuscripts acquired by PETERSON for the Government.
Appendix I.
List of 180 manuscripts on palm leaves examined at Cambay.
Appendix II.
Pp. 111-112. Note on the honorary epithet “bhattara" employed by the

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JAINA BIBLIOGRAPHY
ancient Jains in order to disignate those who have abandoned secular life, and on the “Dharmasarmabhyudaya", a historical poem by Bhattāraka Haricandra.
Recension : G. BÜHLER, Indian Antiquary. Vol. XIII, Pp. 28–32.
74
R.G. BHANDARKAR. Report on ihe search for Sanskrit manuscripts in the Bombay Presidency during the year 1882-83-Bombay, 1884.
Pp. 41-49- Reviews.
"Kalpamañjari", commentary of Sahajakirti on the "Kalpasutra". "Anekaśāstrasārasamuccaya”, series of short works due to different authors. “Vivekavilāsä" of Jinadattasüri. “Şaờdarśanasamuccaya”. "Samayvsāraprabhția”, of Kundakundācārya, the celebrated Digambara master, “Süktimuktāvali", of Somaprabhäcarya. “Sabdabhuşaņa", treatise of grammar under metric form, by Dānavijaya.
Dhātupätha", with commentary, by Harsakirti, which mentions some of the most eminent representatives of the Tapä sect, to which it belonged.
“Karpūrmañjari, the piece is attributed here to Vacanācārya, disciple of Jinasāgara, but it does not differ from the work of Rajasekhara.
"Bhojaprabandha", of Merutunga.
Short analysis of part of a commentary of Sumatigani on the "Ganadharasärdhašataka” of Jindatta. This fragment relates the lives of several Jain pontiffs of the Kharatara sect, namely, vardhamana, Jineśvara, Jinacandra. Abhayadeva, Jinavallabha and Jinadatta. ,
Review on "Rāmacaritra" in prose, by Devavijayagani Pp. 86-91. List of 61 Jain manuscripts in Sanskrit and Prākrit, and of 8 in modern dialects.
Pp. 155-161. The same list reproduced in devanāgarī characters.
Pp. 225-229-Extracts.
"Suktimuktāvalı”, of Somaprabhācārya. Sabdabhuşaņa", of Dānavijaya. “Dhatupatha”, of Harșakırtı.

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JAINA BIBLIOGRAPHY
“Subhasitaratnasamdoha", of Amitagati (with respect to the Bhojaprabandha of Merutuñga).
Two passages of the commentary of Sumatigani, concerning the Jain pontiff Jinavallabha.
“Rāmcaritra”, of Devavijayagani. (Recension: G. BÜHLER. Indian Antiquary. Vol. XIV, Pp. 62-64).*
75
P. PETERSON. A second Report of operations in search of Sanskrit mss. in the Bombay Circle, 1883-84. (Extra number of the Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XVII)-Bombay, 1884.
Reviews.
Pages.
33-49. A much developed analysis of the "Yaśastilaka" of Somadeva. Several passages of the poem have been quoted and translated. After the colophon, the work should have been composed in Saka 882.
54–57. Information on two Jaina commentaries on the “Kumārasambhava", and more extensive review on a third commentary due to Matiratna, who belonged to the sect Upakeśa.
64-66. Review relating to the commentary of jñānavimala on the "Sabdabhedaprakāśa" of Maheśvara. At the end of his work, Jñanavimala gives his religious genealogy in going up to the origin of the sect Kharatara.
67-74. Long critical discussion on the subject of the "Jainendravyāarana", which would be the work of a digambara master called pujyapāda. This summary of grammatical science, in use among the Digambaras, should have been supplanted by the "Pañcavastuka”, due to Devanandin.
74–76. Review on the "Acarasutra", with respect to the commentary on this treatise by Vasunandin. The "Acārasūtra" plays, among the Digambar as, the same role as, to the Svetambaras, the "Ayāramgasutta", of which it is moreover an adaptation and a summary, due to "Vattakeräcārya".
76-77. Short notice on "Caritrasära", a manual in view of the deliverance, by Cămundarāya.
77-78. Biographical idea on Haricandra, author of the “Dharmaśarmabhyudayakavya”, some verses of which have been quoted.

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JAINA BIBLIOGRAPHY
53
78–80. Review on the "Tattvārthuvārtika" and biographical ideas on the probable author of this commentary. Akalanka, This work contains a short survey of the digambara canon.
80-86. Extract quotations of the "Satprābhria" of Kundakundā--cārya, and review relating to a commentary on this work by Srutasāgara.
86--88. Rapid analysis of the "Prabandhacintamani" of Merutunga.
Pp. 134–166-Extracts,
Commentary of Vasunandin on the "Acārasutra" Caritrasära. "Dharmaśarmabhyudayakävya” of Haricandra. “Yasastilaka” of Somadeva, Tattvārthavārtika.
"Satprabhsta" of Kundakundācārya, and commentary of Śrutasāgara. Commentary of Amstacandrasuri on the Samayasäraprabhsta,
Text of a Pațțāvali contained in the "Pāk şikapratikramanakriya" of the "Āvasyakasutra."
Appendix.
List in Devanāgari characters, Pp. 14–16, and in Latin characters, Pp. 27– 29, of 38 Jain manuscripts acquired by the Government; 19 of these manuscripts concern some digambara works, and 19 svetämbara works. Recension : G. BÜHLER, Indian Antiquary. Vol. XIV, Pp. 352—355.
76
Lewis Rice. Catalogue of Sanskrit manuscripts in Mysore and Coorg-Bangalore. 1884 .
Pp. 300-321. Simple list of 131 Jain manuscripts classed under the following heads :Kavya
25 mss. Purāna
11 mss. Stotra
2 mss. Pūjā
6 mss. Nataka
5 mss. Mantra
3 mss. Alaņkāra..... . 2 mss.
Sangita
2 mss. Tarka 10 mss.
3 mss, Vyakarana
13 mss.
Jyotisa
Śilpa
4 mss.

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54
Kannada Vyakaran 3 mss.
Vedanta
Dharma
20 mss.
7 mss.
77

Ganita
Vaidya
Bhugola
78
Anirdişta
G. OPPERT. Lists of Sanskrit manuscripts in private Libraries of Southern India.2 Volumes. Madras, 1880-1885.
One finds in the Vol. II, Pp. 677-678, under the head of: "Alphabetical index according to subject matter, G. Miscellaneous;" the alphabeticai list of the 52 Jains manuscripts, the indication of which is furnished in the entire work.
79
JAINA BIBLOGRAPHY
3 mss.
2 mss.
8 mss.
2 mss.
E. HULTZSCH. Ueber eine Sammlung indischer Handschriften und Inschriften (Zeitschrift der deutschen morgenlandischan Gesellschaft, Vol. XL, Pp. 1-80)-Leipxing, 1886.
List of 115 Jain manuscripts of which 41 are canonical and 74 non-con
onical.
C. BENDALL, A Journey in Nepal and Northern India.-Cambridge, 1886.
Pages.
24.
32.
The Jain community at Benares. The Library of the temple.
The Jain temples of the village Ahar, near Udaypur. Statue of a Tirthankara dated Samvat 1031. Diverse short inscriptions of the 16th century.
46-48. List of Jain manuscripts acquired in Rajputana. This list comprises 14 canonical treatises and about 60 non-canonical treatises, 49-51. Other list of 140 Jain manuscripts acquired at Bombay. 60-65. Speial reviews on different Jain manuscripts :
1. Commentary on the 'Damuyantikatha' or 'Nalacampu' by the two Jaina Candapala and Gunavinavagani which gives their spiritual genealogy.
2. "Vagbhatalamkara", with anonymous commentary.

Page #80

JAINA BIBLIOGRAPHY
55
3. "Alamkaralilakn or Kavyanusasana" of a Jain of the name of Vägbhata, the same without doubt as the author of the 'Vagbhatalamkara'.
4. Sambodhipancasika' short treatise in verse on the Jain doctrines, by Gautamasyämin.
5. "Dharmangraha", work in verse on varied subject by Med hävin 6. "Pramananirnaya" discussion on the different sorts of knowledge.

7. Lumpakamalakuttana", compilation of the Svetambara canon. due to a member of the Kharatara gaccha; Samvat 1687.
8. Upadesarasala, moral composition by Sädhuranga disciple of Bhuvanasoma, equally of the Kharatara gaccha; Samvat 1587.
9. "Vicarasangraha" or "Paramitavicārāmṛtasangraha".
10. Parasaraprakarana or Marganasutaka with a pattavali of the Kharatara gaccha.
11. "Guyavarmacaritra" by Manikyasundarasüri, of the Ancala gaccha author of the 'Prthwicandracariti."
12. "Vratakathakoia" or "Vratopakhyanakatha" by Śrutas ligara.
Varadallagunamañjarikatha".
13.
14. 7ayatihuyanavṛtti", Präkrit hymn.
88-91. List of manuscripts contained in the library of the Jaina temple of
Benares.
80 (i)
P. PETERSON. A third Report of operations in search of Sanskrit mss, in the Bombay Circle, 1884-86. (Extra number of the Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XVII).-Bombay, 1887.
Pp. I-XXX. Alphabetical list, with very precise indications, of all the works, of which there is a talk in the three first reports of PETERSON. A very great number of Jain works have been quoted, and the principal among them are the object of special references to the study of WEBER, "Die heiligen Schriften der Jaina".
Reviews.
This third report gives an account of vistits made by PETERSON at Ahemadabad,

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56
JAINA BIBLIOGRAPHY in the Räjputānā and at Cambay. The Jain manuscripts which have appeared worthy of a particular notice are the following (Pp. 3—40):
“Gathasahasrī” of Samayasundara. This collection contains a great number of stanzas relating to the Jain events. The more interesting have been translated and interpreted and the review all entirely must be considered as one of the most important contributions to the history of Jainism.
“Visamvadaśataka”, in which the same author, Samayasundara, shows the disagreement which exists sometimes among the canonical treatises.
“Candraprabhs”, Commentary of Meghavijaya on the "Sabdānušāsana” of Hemacandra.
“Pañcasutra”, with commentary, by Haribhadrasüri.
"Dharmapariksa", of Amitagati, the ingenious genealogy of which is indicated.
"Gathakośa", of Municandrasūri, with translation of some of the stanzas.
“Vicăraratnasamgraha", of Jayasomasūri. This work includes chronological lists of the highest interest and of the commentaries on diverse Jain Works.
“Yamakastuti", of Dharmaghoşasūri. “Atmabodha”, of Jina läbhasūri. “Kumāravihāruprośastikavya", of Vardhamänasūri disciple of Hemacandra. “Kathämahodadhi", of Somacandra.
"Kavyaprakaśasamketa", Commentary of Mänikyacandrastüri on the Kavyprakaśa.
"Duyäśrayamahakāvya”, of Hemacandra, with commentary by the author him
self.
“Darśanasüra”, of Bhattāraka Devasena. The review devoted to this work contains some information relating to the author and to his other writings. Besides, the first 15 verses of the Darśanaśara have been translated.
"Jayatihuyanastotra", of Abhayadevasūri, with commentary relating in which conditions this hymn was composed. 'Pañjika' commentary of Rajasekharasūri on the "Nyāyakandalī” of Sridhara,
The ingenious genealogy of Rajasekharasűri is briefly related after this commentary
Elaborate commentary of Sädhuratna on the ratijitakalpa', with review on the origin of this last work,

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JAINA BIBLIOGRAPHY
"Upamitibhavaprapancānāmasamuccaya", of Vardhamänsūri. Commentary Paramananda, disciple of one Abhayadevasüri, on the 'Karmavipaka' of Gargarși. "Dharmabhyudayamahakavya" or "Samghapaticarita", of Udayaprabhasūri, with review on the biography of the latter.
"Nandyadhyayanatika" or commentary on the "Nandisutra", by Malayagiri. "Upadesapada" of Haribhadrasuri.
"Dharmabind" of the same Haribhadrasuri, with the commentary of Muni
candrasüri,
Commentary of Siddhasenagani on the Tattvarthastra of Umäsväti. Cammentary of Silanka on the Acarangasidra.
Amamasimicaritra of Mnniratnasüri, with analysis of this work. Perekamanjari of Asada, with the commentary of Balacandra.
Pages.
2--5
6-7
Appendix I.
List of 158 manuscripts of palm leaves examined at Cambay. This list is the series of that which constitutes the Appendix I of the first Report of PETERSON. Some extracts, sometimes very extensive, of these manuscripts have been reproduced. The following Jaina manuscripts are thus the object of quotations:
16--19
35-37
37-45
46
49-50
53-54
60-62
64-66
66-70

57
of
Upamitibhavaprapancanumasamuccaya of Vardhamanasüri.
Karmapaka of Gargarși, and the passages corresponding to the commentary of Paramananda.
Commentary of Abhayadevasüri on the Jnatadharmakatha.
Parvanathacaritra of Devabhadragani.
Tilayasundarirayanacaḍakaha of Devendragani,
Dharmabhyudayamahākusja of Udayaprabhasüri.
Nandyadhyayanatika of Malayagiri.
Siddhajayanticaritra of Manatungasüri and commentary of Malayaprabhasuri.
Upadesapada of Haribhadrasūri.
Kammapayadi, and commentary of Malayagiri.
Dharmabindu of Haribhadrasüri, and commentary of Municandra
süri.

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58
Nos.
74-77
78-82
83-86
86-89
Yogasastra of Hemacandra.
Akhyānamaṇikola, of Nemicandrasuri, and commentary of Amradeva
sūri.
JAINA BIBLIOGRAPHY
Commentary of Siddhasenagani on the Tattvärthasutra.
Commentary, called Subodha, of Nemicandra on the Uttaradhyaya nasūtra.
90-99
Amamasrumicaritra of Muniratnasari.
100-109 Vivekamañjari of Asaḍa and commentary of Balacandra.
118-124 Samaradityacaritra of Haribhadrasuri.
128-130 Commentary of Yaśodevasüri on the Paksikasutra.
131-134 Pandavacaritra of Devaprabhasari.
134-142 Katharatnakoka of Devabhadrasuri.
146-153 Upamitibhavaprapancakathi of Siddharṣi.
155-157 Bhavabhüvana of Hemacandra.
157-164 Parivanathacarita of Manikyacandra.
165-170 Upadesamala of Dharmadasagani, and commentary of Ratnaprabha
sūri.
174-176 Salibhadracaritra of Dharmakumãrasädhu.
Appendix II.
Extracts of 159 manuscripts, mostly Jains. The principals are:

Pages.
245-247 Jayatihuyanastotra of Abhayadevasūri,
255-260 Rayamallabhyudayamahäkävya of Padmasundara.
272-276 Nyayakandalt of Śridhara, with the commentary, called Panjika, or
Rajašcharasüri.
277-279 High commentary of Sadhuratna on the Tatijitakalpa.
280-281
284-290 Gathasahasrt of Samayasundara. 294-297 Dharmapariksa of Amitagati. 297-302 Gathakośa of Municandrasūri.
Navatattva of Jinacandragani, with commentary of Abhayadevasüri and of Yaśodevasüri.

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JAINA BIBLIOGRAPHY
302-310 Vicăraratnasamgraha of Jayasomastiri. 316-320 Kathamahodadhi of Somacandra (table of recitals). 357--360 Nalāyana or Kuberapurāņa of Manikyasuri. 374_-379 Darśanasāra of Bhattarak Devasena.
Appendix III.
List of manuscripts acquired on account of the Government, Among these manuscripts, 103 concern some digambara works and 83 śvetämbara works.
Recension : G. BÜHLER, Wiener Zeitschrift f.d. Kunde d. Morgenlandes. Vol. I, Pp. 319--324.
Pp. 16-22-Account of another visit made at Ahmadabad, also in several Jain libraries,
To mark out among other manuscripts that of a Präkrit anthology, entitled "Vajjalagga", and due to a svetämbara of the name of Jayavallabha.
Reviews,
Pp. 91-126. Digambara literature.
1. Analysis of the "Pravacanasāra" of Kundakuņdācārya. This work, written in Prakrit gäthäs, containins an explanation of the Jain doctrine by one of the most notables among the Digambara masters.
2. Review on the "Niyamasara" of the same Kundakundäcārya.
3. Brief analysis of the "Dharmamsta" summary of the life of the author Āsādhara, and list of his works.
4. Analysis of the "Tattvärthasāradipaka” of Sakalakirti, who lived towards samvat 1520. This work contains the enumeration of the treatises which constitute the canon of the Digambaras.
5. Analysis of the “Kārtikeyānuprekșa” of Kārtikeyasvāmin, with the commentary of Subhacandra.
6. Review on the "Praśnottaropāsakācāra” of Sakalakirti.
7. Reivew on two treatises concern the ritual : the "Jinasamhita" and the "Jainendrayajñavidhi",
8. Review on Ravişeņa and one of his works, the 'Padmapurāņa'.
9. Short analysis of the Adipurāņa of Jinasena. The introduction of this work recalls the names of several Jain authors.

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60
J AINA BIBLIOGRAPHY
10. Copious analysis, with historical identifications, of a praśasti which terminates the "Uttarapurana”, composed by Gunabhadra, disciple of Jinasena.
11. Review on the "Santinathacarilra" of Sakalakirti. 12. Review on the "Pārsvanathacaritra" of the same Sakalakirti. 13. Brief review on the "Harivamsapurana” of Jinadāsa.
14. Some indications on the "Srpalacaritra" of Nemidatta, and on the "Jivamdharasvamicariira" of Subhacandra,
15. Review on the "Subhaumacaritra' of Ratnacandra, and particularly on the chronological list which terminates this work-To this purpose R.G. BHANDARKAR indicates in some pages (124-126) the succession of the most ancient Jain priests. This passage constitutes a precious contribution to the Jain chronology,
Pp. 126–157-Svetämbara literature.
1. Review on a praśasti of the Kharatara sect. This prasasti is found at the end of a commentary of Vallabhagani on the "Abhidhanacintamani” of Hemacandra.
2. Some information on the "Aşļalaksārthị" of Samayasundaragani.
3. Analysis of a sthavirävali which serves as introduction to the "Avašyakanirjuktjavacurni, the Niryukti of which is due to Bhadrabāhu.
4. Review on Santyäcarya, with respect to his commentary on the "Ultarddhyayanasutra".
5. Review un Devendragani and his commentary on the "Uttaradhyayanasutra",
6. Sunimary of a pattävali of the sect Añcalika, which terminates ju the "Upadeśavintumani" of Jayaśckharasuri.
7. A very extensive analysis of the "Rşimandalapraharana" of Dharmaghosagani.
8. Historical information on a sthaviravali contained in a commentary of Samayasundara on the kalpasūtra.
9. Revicw on Brahmamuni, commentator of the "Jambudvipaprajiapli". 10. Review on Guņavinaya, commentator of the Damayanticampu".
11. Some historical ideas after a commentary of Mänvijayagani on his own work the "Dharmasamgraha".
12. Enumeration of the five kinds of śramanas, distinguished by Malayagiri in his commentary on the " Mandisutra".

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JAINA BIBLIOGRAPHY
13. Detailed analysis of the "Pravacanaparikṣu", in which the author, Dharmasagara, who belonged to the Tapă sect, gives long information on ten heterodox sects. To mark out particularly three pattavalis (Pp. 150, 151 and 154).
Review on Munisundara author of the 'Mitracatuşkakatha".
15. Review on Rajahamsa, author of a commentary on the "Vagbhatalamkara".
16. Summary analysis of the "Vivekavilasa" of Jinadatta, with review on the
latter.
17. Summary of a chronological list which terminates a commentary of Ratnasekhara on the "Sravakapratikramaṇasutra".
Pp. 276-282. List of 72 Jain manuscripts, the principles of which have preci. sely made the object of the precedent reviews. This collection comprises:
37 Svetämbara works.
28 Digambara works.
7 Works in modern dialects.
61
Pp. 311-466-Extracts.
Short extract of the gurvävali examined at Patan. Text of the Pattavali found equally at Patan.
"Vajjalagga" Prakrit anthology of Jayavallabha.
"Pravacanasara", of Kundakundacarya.
"Dharmamṛta", of Asadhara.
"Tattvarthasaradipaka", of Sakalakirti.
Text of the chapter XII of the Kartikeranupreksa". Integral text of the "Tattvarthadhigama" of Umäsväti.
Text of the first book of the "Padmapuraṇa" of Ravisena. Extract of the first canto of the "Adipurana" of Jinasena.
"Uttarapurana", of Gunabhadra. "Santinathacaritra", of Sakalakirti.
"Parivanalhacaritra", of Sakalakirti. "Harivam sapuranṇa", of Jinadāsa. "Sripalacaritra", of Nemidatta.

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62
JAINA BIBLIOGRAPHY
"Jivamdharasvāmicaritra” of Subhacandra.
Text of the chronological list which terminates the “Subhaumacaritra" of Ratnacandra,
Commentary of Vallabhagani on the “Abhidhānacintāmaņi” of Hemacandra. Commentary of Säntyäcärya on the Uttaradhyayanasutra”. Commentary of Devendragani on the same sutra, “Upadeśacintāmaņi" of Jayasekhara. "Rşimandalaprakarana of Dharmaghoșa.
80 (ii)
Gustav Oppert. Index to sixty-two Ms. Volumes deposited in the Government Oriental Manuscripts Library, containing references to Archaeological, Historical, Geographical and other subjects. (MJ, 1887).
The index to this volume has reference to many Jain matters.
81 (i)
R.G. Bhandarkar. Report on the search for Sanskrit manuscripts in the Bombay Presidency during the year 1883-84-Bombay, 1887.
Of all the reviews of R.G. Bhandarkar, this one is most abundant in information relating to the Jain religion. Among others, the pages 91- 157 contain important reviews on the Digambaras as on the Svetambaras. One will judge it by the short analysis which is as follows:
Pp. 1--15. Account of a visit made during the month of December, 1883 in different Jain libraries of Patan. Among the numerious manuscripts examined, it is proper to quote :
(a) A Gurvavali comprising 20 gathas with commentary. The list com
mences with Sudharamasvamin and terminates with Hiravijayasuri, who would be dead in Samvat 1622.
(b) A pattavali containing the chronological lists of the great priests of a sect
of the Svetambaras, probably the sect Vata, with mention of the most important events which happened in the period in which these pointiffs
lived. Commentary of Samyasundra on the “Kalpasutra". Commentary of Vinayarāma on the Kirātārjuniya'.

Page #88

JAINA BIBLIOGRAPHY
Commentary of Brahamamuni on the 'Jambudvīpaprajñapti'. “Tarkaphakkikā" of Kşamäkalyäņa. Commentary of Guņavinaya on the 'Damayanti campu'. Text of the Prasasti which terminates the 'Dharmasamgraha' of Manavijaya gan 'Pravacanaparikṣā' of Dharmasagara, Mitracatuṣkakathā' of Munisundara. Vivekavilāsa' of Jinadatta. Commentary of Ratnasekhara on the "Sravakapratikramanasūtra." (Recension : G. BÜHLER, Indian Antiquary. Vol. XVIII, Pp. 184-192).
81 (ii)
S. R. BHANDARKAR. A catalogue of the collections of manuscripts deposited in the Deccan College-Bumbay, 1888.
This catalogue contains indication of a great number of Jain manuscripts. without other information.
Pp. 6-12.-Collection of 1869-70.
41 Manuscripts of varied purports : sūtras, commentaries, chronological lists, legends, relegious poems, etc.
P. 17-Collection of 1870-71.
13 manuscripts : sūtras, comincntaries, grammar, astronomy, religious poetry.
Pp. 27–40—Collection of 1871-72.
114 manuscripts concerning the dharma (sutras and commentaries) ; 63 varied poems; 67 works of biography, history and legends ; 26 diverse treatises.
Pp. 46-52-Collection of 1872-73.
72 manuscripts relating to the dharma ; 32 religious poems ; 20 diverse treatises.

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64
JAINA BIBLIOGRAPHY
Pp. 60-68-Collection of 1873-74.
107 manuscripts having reference to the dharma ; 13 manuscripts having reference to the poetry ;
manuscripts having reference to the biography and to the legends ; 25 manuscripts of diverse treatises.
24
Pp. 71-72-Collection of 1874-75.
6 manuscripts relating to the dharma ; | religious poem ; 2 manuscripts concerning the biography; 6 manuscripts of diverse treatises.
Pp. 106-119-Collection of 1875-76.
142 manuscripts of digambara works ; 87 manuscripts of Svetämbaras ; besides a supplement (P. 123) containing the indication of 6 manuscripts,
Pp. 145-148--Collection of 1879-80.
62 manuscripts of diverse works.
Collection of 1880-81.
Pp. 164-173. Information on some manuscripts on palm leaves. Pp. 191--194. List of 54 diverse manuscripts.
Collection of 1881-82.
Pp. 195-196. Information on some manuscripts on palm leaves. Pp. 205-210. List of 51 varied manuscripts.
Pp. 274-279-Collection of 1882-83.
69 manuscripts of diverse works.
Pp. 320.-.--336--Second collection of 1882-83.
136
manuscripts of different works.

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JAINA BIBLIOGRAPHY
37 manuscripts of Svetämbara works. 28 manuscripts of Digambara works. 10 manuscripts of modern dialects.
Pp. 356-363-Collection of 1883-84.
Pp. 411-414-Second collection of 1883-84.
19 manuscripts of Digambara works. 19 manuscripts of Svetambara works.
G. BÜHLER. Two lists of Sanskrit Mss. together with some remarks on my connexion with the search for Sanskrit Mss. Zeitschrift der deutschen morgenlandischan Gesellschaft, Vol. XLII, Pp. 530-599)-Leipzing, 1888.
82
The first of the two lists contains the catalogue of the manuscripts which constituted the private collection of BÜHLER.
Nisithasutra.
Brhatkalpasutra.
The Jain literature is represented there by 29 manuscripts, of which the following are the principal manuscripts.
1. Agamas of the Svetämbaras.
Anuttaroavaisutta.
Kalpapradipika by Sanghavijayagani.
Dašaraikalikasutra.

II. Svetämbara legend and history.
Kumarapalacarita by Jinamandana.
Several gurvävalis.
Jagaducarita by Sarvänandasuri.
Tribhuwandipakaprabandha by Jayasekharasüri.
Parilistaparcan of Hemacandra,
Prabandhakosa of Rajasekharasūri. Prabandacintamani of Merutunga. Prabhavakacarita by Pradyumnasüri.
65

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66
JAINA BIBLIOGRAPHY
Vastupalacarita by Jinahamsagani. Sukstasamkārtana by Arisimha.
III. Diverse Svetämbara works."
Dipalikalpa of Jinasundarasüri. Saddarśanasamuccaya, with commentary.
IV. Digambara legend.
Fragment of a poem in honour of a saint by Ajitasena,
83
Catalogue of Sanskrit manuscripts in the Sanskrit College Library,-- Benares-Allahabad, (1889).
Pp. 458-459. List of 11 Jain manuscripts, among which are two copies of the 'Kalpasutra' and a cammentary on the 'Suryaprajñapti'.
84
R. G. BHANDARKAR. Principal results of my last two years studies in Sanskrit manuscripts and literature (Berichte des VII, internationalen Orientalisten-Congresses, Pp. 66-68).- Wien, 1889.
Some of the results obtained by R. G, BHANDARKAR interest the history of the Jainism. They are as follows:
1. Jinadatta, the author of the Vivekavilāsa, lived towards the middle of the
13th century. His disciple was Amaracandra who wrote the Kävyakalpalatā
and whose contemporary was Ari simha. 28. The Jainism is not a sect of Buddhism. Some of the Jaina doctrines rep
resent a compromise between the Samkhya and Vedänta systems on the
one hand, and the Vaiseșika philosophy on the other hand, 30. The Padmapurāna of Ravişena was composed in 1204 of the era of Mahā
vira, that is to say in Samvat 716 or 660 A. D. 31. Jinasena who wrote his Harivamsa in Saka 705, mentions Siddhasena, Aka
lanka and other authors in his introduction to the Adipurāņa. 32. A Prasasti at the end of the Uttarapurāna, of Gunabhadra relates that the
work was consecrated in Saka 820, by Lokasena. The king Amoghavarsa Ist was a devotee of Jinasena,

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JAINA BIBLIOGRAPHY
67
33. The Jainas had not the literature written before 139 A. D. Their religion
although as ancient as the Buddhism, did not take the importance than towards the 3rd century of the Christian era.
85
RAJENDRALALA MITRA. Notices of Sanskrit mss. published under orders of the Government of Bengal. (1st series) 10 Volumes.-Calcutta, 1870-1892.
Volume III (1876).
Pp. 66--69. Review on a manuscript of the Kalpasutra. Classification of the Jain canonical treatises after "Siddhānta-dharmasāra",
Some information on the particular estimation which the "Kalpasutra" enjoys among the Jains.
Citation of the commencement, of the end and of the colophon of the manuscript in question.
Reproduction in facsimile of one page of another illuminated manuscript of the “Kalpasūtra”, about 300 years old.
Volume IV (1878).
Pp. 97-98. Review on the 'Syadvādamañjarī". This work, from which Madhavacarya has made borrowings in his "Sarvadarśanasamgraha", is a commentary on a hymn of Hemacandra.
Volume VI (1882).
Pages 70-—74. Rapid analysis of the “Pun yacandrodayapurāņa", a Jain adaptation, in
23 cantos, of the Rāmāyaṇa. 77–97. Detailed analysis of the Harivamsapurāņa. This Brahmanical imita.
tion of the Harivamsa, composed by Jinasena, gives information on several Jinas, exposes some legends and contains details on the cere
monies and Jain rites. 97-104. Analysis of the “Trilokasāra”, a description in Prākrit verse, with
Sanskrit commentary, the three regions of the Universe. 105-108. Review on the "Aptamimamsa" of Samantabhadra. The manuscript
of this work contains besides a commentary of Vidyānanda. 108-109. Review on a "Bhagavatiostti".

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168
Pages
97-98.
176-177.
177.
178.
178-181.
182.
Volume VII (1884).
258-259.

JAINA BIBLIOGRAPHY
Review on a manuscript of the "Kalpasutra", with a commentary entitled "Kalpadrumakalika" by Laksmivallabha.
Brief review on the "Parikiamukhasutra", an anonymous treatise of Jain logic.
266.
181-182. Review on the "Siddhipriyastotra", which celebrates the merits of the 24 Jinas.
Short review on a manuscript of the "Suktimuktavali" by Somaprabhasüri.
Information on anonymous "Sahasranamastotra". The question is of a hymn where Mahavira is celebrated by thousand epithets. A commentary explains the value of these epithets.
Analysis of the "Janaryava" by Subhacandra. The work, in Sanskrit, is accompanied by a Hindi commentary.
183-185. Analysis of the "Samayasara", the manuscript of which contains also a commentary, the "Atmakhyati".
Brief notice on the "Santyaştakastotra", a hymn in honour of Mahavira, at the same time a prayer in view of deliverance.
187-190. Analysis of the Tattvarthasutra" of Umäsväti. A commentary entitl ed "Srulasagar" by Vidyananda, accompanies the text.
Short review relating to a commentary of Bhoja on the "Dravyānuyogatarkana".
Analysis of the "Dravyanuyogatarkaṇa".
Volume VIII (1885).
Review on the "Prameyakamartanda" or "Parikşamukhalamkara", com mentary of Prabhäcandra on the "Pariksamukha of Vidyananda".
This part describes 154 Jain manuscripts. The following are the principal manuscripts.
Pages.
33-36. Kumarapalaprabandha by Jinamandana. This history contains a biography of Hemacandra.

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JAINA BIBLIOGRAPHY
Nos.
47-48.
51-52.
53-54.
56-58.
58.
60-61.
70-72.
80.
82-83.
83-84.
84-85.
86-87.
89-91.
111.
113-114
119.
120-122.
122-124.
139-140,
142-150.
147-150.

Review on a manuscript of the Nayalattva.
Short analysis of the Kalpasutra.
Kalpakiranavali, Sanskrit commentary on the Kalpasutra.
Gautamiyamahakarya, Sanskrit poem in 10 cantos on the life of Mahavira, by Rupacandragani.
Gautamayaprakala, commentary on the previous poem, by
Kṣemakalynagani.
Commentary of Malayagiri on the Prajnapanäsutra.
Analysis of the 'Prajñapanasulra".
Dasarrutaskandhasutra.
Pradyumnacarita by Mahasena.
Yasodharacarita by Śrutasigara.
Vidhiprapäsutra.
69
Two commentaries on the Sutrakṛtanga, one in Guzarati by Pasacandra, and the other in Sanskrit by Silanka.
Samacartiataka by Samayasundara.
Sripalacaritra, in Prakrit verse, with Sanskrit commentary by Jina
harṣasūri.
Snkalpasiddhanta or Paryusanakal padaŝašrutaskandha, review on the 24 Jinas. The Prakrit text is accompanied by a Sanskrit com
mentary.
Candraprajñaptisutra, with the commentary of Malayagiri. Dašavaikalikasutra.
Analysis of the Sutrakṛtanga.
Analysis of the Trişaṣṭisalakapuruşacarita of Hemacandra..
Tapagacchapattavalisutra by Dharmasägara.
Caturvimsatistuti.
Danadikulaka, poem, with commentary, praising the Jain merits and containing some ancedotes on different Jinas.

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JAINA BIBLIOGRAPHY
Nos.
154.
Commentary of Nemicandrasüri on the Uttaradhyayana,
161--163. 163-165.
Karmaprakrti with the commentary of Malayagiri. Bharatadikatha or Kathakośa by Subhasila. Collection of legends, the heroes of which are found in the Buddhistic or Brahmanical works, notably in the Mahabharata. ślopadeśamāla, other historical collections, by Jinacandrasūri with commentary in Gujarati by Merusundara.
165-166.
168.
Commentary on the Daśavaikalikasutra by Vinayahamsa.
169-170. Varavikramadityacaritra by Ramacandrasüri.
180. Kalpalatā, commentary on the Kalpasutra by Samayasundara. 184-185. Guzarati comment on the Prajñāpanāsutra by Vanavimala. 188-191. Tattvaprakasa, poem in 11 cantos on the superiority of the Jain reli
gion by Silaratnasūri. 222-224. Gunamala, anonymus description of the virtues, with which the
Siddhas, śrävakas etc. are endowed. 226. Mahipalacaritra by Viradevagaņi. 229—231. Samavāyāngasutra, with the commentary of Abhayadevasüri. 231-232. Samyaktvakaumudi. 236-237. Santhāraprakirņa. 240-241. Uttarādhyayanavrihadbrittikatha, collection of 25 Jain legends extract
ed from a Prakrit commentary on the Uttaradhyayana and translat
ed in Sanskrit by Padmasāgaragani. 243-245. Analysis of the Pradyumnacarita.
312. Anonymous commentary in Guzarati on the Juvabhigamasutra.
315-316.
Analysis of the fñatadharmakathāsūtra.
Volume IX (1888).
An account of 13 pages precedes the description of the manuscripts indicated in this volume. Some passages concern the Jains, namely: P. 5. Note on the "odium theologicum" which exists between the Jains and the
Brāhmans, Quotation of a proverb in this subject.

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JAINA BIBLIOGRAPHY
Pages.
Pp. 11-12. Survey on the number and the value of the Jain manuscripts of which there is a talk in this valume. Among these 108 manuscripts, it is convenient to point out the following:
6-8.
81.
102-103.
Recall of some catalogues of manuscripts in which some Jain works have been enumerated. Importance of Guzärati which constitutes the language of the modern Jains. Many Jain treatises have been translated in Guzarati.
133.
125.
282.
Pages.
27-28.
35-37.
45-46.
Volume X (1892).
Of the 105 manuscripts, of which there is a talk in this volume, the following are the most important:
46-47.

71
Kalpalata by Samayasundara. This work has no other intention. than to be a commentary on the Kalpasutra. However, it contains a great number of historical information, notably on three sthaviras who bore the name of Kalakäickrya.
Atmaprabodha by Jinalabhasari.
Vinodavilasarasa, collection of histories concerning the princes, the saints, the merchants etc. by Udayaratna.
Pratisthavidhi, treatise of rituals.
Dhanapalacaritra, history of the banker Dhanapala, by Devendra
süri.
Ratnapalacaritra, in Guzarati verse by Kavimohan. Yogasant, with commentary by Yogacandramuni.
Nemiduta, an imitation of the Meghaduta of Kalidasa. by Vikrama.
Dharmasarmibhyudaya by Haricandra.
Sravakadinally, an anonymous treatise in Prakrit on the duties of the śrävakas a short analysis of it has been given.
Upadesamalaprakarana, by Dharmadasagani.

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JAINA BIBLIOGRAPHY
Nos,
47-48. Yogavindu, an anonymous treatise on the Jain yoga in Sanskrit.
Muktidvātrimaśika, polemic work in Sanskrit establishing the Jain doctrine of deliverance and criticising other doctrines on the same
subject. 128--130. Samarādityacaritra, adapted from the Prakrit of Haribhadra in Sans
krit. Some indications on the intellectual geneology of Haribhadra and on the Jain works which are habitually recited in religious
congregation 134-39. Analysis developed from the Ramacharitra or Ramayana an imitation
of the classical epic poem, by Padmadeva. 146-147. Śrīpalanarendrakatha. Besides the history of Sripäla, this work in Pra
krit verse contains an explanation of the nine fundamental doctrines of the Jain faith, at the same time as the description of certain
tantrical rites. 147-148. Jambucaritra in Sanskrit by Sakalaharsa. The matter is of the his
tory of Jambūsvamin, accompanied by 18 other moral histories.
86
A Weber. Verzeichniss der Sanskrit-uni Prakrit-Handschriften der Konigliohen Bibliothek zu Berlin, Zweiter Band.---Berlin, 1886-1892.
The second part and almost all the third part of this second volume are devoted to the Jain works. They constitute the best anthology that one possesses until now of Jainism. The review of each of the manuscripts described is, indeed accompanied by copious extracts and of historical and bibliographical references, which make a great catalogue of Weber, an work of the highest order by the number and copiousness of the documents which it includes.
First classification (1886).
Nos.
1580.
1581-82.
1597.
Jain drawing up in verse of the "Pañcadandachatraprabandha” of Rämacandra, by Vivekamandanagani. Fragments of a Jain collation of the Simhasanadvātrimśikā. Fragments of the commentary of Bhuvanapāla on the Saptasataka of Häla

Page #98

JAINA BIBLIOGRAPHY
Nos.
1604. 1610.
Prithvicandracaritra of Manikyasundarasūri. Saddarśanasamuccaya of Haribhadra, with commentary of Gunaratnasüri.
1634.
Jainendravyākarana of Devanandin (?) with commentary of Abhayanandin.
1638. Cintamani, commentary of Yakşavarman on the Sabdanuśāsana of
Säkatāyana.
1639. Sarasvatavyakaranadipikā of Candrakirtisūri. 1640-1695. Grammatical works of Hemacandra.
1696. Haimavibhramasutra, with the commentary of Guņacandra. 1699-1702. Abhidhānacintāmaņi of Hemacandra, with different com
mentaries. 1708. Commentary of Jñānavimalagani on the sabdabhedaprakāśa of
Maheśvara. 1709. Chandonuśāsana of Hemacandra. 1717. Kävyānusāsana of Vägbhata, with the commentary of the
author. 1718. Vagbhatalamkāra. 1719-1720. Commentary of Jinavardhana on Vagbhatalamkāra.
1722. Jalpakalpalata of Ratnamandana, disciple of Ratnasekhara. 1728. Commentary of Jinaprabhasūri on the Vidagdhamukhamandana of
Buddhist Dharmadása.
1741.
1764.
Aramahasiddhi, summary of astrology by Udayapraphadevasūri, with commentary of Hemahamsa. Short manual af ritual (T apavidhi), of recent date. Siddhasärasvatastotra (Bhuvanešvarūstotra) of Prithvidhara, with commentary of Padmanabha
1770.
Second Classification (1888).
The second part describes especially the manuscripts of the canonical treatises.

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JAINA BIBLIOGRAPHY
1. Angas.
Nos.
1773-1775. Ayaramgasutta, text.
1776. Tikā of Silañka on the Ayaramga.
1777. Suyagadamga, with dipikā of Harsakula.
1778. Text only of the Suyagadamga.
1779-1780. Thāna, text.
1782-1782. Commentary of Abhayadevasūri on the 3 Angas.
1783–1785. Text of the Samavāyānga.
1786. Commentary of Abhayadeva on this anga. 1787-1788. Bhagavati, text.
1789. Bhagavati, commentary of Abhayadeva. 1790-1791. The reverting treatises to the Bhagavalı : the Pudgalașațirīmsikā of
Ratnasimhasūri, and the Pañcanīgranthi. 1792–1797. Nayadhammakahā, with the commentary of Abhayadevasūri. 1798-1801. Uvāsagadasāu, text. 1802-1805. Different comments of the Uvāsagadasāu. 1806–1809. Amtagadadasāu, text. 1810-1814. Anuttarovavāiyadasāu, text and diverse comments. 1815-1817. Panhavāgaranāim, with the commentary of Abhayadeva. 1818–1821. Vivāgasuya, with commentary of Abhayadeva. 1822-1823. Fragments of the 12 añga, the Diffhivaya.
2. Upangas.
1824-1828. 1829–1832.
lupapatika, with the commentary of Abhayadevasuri. Rayapasenaiyga, with the commentary of Malayagiri.
1833-1835.
Jivabhigamasutra, text.
1836.
Commentary of Malayagiri on the Jivabhigamasutra.

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JAINA BIBLIOGRAPHY
75
Nos, 1837-1838. Pannavana-bhagavati, text. 1839-1840. Commentary of Malayagiri on the Pannavana. 1841-1843. Text of the Suriyapannatti. 1844–-8846. Text of the Jambuddivapannatti.
1847. Commentary of Sānticandragani on the Jambuddivapannatti. 1848. Jambuddipasamgrahani of Haribhadrasüri, with the commentary of
Prabhānandasūri. 1849-1853. Camdapannatti, with the commentary of Malayagiri. 1854—1860. Upangas 8-12, may be the Nirayāvalisutta with the commentary
of Candrasüri.
3. Paiņņas (Prakirņas).
1861--1864. Causarana, with anonymous preface.
1865. Aurapaccakkhāņa. 1866. Bhattaparinna.
1867. Samthäragapaya. 1864—1869. Tamdulaveyaliya.
1870. Collection of the 10 painnas. 1871. Collection of 9 painnas.
4. Chedasūtras.
1872-1874. Nisīthajjhayaņa.
1875. Niśīthabhāsya, still called Niśithacūrni. 1876. Mahānisiha.
1877. Vavahāra. 1878-1879. Commentary of Malayagiri on the Vyvahāra. 1880-1881. Dasão. 1882--1886. Kalpasutra, with different commentaries. 1887. Samdehavişauşadhi, commentary of Jinaprabhamuni on
Kalpasūtra.
the

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JAINA BIBLIOGRAPHY
Nos. 1888-1890. Different commentaries or comment on the Kalpasutra.
1891-1892.
Kalpantarvācyāni, sort of commentary on the Kalpasutra.
1893. Brhatkalpasülra.
1894. Kalpacūrni. The 6 chedasūtra is not represented by any manuscript.
· Nandisutra and Anuyogadvärasütra.
1895. Nandisutra, with anonymous preface.
1896. Namdisuttakahā. 1897—1900. Anuyogadvarasutra, with the commentary of Hemacandra.
6. Mulasūtras.
1901—1906. Uttarajjhayaņa, with commentaries. 1907-- 1910. Śisyahita, tikä of Santisūri on the Uttarajjhayana.
1911. Şaļāvasyakasutra.
1912-1913.
Avaśyakaniryukti of Bhadrabahu.
1914.
Commentary of Haribhadra on the Avašyaka.
i915.
Commentary of Hemacandra on the Viaśeşāvašyakabhäsya of Jinabhadra.
1916-1918. Secondary commentary on the Avasyaka.
1919-1921. Dasavealia, with different commentaries. Some manuscripts of
the 4th Mūlasutra are wanting,
7. Miscellaneous.
1922—1925. 1926-1927.
1928.
Oghaniryukti, with preface. Pakşikasutra, with preface. Text in prose relating to some legends. 8. Review on the Siddhānta of the Digambaras. 9. Additions and corrections,

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JAINA BIBLIOGRAPHY
Third Classification (1892).
Preface.
Note on the acquisition of the Jain manuscripts of the Library of Berlin. Importance of these manuscripts for the knowledge of the Jain doctrines.
Classification of the non-cononical Jaina treatises : 1. Dogmatic and discipline. 2. Stava and Stotra. 3. Historical-legendary literature, 4. Didactic literature under the form of stories, narrations etc.
The principal works acquired by the Library of Berlin in each of these series.
General ideas on the Jain manuscripts. They are written with care; almost always the copyists recall their names and the date of their work; enumeration of the words, abreviations and diverse indications. The tradition of the canonical texts.
The codification of the Svetämbara canon by Devarddhigani (5th century A. D.) and of the Digambara canon by Puspadanta.
External aspect of the Jaina manuscripts. The place and the writing of the commentaries with reference to the text. The customary diagram.
System of writing of the manuscripts, and in particular of the group of consonants,
Catalogue and description of the manuscripts
Dogmatic and discipline.
Nos. 1929.
Avāravihi, on the domestic observances, by one anonymous.
1930.
Anonymous commentary on the 5 karmagranthas of Devendrasürı and on the Saptaţika of Candramahattara.
1931. 1932. 1933. 1934.
Gotamaprccha, with modern commentary. Thāṇasattarisaya of Dharmaghoşa and his student Somatilaka. Navatatta, with Sanskrit comment. Pratikramanasutra, with anonymous commentary.

Page #103

JAINA BIBLIOGRAPHY
Nos,
1935.
1936--1939.
1940-1941.
Pravacanasāraprakaraṇa, extract of the Darśanaşuddhiprakarana of Haribhadrasüri. Pravacanasāroddhāraprakaraña, sort of scientific encyclopaedia by Nemicandra, with commentary of Siddhasenasüri. Bhavabhavana of Maladhari Hemacandrasüri, with anonymous commentary. Laghukşetrasamāsa, treatise of mythical geography by Ratnasekhara, with the author's own commentary. Vicāraşaţtrimśakā of Gajasāra, disciple of Dhavalacanda, Vihimaggapaya of Jinaprabhasūri.
1942.
1943. 1944-1945.
1946.
Sraddhajitakalpa of Dharmaghoşa, with Sanskrit commentary.
1947. Sraddhapratikramanasūtra, with the commentary of Ratnasekhara
sūri. 1948-1949. Sasțiš ataprakaraņa of Nemicandra. 1950. Samghayani (Samgrahani) of Candrasūri, with the commentary of
Devabhadrasūri. 1951. Samāyārivihi by Paramānanda, disciple of one Abhayadeva (?). 1152. Commentary of Vidyānānda on the Aptaparikșa. 1953 Fñanārņava (Yogapradipadhikāra) of Subhacandra. 1954. a. Dharmavindu ;
b. Yogavindu, attributed to Haribhadra with commentaries.
1955.
Pratikramanavidhi of Jayacandrasuri.
1956-1959.
Yogaśāstra of Hemacandra, with diverse commentaries or com
ment.
1960.
Vicaramritasamgraha.
1961.
Srisamghapattakaprakarana of Jinavallabhasūri.
1962. Gathas on the 14 Gunasthānas by Jivarāja (Samvat 1665). 1963. Nayacakratîka by Hemarāja (Samvat 1736). 1964. Vicāramañjart of Śripati (?) (Samvat 1603).

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JAINA BIBLIOGRAPHY
II. Staya and Stotra.
Nos.
1965.
a. Ullasikkamastotra of Jinavallabha; b. Bhayaharastotra of Mānatunga. Rşabhapañcāsika of Dhanapala. Different short treatises of dogmatics or of religious poetry.
1966. 1967.
1968.
a. Kalyānamandirastotra of Siddhasena Divakara; b. Bhaktāmarastotra of Mänatuñga.
1969. 1970-1971.
Commentary on the Bhaktāmarastotra. Syādvādamañjari, commentary of Mallişeņasūri on the Dvātrimśika of Hemacandra. Vihārasataka of Ramacandra. Sobhanastuti (Tirtheśastuti) of Sobhanamuni.
1972. 1973.
III. Historical-legendary literature.
1974.
1975.
Prabhātavyākhyāpaddhati, comment on the Rşimandalatıkā, by Harşanandana; 50 legends. Kalasaruva of Dharmaghosa, with anonymous preface, called Kalasattari. Kupakşakauśikādilya (Pravacanaparikșa) o Dharmasāgara (book I and beginning of the book II), with commentary of the author.
1976.
1977-1978.
1979.
1980.
1981.
Kurmmāputracaritra of Jinamāņikya. Ganadharasārdhaśataka of Jinadattasüri, with the commentary of Sarvarājagaņi. Gurvāvalisutra of Dharmasagara, with commentary of the author, Jambuditthanta (Jambuajjhayana, Jambūsvāmikathanaka, Jambu. caritra). Śrīpalakatha of Ratnasekhara. Fragment of a work on the Harivamša. Upadeśasata (Mahāpuruşacarita) of Merutunga.
1982. 1984-1985.
1986.

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80
AINA BIBLIOGRAPHY
Nos.
1987.
Gautamīyamahakavya of Rūpacandra.
1988. 1989. 1990. 1991. 1992. 1993. 1994.
Nemijinapurana of Brahmanemidatta. Pattavalīvācana (anonymous) of the sect Kharatara, Parisistaparvan (Sthavirāvalicarita) of Hemacandra. Pradyumnacarita of Ratnacandra. Yasodharacaritra of Manikyasūri. Extract of the Satrunjayamahātmya of Dhaneśvara, Editing in prose of the Satruñjayamāhātmy , by Hamsarantna.
IV. Didactic literature, shorts, recitals etc.
1995.
Ajāputrakatha.
1996.
Ajaputrakatha and Arāmanandanakatha.
1997. 1998. 1999.
Amjanāsundarisambandha. Antarakathasangraha. Ultamacaritrakathanaka.
2000.
Ultamakumāracarita.
2001-2002.
Uva esamala of Maladhāri Hemacandra.
2003-2004.
Uvaesamala of Dharmadāsa.
2005-2007. Silovaesamala of Jayakirti, commentary (Silatarangini) of Somatila
kasüri, and anonymous preface.
2008. Upadeśaratnamala of Sakalabhūṣaṇa. 2009-2013. Different collections of Kathās.
2014. Karpuraprakara (Subhāṣitakośa) of Hari. 2015. Kathāmahodadhi of Somacandra. 2016. Kathāratnakara of Hemavijayagani, 2017. Campakaśreșthikathānaka of Jinakirti. 2018. Dhanadakatha. 2019. Dharmaparākṣa of Amitagati. 2020. Pañcaśatiprabodhasambandha of Subhasilagani,

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JAINA BIBLIOGRAPHY
Nos.
2022 2024.
2021. Commentary of Devendra on the Praśnottararatnamālā of Vimalacandra.
Samyakivakaumudikaihanaka.
2025. Sinduraprakara of Somaprabha.
2026. Sulasăcarita (Samyaktvasambhava) of Jayatilakasūri. 2027. Susadhakatha.
Supplement.
2299. Suyagodamga, with the commentary of Ślänka.
2300. Urasagadasão, with version in modern dialect. 2361. Commentary of Abhayadeva on the angas 7-9.
2302. Pannavaṇa-bhagavati.
2303. Kasmakāṇḍa.
2804. Lokaprakasa of Vinaya.
Additions and Corrections.
The notes relating to the Jaina literature are found in Pp. 1209-1216.
Indices.
Among the seven indices, the most important are the last three: 5. Alphabetical index of the titles of works.
6.
Alphabetical index of the authors.
7.
General index.

Facsimiles of manuscripts.
1. Ullaradhyayanatika, on palm leaves.
III. (a) Nandisutra.
IV. Ayaravihi and commentary on the Sadasilika (4th Karmagrantha) of
Devendrasüri.
V. (a) Bhagavali
$81
87
Peter PETERSON. Catalogue of the Sanskrit manuscripts in the Library of His Highness the Maharaja of Ulwar-Bombay, 1892.
Contains names of Jain Manuscripts in the library and names of twenty-one manuscripts under the head "Jain and other works in Prakrit".

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JAINA BIBLIOGRAPHY
88
Th. AUFRECHT. Florentine Sanskrit manuscripts examined.-Leipzig, 1892.
Jaina Manuscripts.
Nos,
71. Commentary on the canto I of the Naişadhzyacarita'.
1744-180. Different grammatical and lexicographical treatises of Hemacandra,
with commentaries.
183.
Sarasvataprakriyadipika' of Candrakirti chief of the Tapā sect at Nāgpur ; quotation at the end of this commentary in which is found some information on the school of Candrakirti.
189.
Vakyaprakāśa', treatise of syntax, by Udayadharma, disciple of Ratnasimhasūri.
190--195. Different lexicographical treatises of Hemacandra. The number
194 contains a commentary, called Namasārodhāra', composed on the 'Abhidhānacintāmāni' by Vallabhagani, disciple of Jñānavinaya.
205-206. Commentary on the ‘Alamkaraśāstra' of Vägbhața.
285.
Janmapattrīpaddhati' by Mahimodaya.
300---303.
Naracandra' astrological treatise, by Naracandra.
503. "Kalpasūtra'.
89
Cecil BENDALL. Catalogue of Sanskrit, Pali and Prakrit Books in the British Museum acquired during the years 1876-92-London, 1893.
P. 620. Names of 12 works on Jain religion.
P. 624. Names of 42 works in Jain Prakrit both canonical and non-canonical on miscellaneous subjects.
F. L. PULLE. The Florentine Jaina Manuscripts (Transactions of the Ninth InterNational Congress of Orientalists, Vol. I, Pp. 215—218)-London, 1893,

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JAINA BIBLIOGRAPHY
83
Preliminary remarks of M.F. LEUMANN, who points out particularly the manuscript of the "Pindaniryuktisñlra" and that of a “Nišithacūrni".
List of 65 manuscripts of canonical treatises, nanely : Angas ... 20 mss. Chedasūtras ... 9 mss. Upāngas .. 7 mss. Nandisutra
1 ms. Prakirņakas 12 mss. Mulasūtras
14 mss.
90
E. LEUMANN. Liste von transcribirten Abschriften und Auszugen vorwiegend aus der Jaina-Literatur (Zeitschrift der deutschen morgenlandischen Gesellschaft, Vol. XLV, P. 454 ; Vol. XLVII, Pp. 308--315).-Leipzig 1891 et 1893.
This catalogue of copies and manuscript extracts, constituting the private collection of M.E. LEUMANN, comprises 128 numbers.
Of this total, 106 concern the Jain literature.
A first group (1468) has reference principally to the canonical treatises, texts, commentaries, criticism, etc.
A second series (91 and following) admit works of all kinds, which are classed in alphabetical order of titles.
Alphabetical Index of Manuscripts in the Government Oriental mss. Library, Madras-Madras, 1893.
Here is the list of the Jaina manuscripts indicated in this catalogue.
Sanskrit Manuscripts.
Titles.
Authors.
Atmanuśasana.
Gunabhadrasvāmin.
Upasakācāra.
Karmapraksti. Kşattracūdamaņi.
Vädıbhasimhasūri.
Gomathasāra.
Candraprabhajinagadyamalika.
Jinasamhita.
Jinastuti.

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JAINA BIBLIOGRAPHY
Authors,
litles. Jinendralayavişaya.
Jainadevatäpujāvidhi.
Jainadevatāstotra.
Jainapujāvidhāna.
Jainapüjāhoma.
Jainamatasārasangraha
Jainastotra,
Tattvärthasūtravstti.
Bhāskaranandin.
Nemicandra.
Dravyasangraha. Dravyasangrahasūtravrtti. Dharmasarmabhyudaya. Nägakumāracaritra.
Haricandra.
Mallişeņa.
Vāgbhața.
Nitikävyämsta Neminirvaņakāvya. Nyayamanidipikā (Prameyaratnamalavyakhya) Pañcaparamesthisvarüpanirüpana. Parikṣāmukhalaghuvšiti.
Prameyakanthika.
Anantaviryaya. Säntivarain. Hirapa.
Samantabhadrasvāmin.
Prameyaratnamāla. Ratnakaranda. Ratnakarandatika. Saptabhangitaranginž. Sindūraprakarasubhasitakośa.
Tamil Manuscripts.
Kaumudikathei.
Jainamatavişaya.
Tirunārrantādi (with commentary).

Page #110

JAINA BIBLIOGRAPHY
Titles.
Pancamargotpatti.
Purvakarmam-aparakaramam.
Yatidarmam-siravakadarmam.
Sadurvimsatipurana.
Sindamani (with commentary of Naccinarkkiniyar).
None a series of historical documents. cf.
Alphabetical index of Tamil Records, in particular, P. 24.
Anjanacarire.
Anantanakathe."
Aparajitesvarasalaka.
Id.
Abhisekhasandhi.
Aşṭavarnatilaka.
Aroganeyasandhi.
Karmanirjara.
Karmaharastamiyanompi.
Kalpakujadanompi.
Kamanakathe.
Ganitasastra.
Gurudattaracaritre.
Gomathe varacaritre.
Jinakathe.
Candradarsananompi.
Jinadattarayacaritre,
Jinamunitanayakataka. Jinavacanamritalaradhi. Jinasiddhagama

Canaras Manuscripts.
Authors.

Mayana.
Brahmayya.
Hamsaraja.
Bhadraprabha.
Surupuraderiappa.
Bhadraprabha.
Kalyanakirti.
Uttungakavi.
Candranna.
Ravikirtiraya.
Padmanabha.
Akalankadevasisya.
85

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JAINA BIBLIOGRAPHY
Titles.
Authors.
Bhadraprabha. Sarvajñabhāskara,
Cidambarapuruşa.
Jināgama. Jivandharanacaritre. Jivahitārtha. Jainakadamba. Jainaganita. Jainabirudāvali. Fainarabastiyadhavaladahadu. Jainavarnaśrama. Turtheśapūjāsandhi,
Akalankadevašișya. Akalanka. Bhadraprabha.
Tripuradahanasāngatya.
Rājakavi.
Trilokaśataka.
Rajahamsa, Cāmundarāya.
Trişaştilaksanapurana.
Trailokyarakşamani ataka,
Dvādaśanuprekşe.
Arhatparameśvara.
Vrittaviläsa. Nayasendeva,
Bāhubali.
Rājahamsa Bāhubali.
Dharmaparikșe. Dharmāmritapurāņa. Navanidhibhandaradanompi. Nagakumaranakathe. Nagakumāranacaritre. Nagakumarapañcamiyanompi. Nagaraрaлсaті. Nemicandracaritre (Jaina Bharata). Padmavatiyacaritre. Palanasandhi. Puspadantapurāņa. Pujyapadacaritre. Prabhañjanacaritre. Bijjalacaritre.
Mangarasa. Padmanābha, Bhadraprabha. Guņavarman.
Devayya.
Dharanindra.

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JAINA BIBLIOGRAPHY
87
Titles.
Authors.
Bharateśvaracaritre.
Kāladhara. Niranjanasiddha
Id. Bharateśvaravaibhava,
Bhavyānandanompi.
Migeyanompi.
Ratnakaragangalapadajati. Rayaņasärasūtravritti. Lokasvarūpa. Varānganripacarita.
Candrakīrti.
Dharanipandita.
Camundaraya.
Vardhamānabhatļārakapurāna, Vijayakumāriyacaritre. Śantīśvarapurāņa. Śivarālriyakathe. Śrutaskandanompi.
Kamalabhava.
Sanatkumārakathe.
Bommarasa
Saptajyotiyakathe. Samyakttvakaumudi. Siddharanompi.
Mangarasa.
Marāthi Manuscripts,
Adipurāna.
Malūcandra,
91
P. PETERSON, A fourth Report of operations in search of Sanskrit Mss. in the Bombay Circle, 1886-92 (Extra number of the Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XVIII).- Bombay, 1804.
Pp. I-XILII-Index of Authors,
This index is conceived following the Sanskrit alphabetical order. Each of these authors mentioned is the object of a biographical and bibliographical review more or less extensive. Most of the authors are Jains.

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88
The most important reviews are devoted to:
Abhayadeva
Umäsväti
Kundakunda
Jayacandra
Jinacandra
Jinapati
Jinaprabha
Jinabhadra
Jinalabha
Jinavallava
Jinasena
Jinesvara
Devabhadra
Devasūri
Devendra
Dhanapala
Dharmaghosa
Padmadeva
caritra".
Bhadrabahu
Bhadresvara
Malayagiri
Manikyacandra
Mantunga
www

JAINA BIBLIOGRAPHY
Pp. 4-17-Reviews.
Summary of the Jain legend concerning Mallavädyäcărya after the "Prabandhacintamani". This author has written a commentary on the "Nyayabindutika" of the Buddhist Dharmottara.
Municandra
Muniratna
Merutunga
Ratnasekhara
Rajasekhara
Säntisüri
Silänka
Review on Siddharşi; author of the "Upamitabhavaprapañcakatha".
Religious genealogy of Hemacandra, after a manuscript of the Mahaviracaritra of this master.
Religious genealogy of Śricandrasüri, after his work, the "Munimueratasvami
Sanghatilaka
Siddhasena
Haribhadra
Hemacandra
Review on the Dharmavidhi of Śriprabhasüri, after the commentary written on his work by Udayasimhacarya, whose religious genealogy is recalled.
Biography of Devacandra, after a manuscript of his "Sirinahacariya",
Religious genealogy of Guracandra, extract from the Vtracariya of this author.
Review on the Kumarapalapratibodhamahakavya of Somaprabhäcärya, and ingenious genealogy of the author. List of 55 manuscripts of work mostly Jains.

Review on Ramacandra, disciple of Hemacandra, with respect to a manuscript of his drama, the Raghuvilasa.

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JAINA BIBLIOGRAPHY
82
Extracts.
Astalakṣī or Artharanavali of Samayasundara. Jayantakāvya of Abhayadeva, Tirthakalpa of Jinaprabhasūri. Padmacaritra of Vimalasūri. Šalapadisāroddhära of Merutungācārya. Upadeśaratnamālā of Sakalabhüşana. Arādhanākathakośa of Brahmanemidatta. Jambusvāmicaritra of Jinadāsa.
Trişastilaksanamahāpurāna of Gunabhadräcärya. Dharmaratnākara of Jayasena. Pandavapurāņa of Subhacandra. Harivamsapurāņa of Jinasena.
List of Manuscripts.
.
Pp. 43–58. List of 337 Jain manuscripts. Recension : G. BÜHLER, Wiener Zeitschrift f.d. Kunde d. Morgenlandes, Vol. X, Pp. 328-333.
92
R.G. BHANDARKAR, Report on the search for Sanskrit manuscripts in the Bombay Presidency during the years 1884-85, 1885-86 and 1886-87—Bombay, 1894.
Pages.
13-19. Detailed analysis and translation of some passages of a work, up to that time unknown, the “Dharmaparikṣā" of Amitagati, which belonged to the order of the Digambaras.
19. Religious genealogy of Amitagati.
19-20. Chronological review on Dhanañjaya, the author of the “Dvisandhanakāvya", the exact title of which would be "Rāghavapandaviya”. 101-109. List of 126 manuscripts of Digambara works, of which :
64 Concerning the dharma; 39 Concerning the legends; and 23 Concerning the sastras, poems etc.

Page #115

90
Pages
110-127. List of 244 manuscripts of Svetambara works:
134-138. Extracts of the "Dharmaparikṣa", containing the religious genealogy of the author, Amitagati.
138. Quotation of two slokas concerning Dhananjaya.
93
95 have reference to the dharma;
80 have reference to the history and to the legends.
69 have reference to the sastras, poems etc.
F. L. PULLE. Catalogo dei Manoscritti g'ianici della Biblioteca nazionale centrale diFirenze. Firenze, 1894.
Each article comprises three parts:
1.
A descriptive review of the manuscript studied.
2.
A bibliograpy relating to the work and divided in three sections
(a) Edition, (b) Translations and (e) Critical works.
3. A detaliled analysis of the work.
The only part published deals with the following three manuscripts:
1. Ayaramgasutta. (Acarängastra).
2. Acarängasuri' (incomplete manuscript) by Manikyamandiramuni, disciple of Udayacandragani.
3. Suyagadamgasatta' (Sutrakṛtangasütra).
manner:
JAINA BIBLIOGRAPHY

F. L. PULLE. Les manuscrits de l'Extra-Siddhanta (G'ainas de la Bibliotheque nationale centrale de Florence (Actes du X Congres International des Orientalistes, II Partie, Section I, Pp. 17-24).-Leide, 1895.
This collection comprises 176 manuscripts which are divided in the following
Dogmatic and religious rule.
Stava & Stotra
94
History and legends
Short stories and news
Woks of Hemacandra
Lyrical and dramatic poetry

60 mss.
24 mss. 33 mss.
46 mss. 7 mss.
6 mss.

Page #116

JAINA BibliogrAPHY
95
P. PETERSON. Afifth Report of aperations in search of Sanskrit manuscripts in the Bombay Circle, 1892-95-Bombay, 1896.
P. 1-LXXXVI.-Index of Authors.
The principal Jain authors of whom there is a talk in this new index are : Akalanka
Trivikrama
Bälacandra Ajitaprabha
Dhaneśvara
Säntisüri Udayasimha
Dharmaprabha
Subhacandra Ksemakirti Naracandra
Sadhusundara Jinasena Nemidatta
Somaprabha. The religious genealogy of almost all these masters has been given.
Appendix 1.
Extracts of Jain maunscripts of palm leaves preserved at Anahilväd Patan. The most extensive works concern the following works :
Mahäviracaritra of Hemacandra. Munisuvratasvamicaritra of Candrasuri. Commentary of Trivikrama on the VỊllaratnakara. Mahāvīracariya of Gunacandragani. Kumara-palapratibodha of Somaprabhācärya. Upadeśak andali of Asada, with commentary of Balacandra, Sāntināthacaritra of Devacandra. Risahadevacariya of Vardhamänasuri. Dharmopadeśamalavrtti of Vijayasimha. Samarādityacaritra of Haribhadrasuri. Tika of Kșemakirti on the Brhatkalpas utra. Dharmavidhi of Sriprabhasüri, with commentary of Udayasimha, Puhaicandacariya of Santyacarya. śāntināthacaritra of Ajitaprabhasüri. Upadeśamalävytti of Ratnaprabha.

Page #117

JAINA BIBLIOGRAPHY
Gurusiuti of Dharmaprabhasüri. Jiyakappacunni, with commentary, of Sricandrasüri. Raghuvilasa, drama of Ramacandra.
Appendix II.
Extracts of Manuscripts on paper preserved at Anahilvād-Pätan. There is scarely anything to recall than the following:
Pages 156-160 Dhäturatnakara of Sädhusundara. 165-166 Mulasuddhiprakarana of Pradyamnasüri, with commentary of Devendra.
170-171 Jainadharmavasamstavana of Bhāvaprabhasüri, with commentary of the author.
Appendix III.
Extracts of Manuscripts examined on account of the Government. The most remarkable Jain manuscripts are :
Pages.
199-201 Anansundara of Sarvavijaya. 203---206 Pärsranāthacaritra of Bhavadevasuri. 208-215 Sricandracaritra of Silasimhagani. 216-219 Commentary of Laghusamantabhadra on the Aştasahasri.
Appendix IV.
Pp. 276-317. List of 383 Jain manuscripts.
Recension: G. Bühler, Wiener Zeitschrift f. d. Kunde d. Morgenlandes, Vol. X, Pp. 328-33.
96
E. LEUMANN. A list of the Strassburg Collection of Digambara Manuscripts (Wiener Zeitschrift fur die Kunde des Morgenlandes, Vol. XI, Pp. 297–312).--Wien, 1897.
Important collection of manuscripts, among which are the following works : Akalankastotra by Akalarka. Astaprābhfta of Kundakunda.

Page #118

JAINA BIBLIOGRAPHY
Astasahasri or Aptamilmamsalamkara by Vidyananda.
Adipurana of Jinasena and Gunabhadra.
Aptapariksa by Vidyananda.
Aptamimamsa or Devagamastotra by Samantabhadra.
Upasargaharastotra by Bhadrabahu.
Jnanasuryodaya, drama of Vädicandra.
Candraprabhacaritra by Viranandin. Jnänarnava by Subhacandra.
Tattvärthasutra of Umasvati.
Trilokasära by Abhayanandin (?)
Drazyasamgraha by Nemicandra.
Dharmapariksa of Amitagati.
Dharmakarmabhyudaya by Haricandra.
Niyamasara of Kundakunda.
Padmapurana of Ravisena.
Pandavapurana (Mahabharata jaina) by Subhacandra.
Parvabhyudaya, imitation of Meghaduta, by Jinasena.
Pravacanasara of Kundakunda.
Prasamarati of Umäsväti.
Bṛhaddharivamsapurana of Jinasena.
Bhadrabahucaritra by Ratnanandin.
Mulacara by Vaṭṭakera.
Yasastilaka by Somadeva.
Vardhamanapurana by Sakalaktrti.
Samayaprabhṛta of Kundakunda.
Subhasitaratnasamdoha of Amitagati.
Harivamsapurana by Sakalakirti and Jinadasa.

135
93

Page #119

94
97
R. G. BHANDARKAR. Report on the search for Sanskrit manuscripts in the Bombay Presidency during the years 1887-88, 1888-89, 1889-90 and 1890-91.-Bombay, 1897.
Pages 73-81. List of 79 manuscripts of Digambara works, of which:
53 relating to the dharma;
13 relating to the legends; and
13 relating to the śästras.
Pages.
81-110. List of 369 manuscripts of Svetambara works:
223 have reference to the dharma;
60 have reference to the legends; and
86 have reference to the śästras, poems etc.
112-114. List of Jain manuscripts in modern dialects:
3
are of Digambara works; and are of Svetämbara works.
28
98 (i)
Seshagiri SASTRI. Report on a search for Sanskrit and Tamil Manuscripts for the year 1896-97.-Madras, 1898.
JAINA BIBLIOGRAPHY
Pp. 34-35. Review on the 'Tapparungalakkärigei' treatise of prosody in Tamoul, composed by Amṛtasägar, and commented by Guñasägar. The list of authors and of works quoted by the commentator is recalled.
P. 49. Review on the "Aranericcära" Tamoul poem of Mufiaippadiyar; who was to profess the Jain faith; references to the Jain dogmas contained in the work have been given.
Pp. 182-189. Extracts of the "Täpparungalakkarigei". Pp. 241-242. Short extracts of the "A anericcära".

P. PETERSON. A sixth Report of operations in search of Sanskrit Mss. in the Bombay Circle, 1895-98.-Bombay, 1899.
Pp. 1-XXV-Index of authors.
Among the Jain authors, the most important reviews have been devoted to:
Gunaratna
Yasovijaya Šilasimhagani.
Gunakara
Devendra Bhavadeva

Page #120

JAINA BIBLIOGRAPHY
95
Appendix 1.-Extracts of Manuscripts.
The Jain works, the extracts of which have been given (Pp. 38—56) are the following:
Astasahasrivivarana of Yaśovijaya, Ācārapradipa of Ratnasekhara. Upamitibhavaprapancakathāsārodhāra of Devendrasüri. Navyabhatkşetrasamāsa of Somatilaka, with a commentary of Gunaratnasüri. Mahapuruşacaritra of Merutunga. Yogavindu, with commentary, of Haribhadrasūri. Rucitadandakastuti, with commentary, of Jineśvara. Vijayacandracaritra of Candraprabhamahattara. Viseșāvasyakavștti of Hemacandra. Sudarśanacarita of Devendragani. Bhagavatyārādhanā of Sivācārya. Ratnakarandaka of Samantabhadra.
Appendices II and III—Lists of Manuscripts. Pp. 111-134. List of 1895-98 : 150 Jain manuscripts. Pp. 140--144. List of 1898-99 : 34 Jain manuscripts.
98 (ii)
Seshagiri “ASTRI. Report on a search for Sanskrit and Tamil Manuscripts for the year 1893-94.- Madras, 1399.
P. 83. Review on the "Srngāramañjari”, short poetical treatise composed by Ajitasenadevayatīśvara, who lived in the second half of the 10th century A.D.
Pp. 104-111. Long review on the Tolkāppiyam', treatise of grammar in Tamoul, and on the commentary of Nacciñārkhiniyar. The latter is generally considered as a Sevaite ; but he was rather Jain or Buddhist. The information on his Life and works are contained in this review.
Pp. 129--131. Review on the "Paşmamoși", moral poem in Tamoul, of Muñruai Araiyan, who seems to have professed the Jain faith. Some extracts of his work have been given in note.

Page #121

96
Pp. 231-234. Extracts of the 'Sṛhgaramanjart'.
Pp. 263-292. Very extensive extracts of the commentary of Nacciñärkkiniyar on the "Tolkappiyam".
JAINA BIBLIOGRAPHY
99
A.V. KATHAVATE. Report on the search for Sanskrit manuscripts in the Bombay Presi dency during the years 1891-92, 1892-93, 1893-94 and 1894-95.-Bombay, 1901.
Pp. 20-21-Reviews.
Five manuscript collections of diverse legends, "Kathasamgrah". Among these lengends, it is necessary to point out that of Bharata and Bahubali and that of Nala and Damyanti. Samayasundara and one of his works, the "Artharatnāvalī”. "Tapotamatakatlana", in which the author divides the heterodox Jains in three categories-Tapota, Mudgalo and Sakini.
"Dvijavadanacapeta", polemic work against the Brahmanical religion. "Namamalasesa", supplement to the Abhidhanacintamani' of Hemacandra.
Pages.
67-77. List of 182 manuscripts of Digambara works, of which:
91 concern the dharma and the stotra;
43 concern the legendary literature;
44 concern the śästras, poems etc; and 4 concern the grammar.
78-91. List of 207 manuscripts of Svetämbara works, namely
92 relating to the dharama and to the stotra, and
30 to the lengendary literature and to the sastras, poems etc.
98-103. List of 128 manuscripts in modern dialetes, of which 20 of Digambara works, 108 of Svetämbara works.
Pp. 117-121-Extracts.
Commentary of Jayasekhara on the 'Upadelacintamani".
'Artharatnavalı' of Samayasundara.
"Tapotamatakuftana' of Jinaprabhasüri.
'Dvijavadanacapeta'.

Page #122

JAINA BIBLIOGRAPHY
97
100
Th. AUFRECHT. Katalog der Sanskrit ---Handschritfen der Universitats-Bibliothek zu Leipzig–Leipzig, 1901.
Jain manuscripts.
Nos.
416. "Meghadüta" with Jain commentary of Kanakakirtigani, disciple
of Jayamandira. A specimen of this commentary has been given. 780-781. “Liñgānuśāsana" of Hemacandra. 782. "Vakyaprakasa", syntax of the verb with examples in Sanskrit and
in Jain Präkrit, 129 sūtras ; composed in 1451 by Udayadharma,
disciple of Ratnasimhasüri. 798-802. "Abhidhānacintamani” of Hemacandra. 815. Commentary on the "Śrutabodha" by the Jain Hamsarāja, disciple
of Jimūtanāda. 822-823. Vägbhatalamkara”. 824. Commentary on the “Vagbhatālamkāra", this commentary is extract
of that of Simhadevagani. 1101. "Janmapattrīkāpaddhati", treatise analogous to the precedent by a
Jain equally anonymous. 1100. “Janmapattrilekhanaprakura", treatise of astrology relating to the
birth, by an anonymous Jain. 1185. (5) "Yogacintamani", medical treatise by Harsakirti of the Tapā
gaccha. 1188-1189. The same work with comment in Guzarati.
101 C. BENDALL. Catalogue of ihe Sanskrit manuscripts in the British Museum-London, 1902
This catalogue is devoted to the Brāhmanical and Buddhistic manuscripts. Some numbers, however, have reference to the Jain literature. These are the following:
Nos, 218. “Raghuvamsa”, with commentary of Dharmameru, disciple of Munipra
bhagani. 225. “Avacūrni", on the Meghduta due to a certain Kanakakirtigani, of the
religions descent of Jinacandrasuri of the Kharatara gaccha,

Page #123

98
Nos.
254. Commentary on the Satakas of Bhartrhari by Dhanasăra, disciple of
one Siddhasūri of the Keśa sect.
281. "Pañcadandachattraprabandha", unique manuscript, a copy of which was utilised by WEBER for his edition.
JAINA BIBLIOGRAPHY
286. "Prabandhakola" of Rajasekharasüri, disciple of Tilakasüri (14th century). 327-328. Commentary (nyasa) of Hemahamsagani on his own treatise of logic entitled "Nyayamanjuṣā" or "Nyayarthamanjuşika". The author belonged to the Tapa gaccha.
329. "Tarkatarangin", treatise of logic composed by Gunaratna, who belonged to the Kharatara sect and lived probably at the end of the 16th century.
376. "Kriyaratnasamuecaya", a treatise on the verbal origins followed by a pattavali of the Tapä sect, by another Gunaratna. This author lived at the end of the 14th century and was the third principal disciple of Devasundarasuri of the Tapa gaccha. The most remarkable reviews of the paṭṭāvali concern Mänadeva (19th suri) Vimalendu (Vimalacandra, 34th), Devendra (45th), Dharmaghosa (46th), Somaprabha (47th) and Devasundara (49th) whose disciple was Gunaratna.
382. "Dhäturatnākara" or "Kriyakalapalata" by Sadhusundaragani, of the Kharatara sect, of which a pattävali terminates the manuscript. The principal masters marked out are: Jineśvara, Jinasimha, Jinaraja, Jinasägara and Vimalatilaka.
396. Commentary on the "Sabdaprabheda" of Maheśvara composed in 1598 by Jnanavimalagani of the Kharatara sect.
403. "Abhidhanacintamani" of Hemacandra, with the commentary "Saroddhara" of Vallabhagani, disciple of Jñänavimala.
409. "Unadinamamala" by Subhastlagani of the Tapä gaccha, the disciple of Laksmisägarasuri and of Munisundara.
421-423. "Vagbhatalamkara", with the commentary of Jina-Vardhanasüri.
426. "Praśnottara" or "Prasnottaraikaṣaṣṭisala" Jinavallabhasüri.
or still "Prainal" by
428. Commentary of a Jain of the name Kşemahamsa on the Vrṛitaratnakara of Kedara.

431. "Chandoratnaval" by Amaracandra, disciple of Jinadattasūri, of the Vayaḍa sect (end of the 13th century).

Page #124

JAINA BIBLIOGRAPHY
Nos.
451. "Ganakakumudakaumud?",
commentary of Sumatiharṣagani
on the
"Karanakutühala", an astronomical treatise of Bhaskara. This commentator lived in the 17th century; he belonged to the Añcalika sect and was the disciple of Harşaratnagani himself the disciple of Udayarajaganti. 485-487. "Arambhasiddhi", astrological treatises by Udayaprabhadevasüri, with
the commentary of Hemahamsa. 556. "Jyotisasaroddhära" of Harsakirtisüri.
102
99
List of Sanskrit, Jaina and Hindi manuscripts purchased by order of Government and deposited in the Sanskrit College, Benaras, during 1897, 1898, 1899, 1900 and 1901. --Allahabad, 1902.
Pp. 37-38. Of the introduction. Alphabetical list of the Jain manuscripts, of which there is a talk in the work.
Pp. 110-119. List of 46 Jain manuscripts collected during the year 1898. List of 16 Jain manuscripts collected during the year 1899.
Pp. 166-167.
103
Syamsundar DAS. Annual Report on the search for Hindi manuscripts for the year 1900-Allahabad, 1903.
Each of the manuscripts mentioned in the catalogue is the object of a concise review accompanied by the introduction and the conclusion of the original text. It is convenient to mark out the following Jain manuscripts:
Nos.
91. "Srisilarasa", history of Sila, son of Neminatha, by Vijayadeva.
94. "Srisatarabhedapija", treatise on the 17 manners of adoring Jina Deva, by Gunasagara.
95. "Prthivicandraguṇa sāgaragila", without the name of the author.
97. "Bhagavaligia", hymn in honour of the goddess Sarasvati, according to the Jain faith, by Vidyäkamalla.
101. "Ekabharabhasa", short treatise on Jainism, by Dyänatei.
102. "Bhupalacaubts", translation in Hindi verse, by Bhüdharamalla, of a Sanskrit work of Bbupala on Jainism.
103. Visapalarabhasa", Hindi translation of a Jain stotra entitled "Virapahara"."

Page #125

100
JAINA BIBLIOGRAPHY
Nos.
104. "Kalyāṇamandirabhāṣā", Hindi translation of the stotra of Siddhasena
Divākara. 105. "Sadhubandanā", or description of the 28 virtues of the sādhus, according
to the Jain doctrine, by the poet Banārasi, who lived at Agra under
reign of Shahäjabän (1628-58 A, D.). 106. "Mokşamärgapaidī”, that is to say, the method of arriving at deliverance
following the Jain religion, by the same Banarasi. 107. “Karmabatisz”, dealing with the soul and and karma according to
Jainism; without name of the author. 110. "Dharmadattacaritra", by Dayāsāgarasüri. 113. "Puspañjalipūjājapamala", indicating the five methods of adoration accord
ing to the Jains. 114. Adityakathabadi”, the author of which is probably the poet Govri. 116. Sambadhipañcaśika”, translated in Hindi by Bihäridasa. 118. “Yogindrasārabhāṣā”, or method to escape transmigration, by Buddhajana. 119. Svadşaştalarangini", anonymous work on Jainism and dealing with the
manner of writing holy books. 120. “Prabodhacintamani" by Dharmamandiragani. 122. “Dharmaparkșa”, or history of Jina Deva, by Manohar Khandelvāl. 123. Hanuvantamoksyagāmikatha" by Brahmaral. 132. “Samayasāranātika, description of the seven elements, by the poet
Banārasi. 133. "Cetanakarmacaritra", or struggle between the soul and the passions, by
Bhagotidäsa.. 134. "Almānusasana" of Gunabhadra, translated in Hindi verse by Todara
malla.
104
Th. AUFRECHT. Catalogus catalogorum. An alphabetical Register of Sanskrit Works and Authors.--Leipzig, 1891---1903.
The great work of AUFRECHT is properly speaking, specially devoted to Sanskrit literature. However, it indicates a certain number of Jain authors and works.

Page #126

JAINA BIBI IOGRAPHY
101
The names of same and the titles of works have been recalled in the following tables :
Part I (1891).
Pages
Column
Name of authors
Titles of works
ON NON
Ajitasena, Abhayacandra. Abhayanandin. Amitagati. Ugrāditya. Udayaprabhadeva. Candrasena. Jambūkavi.
65
182
198 213
Jyotişasärasamgraha.
262
Devendrasūri. Dhanañjaya.
266
270
Dharmaśarmābhyudaya by Puşpasena. Nāļiparīkņā.
284
Padmanandin.
321 325
Paramātmaprakasa (?) Pisacakalacakrāyuddhavarnana(?) by Nāthamalla.
338
433
Malayagiri. Mahendrasūri.
445
447
Manikyacandra.
464
Mūtrapariksa.
466
Meghavijaya. Merutunga.
467
468
Maithilinataka.
491
2
Ratnasekhara.

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102
Pages Column
502
2
512
1
553
2
558
559
562
563
569
576
594
638
679
680
696
704
705
707
715
716
728
735
736
758
765
768
771
772

1
1
2
1
2
212 21
2 2
2
2
1
2
1
1
1
*2
1
1
2
2
Name of authors
Rajasekhara.
Rămacandra.
Vardhamanasuri.
Vägbhata.
Vaidcandrasüri.
Vadibhasimha.
Vinayavijaya. Viräcărya.
Samantabhadra.
Sahajakirti. Sägaracandra.
Sadhukirti.
Saréśvarapaṇḍita.
Simhatilaka.
Somatilakasuri.
Somaprabha,
Haribhadrasüri.
Hastimallasena.
Hemacandra,

JAINA BIBLOGRAPHY
Titles of works
Vakyamaħjari.
Vikramadityacaritra (two works of this name are
Jains).
Sakatayanayakarana.
Saddarianasamuccaya.
Sastisamvatsar by Durgadeva.
Subhasitamuktavali of Amitagati.
Adhyatmavidyopanisad
Nyayadipika by Abhinavadharmabhuṣaṇa,

Page #128

JAINA BIBLIOGRAPHY
103
Part II (1896).
Pages
Column
Name of authors
Titles of works
Udayadharma.
.
.
Ganitasärasamgraha, commentary on the sūtras attributed to Mahāvīra.
Janmapattrīpaddhati by Mahimodaya. Nemiduta, poem imitated from the Meghaduta by Vikrama, son of Sangana. Nyāyatālparyadipika, commentary of Jayasimha on the Nyāyasāra.
68.
Mahimodaya. Vägbhata, son of Soma and author of
of
.......
134
2
Vikrama, son of Sängana.
158
Srngäravairāg yatarangini of Somaprabhācārya. Şaddarśanasamksepa. Şaddarśanasamuccaya.
162
162
168
Sahajakirti. Hemacandra.
18+
2.
:
Part III (1903).
Ajitasena.
Triolkasāra by Nemicandra.
Dīksitadevadatta.
Bhojacaritra.
157
1
Haribhadrasūri.

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104
JAINA BIBLIOGRAPHY Titles of works
Pages
Column
Name of authors
158
2
Hemacandra.
1592
Quotation of the first two works of the Bhojacharitra.
105
J. EGGELING and E. WINDISCH. Catalogue of the Sanskrit Manuscripts in the Library of the India Office. Parts I-VII.-London, 1887-1904.
Part II (1889).
Nos.
811-812. "Śabdanuśāsana" of Hemacandra, with the commentary of the
author (Laghuvšiti). 813-814. "Lingānuśasana" of Hemacandra, with avacūri. 942--944. Prākrit grammar of Hemacandra. 1004—1009. "Abhidhānacintāmaņi”. 1010—1013. “Anekārthasamgraha”. 1045. "Ekākşaranāmamālikā" or "Ekākşarani ghanțu”, lexicographical trea
tise in 49 stanzas, by Sudhākalasa, disciple of Rajasekharasüri. 1086. Commentary of Harşakīrtisüri, disciple of Candrakīrtisūri, on
"Śrutabodha”, attributed to Kälidäsa.
&
Part III (1891).
1153-1154. "Vagbhatūlalamkāra'.
1156. Commentary of Jinavardhanasüri on the "Vāgbhațāslamkara”.
1157. "Kavyānuśāsanavštti" or "Alamkaratilaka", other poetical treatise by
Vāgbhata, 1183-1187. “Karyakalpalala" by Amaracandrayatindra, disciple of Jina
datta sūri, of the Vāyada sect.
Part V (1896)
3001. "Fyotşasāroddhāra”, summary of Jain astrology, by Harsakirtį.
:?

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JAINA BIBLIOGRAPHY
105
Nos.
Part VII (1904).
3846. “Balabharata" of Amaracandra, 4098-4102. "Simhasanadvälrimsatikatha".
106
A. B. Kerra. A Catalogue of the Sanskrit and Prakrit Mss. in the Indian Institute Librarr, Oxford-Oxford, 1903.
Pp. 16-39.-- Jaina Literature.
Nos.
29. Commentary of Silankacharya on the 'Acārānga-sutra'. 30. Commentary of Abhayadeva on the Sthänängasutra. 31. Bhagavati-sütra. 32. Jñaladharmakathā. 33. Commentary of Abhayadeva on the ‘Upāsakadaśa'. 34. Antakrtadašu.
35. Anuttaraupapatikadaśa. 36 & 38. Praśnavyakarna.
37. Vipakasrula. 38-40. Aupapatika and commentary of Abhayadeva.
41. Rajapruśniya with the commentary of Malayagiri. 42. jrabhigama-sutra. 43. Commentary of Malayagiri on the 'Prajnapanā'. 44. Jambudvāpa-prajñaptı' with comments in Sanskrit. 45. Nirayāvaliya.
46. Aturapralyāklyäna. 4749. Ullaradhyavana' (two mss., one of which with comment in bhāṣā,
and the other with kathäs in Sanskrit), and anonymous comments. 50. Avašyaka-niiyukti.
51. 'Dasovaikälika-sutra' with comment in Sanskrit.
52. Nandi-sütra' with comment in bhäsā. 53 & 55. "Pratikramana-sūtra' and commentary of Tilakächärya,

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106
Nos.
54. Commentaries of Tilakacharya on the 'Gaityavandana', the 'Vandaraka' and the 'Pratyakhyana'.
56 & 57. Kşetra-samasa', treatise of mythical geography more ancient than that of Ratnasekhara, and commentary of Haribhadra.
58. Ketra-samara' of Ratnasekhara with interlineary comment in bhäṣā.
59. 'Navatattva' in 54 stanzas.
60. 'Samgrahant' of Chandrasuri, with comments.
61. Comment on the Yogašastra' of Hemachandra (Summary of his own commentary).
JAINA BIBLIOGRAPHY

62. Antarakatha-samgraha' by Rajasekhara.
63. Padmacharita', Kavya in 123 cantos by Ravisena.
64. Santinatha-charitra' by Bhavachandrasüri.
65. Commentary of Tapacharya on the 'Kalyanamandira-stotra' of Siddhasena Diväkara.
66. Commentary of Jayavijaya gani on the 'Sobhanastuti."
67. Comment in Sanskrit and in bhasa on the Vitaraga-stotra of Hemachandra.
107
List of Sanskrit, Jaina and Hindi manuscripts deposited in the Sanskrit College, Benares, during 1902.--Allahabad, 1904.
P 17. Mention of a single Jain manuscript the "Kulakavṛtti" of Devavijayagani. SYAMSUNDAR DAS. Annual Report on the search for Hindi manuscripts for the year 1901. -Allahabad, 1904,
This catalogue, conceived in the same way as the precedent, only marks out at single Jain manuscript: No. 109. "Jinarasa" treatise on the Jain principle, composed in Samvat 1779 by Beniräma, disciple of Dayārama.
108
A Classified List of Sanskrit Manuscripts in the Library of the Bombay Branch of the Royal Asiatic Society, N.I. The Bhagvanlal Indraji Collection (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XXI, Appendix)-Bombay, 1904.

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JAINA BIBLIOGRAPHY
107
Pp. 23—28. List of 46 Jain manuscripts among which almost all are canonical sūtras, and several commentaries, some are stotras and others are poems.
109
KUNJA VIHARI Kavyatîrtha. Catalogue of Printed Books and Manuscripts in Sanskrit belonging to the Oriental Library of the Asiatic Society of Bengal --Calcutta, 1904.
Names of 12 printed and 12 manuscript works on general Jain subjects.
J.F. BLUMHARDT. Catalogue of the Marathi, Gujarati, Bengali, Assamese, Oriya, Pushtu and Sindhi Manuscripts in the Library of the British Museum,-London, 1905.
Pp. 1-17. Names of 34 manuscripts on Jain religion.
110
M. WINTERNITZ and A.B. KEITH. Catalogue of Sanskrit Manuscripts in the Bodleian Library. Vol. II. - Oxford, 1905.
Jain Manuscripts.
Nos.
1105. Namamula of Dhanañjaya. 1107. Abhidhānachintamani of Hemachandra. 1108. Commentary of Hemachandra on the preceding dictionary. 1109. Abhidhānachintamani and Śeşasmgrahasārodhāra of Hemachandra. 1110. Šeşasamgraha-sārodhāra of Hemachandra. 1111. Anekārthasamgraha of Hemachandra, with the Anekārthaseșa and
a commentary. At the end, the second pariccheds' of the
Nämamälā of Dhananjaya. 1120. "Prakriya-kaumudi, according to Panini by Rāmchandra, 1136-1137. Särsvata-dipikā', commentary of Chandrakirtisüri on the Sarasvata.
vyäkarana'. 1138. "Sarsvali ya Dhātupātha" by Harsakirti. 1139. "Dhatu tarangin7", commentary by Harsakirti himself on the
preceding work. 1140. Commentary of Hemachandra on his "Sabdunušāsana'adhyāyas
V-VIII–Naya-vřlti belonging to the grammar of Hemachandra. 1141. Nayaya-výtti', beloning to the grammar of Hemachandra. 1142. Commentary on the "Sabdanušāsana" of Hemachandra.

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108
JAINA BIBLIOGRAPHY
Nos.
1143. 'Lingānušāsana-vivaranoddhara', commentary of Hemachandra on
his 'Lingānusasana'. 1154. Commentary of Somachandra on the 'VỊllaratnakara' of Kedara.
This commentary was composed in 1273 A. D. 1250-1251, Jain commentaries on the Meghadula of Kalidasa. and 1253. 1276. Jaina Manuscript of the 'Simhasana-dvalrtmsatkathanaka' (Vikrama
or Vikramaditya charita). 1334-1356. Commentaries on the canonical treatiscs by Abhayadevasüri,
Vinayachandra, Lakşmivallabha, Malayagiri, Jūänasägara,
Tilakächärya and Haribhadra. 1357--- 1374. Commentaries on the non-canonical treatises, aniong others the
*Karmagranthas', the 'Gautama-prccha', the Navatattva', the
'Samgrahani', the 'Jivavichara'. 1375. Atmānusāsana' of Gunabhadra. 1376. "Yogasastra (I-IV) of Hemachandra. 1377. "Gunasthana-kramarohana-prakarana' of Ratnasekhara. 1378. Nyāya-dipika' of Dharmabhūṣaṇa.
1379. “Puruşārtha-siddhyupāya' of Amrtachandrasuri. 1380--1388. Different hymns, among which the Vitaräga-stotra' of
Hemachandra. 1389. 'Adipurāna' of Jinasena. 1390-1392. The cantos I, VIII and X of the 'Trişasti-salakäpuruşa-charita' of
Hemachandra. 1393—1395. "Satruñjaya-māhātmya' of Dhaneśvara. 1396--1406. Other legendary works, among others the 'Pandavapurana', a Jain
adaptation of the Mahabharata', by Subhachandra (No. 1400). 1407. 'Uapdešamāla-vrlii'. 1408. Balingrendrākhyānaka' of Hemachandra.
1409_1413. 'Sindūra-prakara' of Somaprabha.
1414. "Karpura-prakara' of Hari. 1415. 'Dipalika-kalpa' of Jinasundara.

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JAINA BIBLIOGRAPHY
109
Nos.
1416. "Chitrasena- l'admavali-charita' of Rajavallabha.
1417. "Samyaktva-kaumudi-charitra'. 1418. "Daša drsļānta-katha', choice of Präkrit stanzas abstracts of the
'Upadeśa-mala' of Hemachandra. 1481. 'Saddarśana-samuccaya' of Haribhadra. 1541-1542. “Arambha-siddhi', work of astrology by Udayaprabhasūri. 1543-1544. "Grahabhāva-prakasa' or 'Bhuvana-dipika', other work of astrology by
Padmaprabhasūri.
111
J. F. BLUMHARDT. Catalogue of the Marathi, Gujarati, Bengali, Assamese, Oriya, l'ushtu and Sindhi Manuscripts in the Library of British Museum.-London, 1905.
Marathi Manuscripts.
Nos. 1, 2. Narrative relating to the controversy happened between Sankrāchārya
and the Jain Amarächārya. 1, 3. List of 18 terms applicable to the Jains and to the Buddhists, in
Sanskrit and Marathi. 53, 5. "Gorakh-Machindar-charitra', legend of two Jain saints by Krişnadāsa.
Guzerati Manuscripts.
1. Acaranga-sutra', with the Guzerati commentary of Pärávachandra,
disciple of Sädhuratna, of the Tapä gaccha. 2. Jñatādharma-katha' with notes in Guzerati. 3. 'Aupapātika-sūtra', with bālabodha by Rājachandra, 4. "Räjapraśniya-sūtra, with Guzerati commentary.
"Coatuhşarana-sutra', with Guzerati commentary. 6. "Şadavasyaka-sutra', with a Guzerati commentary by Nemihamsa
Gani.
7. "Daśavaikalika-sutra', with comment in Guzerati. 8. 'Kalpasutra', with the Guzerati commentary of Sukhasāgara gani,
disciple of Dipasāgara gani.

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110
Nos.
10.
11-12.
13-15.

'Bhaktamara-stotra', with Guzerati commentary.
The first four chapters of the Yogakastra of Hemachandra, with a comment in Guzerati.
JAINA BIBLIOGRAPHY
'Samgrahaṇi-sütra' by Chandrasuri, with Guzerati commentaries. Laghukṣetrasbmasa-prakarana', by Ratnasekharasuri with notes in
Guzerati.
16-17 & 30. 'Dipalika-kalpa', legends in Sanskrit with notes and commentaries in Guzerati,
18. Upadesamala-prakaraṇa', with commentary in Guzerati. 19-20. Navataitea', with commentaries in Guzerati.
21. Javichara-sutra", with Guzerati commentary.
22. 'Samyaktua-kaumud', with translation in Guzerati.
23. 'Santhara-vidhi', with translation in Guzerati. 24. 'Vandanaka-sutra", with Guzerati commentary.
25. Jambu-charitra' by Padmasundara, with Guzerati commentary. 26. 'Dadala-bhavana' and 'Bhalaint-copai", two poems in Guzerati.
27. 'Dravya-guna-paryaya-no ras', metaphysical treatise in Marwärt with Guzarati commentary.
28. Satrunjayodhara', composed in Samvat 1768 (?) by Premavijaya. 29. Agama-sarodhara' by Devachandra gani.
31.
Siddhantalapaka' in Prakrit and Guzerati.
32. Fragment of a manuscript containing some legends.
33. Fragment of a work on the Jain cosmography.
34. Religious poems of short length.
35. Life of Mahavira, in Guzerati: anonymous.
36. Pattavali of the branch Veşadhara of the Lumpaka sect. chronological list contains 16 names, since Bhäna, founder of the school (Samvat 1533) upto Bhagachandra (Samvat 1763).
56, 1. Navataitva-copai", anonymous para-phrase of the 'Nawatattva". 56, 3. 'Girnar-rthodhara-mahima', relation in verse of the restoration of the temple of Neminatha, on the mount Girnär: by Nayasundara; towards Samvat 1443,

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JAINA BIBLIOGRAPHY
Nos.
56, 5. Collection of hymns in honour of the Tirthakaras, in Prakrit and in Guzerati.
112
S. R. BHANDARKAR. (Report on the search for Sanskrit manuscripts in Central India, Central Provinces and Rajputana, 1904-05).-Poona, 1905.
Pages
Localities
3 Indore
5
Ujjain
7
Gwalior
Rutlam
Kaman
10-12 Jaypur
9
9

12 Jodhpur
Ajmer.
12-13
16
Sirohi
Jain manuscripts
Collection in a Svetlimbara temple.
111
No manuscripts in the Jain temples of this town.
Manuscripts belonging to the Digambaras. Difficulty to examine the collections collected in this locality.
A Jain library.
A collection of manuscripts,
Jain library of diffluult access. Examination of four collections of manuscripts, among which that of 'Madana. parajayanataka' by Nägadeva.
Collection in a Svetämbara temple.
Visit of three Digambara collections.
Mention of the following manuscripts:
'Kalikanyastika".
Thanasuryodaya' by Vädicandra.
'Nativakyamṛta' by Somadevasüri, the same who in Samvat 881 should have written the 'Talastilaka".
Town often quoted in the Jain works; the manuscripts that it possessed have been, moreover, removed at the time of Mussalman invasions.
113
E. HULTZSCH. Reports on Sanskrit Manuscripts in Southern India. No. III.-Madras,
1905.
Pp. VI-VII. Reviews on two Jain authors:
1. Ratanaprabhasüri, author of the 'Ratnakaravatarika' and of the Upadesamalavṛtti'. His master was Devasüri. contemporary of the king Jayasimha Siddharaja, of the Calukya dynasty.

Page #137

JAINA BIBLIOGRAPHY
2. Rajasekharasüri, disciple of Tilakasuri, and who composed his 'Prabandhako ka' at Delhi, in Samvat 1405 (1348 A.D.).
The Jain works-the manuscripts of which have been marked out, are the following:
112
Nos.
1771. Syadvadamañjart' of Mallişenasuri.
1772. 'Ratnakaravatarika', treatise of logic by Ratnaprabhasüri (with extracts). 1912. Anekārthasamgraha' of Hemacandra, with marginal comments, a specimen of which has been given.
1966. Prabandhokola' of Rajasekharasüri. The beginning and the end (extensive extracts) have been reproduced, Pp. 112-115. 2088. Vivekavitasa' of Jinadattasuri (short extract).
SYAMSUNDAR DAS. Annual Report on the search for Hindi Manuscripts for the year 1902'-Allahabad, 1906,
114
A single Jain work is mentioned in this report:
No. 76. 'Lilavati-bhāṣābandha'. Hindi translation and in verse of 'Lilavati' of Bhaskaracharya, by Lalachandra, disciple of Sobhagasuri, himself disciple of Jinachandrasüri, chief of the Kharatara gaccha. This version was written in Samvat 1736 (1679 A. D.).
Nos.
M. RANGACHARYA. A descriptive Catalogue of the Sanskrit Manuscripts in the Government Oriental Manuscripts Library, Madras. Vol. III, Grammar. Lexicoraphy and Prosody. Madras. 1906.
115

Jain works.
1269. 'Unadisutra-vṛtti", anonymous.
1274. Upasargapatha', constituting a part of the Sabdanus asana' of Šaka
tayana.
1321-1323. Kalika-vivarana-pañcika', commentray of Jinendrabuddhi on the 'Kasika-vṛtti' of Jayaditya.
1527. Sabdanukasana' of Sakatayana.
1528-1529. Dhatupatha', according to Sakatayana.

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JUANA BIBLIOGRAPHY
113
Nos. 1531. 'Sabdanuśāsana-vrtti (chintamani)', the commentary of Yaksavar
man on Säkațāyana. 1530. Sabdanuśāsana-vyakhya (Rupasiddhi)', commentary of an unknown
author on the 'Sabdanuśasana' of Sakațāyana. 1532-1533. Sabdanuśasana-vyakhya (Amoghavrtti)', other commentary on
Śäkatäyana. 1534—1538. 'Prakriya-samgraha', grammatical work according to the system
Sakatayana, by Abhayachandrasiddhantasüri. 1539. 'Linganušāsana’ of Sakațäyana. 1543. 'Jinendra-vyakarana-sútra'. The author is indicated under the
name of Pūjyapäda. 1544. Jainendra-dhatupatha, 1545. 'Prakriyāvatāra', grammatical treatise according to the Jainendra
school. The author is Nemichandra. 1612--1615. Namamala' of Dhananjaya, 1616 - 1619. "Nighantu-samaya' by Dhananjaya.
116
S. R. BHANDARKAR. "Report of a Second Tour in search of Sanskrit Manuscripts made in Rajpurana and Central India in 1904-1905 and 1905-1906--Bombay, 1907.
Sec. 13, 15-31. The Jain libraries of Jesalmer; their organisation; the manuscripts that they contain The most important is the great Library annexed to the temple of Sambhavanātha constructed in Samvat 1497 (1441 A.D.). Among the manuscripts that it contains, two are particulary worthy of interest, the 'Vastupala-prasasti' by Jayasimha Kavi, and the 'Hammīra-mada-mardana', a play in five acts, dedicated to Vastupäla in Samvat 1286 by Jayasimha, disciple of Virasüri, and probably the same as the precedent. Sec. 33-34. Review on a pattāvali of the Kharatara sect, composed in all probability towards Samvat 1856 by Ksamakalyäņa, and which includes the names of 70 pontiffs, up to Jinaharsa.
Sec. 40, 47, 51. The Jain Libraries of Bikaner, Jodhpur and Mandsaur.
Sec, 59-60. Notes on the Jain Libraries in general. A catalogue of their collections would be in project.
Appendix I.--Analysis of inscriptions.
Nos. 1 and 2. Construction at Jesalmer of the temple of Chintāmaņi Pārsvanālha, which was dedicated in Samvat 1473 by Jinavardhana of Kharatara gaccha.

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JAINA BIBLIOGRAPHY No. 3. Dedication of a statue of Pārsvanātha in the preceding temple, in Samvat 1493.
No. 5. Dedication of the temple of Sambhavanatha at Jesalmer, in Samvat 1497, by Jinabhadra of the Kharatara gaccha.
No. 6. Dedication of a tablet in the preceding temple in Samvat 1505, under the pontificate of Jinabhadra of the Kharatara gaccha.
No. 7. Foundation of the temple of Sāntinätha at Jesalmer, in Samvat 1536. Appendix II.-Abstracts of Manuscripts and partial text of the inscriptions.
117
P. E. PAVOLINI. 'I manoscritti indiani delle Biblioteca Nazionale Centrale di Firenze (non compresi nel Catalogo dell' Aufrecht) (Giornale della Societa Asiatica Italliana. Vol. XX, Pp. 63--157). -Yirenze, 1907.
The central nationl Library of Florence possesses 798 Hindi manuscripts. In his 'Florentine Sanskrit Manuscripts', AUFRECHT has catalogued 416 of them. The 382 others are the object of the present review of M. PAVOLINI.
The Jain stock is particularly important : it contains 314 manuscripts which are divided in the following categories : Categories
Number of Mss. Number of Mss. Grammar, Lexicography Rhetoric
443-446
Astronomy
460 and 470
Canonical treatises
491-571
572-664
Dogmatic Hymns History and legends Stories and novelettes ...
665-699 700—740 741-798
An alphabetical index of the authors and of the works.
118
L. D. BARNETT. A Supplementary Catalogue of Sanskrit, Pali and Prekrit Books in the Library of the Brilish Museum acquired during the years 1892--1906.-London, 1908.
Pp. 1062-1063. Names of 34 Jain religious poems.

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JAINA BIBLIOGRAPHY
115
Pp. 1082-1084, Names of 77 Jain religious works. Pp. 1093—1096. Names of 93 miscellaneous works on Jain literature
(canonical and Non-canonical) in Prakrit.
119
An Alphabetical List of Jain Mss. belonging to Government in the Oriental Library of the Asiatic Society of Bengal. (JPASB IV, 1908, Pp. 407–440).
120
Catalogue of the Tamil Books in the
L. D. BARNETT and G. U. V. POPE. A Library of the British Museum.--London, 1909.
P. 580. Names of two Jain religious poems
121
J. F. BLUMHARDT. A Supplementary Catalogue of Hindusthani Books in ihe Library of the British Museum.-London, 1909.
Pp. 277-278. Names of 18 works on Jainism.
122
L. D. BARNETT. A Catalogue of the Kannada, Badaga and Kurg Books in the Library of the British Museum.--London, 1910.
Pp. 269-270. Names of 10 Jain religious poems. Pp. 277-278. Names of 18 works on Jainism.
123
A. GUERINOT. Quelques Collections de Livres Jainas. (J. A., 10th Ser., xvi, 1910, Pp. 581-586. Notices of works published in the Yošovijaya-Jaina-Grantha-mālā, Benares.
124
Haraprasād SASTRÍ. Report on the search for Sanskrit Manuscripts (1906-7, 1910-11).-Calcutta, 1911.
P. 6. Discovery of a work of the Jinendra School in one of the Jain Upaśrayas at Benares.

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116
JAINA BIBLIOGRAPHY
125
A. GUERINOT. Quelques Collections de Livres Jainas. (J. A., 10th Ser., xix 1912, Pp. 373–378 ). Notices of works published in the Räyachandra-Jaina-Śästra-mälā, Bombay.
126
:: "A. GUERINOT. Note sur un manuscript Jaina. (J. A, 10th Ser., XIX, 1912, P. 605).
127
L. D. BARNETT. A Catalogue of the Telugu Books in the Library of the British Museum.-London, 1912.
P. 310. Chandraprabha-Charitra, by Vira Nandi, a disciple of Abhaya Nandi. Translated into Telugu from the original Sanskrit by Sathavathanulu Tirupati Venkateswarulu.
128
J. F. BLUMHARDT. A Supplementary Catalogue of Hindi Books in the Library of the British Museum acquired during the years 1893—1912.-London, 1913.
Pp. 439-443. A miscellaneous list of 164 works of Jain literature.
129
H. P. SASTRI. Preliminary Report on the operation in search of manuscripts of Bardic Chronicles.-Calcutta, 1913.
P. 4. Jain bardic literature,
P. 9. Sevak or Scythian Brahmaņas as officiating priests in Jain temples.
130
Haraprasad Śästri. Catalogue of Manuscripts in the Bishop's College Library, -Calcutta, 1915. Pp. 29-30. Jain manūscripts :
1. Kappasüya or Kalpasūtra, 2 Five works on Jain dogmatic tracts in Präkrit.
3. Syadvāda-Manjarī, with a commentary.

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JAINA BIBLIOGRAPHY
4. Samaya-Sara-Natakam-a Hindi work going over all the principal topics of Jainism in a dramatic form.
131
Haraprasad SASTRI. Search for Sanskrit Manuscripts. (JBORS. I, 1915, Pp. 57-65).
117
P. 63. Library of Jowahir Mall, a Jain Yati-Collection of Jain works at the Upairaya of Bhattaraka Umerdanji.
P. 65. Buddhists and Jains find no place in the volumes of the Catalogus Catalogorum, a register of about Forty Thousand Sanskrit works.
P. 74. Udayin, founder of the city of Pataliputra according to the Jain tradition.
P. 79. Jain chronology on the date of the House of Avanti.
132
Supärshwa Das GUPTA. A Collection of Sanskrit, Prakrit and Hindi works in the Jain Siddhanta Bhavana, Arrah,-Arrah, 1919.
133
Jain Manuscript 'Bhandaras' at Patan. (MR, July, 1920).
P. 72. The importance of exploring these hitherto unnoticed Jain mss. libraries is emphasised in this short note.

134
J. S. KUDALKAR. The Jain Manuscript-Bhandars at Patan. A final word on their search. (ABORI Vol. III, 1921-1922, Pp. 35-52).
Patan, since its foundation by Vanaraja in 745-6 A.D. the true centre of Jainism in Gujarat-PETERSON's remarks about the importance of these manuscript collections at Patan-their location in the State of the Maharaja Gaikwad-King Kumärapala said to have established 21 large Bhändäre-Vastupäla, minister of King Viradhavala of Dholka, the founder of 3 big Bhandars. None of the Bhandars founded by Kumarapala and Vastupala and other Jain ministers exist at present. Kumarapala's successor, Ajaypala, a great hater of Jains and Jainism, and his effort to destroy Jain literature-Removal of Mss. from Pätan to Jesalmere and other unknown places by Udayana and others-similar fate of the libraries founded by Vastupala, perhaps at the hands of the Mahomedans-The palm-leaf ms. of 'Jitakalpa

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118
JAINA BIBLIOGRAPHY
Brhat-cürni, by Sri Chandrasuri, copies in Samvat 1284, containing verses in praise of Vastupāla. Col. Tod's mention of two objects of special interest in Aṇhilwāda (Pāțan) : (a) the statue of Vanarāja, and (b) the ‘Pothi Bindar' or library of the Jains Visit by Dr. BüHLER to several Bhandārs--his agents' visit to the Hemachandra Bhandār-his acquirement of a catalogue of the Bhaņdār belonging to the Tapägaccha of Patan-Sir R.G. BHANDARKAR deputed by the Bombay Governmment in 1883 to examine the Mss. collections ---Eleven libraries in Patan-at that time Mr. M.N. DVIVEDI deputed by the Baroda Government to examine the collections and his examinations of about 9 to 10 thousand Mss.-Prof. PETERSON deputed by the Bombay Government in 1983 to visit the libraries.--Publication through the Jain conference at Bombay of a list of most important Jain Bhandaras in India, including those at Pätan also.--Erection of Vādi Pārsvanāth temple building at Pätan for housing all the Bhandāras under one roof.-Muni KANTIVIJAY AJI's discovery of some new Mss.-Mr. C. D. DALAL's successful, and final search for the Păţan collections in 1914.--Short account of Mr. DALAL's 13 different collections of Mss. at Pāțan.
135
C. D. DALAL. A catalogue of Manuscripts in the Jain Bhandars at Jesalmere. Edited with Introduction, Indices and Notes on unpublished works and their authors by Lalchandra Bhagawundās Gandhi. --Baroda, 1923 (Gaekwad's Oriental Series, Vol. XXI).
136
HIRALAL. Catalogue of Sanskrit and Prakrit Manuscrips in the Central Provinces and Berar.- Nagpur, 1926.
Pp. ii-iv. Three Jain temples at Kārañjā (district Akola, Berar) named after Subdivisions of Digambara community, Balätkäragana, Senagana, and Käshtasangha---Manuscripts giving pontiffical history from Bhadrabahu to Mahichandra,
Pp. vi.- xxv. Jain literature, specially Digambara-seven books of Kundakundächärya---discussion on his date-Umäsyämi's. Tattvārthadhigama sutra, the Jain Bible--discussions on his date--five commentaries on Umäsvämi's work found at Kärañjämfive works of the author Samantabhadra-his life--Siddhasena. Diväkara, author of Nyāyāvatāra, a handbook of Jain logic---his life --Svämi Kārttikeya, author of Karttikeyānupreksha-Vattakera, author of Mulachāra and Trivarnāchara-Padmanandi, author of Jambudvipa—Prajñapti--Sivakoti, author of Mulārādhanā--Pujyapäda, author of Servārihasiddhi and Upāsakāchara-Ravishenächärya, author of Padma Purana (A. D. 678)--Jinasena--Gunabhadra, author of Uttarapurāņa, --Mahāvīrächärya,-author of Ganitasärasamgraha (the first Jain book on Mathematic) ---Sakatayana, author of grammar called Sabdanuśasana.

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JAINA BIBLIOGRAPHY
119
Pp. xxvi-xli. Some Naiyayikas-Akalanka, Mäņikyanandi, Vidyānanda, Indranandi Yogindra, Somadeva, Asaga, Mahasena, Nemichandra, Asadhara, Appayārya, Sumatikīrtti, Sakalabhushana--Vädichandra--their lives and works.
Pp xlii-liii. Apabhramsa works--Pushpadanta, Devasena, Dhavala, Srichandra, Dhanapāla, Nyayanandi, Padmakirtti, Yogachandra Muni, Kanakämara--their lives and works.
Pp. liii--Iv. Ratnasekhara Sūri's some Śvetämbara works-Sripalacharita, (V.S 1428)-Udayadharmagani's Vakya-prakāśa (v. s. 1507)-Jinavijaya's commentary--Ratnamandira gani's Bhojaprabandha (v. s. 1517)-Chandrakirtti's Sarasvatadipikā (v, s. 1723).
P.p. 620_716. A list of Jain works.
Pp. 717-768. Some important extracts from the Jaina manuscripts at Kärañjā, Berar, (in Sanskrit and Präkrit).
S. KuppuswAMI ŚASTRI. New catalogus catalogorum—Madras, 1937 (University of Madras).
An alphabetical Register of Sanskrit and allied works and authors. Information regarding :
Akalarka, Akalarika Bhattāraka, Bhatta Akalanka, Akalanka, Kavi, Akalarka Charita, Akalanka Deva, Akalanka Pratist ha-patha, Akalanka Samhita, Akalanka Sutra, Akalanka Stotra, Akalanka Swämin, Akalankāstaka, Akaladantakalpa, Akstrim-chaitya-pāja, Akstrima-Chaityalaya, Aksha-Prabha Akshayatritiya-katha, Akshaya-tritiya-vyakhya, Akshaya-tritiya-vyākhyāna, Akshayanavami-kath, Akshaya-nidhāna, Akshyarāma, Akshaya-vidhi-udyapana, Aksharavattīsi Agad-datta-kumārcharita, Agadadatta-charitra, Agadadatta-rāsa, Agrāyaniya-Jūrva, Aghatakumār-kathā, Aghabhedaga, Ankurāropaña-vidhi, Angachūlikā, Anga-chestä-vidya, Anga-pannatti, Anga-pannatti-suhachanda-kathā, Anga-rakshakastotra, Anga-vidya, Angasära-pähuda, Anga-sphurana-vichär.
137
HIRALAL. The Twelfth Report on the search of Hindi Manuscripts, Vol. 1,--Allahabad, 1944.
P. 4. Jains and their manuscripts, : many works in Hindi of considerable length composed by them.

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120
JAINA BIBLIOGRAPHY
Pp. 17-145. Appendix 1-Notes on Authors :
AGARAVALA (1354 A. D.); AGARAVALA; AUSERILALA (1830); Bakhtarama Jain (1764); Banārasīdāsa (1586); Bhagavatidäsa or Bhaiya Bhagavatīdāsa (1684); Bhāramalla (1756); Bhavasimha (1725); Bhūdharamala or Bhüdharadasa (1724); Brahmaräyámaläl (1576); Bulakīdāsa (1690); Daluräma Agaravāla (1805); Daulatirāma (1766); Dțigakañja or Kañjadriga (1757); Dyānata Räya; Gulāta-kirtti Bhattäraka; Harjimalla; Hemarāja (1685); Javäharaläla (1830); Jinendra-Bhūshana (1743); Jodharaja Godi (1667); Khadgasena (1656); Khuśālachandra; Lālachandra Pande (1761); Lālajīta (1813); Manarangalāla (1833); Manaśudbhasāgara; Manoharadāsa (1648); Meghamuni (1760); Ramachandra; Ramachandra (1735); Ranagaläla (1800); Räyachandra (1656); Sundaradāsa (1559); Surendrakirti (1683); Todaramala (1761); Vinadiläla (1689); Vsindabana or Brindabana (1818).
Pp 149-950. Appendix II-Notices of Mss. and extracts therefrom :
Pradyumna Charitra (1354 A. D.--Date of composition); Adityavāra Katha; Yasodhara charitra; Mithyālva Khandana Nāțaka (1764 A.D.). Banarasi Vilāsa (1629); Nataka Samaya sāra (1642); Niravāna Kānda (1684); Nisibhojana Tyāga Vrata Katha; Sila kathā; Jivacharitra Bhasha (1725); Jain sataka (1724); Sruta Pañchami Katha (1576); Sravakāchara (1690); Pañcha Parameshthi Bhashāpūya (1805); Adi Purānaki Balabodha Bhasha Vachanika (1867); Harivansa Purāņa Bhasha Vachanika (1772); Maha Padmapurāna (1766); Baranga Kumāra Charitra (1757); Charcha-Sataka; Padmanābhicharitra; Charchaśataka ki Tikā; Rohinivrata ki Kathā (1685); Adhāi Dwipa Pujana Patha (1830); Jñanārnava (1812); Samiya Sāra Bhasha Bachanika (1807); Alipurāna (1775); Neminath purāna (1743); Samyaktva Kaumudi Bhashū (1667); Trailokya Dipakasāra (1656); Akașa Panchami ki Katha (1728); Dhanya Kumara Charitra; Ramapurāna (1728); Shatakarmopadeśa Ratnamäta (1761); Teraha Dvīpa-pujana patha (1813).
138
Hiräläl Rasikdās KAPADIA. Descriptive Catalogue of the Govt. Collections of Mss. deposited at the Bhandarkar Oriental Research Institute.
Vol. XVII. Jaina Literature and Philosophy (Ägamika Literature Part IV :
(a) Miscellanea, (b) Ritualistic works and (c) Supplement.---Pooha, 1948. Pp. XV–XVII Preface. XVIIIX-XI
List of Catalogues and Reports. XXII
System of Transliteration. A. Āgamika Literature,

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JAINA BIBLIOGRAPHY
121
Part IV.
Pp. 1-163. Pp. 164-245. Pp. 246–280.
(a) Miscellanea (b) Ritualistic Works (c) Supplement.
139
V. RAGHAVAN. New Catalogus Catalogorum. Vol. one-A.-Madras, 1949.
An alphabetical register of Sanskrit and allied works and authors. The plan of the book is the same as that of AUFRECHT's Catalogus Catalogorum with the exception that it includes Buddhistic, Jain and Prakrit works and authors.
P. V. References to Jain institutions of Jhalarapatan, Ahmedabad, Sravana Belgola, Arrah, Delhi, Rohtak, Panipat, Dhilaoli, Moodbidri, Aliganj, Banaras, Kolhapur from where the lists of manuscripts have been sent. For details see pages VIII-XXIX.
Pp. XXXI-XXXVI. General Bibliography including some Jain works.
140
Hirāläl Rasikdās KAPADIA. Descriptive catalogue of the Government Collections of Manuscripts deposited at the Bhandarkar Oriental Research Institute, Vol. XVIII, Jain Literature and Philosophy.
Part I: Logic, Metaphysics etc. Poona---1952. P. 1-XVIII
Preface. XIX--XXI.
List of catalogue and Reports, XXII.
List of the Descriptive Calalogues of Mss, in the Govt.
Mss. Library XXIII.
System of Transliteration. XXV-XXVI.
Rules for the Govt. Mss. Library. B. Dārśanika Literature.
Pp. 1–81.
(L) Nyāya. (i) The Svetāmbara Works. (ii) The Digambara Works,

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122
JAINA BIBLIOGRAPHY
Pp. 124–482. Pp. 483—498.
(B) Metaphysics, Ethics etc. (I) The Svetāmbara Works.
Supplement,
141
Hiräläl Rasikdās KĀPADIĀ. Descriptive Catatogue of the Government Collections of Manuscripts deposited at the Bhandarakar Oriental Research Institute.
Vol. XVII. Jaina Literature And Philosophy (Agamika Literature). Part V.
Ten Appendices, Poona--1954. P. I-XV.
Preface. P. XVI-XVIII. List of Printed Catalogues And Reports About Manucripts. P. XIX.
List of the Descriptive Calalogues of Mss. in the Govt. Mss.
Library. P. XX. System of Transliteration. P. XXI, XXII. Regulations of the Mss. Dept. Ten Appendices : P. 1–19. Appendix I-Index of Authors. P. 20-74. Appendix II.--Index of Works, P. 75--105. Appendix III.-Classification of works.
(According to Languages).
(a) Works in Prakrit Pp. 75--86. (b) Works in Sanskrit Pp. 87—150. (c) Works in Vernacular Pp. 101-105.
Pp. 106--108. Appendix IV.-List of Dated works. Pp. 109-130. Appendix V.--List of Dated Manuscripts. Pp. 131-135. Appendix VI.-Significations.
(a) Chronograms and their signification Pp. 131-32. (6) Sanskrit Works and their Numerical Significations.
Pp. 133-135.
P. 136-144. Appendix VII. Cosmological Data (with special reference to
names of places where works were composed or copied.)
(a) Terrestrial Pp. 136-143.

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JAINA BIBLIOGRAPHY
123
(6) Celestial P. 143. (c) Infernal 143, 144,
Pp. 145-254. Appendix VIII,--Proper Names of:
(a) Deities Pp. 145-156. (b) Kings, Queens and Princes
Pp.
156--160.
(c) Scribes
P'p.
161-166.
(d) Schools and Sub-Schools Pp. 166- 169.
(e) Castes, Sub-Castes, Lincages etc. Pp. 169–171. (f) Jaina Monks & Nuns Pp. 172--213. (8) Jaina Laity
Pp. 213---229. (h) Non-Jaina Laity Pp. 230-251. (i) Works & Their Sections Pp. 230-251. (1) Miscellanea
Pp. 251---254.
Pp. 255-258. Appendix IX.-- List of Abbreviations along with their Explan
ations and Locations.
Pp. 259-279. Appendix I.--Correspondence Table of Manuscripts.
280. Supplement.
Pp. 281–290. Addenda.
Pp. 291--298. Errata.
142
V. B. TRIVEDI. Descriptive Catalogue of the Rajasthani Míss, in the Collection of the Asiatic Society. Part I, Calcutta- 1957. Revised and edited by Sukumar Sen.
No. 2. No. 5.
Tapagaccha Ri Patfüvalz Jain Tirtha-Mala by Šilavijaya
Subject Jain History Jain pilgrimage.

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124
JAINA BIBLIOGRAPHY
Subject Jain religious History.
.
No. 7. Schanakularatna Patļāvali Raba by
Dipavijaya Kaviraya. No. 20. Osvālan Ri Utpatti No. 32. Tapagaccha Patļāvali No. 36. Jaina Tirtha Mala by Megharaja
Origin of the Oswals. History (Jain).
Places of Jain pilgrimage.
No. 51. Vimala Nav Siloko by Pandit Vinita No. 101. Osvalan Ri Utpalla
Jain Poetry. Origin of the Oswals.
No. 104. Dhala Samgraha by Muni Khema
No. 148. Osvala Ri Utapatta Ra Kavitta No. 149. Sameta-Sikhara Stavana No. 150. Sameta-Giri Tirthamālā Stavana
by Jaya Sägara or Vijaya Sagara.
Jaina. Origin of Oswals. Praise of a Jain shrine. Praise of Jain shrine.
143
Hiräläl Rasikdäs KAPADI . Descriptive Catalogue of the Govt. Collections of Mss. deposited at the Bhandarkar Oriental Research Institute.
Vol. XIX: Jaina Literature and Philosophy (Hymnology). Part I:
Svetämbara Works, Poona-1957. XI-XIX : Preface.
XX-XXII : List of Printed Catalogues & Reports about Mss. XXIII : List of the Descriptive Catalogues of Mss, in the Govt. Mss.
Library.
XXIV-XXV : Rules for the Govt. Mss. Library.
XXVI : System of Transliteration,
C-Hymnology
Pp. 1–367.
(1) The Svetāmbara Works.

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JAINA BIBLIOGRAPHY
125
144
Manuscripts from Indian Collections, Descriptive Catalogue, National Museum, New Delhi, 1964.
The manuscripts described in this catalogue were exhibited from Indian Collections on the occasion of the meeting in New Delhi of the XXVI International Congress of Orientalists (January 1--11, 1964) following Jaina manuscripts were exhibited :
P. 6. Upamitibhava prapañcakatha (a Jaina allegorical work on the evolution
of the soul). 906 A. N. Pp. 41-50. Shatkhandagama (Dhavala), a work on the karma philosophy of
the Jainas, (1113 A. D.) Mahabandha (Mahadhavala), a work on the Karma philosophy of the Jainas. Kashayapähuda (on the Karma philosophy of the Jainas). Šantinātha Kalaša (1293 A. D.). Uttarapurāņa (1334 A, D.) : (Life story of the Tirthankaras after Rishabhadeva). Kalpasutra and Kalakācāryakathā (Biographies of the Jainas and rules for asectics : the story of Kälaka). Upadeśamala with commentary (a poem containing moral instructions for laymen and nuns), 1400 A. D. Kalpasutra (1429 A, D.) and Uttaradhyayana Sutra with Avachüri, (1494 A. D.). Adipurana (1540 A. D.). Life story of the first Jaina Tirthankara Rishabhadeva.
Jasaharachariya (1590 A. D.). Life of King Yasodhara. P. 55. Vikramaditya-khāparāchora-chaupai (1670 A. D.). ...... P. . 59. Adipurāņa (1378 A, D.) in Kannada (life of Ādinātha). P. 65. Vaidyavinoda (1655 A. D.) a work on medicine. F. 68. Tolkappiyam with the commentary of Iļampürana and Nächchinär
Kiniyar, a work on Tamil grammar.

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Section 1
V. GAZETTEERS
145
W. Miles. On the Jainas of Gujerat and Marwar (Transactions of the Royal Asiatic Society of Great Britain and Ireland. Vol. III, Pp. 335-371).---London, 1835.
Part I.
1. 2. 3. 4.
The latls. Their customs, their belief and their teachings. The Sravakas. The two principal tribes, Oswals and Srimalis. The Jaina doctrines. The sacred books of the Jains (Digambaras).
Part II.
1.
The Jains of Guzerat and of Märwär. Brief historical summary, statistical data. The Jain temples of Guzerat.
2.
Part Ill.
1. Generalities. Svetämbaras and Digambaras. Priests and the laity. 2. List of the Jain tribes. Special review on the Srimalis, the Oswals, the
Porewars and the Agarwäls. 3. List of the 84 gacchas or religious sects. Review on the principal sects among them.
146 Mrs. Gutch POSTANS. London, 1839. Pp. 117-119. Sect of the Jaina-Singularity of costume---Religious tenets- Jain
temples.
147
E. THORNTON. A Gazetteer of the Territories under the Government of the East-India
Company and of the Native States on the continent of India. 4 Volumes -London, 1854.

Page #152

JAINA BIBLIOGRAPHY
Articles.
1-3 Mount Abu
Pages.
305-308 Bikaner
350 Benares
96 Bombay

247 Cambay
253 Canara
358 Chitor
221 Edur
335 Girnär
388 Gorakhpur
48 Guzerat
282 Jessalmer
324-325 Jodhpur
9 Kaira 37 Kärkala
Volume I.
127
Reviews.
Famous place of Jaina pilgrimage; the temples.
The district counts a considerable number of Jains and the town possesses several temples.
The Jaina temple.
Number of the Jains at Bombay on the 1st of May 1849 1,902.
Two temples, one of which is very famous, dedicated to Parsvanatha.
The Jains are numerous in the southern Canara.
A Jaina tower, errected in 896.
Volume II.
Several Jaina temples on the hills in the neighbourhood of the town.
The temples and the giant statue of Risabha..
A small number of merchants of this district professing the Jaina religion.
The Jains are in very great number in this province. In the peninsula in particular, there is no village which does not count several families of them. The Monastic establishments of Girnär and of Palitana.
The Jaina temples of this town dating from an ancient period.
The natives of Märwär belong mostly to the Jaina creed and constitute the nine-tenths of the bankers of the whole of India. Among the Jats, whose race is very ancient, one counts some Jains.
Volume III.
Temple and Jaina grottos.
The princes who formerly governed this district belonged to the Jaina religion.

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128
JAINA BIBLIOGRAPHY
Pages.
Articles.
Reviews.
177 Kalenjira
Formerly an important Jaina city. Ancient temple now abandoned.
Buddhistic or Jaina relics.
556 Mandor 597 Māinpur
Jaina temple.
Volume IV.
99-100
Pālitāņā
588-589 Śravana
Belgola. 804 Yenur
The different Jaina temples. The Satrunjaya, sacred mountain, dedicated to Adinath. Celebrated place of Jaina cult. The colossal statue of Gomateśvara. Eight Jaina temples and a colossal statue.
148
Ch. GRANT. The Gazetteer of the Central Provinces of India. Second edition Nagpur, 1870.
24 Balihri Ancient place of Jaina cult.
(Bhilri) 41 Beria
Great number of Jaina merchants, who have constructed a beautiful temple in this town.
175 & 249 Kundalpur
213-244 Khandwä
Annual Jaina assembly. Numerous temples,
Great centre of Jaina cult in the 12th century. Considerable ruins.
261-264 Mandhate
*323 Nägpur
Three temples dating of the 12th-13th century and adorned with statues of Tirthakaras; a detailed description of them has been given.
The Mārwāris of the district of Nagpur are mostly Jains and adore particularly Pärávanātha.
This province counts a small number of Jaina merchants..
The Jainism prevailed formerly in this region, where one finds the relics of numerous temples,
360 Narsingpur
377 Nimār

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JAINA BIBLIOGRAPHY
Pages. Articles.
Reviews. 388 Nohta Ruins of some temples in the neighbourhood. 408 Räipur This district contains some pretty temples. 428 Rämtek Some Porewärs profess the Jaina creed. Several modern
temples. Another, the oldest in the city, is probably also Jaina,
149
The Rajputana Gazetteer.
2 Vols.-Calcutta, 1879.
Vol. I. Introduction, Pp. 70, 90. The Osväl section of the Jains, which had its beginning in Räjputānā, is perhaps the largest among the merchants. At Rikabdeo in the south-west of Mevär, is a famous shrine of the Sarāogis; and the temples on Mount Abū are much resorted to by Hindus as well as Jains on pilgrimage.
Vol. I. Bikaner, Pp. 195, 291. Among the Hindus, the Jains are very strong and a great many merchants belong to the Osväl division of that sect. Jain monasteries as places of instruction in ancient days. At Reni there is a handsome Jain temple built in A.D. 942. In the city of Bikanir there are seven Jain monasteries (upäśrayas) which possess numerous Sanskrit works.
Vol. 1. Bundi, Pp. 240-241. The Kasba of Hindoli has six Hindu temples. Near this site there exists a Jain temple with walls painted.
Vol. II. Jesalmere, Pp. 176, 182. There are 19 Jain temples in Jesalmere, 12 of these are situated in the city of Jesalmere and 7 in the districts. The Jain temples in the fort are remarkable for their beautiful stone carving ; the oldest one was built in A.D. 1371.
Vol. II. Jodhpur, Pp. 261, 263. Nadolai, Bali, Desvai and Sadri, in the province of Godwar, were ancient seats of the Jains. Near the site of the fort at Pokaran there are ruins of an old Jain temple.
Vol. II. Mallani, Pp. 277, 278. The Bhojaks, although themselves. Saivites, worship at the Jain temples. Jatis (Jains) are worshippers in the Jain temples and are by profession school-masters.
150
J. BURGESS. Papers on Satruñjaya and the Jains (Indian Antiquary, Vol. II, Pp. 14--17; 134-140 ; 354-357; Vol. XIII, Pp. 191-196, 276--282). ---Bombay, 1873-1884.

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130
1
Tsang.
I. Kathiawad and the Jainas.
The Jaina centres in India.
General character of the Jainism; resemblance with the
Buddhism.
Origin and history of the Jainism, according to WILSON. Account of Hiouen
The Jaina doctrines. Moral rules.
The Tirthakaras and the gods.
JAINA BIBLIOGRAPHY
II. The Tirthankaras or Jinas.
History (or legend) of each of the 24 Tirthakaras. List, according to Hemacandra, of the Tirthakaras of the past and future cycle.
III. Śatrunjaya Hill.
The five sacred places of the Jains.
Description of the mount Satruñjaya. Review on the Saturuñjayamahatmya. Legends relating to the Satruñjaya. Short description of the principal temples.
IV. The Jaina ritual.
The cult. The three daily divine worship. Detailed description of the rites, prayers and formulas. The sacred days of the Jains. The confession and the
abstinence.
V. Gacchas, Śripujyas, Yatis, Nuns etc.
Gacchas. Of the 84 Jaina sects, 8 only are represented in Guzerat. Each sect has its goddess or devi. Each familly besides the goddess of the caste, or Jñätidevi, possesses a particular goddess or Kuladevi. List of the Tirthakaras with their respective Yakṣas and Yakṣiņis and the information about the tree under which they obtained illumination.
2. Śrīpujyas. Each gaccha has its grand priest, called Śrīpujya and who is charged with religious instruction.
3. Samvegis and Yatis.-The Yatis or Jatis are the Jaina ascetics. They form two classes: the Samvegis and the Jatis properly called. Their imitiation; their duties, and their customs.

4. Girnis.-The Girnis or Sadhvis are the Jaina nuns. Their organisation and their customs.

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JAINA BIBLIOGRAPHY
131
5. The eternal Tirthakaras.-The Jains recognise four eternal Tirthakaras, who are : Rikhabhānanda, Chandrānanda, Värikheņa and Vardhamāna.
6. Legend of Pärsvanātha and Kamatha.
7. Omkära and Hrīmkāra.--Composition and signification of the syllabie Om and of the symbol Hrim. Their symbol and their representations.
8. Jalajatrā.--The festival of water. On what occasion and how it is celeb
rated.
VI. Jaina marriage. Detailed description of the marriage of the Jains and the different ceremonies which it admits.
151
Lewis Rice. Mysore and Coorg. 3 Volumes. Bangalore, 1877-1878.
Vol. I. Mysore, in general.
Pp. 340-341. Distribution of the Jains in the province of Mysore. They are generally agriculturists or tradesmen.
Pp. 370--375. The Jainism in Mysore,
Historical notes. The three principal Jaina Localities : Sravana Belgola, Maleyür and Humcha. List of the principal masters of Śravaņa Belgola and of Humcha.
Generality on the Jaina doctrine. Reviews on Pärsvanātha and Mahavira. P. 388. The Jaina literature in Canara.
Vol. III. Coorg. P. 204. Statistic of the Jains in the country of Coorg.
P. 210. Some relics of temples prove of the ancient habitation of the Jains in this country.
152
Gazetteer of the Bombay Presidency.-Bombay.
Volume I.---Part I (1896). History of Gujarat.–Bhagwānlāl INDRAJI, Jacson, Watson, J-A. BAINES, ASHBURNER

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132
JAINA BIBLIOGRAPHY
Pages.
102. The Jaina ministers Teja pala and Vastupala. 152. The king Vanaraja. Foundation of Anahilvād and construction
of Jaina temples. 156 -197. The Jainism under the Chalukyas. The life and the role of Hema
chandra.
Volume I.- Part II (1896)
II. Early History of the Deccan.---R.G. BHANdarkar, See under No. 680, the detailed analysis of ihe second edition of this work.
JII. Dynasties of the Kanarese Districts.-J. F. ELEET. The Chapter IV, (Pp. 426—-467), consecrated to the Chalukyas, exposes the state of the Jainism under this dynasty.
Pp. 479-482. Persecution of the Jains by the Lingayats under the Kalacuris, P. 491. The Hoysoļa adepts of the Jaina religion.
Volume II (1877) Surat and Bharoch.
Pages.
55. Jaina statistic in 1872 : 11,332 inhabitants, 299. Ränder was formerly a Jaina city. 303. The hospital for animals called Panjrāpol at Surat, 379. In 1872, the district of Bharoch counted 3,986 Jains. 555. The hospital for animals at Bharoch.
566. Kävi, place of Jaina pilgrimage. The two tempies.
Volume IV (1879)
Ahmadabad.
34. Jainı population of the district of Ahmadabad : 35,847 inhabitants, in 1872. 300--302. The Jaina temples of Ahmadabad; short descriptive and historical
reviews.
323-324
The Jaina convents of Ahmadabad.

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JAINA BIBLIOGRAPHY
133
Volume V (1880)
Cutch, Palampur and Mahi Kantha.
Pages,
42.
The district of Kacch counted in 1872 a Jaina population of 65,873 inhabitants.
213-214. Ruins of an ancient Jaina temple at Bhadreswar. 221-222. The Jaina temple of Gedi.
289. Palanpur. The district in 1872, counted 32,956 Jains. 342. Kakar. Inteiesting Jaina temple.
347. Sankheswar. Celebrated Jaina sanctuary. 436-437. Idar; the Jaina tempic. 412. Taranga; the two celebrated temples of Ajitanätha and
Sambhavanātha.
Volume VI (1890) Rewn Kantha, Narukot, Cambay.
168. Sanjäla. Ancient temple dedicated to Rişabha. 215. The Jains at Cambay in the time of the minister Vastupala.
Volume VIII (1883)
Baroda.
67. Jaina population (1872): 46,718. 508. The Jaina temple of Pāțan. 619. Meträna; celebrated temple dedicated to Pārsvanatha.
Volume VIII (1884)
Kathia war
147-149. The Jains in Kathiawad. The Satrunjaya and Girnar. The
castes and tribes. 441-444. Description of the mount Girnär. 603-606. Pälitāṇa and the Satruñjaya.

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134
JAINA BIBLIOGRAPHY
Volume IX.-Part I (1901)
Guzerat. Population: Hindus,
Pages.
106_-115. A very interesting review on the Jainism. Digambaras and
Svetämbaras.-The gacchas of the Svetämbaras.-The Sripujyas or chiefs of sects.--The ascetics; sadhus, sadhvis and gorjis.--The temples, the priests and the cult. - The monasteries. The
festivals.-The hospitals for the animais. 550. Places of Jaina pilgrimage in Guzerat.'
Volume X (1880)
Katnāgiri and Sävantvädi.
119.
in the district of Ratnagiri; traces of
The Jains and the Jainism survival.
Volume XV--Part I (1883)
Kānara.
229-236. Review on the Jains of the Northern Canara. Historical state
ments. Organisation, Beliefs, Cult, Customs.
Volume XV-Part II (1883)
Kānara--(contd.)
282-283. The Jainism at Gersappe. Antiquities and temples.
Volume XVI (1883)
Näsik.
423-424. The Jaina Grottos of Ankāi Tankāi. 426-428. Description of the Jaina grottos of Ghämar (Chāmar Lena).
Volume XVII (1884)
Ahmadnagar.
99-103, Review on the Shimpi Jains (tailors). Origin, creeds, morals and
customs.

Page #160

JAINA BIBLIOGRAPHY
Volume XVIII.-Part III (1885)
Poona,
Pages.
340-31. Description of the temples in honour of Pärivanatha at Poona.
Volume XIX (1885)
Satara.
58. Review on the Jains of the district.
Volume XXI (1884)
Belgaum.
101-103. The Jains in the district of Belgaum. Morals and customs. 530-541. The Jaina temples of Belgaum.

Volume XXII (1884)
Dharwar.
116-119. The Jains in the Country of Dharwad. Origin, morals and
customs.
653. The Jaina temple of Bankapur,
769. Lakkundi; the two Jaina temples..
Volume XXIII (1884)
Bijapur.
280-282. Review on the Jains of the district.
557. The Jaina grotto of Badami.
564. The temple of Jinendra, constructed by Ravikirti at Aihole. 683-686. Translation of the inscription of the temple of Jinendra at Aihole (634 A. D.).
135
Volume XXIV (1886) Kolhapur.
133-146. Developed account on the Jains. Their number and their distribution in the district. The Tirthakaras; Pärśvanätha and Mahavira. Doctrines and creeds. Morals and customs.

Page #161

136
JAINA BIBLIOGRAPHY
153
.
Lewis Rice
Mysore. Revised edition. 2 Volumes.-Westminster, 1897.
Volume I.
Pages. 220. Statistic of the Jains in the province of Mysore, according to the
census of 1891 : 13,278, may be 0.27% of the total population. 242. The Jaina priests belong especially to the Digambara community
and are dressed in yellow robe, whence their name of Pitāmbaras.
244. The Svetämbaras count few representatives in Mysore, the
Digambaras are much more numerous.
247. The Jains are met especially in the District of Shimoga. 287-288. Chandragupta, disciple of Bhadrabähu. The latter after having
left Ujjain in anticipation of a famine, died at Sravana Begoļa. Evidences of the emigration of the Jains from the north towards
the south. 332. Bijjala, prince of the Kalacuri dynasty, professed the Jaina creed. 346-347. Bukka Ist, prince of Vijayanagara, pacified in 1368 a dispute bet
ween the Vishnuites and the Jains. 460-465. The Jainism in Mysore.
The Jains and the Tamil and Canara literature.-The Jaina sanctuaries in Mysore : Sravana Be!gola, Myleyür and Humcha.--Chronological list of the masters of Sravana Belgola and of Humcha, Generality on the Jainism.-List of the 24 Tirthakaras. Reviews on Pārsvanātha and Mahävira.
490. In the first centuries of the Christian era, some Jain scholars wrote
in Canara
494. The Jaina literature in Canara. It is flourishing upto the 12th
century, then it becomes extinct. After the 16th century, it manifests itself again specially through the Campükāvyas, or poems of
varied meters and mixed with prose. . 496-502. Sketch of the history of the Canara literature ; the principal Jaina
authors.

Page #162

JAINA BIBLIOGRAPHY
Pages.
509-510. The Jaina sculpture at ravana Belgola; the colossal statue of Gomatesvara.
510-511. The Jaina architecture in South India; two kinds of temples; bastis and bettas. The temples of Śravana Belgola.
Volume II.
District of Bangalore.
Statistic of the Jains, according to the census of 1891: 1,578, may be 2% of the total population.
District of Kolar.
110.
Statistic: 896-0.15%
145. The town of Nandiddoorg was formerly a Jaina place. Ancient inscription.
District of Tumkur.
167-169. Statistic: 1,956 0.33%.
137
District of Mysore.
228. Statistic: 2,158 0.18%.

236-237. Bettadpur, formerly Jaina principality, founded in the 10th
century.
240. Chamarajnagar. The principal Jaina temple was built in 1117. 251. At Śravana Gutta, to the north of Yelwal, a colossal statue of Gomateśvara resemble to that of Yenur.
District of Hassan.
In the 3rd century B.c. Bhadrabähu emigrated from Ujjain and died at Sravana Belgola, which afterwards became a famous Jain sanctuary. The colossal statue of -Gomateśvara that is seen there was erected by Chamundaraya (about 983 A.D.), minister of the king Rajamalla, of the Ganga dynasty. The kings of the Ganga dynasty granted special protection to the sanctuary of Śravna Belgola. Bittideva, of the dynasty of the Hoysalas renounced Jainism. 335-336. Jaina statistic of the district: 1,321, may be 0.25%. 364-366. Śravana Belgola, one of the principal Jaina sanctuaries. Colossal statue of Gomatesvara height of 57 feet; 72 other small statues; different temples.
Bhadrabähu, emigrant from the North, died at Śravna Belgola in the 3rd century B.C. The oldest temple dedicated to his disciple Candragupta.

Page #163

138
JAINA BIBLIOGRAPHY
In 788, the Jain Akalanka confounded the Buddhists before Himasitala, king of · Käñci and provoked their expulsion.
Later, when the kings Hoysaļas were converted to the Visnuism, the Jains were persecuted.
District of Kadur. Pages.
382-383. Statistic : 1,308--0.39%. 408-409. Sankarācārya, the great sivaite reforiner, settled down at Sringeri
in the 8th century and made a desperate war with the Jains and the Buddhists.-Sringeri possesses a Jaina temple.
District of Shimoga. 429-430. At Humcha, a Jaina community was founded by Jinadatta in
159 B. C. 439. Jaina statistic of the district, 3,422 may be 0. 64455-456. Humcha. Ancient capital of the community, founded by
Jinadatta; native of Mathura. Review on Jinadatta; his genealogy according to an inscription of the 11th century and other documents.
District of Chitaldroog. 506-507. Statistic : 639--0.15%.
154 Sultan Singh JAINI. A brief account of the Jains in India. (Asiatic Quarterly Review, Third Series, Vol. IX, Pp. 395—397).-.-London, 1900.
155 H. R. Nevill. District Gazetteers of the Uniteil Prorinces of Igra and Oudh. --- Allahabad. T
VolIII (1903).-Muzaffarnagar. P. 84. The Banyä Jains from one of the most important classes of merchants in the district of Muzaffarnagar, * P. 284. The town of Khatauli counts 4 Jaina temples of recent construction.
Vol. IV (1904). ---Meerut. P. 82. The Jains are more numerous in the district of Meerut than all other districts of the United Provinces. They are generally merchants and possess many temples of recent construction and without great importance,

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JAINA BIBLIOGRAPHY
Vol. VIII (1905)-Agra.
P. 69. Number of Jains 12,953 may be 1.22% of the total population of the district.
P. 72. The Jains are scattered in all the district, but specially in the sub-division of Agra. They belong generally to the caste of the Banyas They are designated ordinarily under the name of Saraogis. They are engaged in trade and commerce. Among them are found some of the richest representatives of the community.
The village of Jarkhi counts 321 rich Jains, who have constructed there a magnificent temple.
139
Vol. XXXIV (1904)-Nainital.
P. 99. The district counts only 40 Jains (census of 1901).
4. The Jains are established as merchants, principally in the two towns of Kashipur and Jaspur.
Vol. XXXIX (1905)-Rai Bareli.
Pp. 57-58. There are only about 50 Jains in the district of Rai Bareli and about half reside in the capital.
Vol. XL (1905)-Sitapur.
Pp. 51 and 60. There are 261 Jains in the district.
Pp. 59-60. sion of merchants.
Vol. XLI (1904)-Hardoi.
There are only 15 Jains in the district. They practise the profes
Vol. XLII (1905)-Kheri.
Pp. 66-67. In the district of Kheri, the Jains are only in the number of 21. They are merchants.
Vol. XLIII (1905) --- Fyzabad.
Pp. 57-58. The Jainism at Ayodhya. Five Tirthakaras, among which Risabha, were born at Ayodhya. In Samvat 1781, five Digambara temples were erected in their honour.
A Svetambara temple has been constructed in Samvat 1881.

Vol. XLIV (1905)-Gonda.
Pp. 65-66. The Jains, in the number of only 8, inhabit the whole of Nawabganj, where they are engaged in trade.

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140
JAINA BIBLIOGRAPHY
Vol. XLV (1903)-Bahraich.
P. 65. According to the census of 1891, the district of Bahraich counts only 82 Jains.
Vol. XLVI (1903)-Sultanpur.
P. 59. Taere are only 2 Jains in the district of Sultanpur.
Vol. XLVII (1904)— Partabgarh.
P. 63.
The district counts only 8 Jains.
. Vol. XLVIII (1904)--Bara Banki, Pp. 66 and 69. One finds 972 Jains in this district, where they are engaged in commerce specially in the sub-divisions of Nawabganj and Ramsanehighat.
156
W. Bellary FRANCIS, Madras. 1904. (MDG).
P. 30 The Jain temples scattered all over the district seem to have been erected about 1070, though the Gänigitti shrine at Hampi was built in 1385 A. D.
P. 54. The occurrence of the Jains is chiefly found in Bellary, Hadagalli and Harpanahalli taluks. Their temples are scattered throughout those places. Description of their manners and customs.
Pp. 54, 112, 229. Jains of the Bogāra sub-division. P. 198. At Adoni are some Jain Tirthankaras carved upon rocks. Descrip
tion.
P. 202. At Chinnatumbal there are two ruined and deserted Jain temples with the typical stone pyramidal roofs.
P. 206. The village of Peddatumbal contains representations of Jain Tirthankaras. Of the many deserted shrines three seem to have been originally Jain.
P. 210. One of the Mackenzie manuscripts states that king Bijjala built a fort and lived at Chippigiri a Jain colony in ancient days. On the hill north of the village is a Jain temple called the “Basti". The temple contains several representations of seated and standing (nude) figures.
Pp. 232-233. In the side of old Kurugodu, stands a collection of Jain temples. The architectural designs in this district exhibit the gradual degrees by which the Jain style shades into the Chālukyan.

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JAINA BIBLIOGRAPHY
141
Pp. 242-243. The village of Kogali was once a considerable Jain centre, The Jain temple in it is still called the "Basti". There are many Jain relics scattered in the village. Inscriptions of the piace record gifts to the Jain temple of Chenna-Pärsva in the village by the Hoysala ruler Vira Rämnätha in 1275 and 1276 A D. and to the Virabhadra temple by Achyut Raya of Vijayanagar,
P. 238. One of the twelve inscriptions of the Western Chalukya king Vikramaditya VI refers to the Jain temple of Brāhma Jinalaya in a village anciently called Bälguli.
P. 273. The siepped towers of the group of Jain temples in Hampi are very noticeable. Besides this group and the Gāņagitti there is another Jain shrine.
P. 291. Kotturu was once a stronghold of the Jains. Basappa Vanquished the Jains of the place in controversy and converted them to the Lingayet faith, and set up a lingam in their principal temple. This temple is now known as the Murukallu-math. It is an unusually good specimen of an undoubtedly Jain temple.
Pp. 300-301. In the Räyadurg taluk office there is a Jain image of a nude male figure, fully described. The whole sculpture is executed with much detail and finish. Along the foot of it runs an inscription.
There are some Jain antiquities in Rayadurg. These are carvings on rocks known as "Rasa Siddha's hermitage".
157
W. FRANCIS. Madras District Gazetteers.-Madras.
Pages.
Bellary (1904)
30. Some Jaina temples of the district of Bellary are dated of the 11th
century.
54.
The Jains are not very numerous in this district and their influence is negligible. Their customs and their religious ceremonies are little different from those of the Brahmans. General characters of their creed and their moral.
198. Adoni. Some ancient statues of Tirthakaras. 202. Chinnatumbalam. Two Abandoned Jaina teraples. 206. Peddatumbalam. Several images of Tirthakaras. 210. Cippagiri. Ancient Jaina centre, Temple, Statue of Tirthakara
and other antiquities. Several inscriptions.

Page #167

142
Pages.
232-233. Kurugodu. Group of 10 old temples.
242. Kogala. Ancient Jaina Centre. Temple, statue of Tirthakara and other antiquities. Several inscriptions.
248. Bagali. Ancient temple called Brahma-Jinälaya.
273. Hampi. Diverse temples.
300. Rayadurg. Temple with statue, diverse antiquities,
Anantapur (1905).
26. The Jains are in the number of 300 only in the district. 154. Some relics of Jaina antiquities at Gooty.
161-162. Konakondla. Ancient Jaina centre. Statue of a Tirthakara. Digambara sculptures.
176. Kambaduru. Traces of Jaina influence in the architecture of the temples.

JAINA BIBLIOGRAPHY
178. Agali. Ancient Jaina temple with statue of a Tirthakara,
179. Amarapuram. Modern temple with statue and inscription in old
Canara.
185. Ratnagiri. Old Jaina temple.
194. Pennakonda. Two Jaina temples.
158 (i)
C. WATSON. Rajputana District Gazetteers. Vol. I-A, Ajmer, 1904.
Pp. 34-36. Jaina population according to the census of 1901:
14,409
5,513
Ajmer
Marwar
Total
19,922.
General characters of the Jaina religion. The temples. The temple called Nasiyan Ajmer.

Ajmer-Merwara.

Page #168

JAINA BIBLIOGRAPHY
C.C. WATSON. Ajmere-Merwara.-Ajmer, 1904. (RDG Vol. VII, IA. text).
Pp. 35-36. The Jains and their tenets. Their temples. In the Nasiyan Jain temple at Ajmer there is an allegorical representation showing the progress of the Tirthankaras through life to mirtāṇa.
159
Hoshiarpur District. Pt. A-Lahore, 1904. (PDG, Vol. XIII-A).
Pp. 56-57. The Bhabras are by religion a Jain community. As a caste they have two groups (Osväl and Khandelväls) each comprising various gotras.
160
W. FRANCIS. Anantapur. Vol. I (MDG).-Madras, 1905.
P. 26. In this district the Jains number only some 300 and two-thirds of these are found in one taluk, Madakasira.
P. 154. At Gooty the interior of the little shrine at the foot of the citadel rock has a Jain flavour.
143
Pp. 161-162. Konakondla was at one time a centre of Jainism, and it is (except Kambaduru) the only village in the north or centre of the district which contains any traces of the former prevalence of that faith. Many Jains images and inscriptions are near the village.
P. 176. The architecture in the three temples of interest in the village Kambaduru contains traces of Jain influence. The one called "The chola temple" is in style Chalukyan-Fully described.
P. 178. There is an old Jain temple in the village Agali containing a nude image of one of the Tirthankaras.
P. 179. In the new Jain temple at Amarpur is an old stone bearing nude figure and an inscription in old Canarese. A similar stone surmounted by two nude figures, bearing an inscription, is in the Anjaneya temple in Tammadahalli.
P. 185. At Ratnagiri is an old Jain temple.

P. 194. Among the lesser antiquities of Penukonda may be noted two Jain temples.
161
B.C. ALLEN. Assam District Gazetteers.-Calcutta and Allahabad.

Page #169

141
JAINA BIBLIOGRAPHY
Vol. II (1905)-Sylhet.
P. 90. The district counts 141 Jains. Rājputānā.
They are merchants coming from
Vol. IV (1905)--Kamrup.
P. 105. The 163 Jains of the district live mostly in the town of Gauhati. They are also merchants coming from Rajputänä.
Vol. V (1905)—Darrang.
P. 102. The Jains here number 269. Natives of Rājputānā, they have in some sort monopolised the commerce in the district.
Vol. VI (1905)--Nowgong.
P. 95. The commerce of the Valley of Assam belong to the 243 Jains of the district, who moreover do not settle in the region.
Vol. VII (1906)-Sibsagar.
P. 104. The number of the Jains is 197 ; they are merchants.
Vol. VIII (1905)-Lakhimpur.
P. 135. Number of Jains : 271.
162
R.V. RUSSELL. Wardha District. (CPDG, Vol. A-Descriptive).-Allahabad, 1906.
P. 54. The district has a sprinkling of Saitväls, who are Jains by religion and are apparently Maräthä Baniās or Vanīs who have been converted to Jainism and therefore, form a separate sub-caste. Their chief Guru lives in Poona.
163
Punjab District Gazetteers.- Lahore. Hoshiarpur (1906).
P. 73. The Jain Bhäbrās in the district of Hoshiarpur. They are divided in two sects : the Dhunderās and the Pujerās. Their creed and their customs.
The Jaina temples at Hoshiarpur, Jaijon and Miani
R.V. RUSSELL. 'Central Provinces District Gazetteers'. -Bambay, Allahabad and Calcutta.

Page #170

JAINA BIBLIOGRAPHY
145
Narsinghpur (1906). Pp. 56-57. The district counts about 2,500 Jains. They are preponderant in more than 100 villages.
Saugor (1906) Pp. 48-50. The Jains are in number of 15,000 in this district, may be onethird of the Jaina populalion of the Central Provinces.
Generalities on the Jain religion : temples, cult, customs; the car festival.
Damoh (1906).
P. 44. The district counts about 7,000 Jains They are generally bankers. The Cārnāgars constitute a special sect of Jains in this district : their customs.
Betul (1907).
P. 61.
The Jains are few in number in this district : less than a thousand.
Balaghat (1907). P. 82. The number of the Jains in the district is 402.
Seoni (1907). P. 46. One counts 1,282 Jains in this district.
Chhindwara (1907). P. 43. Number of Jains in the district : 1,558.
Bhandara (1908).
P. 47. There are only 83 Jains in this district.
Nimar (1908).
P. 57. Jainism was formerly flourishing in the district. It counts today 1,600 representatives. Some temples in ruin are seen at Harsud, Khandwa and Mandhata.
P. 235. Khandwa. This town was, in the 12th century, a centre of Jain cult. The relics of the ancient temples. The modern temple.
P. 243. Mandhata. Ruins of temples. Statues of Santinata dated 1488 A.D.
Yeotmal (1908).
P. 49. According to the census of 1901, this district counts 2,568 Jains,

Page #171

146
JAINA BIBLIOGRAPHY
Nagpur (1908). P. 71. In this district, the number of the Jains has diminished in the interval of the last two census; it was 3,141 in 1891, and 2,675 only in 1901. These Jains belong to the caste of the Baniās. They are engaged in banking and trade.
165
L.S. O' MALLEY, Bengal District Gazetteers.-Calcutta.
Vol. I (1906)-Shahabad. P. 36. The Jains of the district, in the number of 449, live in the whole town of Arrah, where they possess several temples (cf. p. 130).
P. 146. The temple and the Jain antiquities at Masar.
Vol. II (1906)--Cuttack.
Pp. 19-20. The Jains in the realm of Kalinga. The grottes of Udayagiri and Khandagiri. The King Kharavela and the inscription of the grotte Hāthigumphā at Udayagiri.
P. 23. Jainism in the region from the 8th to the 10th century.
P. 46. The Jain temple of Cuttack; it is dedicated to Parśvanātha and be. longs to the Parwārs of the Rajputana.
Vol. III (1906)--Gaya. Pp. 18-19. The epoch of Mahāvira.
Vol. IV (1907)--Muzaffarpur. Pp. 13-14. The town of Vaišali. Life of Mahävira. P. 16. Vaiśālī in the time of Hiouen-Thsang : the Jains were numerous there.
Vol. VI (1907)—Darbhanga. Pp. 13-14. Life of Mahāvīra. The ancient Vaisali : the pilgrimage of Hiouen-Thsang.
Vol. VII (1907)-Balasore. P. 20. The King Khāravela : his benevolence with respect to Jainism. His successors were probably adepts of this religioni.
Vol. VIII (1907)-Patna. P. 17. Origin of Jainism. Life of Mahavira.

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JAINA BIBLIOGRAPHY
147
Pp. 20-21. Extension of Jainism. The council of Pataliputra.
Pp. 61-62. The Jains at the actual time in the district of Patna. The two Jaina temple in the town of Patna. Other temples: at Bargaon (cp. p. 185), at Päwäpuri (p. 215) and at Räjgir (p. 220).
Vol. XIII (1908) --Puri.
Pp. 250--268. Detailed description of the grottes of Udayagiri and Khandagiri.
166
W. FRANCIS and F. R. HEMINGWAY. Madras District Gazetteers. Madras.
South Arcot (1906). Pp. 76-80. The Jains are in the number of about 4,500 in this district. History of Jainism in the country. The great priest; his election; his powers. Actual conditions of the Jains; temples, cult, customs: priests and laie adepts.
Diverse Jain antiquities at Tirupāpuliyür (p. 304) Kilkuppam (p. 311), Tiruvadi (p. 311), Sirukadambur and Sittāmur (p. 367), Tindivanam (p. 369), Tondür (p. 370), Tirunirankonrai (p. 380), Koliyanür (p. 384), Villapuram (p. 390) and Ariankuppam (p. 405).
Tanjore (1906). P. 55. Jainism counts hardly 600 representatives in this district.
Some temples are the object of diverse pilgrimages: at Mannārgudi (p. 227) and at Divangudi (p. 237). A "Jaina pagoda" was existing formerly, it appeared at Negapatam (p. 248).
Madura (1906),
Pp.
Pp. 74-75. The Jain community, which was formerly influential in this district, does no more count there today any representative.
One meets some Jain antiquities in the following localities Aivarmalai (p. 300), Anaimalai (p. 255), Kovilankulam and Kuppalanattam (p. 327), Tirupparankunram (p. 279) and Uttamapalaiyan (p. 322).
Trichinopoly (1907). The Jain antiquities in the district.
P. 80.
Godavari (1907). The Buddhistic or Jain antiquities in the district.
P. 39.

Page #173

148
Vizagapatam (1907).
P. 62. Jainism was never preponderant in this region; it counts there today 49 adepts only. One meets Jain antiquities only at Ramatirtham (p. 335).
Malabar and Anjengo (1908).
P. 446. The Jain temple of Palghat.
Jhelam District.-Lahore, 1907, (PDG, Vol. XXVII-A).
P. 46. Dr. STEM's identifications of Singhpura with the Kitas locality and the Jain temple with Mürti.
Pp. 114-117. Jain sects: Dhundipanthis.
JAINA BIBLIOGRAPHY
Mandirpanthis,
168

Svetämbaras,
L. S. S. O'MALLEY. Bengal District Gazetteers-Puri.-Calcutta, 1908.
P. 7. Historically, most interesting hills are Khandagiri and Udayagiri near Bhubaneswar, honeycombed with caves cut by the Jains 2,000 years ago.
Digambars,
P. 24. During the Mauryan rule, Jains settled in the district; KhandagiriUdayagiri caves used by Jains & monks for centuries; Hathigumpha inscription; Kalinga became independent after the downfall of the Maurya; Kharavela, his career; Kaling made powerful by him; his pious deeds; he and his family were Jains.
P. 28. In medieval times, Jainism continued to retain its hold on the affections of the people, inscriptions and rockcut Jain images of that period testify
to this.
P. 56. Earliest Jain caves of Khandagiri-Udayagiri excavated between the third and first century B. C.
P. 85. Saraks-word derived from Sravaka (a hearer) i. e. a layman as distinguished from the yatis, the monks; Orissa Saräks have taken to weaving and are known as Saraki Tanti.

Four main settlements in Orissa-in the Tigiria and Baramba States, in the Bankithana in Cuttack, and in Piplithäna in Puri; Puri Saraks have no connection with others. Saräks all vegetarians, they assemble once a year (on the Magh Saptami) at the cave temples of Khandagiri.

Page #174

JAINA BIBLIOGRAPHY
P. 250. Khandagiri-divided into three peaks-Udayagiri 110 ft. hight (or the sun-rise), Khardagiri 123 ft. (or the broken) and Nilagiri (or the blue) hill, all the three shown on the maps as Khandagiri, also known as Khaṇḍachal in Mahatamyas (guide books). There are 44 caves in Udayagiri, 19 in Khandagiri & 3 in Nilagiri.
Pp. 251-56. Udayagiri caves.
Ranihansapura or Ranigumpha the biggest most richly carved fully described scenes in the friezes described-a family attending a temple during some religious festival; Procession of a saint; life of Pärswanatha depicted.
149
P. 256. Alkapuri or Swargapuri cave-caved with winged lions animals with human faces; elephant king.
P. 257. Jaybijaya cave-carved with a fat yaksha; a tree worshiped by males and females.
Manchapuri cave-figures of guards; procession of an elephant; 2 inscriptions. P. 258. Svarga puri cave-an inscription of the chief queen of Kharavela.
Ganesh cave-flanked with elephants holding lotus; a figure of guard, scenes resembling some of the scenes in the Queen's palace-a tree, a male and a female; Kilted soldiers fighting.
P. 259. Hathigumpha 57' x 28' x 11.3/4-an inscription 14' x 6' with symbols-gives biography of king Khäravela upto the 13th year of his reign.
P. 260. Sarpa cave-a serpent with three hoods; 2 inscriptions. Baghagumpha-an inscription.
Jambeswara cave-an inscription.
Haridas cave-an inscription.
P. 260-261. Tatwa cave-written inscription, figure of soldier; another inscription. Dhanagarh cave-7 ultras of 7th to 9th century A. D. not deciphered.
261. Nabamuni cave-an inscription of 10th century A. D. of Subhachandra; another inscription of same, and a small inscription of a female Jains disciple; image of 10 Tirthankars with their Sasana-devis in relief.
P. 262. Barabhuji cave-on the walls in relief seated Tirthankaras with Sasana-devis and their symbols trisula cave-carved a series of 24 Tirthankaras Lalatendu cave Jain images.
P. 263. Ananta cave-on the wall carved 7 sacred symbols swastika, Trisula etc., and an image of Parivanath carved scene a royal elephant; sun-God, goddess Sri;

Page #175

150
JAINA BIBLIOGRAPHY
Tree with railings and being worshipped by a male; man seizing the hind leg of a lion; and buffalo flying vidyadharas.
Pp. 263-64. A fallen cave bearing images of Jain saints.
P. 264. On the west of Khandagiri is a Jain temple with two side temples; 5 Jain images in the temple; 5 Jain images in the temple behind the temple scores of votive stupas.
Pp. 264-65. Architecture of the caves.
Pp. 265-66. Carvings---showing males and females in different attitudes; animals; trees; domestic life; ornaments, clothes; religious life; preference given to Parsvanātha.
Pp 267-68. Chronology of the caves-1st and 2nd century B. C. some of 3rd century B. C. signs of subsequent occupation are also found; Jain Parwaras of Cuttack built the Jain temple on the west of Khardagiri during the period of British rule.
169
District Gazetteers of United Provinces of Agra and Oudh
H. R. NEVILL. Allahabad.
Vol. XIV (1908)-Bijnor. Pp. 92–94. The district counts 1,029 Jains. They belong in general to the caste of Banias and live in the commercial towns.
Vol. XV (1907)-Budaun.
They
Pp. 69 and 71. The Jains are in the number of 161 in this district. reside especially at Bilsi, a commercial town).
Vol. XX (1906)--Fatehpur.
P. 82. On counts only 74 Jains in this district. They reside in the sub-divisions of Bindi (p. 186), Ghazipur (p. 221) and Khajuha (p. 248).
Vol. XXVIII (1908) - Jaunpur. P. 76. The district of Jaunpur is the only district of the United Provinces which does not possess Jaina population.
Vol. XXXII (1907)--Basti. Pp. 74-75. The 7 Jains of this district live in the little town of Bansi.

Page #176

JAINA BIBLIOGRAPHY
151
The Imperial Gazetteer of India. New Edition : 26 Volumes.
The First Edition of the Imperial Gazetteer of India was published in 9 Vols. in 1881. A second cdition, augmented to 14 Vols., was issued in the years 1885-7. The second edition having passed out of print, a New (third) Edition, consisting of 26 Volumes was published in 1908. The single Volume of "The Indian Empire" was expanded into 4 Vols, and was entirely rewritten. The articles of the body of the Gazetteer also were rewritten by "Census Superintendents of the Provinces for States in 1901". Comparative statistics were given for the three Census Years 1881, 1891 and 1901.
In the entries below of the second edition (1885-87) corresponding numbers of the volumes and pages of the New Edition (1908) have been given in () brackets along with the newly added materials.
170
Imperial Gazetter of India. New Edition-1907-1908. The Indian Empire, (Vol. 1–Descriptive)-Oxford, 1907. All other Volumes published in 1908.
Pages.
369. Mahävīra uscd an early form of Eastern Hindi-the Prakrit, Ardhamagadhi. 408. Many Jains permit connubium with a Hindu family, 413. The Sarāks Śrāvaka (a hearer). 414. Jainism; its history; Mahāvīra, only a reformer of. 414. Jainism; compared and contrasted with Buddhism; The Jain schism--the
Svetāmbara and the Digambara; during the mediaeval period, it secured political influence; on the Muhammadan conquest many Jain shrines
demolished. 415. Causes of the survival of Jainism. Its vast literature. The Jain
pantheon; Tirthankaras or Jinas; the ascetics and the Srävakas (Saraogi);
nude images; their sanctuaries and splendid temples. 416. Jainism at the present day; their number 1 1/3 millions, this is nominal
because they describe themselves as Hindus; its close resemblance to
Hindus-points of difference. 416-17. Sects and distribution of Jains; its three sects; the chief seats of Jain
influence-their sudden disappearance from the population in the direction of Sind is somewhat remarkable; indigeneous Jains in Bengal, Bihar and Orissa.

Page #177

152
JAINA BIBLIOGRAPHY
Pages
422.
The Lingāyats; their founder Basava, his career according to Lingayat Basava-Purana and Jain Bijjalaräya Charita; Basava persecuted the Jains ; Bijjala a Jain King, his death or abdicaiion and murder of Basava.
424. Muttra, an early seat of Jainism; alliance between the Vaishnavas and
the Jains-cause of the immunity of Jainism from persecution in Western India,
471. Jainism recognized as a distinct religion but in certain parts the Jains
themselves assert their claim to be Hindus and thus were entered at the Census.
493. Population : Religion- Jain; India-I 334, 148 ; Provinces-478, 700;
States-855, 448.
Volume II-Historical.
Pages.
Articles.
Accounts,
P. 4n, 5n
The legend belongs to the Jains.
Vikrama Era (58 B.C.)
6.
History
7, 8.
The Pattśāvalis
22. Successions of kings.
History of Jainism (A.D. 950-1300), specially in Mysore, contained in the Rājāvalikathā.
The Pattāvālis or succession of pontiffs (chronological list).
From Jain Patļāvalis, Pravachanaparkisha of Dharmasägara, Harivamsa of Jinnasena, Uttara purāna of Gnnabhadra, Yasodhara's life of Somadeva.
Inscriptions at Śravaņa Belgo!a.
Jain Tirthankara at Muttra (22 A.D.) inscribed colossal statues of Bahubali or Bhujabali or Gummata at Sravana-Belgoļa (977 to 984 A.D.), at Karkala (A.D. 1432), at Venur (A.D. 1604).
Best instance of historical narrative is the Hathigumpha inscription (page 14 above).
42, 43. 47, 48.
Rocks (Inscriptions). Images & Statues.
50.
Statement of events.

Page #178

JAINA BIBLIOGRAPHY
Pages.
56, 58.
57, 58.
84, 85
110, 111.
Articles.
123.
Religious records apigraphical.
Endowments.

Research.
115. Sculptures.
Jain Stupas.
122. Sculptures.
Tower of Chittor.
124. Temples at Mt. Abu.
153
Accounts.
Installation of an image of Vardhamana in B.C. 53-Muttra inscription (EI, I. 381; IA, 1904, 34, No. 4). Settlement of dispute between the Jains and the Vaishnavas-EC, 2, No. 136 Śravana Belgola).
Presentation of caves to the Ajivika ascetics by Asoka and Dasaratha (IA, 20.361) -Barabar and Nagarjuni hills.
Charters of the Kadamba kings of Banawäsi for the worship of Jinendra (IA, 6.25).
Kaluchumbarru grant of the Eastern Chalukya king Amma II for a charitable. dining-hall of a Jain temple (EI, 7.177).
The Pattavalis (p. 7 f. above) required to be examined more fully. Indexes of the Jain and other Prakrit works are required.
The Jains, erected slipas surrounded by stone railings which are indistinguishable from those of the Buddhists. Two undoubted Jain stipas one at Mathura, nearly 70 ft. in diameter and a miniature votive stupa also at Mathura. The smaller structural building was excavated at Ramnagar (Ahichhatra) in Bareilly Dt.
Jain sculptures of the Kushan period is arranged on the same principle as those of the Buddhists.
Bundelkhand full of Jain images. The colossal monolithic nude Jain statues of the South are among the wonders of the world. The colossal reliefs at Gwalior are also Jain (A. D. 1440-73).
The Jain tower, 80 feet high of uncertain date, is covered with sculptures.
The marble temples dedicated to Jain worship at Mount Abu in Rajputana of

Page #179

154
Pages.
158.
161.
164.
170.
179.
182, 187.
251.
258.

Articles.
Protection by Aśoka.
Cave temples.
Cave temples.
Jain temples architecture in Kanara,
Indo-Aryan style.
Muhammadan. Architecture.
Pañchatantra.
Buddhism & Jainism.
JAINA BIBLIOGRAPHY
Accounts.
which the two finest date from A. D. 1032 and 1231, carry to its highest perfection the Indian genius for the invention of graceful patterns and their application to the decora tion of masonry.
The Jains and other sects were protected by Asoka, and they raised shrines and cons tructed cave temples and monastic abodes for their devotee.
In the Barabar hills, a group of caves dedicated to the Ajivikas, a naked sect, similar to the Jains description given.
All the earliest caves are not of Buddhist origin; certain of the excavations at Junăgarh are almost certainly Jain. Orissa caves, most of them Jain.
Jain temples and tombs at Mudbidri in South Kanara-like Nepal chaityas and Chinese towers. Description.
The Jain style of architecture in Western India, a development or variety of the IndoAryan order and was used all over Rajputănă, Malwa and Gujarat.
Their first mosques were constructed of the materials of Hindu and Jain temples. Dilwar Khan mosque, the oldest in Mandu (1405) constructed of materials taken from Hindu or Jain shrines.
The two forms of the Northern recension of the Panchatantra show secondary Jain influence, probably brought to bear on it during the period A. D. 950 to 1300.
Both in their main outlines are based on the Sankhya system; their fundamental doctrines. These two pessimistic religions are altogether so similar that the Jains were looked upon as a Buddhist sect. But researches prov. ed that founders of both religions were contemporaries.

Page #180

JAINA BIBLIOGRAPHY
155
Pages.
Articles.
Accounts.
260, 261.
Jainism.
Foundation of Jainism; Mahāvíra of Kundagrāma in Videha (Tirhut) near Vaisali; its two sects-division in about 300 B. C.; sacred canon in Prakrit (Ardha-Māgadhi) and its noncanonical writings in Maharashtri; the golden age of Jainism from about A. D. 950 to 1300; its fundamental preceptahimsa; avoid injuring even the smallest insect.
The oldest historical traditions embodied in the Jain and Buddhist scriptures. The kingdom of Magadha; origin of Jainism.
Asoka's patronage of Buddhism, but the older Jain religion continued through all ages to claim multitudes of adherents.
271.
Literary traditions.
273. 298.
Magadha. Adherents.
317-18.
Jainism.
327.
Chālukyas.
331.
Rāshțrakhūtas.
Its mediaeval prosperity in Gujarat and Rājputänä.
Mangalesa (597 A.D.) defeated the Katachchuri king Buddha Rāja, a Jain.
Amoghavarsha I (died in A. D. 877) a follower of Jainism, his adviser Jinasena, part author of Adipurāna.
Influence Jainism on the Tamil and Kanarese literatures. Näladiyar on moral sayings, Kurral. deal with virtue, wealth and pleasure, the Chaintamani, the Nannūl.
Kanarese literature originated, like Tamil literature, in the labours of the Jains.
434–436.
Literature.
436.
Kanarese,
171
W. W. HUNTER. The Imperial Gazetteer of India. Second edition. 14 Volumes.-- London, 1885-1887.
Entries in brackets () are from the New Edition (1908).
This work gives, for the districts, the sub-divisions and the towns where some Jains inhabit, the number of the latter according to the census of 1881.

Page #181

JAINA BIBLIOGRAPHY
Besides these statistical information, one finds further in the different volumes the following accounts :
Vol. I (Vol. V, Oxford. 1908).
156
Pages.
7-12.
(6-7)
81
(93).
93-97.
(97,90.
106, 108).
104.(115, 119).
112
(133).
(146)
124.
(176).
141-142.
(189)

206
(260)
Articles.
Mount Abu.
Ahar.
Ahmadabad.
Ahmadnagar.
Ajaigarh.
Ajmer.
Ajodhya (Ayodhya)
Akola Town.
Alwar.
Accounts,
The five Jaina temples of the Mount Abu, with particular description of the great temple of Varișabha, of the Vimalasah dedicated to Adinath and of the temple of Vastupala and Tejalipala in honour of Neminatha.
Some ancient temples. are still to be traced.
The city of Ahmadabad is a very impor tant Jaina centre. One counts there more than 120 temples. The majority of the merchants and bankers are Jains (Shravak)The Jaina art at Ahmadabad.
The banks belong in general to the Marwari Baniyas, of Jaina creed. (Jains 16,254).
Relics of ancient Jain temples.
Jains 26,939 (in 1891) and 19,922 (in 1901).
The realm of Kosala, the capital of which was Ayodhya, is famous as ancient Jaina country. One sees still today several temples, some of which erected in the 18th century, on the supposed places of birth of five Tirthakaras.
Before the Mussalman invasion, the princes of the district were Jains. 226 Jains. (in 1901).
Several temples. Jains 4,919.

Page #182

AINA BIBLIOGRAPHY
Pages.
(275) Amba Town.
(382-83)
(398)
(400)
(407, 408)
(385) Ankai (Ankai
Tankai).
Arang.
Arasibidi.
(497, 408)
(Vol. VI-5)
314. Arcot (North).
(Vol. VI p. 49)
Articles.
Arrah.
(359-360) Assam.
402.
(Vol. VI p.163)
407. (Vol. VI p.176)
Anjaneri. (Anjini)
Nasik.
Arcot (North).

45.
Ajimganj.
(235) (Balasinor).
13.
Badami..
Balibri (Bhilri)
Banävar,
(356)
(Banda Town).
(381) (Bankapur Town).
Accounts.
The Panchami Jains-descendants of a feudatory of Chalukyas Ruined cavetemples in the vicinity..
Jain caves with Jinas. Below Anjaneri, Jain temples; inscription dated A. D. 1140.
Seven Jain caves, richly sculptured.
Remains of Jain temples, sculptures. Two ruined Jain temples.
157
Jain rock-sculptures at Panch Pandavamalai, Mamandur, Tiruvattur, Tirumala, and Vallimalai-Best Jain shrine at Arungulam.
The Jains are particularly numerous in the southern part of the district of North Arcot. Jains 8,000.
(433 Jains).
The Jains of this province are merchants from Rajputana. Jains 1,797.
A colony of merchants Oswäls and Märwäris, of Jaina creed, with several magnificent temples.
Volume II (Vol. VI).
The Jaina grotto and cave-temple of about 650 A, D.
(Jains 215).
Ancient place of Jain cult.
Ancient capital of a Jain principality.
(5 Jain Temples).
(Earliest mention in a Kolhapur Jain Ms, dated 898).

Page #183

158
JAINA BIBLIOGRAPHY
Pages.
Articles.
Accounts.
(409)
(Banswara State) A fine Jain temple at Kalinjara and remains
of Jain temple at Arthuna. Vol. II- contd. (Vol. VII). (Bareilly)
(Ahichhatra or Ramnagar a sacred place of
the Jains). (Bārkür)
Hoysala Ballas were Jains by religion),
(6)
(22)
(24)
[Baro (Barnagar)]
(Barada State),
(25, 41 43, 44)
(79) (81) 181. (93).
(Baroda Prant), (Baroda city). Barwani.
(Remains of Jain temple. Large Jain Mandir, cells contain Jain images; a Samadhi). (Ancient name of city--Chandanavati; wrested it from the Jains) 48.290 Jains (in 1901) ---31,410 Svetämbari, 9,599 Digambari, 4,281 Dhundia ). (10,916 Jains in 1901) (Jains, 2,266)
Some Jain temples in the neighbourhood of the town (Bawangaja hill contains a gigantic Jain figure; on the summit a small temple has two inscriptions dated 1166 and 1459; at the foot some modern Jain temples.)
The Jains had the power in this district before the Musalman invasion.
The teniple of Antariksha Pārsvanätha at Sirpur, belonging to the Digambara Jains). (Jains, 2,094).
Basim.
184: (97).
Beawar.
(139) (145)
Belgami.
(148)
Belgaum Dist.
(It contained 5 maths, one dedicated to Jina),
(Temples of 11th, 12th & 13th centuries scattered over the district; nearly all were Jains but converted into lingam shrines.)
(Contains two Jain temples of great interest).
(157) (162) (174)
Belgaum Town. Bellary Dist... Bellary Taluk.
(Numerous Jain temples). (Few Jains found here).

Page #184

JAINA BIBLIOGRAPHY
159
Accounts.
Pages.
252.
Articles. Belur.'
(221)
Bengal.
A Hoysala king abjured Jainism for the Vişnuism.
(Caves on the Khandagiri & Udayagiri hills, long believed to be Buddhist but now thought to be mostly Jain; Khäravela inscription-165 B. C.)
(With the exception of the Sonbhandar cave at Rajgir, dating from the 3rd century A. D., these are the only Jain remains with any claim to antiquity. South Bihar---the ancient Magadha, the birthplace of Jainism & Buddhism).
326
327
(5)
(9)
Beria.
Residence of a very great number of Jaina
merchants. A magnificent temple. Vol. II-contd. (Vol. VIII). Bettadpur.
In the 10th century, a Jaina prince entered
in the sect of the Lingāyats. Betul Dist.
At Muktägiri - modern Jain temples. Annual Jain fair.
Interesting Jain ternple. Ruins of temples created towards 1125 A. D. by the merchant (Jagadeva Sah) Jagadusha; celebrated place of pilgrimage in the 12th & 13th centuries ; Jain images were destroyed, at the end of the 17th Cent. by the Mussalmans.
340 (23)
Bhagalpur.
352 (24, 29,
37).
In the neighbourhood of the town (at Champānagar) are found two remarkable sancturies belonging to the Oswals, and one of which was built at the end of the 18th century. Jains 723 ).
Bhatkal.
378 (90)
At the beginning of the 18th cent. this town counted several Jain temples. (Chandranātheśvarabasti. Jain princess Channabhaira Devi (1950).
(96)
Bhavanagar,
(Jains 10,681).

Page #185

160
JAINA BIBLIOGRAPHY
Pages.
Articles.
Accounts. (A Jain shrine-3 Tirthankaras, one colossal Mahāvīra 20 ft. high, two Parasnāth). (Jains 10, 171)
(121) Bhojpur
(Bhopal) (124). Bhopal
Agency (133) Bhopal State (144) Bhopal City (163) Bidar Division (172) Bihar Sub. Div. (188) Bijawar State. (202) Bijolia 442 Bikäner
(Jains, 6,397 ) (Jains, 1,327 ) (Jains, 1,320) (Pāwāpuri contains 3 Jain temples) (Jains, 2035 ) (Five Jain temples).
The town possess 10 Jain (Upasaras) monasteries, rich in manuscripts, many temples.
(Jains, 23,403. The Alakhgirs, consider themselves a Jain sect but do not worship Jain Rishis. )
(208, 219)
35
(307)
Volume III. (Vol. VIII.) Bombay
The Jains constitute an influential sect in the presideney of Bombay.
(Bombay Presidency-Statistics-Jains,
5,55,209 in 1891 and 5,35,950 in 1901. Bombay city
Banias or traders, of Gujarat and Marwāris of Rajputana--a large portion of both ad here to the Jain religion. Jains, 14,228).
(412-13)
Volume III.--contd. (Vol. IX)
88
| Boram
Broach city
(21) (22) 128 (45)
Jain ruins in the neighbourhood of the town (on the right bank of the Kasai river). (Jain archaeological remains met with) (Jains, 3,254).
Ruins of Jain temples. In the neighbourhood of Pakbirra, a group of temples with the 9 feet stature of a Tirthankara.
Buddhapur (Manbhum)

Page #186

JAINA BIBLIOGRAPHY
161
Pages.
Articles.
Accounts.
143.
Buldana
According to popular belief, the Jains would have formerly reigned in this district. (Jains, 6,482)
(82)
Bundi State
(294)
Cambay
(Jains form 5 per cent of the total).
(297)
Cambay town
(Jains, 3,063. Jama Masjid erected in 1,325, its interior pillars taken from desecrated Jain temples)
(320)
Jains, 73,830.
Central Division
(Bombay)
Central India
(348, 350)
The age statistics show that the Jains, who are the richest and best-nourished community, live the longest. Ages of girl marriages : Jains 12 years and 6 months.
Central India
(351, 353,
354)
Eastern Hindi, its early form was employed by Mahävira (500 B. c.) in expounding the tenets of his religion, whence it became later the language of the canonical books of the Digambar Jains. In the 11th and 12th centuries the Jain religion was the chief form of worship of the highest classes in Central India, and the remains of temples and images of the Jains are met with all over the Agency. Jains, 89,984 in 1891 and 112,998 in 1901.)
333
Champanagar
Residence of the priests of the Oswäls.
Volume III-condt. (Vol. X)
(19)
Central Provinces.
(Ancient and modern Jain temples are found in several localities in the northern Districts; almost all in ruins; were finely built. At Kundalpur more than fifty modern temples. Jains, 48,644 in 1891 and 47,306 in 1901. Of the total population, of the province, the Jains number 48,000).
.

Page #187

162
JAINA BIBLIOGRAPHY
Pages.
Articles.
369 (148)
Chanasama Chanasma
Accounts. Grand temple of Pārsvanätha, erected in the beginning of the 19th century; has inarble statues of the 24 Tirthankars,
(167)
Chandor (Nasik Dt.)
(Jain caves in the cliffs of the Chandor fort hill, contains images of Tirthakaras, principal being of Chandraprabha.)
372 (180)
Charra (Manbhum)
7 Jain temples, two very old; description given. (These and some large tanks were constructed by Saräks.)
(196) (292) (299)
Chhaprauli (Meerut) (Large colony of wealthy Jain Banias). Chitaldroog Dist. (801 Jains).
Chitor (Udaipur)
(Kirtti Stambha, most ancient building in the fort, erected by Bgherwäl in the 12th or 13th century, dedicated to Adinath.)
(329, 330)
Chota Nagpur Divn.
(Jains, 853. The Jain temples at Pärasnäth hill, attracted thousands of pilgrims).
Coimbatore Dist.
Jain temples and remains not infrequent.
(359) (377, 378)
Conjeeveram
(118 Jains. Jains numerous in the 7th Town,
century. Old Jain temples situated at Tirupparuttikunram, Chola period; Vijayanagar kings made grants. Description
given.) Volume II---contd. (Vol. XI) Coorg
(The Changālvas, originally Jains, their priests claim exclusive authority over the Jain temples from Hanasoge to Tale-Kaveri.
The Kongālvas also were Jains.) Cutch
(Jains 70,467.)
(9)
(79) (98)
Cuttack City
A few Jains.
Volume IV. (Vol. XI)
Damoh Dist.
(137) (138)
(At Kundalpur fifty or more Jain temples. At Nohta numerous remains of Jain temples, their stones used for buildings).

Page #188

JAINA BIBLOGIRAPHY
163
Pages.
Articles.
Accounts.
112
Damoh
A temple to Neminatha erected at Kundalpur, here the Jains from the neighbourhood assemble to settle their differences (Population 24 per cent. Jains).
157
Datiya
About 4 miles from the town, group of Jaint temples, archaeologically remarkable (Sunagadh).
158
Daulatabad
Ruins of an important temple.
(209)
Dessa (Palanpur)
(Two jain temples of interest)
(226)
Delhi Dist.
(Jains 7,726)
(233)
Delhi city.
(Jains, 2,164)
(245) (247)
Deogarh (Udaipur) Deolia (Partabgarh) Deulgaon Raja
(Jains 19 per cent) (Two Jain temples)
230
Ancestors of the Jains of this town came from the north, 300 years ago.
(278)
Dewas State
of Dewas,
(Nagda, 3 miles south remains of Jain figures.)
(290)
Dhār State
(Jains. 2,987 in 1901).
(295)
Dhār Town
(Lat Masjid erected in 1405, out of the remains of Jain temples.)
(305) (307, 308)
Dhärwār Dist.
(Early Kadambs, a Jain faimily, heid away in Banavasi until the 6th century). Population one per cent Jains. The Lingāyats were largely converts from Jainism).
(333)
Dhoraji (Kathiawr)
(1,518 Jains).
318
Dugari
Two Jain temples.
Volume V. (Vol. XII)
(19)
Ellichpur Town.
(231, Jains.)

Page #189

164
JAINA BIBLIOGRAPHY
Pages.
Articles.
Accounts.
(22)
Ellora
(Rock temples-Jain group of five caves. Indra Sabhä.)
(41)
Etawah Dist.
(At Asai Khera, Jain sculptures, dated between the 9th and 12th centuries have been discovered.)
Fyzabad Dist.
(109, 110)
(Ajodhya, the Jains visit it as the birth place of several of their Tirthankars. Their place of pilgrimage).
(121 Jains)
Gaya Town Gersoppă
(212)
Village.
(Ruins of Nagarbastikere, the capital of the Jain chiefs of Gersoppa (1409--1610); a cross-shaped Jain temple with 4 images, other temples--the Vardhamana temple and inscriptions).
85-86
Girnar
Short description of the temples, according to FERGUSSON.
(248)
Short description of the temples, according to FERGUSSON.
Gohana Town
141 (305)
Two temples dedicated to Parasnatha, at which annual festival takes place.
147
Gonda
The district was formerly a Jain realm which could resist the Musalman forces.
(347)
Gudivada Town
(To the west is a fine Jain statue.)
(375)
Gulbarga Div.
(Jains, 6,163)
(388)
Guntupalli
(Formerly a town called Jainapuram on the site of Guntupalli).
Gwalior
234235 (415, 426, 442)
Ancient Jain sanctuary. Short review on the ruins of temples and on grottos containing colossal statues-one 57 ft. Jains, 30,129 or 1 per cent in residency and 2 percent in the State.)

Page #190

JAINA BIBLIOGRAPHY
Pages.
(1)
295
(11)
(22)
332
342
(61, 63,64,
68)
374 (89)
(155)
(161)
(221)
(223)

Articles,
Gyaraspur (Gwalior)
Halebid
Hanamkonda.
Haridwar.
Harpanahalli
Hassan Dist.
Hazaribagh
Hissar Town
Hongal (Belgaum)
Hubli City
Huli (Belgaum)
165
Accounts.
(Mala Devi and Bajranath both Hindu temples, appropriated by Jains and contain Digambara Jain images.
Jain ruins; some striking bastis.
(Close to the ruined town of Hanumantgiri, several Jain figures cut in the rocks.)
Statue representing probably Adinath.
Town contains a Jain colony.
Sravana Belgola, occupied by the Jains since 3rd century B. c. Indrabeṭṭa is covered with several ancient temples with inscriptions and on Chandrabeṭṭa rises the colossal statue of Gomateśvara. District of Hassan formerly governed by Jain princes.
Migration of Jains from Ujjain under the leadership of Bhadrabahu, accompanied by Chandragupta the Maurya emperor; history given. Chamunda Raya and the colossal image of Gomata. FERGUSSON's remarks. 1,874 Jains in 1901. Manufacture of brass and copper vessels a monopoly of the Jains at Sravana Belgola.
Jains mostly merchants in the towns of Hazaribagh and Chatra. Jain temples at Parasnath, a place of pilgrimage; Jain remains on Kuluha hill.
Jahaj nosque, once a Jain temple.
North of the village, an old Jain temple, now converted into a lingam shrine.
902 Jains.
Handsome ruined temple of Panchlingdeo, originally a Jain basti.

Page #191

166
JAINA BIBLIOGRAPHY
Pages.
Articles.
Accounts.
501
Humcha
502
(223)
This village, counts almost exclusively some Jains; was the capital of a Jain principality founded in the 8th century by Jindatta Raya, who came from Muttra in N. India. A descendant of his acquired the Santalige country and the rulers thenceforward took the name of Santara. Extensive ruins of large Jain temples and inscription of the 10th century. Humcha math one of the chief. seats of the Jains in Mysore.
Reveiw of the Jains of Berar. They occupy the region since a very distant time, Some Jain princes reigned at Kaliyan. (Jains, 20,345, 318 Jains in the city.)
Hyderabad State.
26667.
Hyderabad City
(247, 308) (326) (340)
Idar State Indore State
Jains, 4,376.
Numerous Jain ruins throughout the Malwa district. Jains, 14,255 or 2 per cent Jains. Jains, 2,558 in the city, Jains, 44,630; 8,726 in the city.
(350) (388, 400)
Indore city Jaipur State
158162.
Volume VI. [also see (Vol. II) of the new edition above]
General review of Jainism. The Jains, their doctrines, their sanctuaries. Resemblance of Jainisin with Buddhism, Antiquity of Jainism. Researches of Mr. Jacobi. Jainism older than Buddhism. Date of the Jaina writings. Modern Jainism.
The Jaina period of the Tamil literature from the 9th to the 13th century; the principal works; the dictionary Divakaram and the epic poem Cindāmaņi. The Prākrit of Jains. Statistical data.
331.
338. 693, 701

Page #192

JAINA BIBLIOGRAPHY
Pages.
ཙཔྱ ི
(55)
(64)
(70)
117
(124)
(140)
(164)
(170)
(188)
248.
(208,
209)
(220)
(237,
238)
289
(265,
266)
(278, 279)

Articles,
Accounts.
Volume VII. (Vol. XIV Oxford, 1908)
Jais
Jaisalmer
State.
Jandiala Guru (Amritsar)
Jaora State
Large mercantile community of Bhabras, who are Jains.
Jains, 3,314 or 4 per cent.
Jaso (Baghelkhand) Jain remains lie scattered.
Jhalawar State
Jhalarapatan Town
Jhansi Dist.
Jhunjhunu
Jind State
Jodhpur State
Jorhat
(Sibsagar Dist.)
Jubbulpur Dist.
Jullundur Divi.
Junagarh State
Kadar (Mysore)
Kaira Dist.
Temple dedicated to Parsvanath.
Remarkable temples.
Lodorva has a Jain temple, 1000 years old. Very fine Jain temples in the fort, some, 1400 years old.
167
Jains, 3,129 or 3 per cent.
A Jain temple which formerly belonged to the old city.
Jains number 10,760 or 1.7 per cent.
A Jain temple 1000 years old.
A few Jains in the Dadri tahsil.
1,37,393 or 7 per cent. Jains.
This village counts an important colony of Jains.
Ruins at Bargaon belong to the Jains. 617 Jains.
5,562 Jains. In the states, 1,993 Jains. 7,842 Jains. In the town, 1,029.
According to inscriptions and monuments, this village was a Jain In the 10th century. At Sosevür or Angadi, ruins of Jain temples. Jains, 1,554.
A fine Jain temple. Jains, 8,469.

Page #193

168
JAINA BIBLIOGRAPHY
Pages.
Articles.
Accounts.
(299)
Kalasa (Mysore)
Temple of Kaleśvara; 13th century copper grants by Jain queens. It was originally a Jain temple.
337 (313)
Kalinjara (Rajputana)
Formerly centre of Jain trade. The ruins of a fine Jain temple. Jain sculptures and inscriptions.
(321)
Kalugumalai
(328) (343)
Kampil (U. P.) Kanara North
A fine Jain temple.
It was for long a stronghold of the Jain religion.
Kanara, South
356359. (356359
After the battle of Tālikota in 1565, the local Jain chiefs achieved independence. Jain remains most remarkable in the presidency. Noteworthy are at Kārkala, Yenür, and Müdbidri. Jain chiefs, Bhairarasa Wodeyars of Kārkala. Jain remains of three kinds--betas, bastis and stambhas described. Barkur, once the Jain capital of the region destroyed by Lingayat fanatics in the 17th century, beautiful Jain buildings now a heap of ruins. Jains, 9,582 or 1%.
386
Kangra Dist.
Remains at Kangra prove that it was a considerable Jain centre.
(404)
Kankroli (Udaipur)
On a hill to the north-east are the remains of a large Jain temple.
439 (406)
Kapadvanj
(Town)
Modern Jain temple richly decorated with marble pillars.
Volume VII.--contd. (Vol. XV)
463
Karkala
Once a Jain town and seat of the Bhairarasa Wodeyars, a powerful Jain family. In the neighbourhood many Jain remains--monolithic statue of Gomat Rāya; to the north, on a smaller hill a square temple; at Haleangadi, the finest Jain stambha (pillar); descriptions.

Page #194

JAINA BIBLIOGRAPHY
169
Articles
Acc vunts
Pages (151)
Katas (Jhelum Dist.)
On the banks of the Katas, lies the hill, of Murti; on this plateau remains of a stūpa; and close to it once stood a small Jain temple, from its debris a considerable quantity of architectural fragments (now in Lahore Museum) were discovered by Dr. STEIN in 1890. The locality is the Singhapur (Sangho-pu-lo of the Chinese pilgrim Hiuen Tsiang).
(177)
Kāthiāwār
Some fine Jain temples on Girnar and the Satruñja hills.
Volume VIII. (Vol. XV-contd.)
(101)
Two Jain temples.
Katra (U. P.) Meduiganj
(192)
A Jain basti.
Kavlapur (Sangli)
(197)
Kekri (Ajmer)
364 Jains.
Khajraho
(218) (19)
The south-eastern group--entirely Jain group of temples; similar in appearance to the Hindus. Oldest temple in this group--the Ghantai (6th or 7th century). Temple erected by the Marathas at the end of the 18th century.
159
Khandagiri
(240)
Khadgiri
Udayagiri and Khandgiri; caves occupied by Jain monks and not, as is usually stated, by Buddhist. Caves and sculptures fully described,
231
Khandesh Dist.
12,298 or 0.9 per cent are Jains.
Khandwa
162 (242)
Ancient Jain centre of 12th century. Remains of old Jain temples still seen. A new Jain temple.
(266)
Khatauli
Four large Jain temples,

Page #195

170
JAINA BIBLIOGRAPHY
Pages
Articles
Accounts
187
(295)
Khekara Khurai Town
(C. P.)
Khurja
212 (297)
Kolar Dist.
(371, 372)
Magnificent temple. Considerable colony of Jains and a number of fine Jain temples. Magnificent Jain temple. Churuwal Banias are Jain by religion, a wealthy class doing banking business all over India. At Nonamangala, south of Malur, were discovered in 1897 the foundation of a Jain temple with inscribed plates of the 4th and 5th centuries, and a number of antiquities. 880 Jains in 1901. 50,924 Jains. Large number of Jain cultivators (36,000)-evidence of the former predominance of the Jain religion in the Southern Maratha country; they are peaceable and industrious peasantry. Jains 1,401 in the city. A large collection of Jain sculptures of the 11th century were dug up here. A small modern temple.
(383, 384, 386)
Kolhapur
State.
407
Kosam
(U. P.)
Volume VIII-contd. (Vol. XVI)
(7-8)
Kottūru (Bellary)
Basappa came to Kottūru when it was a stronghold of the Jains, vanquished them in controversy, converted them to the Lingāyat faith, and set up a lingam in their principal temple, Murukallu matha.
345
Kumbhalgarh (Udaipur)
(22)
(28-29)
Ancient temples. Site of an ancient castle of Samprati, a Jain prince of the 2nd century P. C. The Senior chief's estate--Jains 3,532; the Junior chief's estate---Jains 2,498. Jains, 5,507. Jain bastis.
Kurandavad State (Kolhapur) Lahore Divi. Lakshmeshwar (Miraj)
(95) (131)

Page #196

JAINA BIBLIOGRAPHY
171
Pages
Articles
Accounts
Lalitpur (U. P.)
The
458 (133)
Numerous Jain temples in the Dist. town contains picturesque Jain temples.
Volume IX. (Vol. XVI-conid.)
22 (255, 263)
Madras Presidency Jains number 27,000, most of them found in
South Kanara and North and South Arcot. Jain antiquities in South Kanara, at Karkal,
Yenür and Müdbidri. Magadha
Mahavīra founded the cognate sect of the Jains.
(408)
Volume IX-contd. (Vol. XVII)
(17)
(42)
183
(97)
(105)
(113, 114)
Mahi Kantha Jains 3 per cent. Maiskhal
Amont the hills is built the shrine of (Chittagong) Ādināth, which attracts the pilgrims from
all parts of the district. (?) Mahoba
Relics of ancient Jain temples. Mälwā Agency Jains, 36,615 or 3 per cent. Mamandūr (Arcot) Rock-caves, work of the Jains; Jain monks
from Conjeeveram, here retire in narrow
cells for meditation. Mänbhüm
Bajra Bhumi of the Jain legend; ruins of ancient Jain temples near Purulia. District contains ancient remains at Palma, Charra, Pakbira, ascribed to the Saraks (Jains);
image of Arhanāth Deoli. Mandasor Town Nuinerous Jain remains found. Mandhata(C. P.) On the north bank of the Narbada are some
Jain temples. Mandor (Jodhpur Some Jain ruins. Manki (N. Kanara) Remains of several Jain temples prove former
paramount Jain influence here. Mannargudi 153 Jains. An old Jain temple. (Tanjore)
(150)
296 (152)
309
(198)
(199)

Page #197

12
JAINA BIBLIOGRAPHY Accounts
Pages
Articles
351 (214)
Masar (Shahabad Dist.)
Its old name according to the 7 inscription in the temple of Pärasnäth, was Mahäsära. Jain temple with Brahmanical images and an inscription dated 1386.
361
Temple.
Mātar (Kaira) Mãu
368
Temple
(233)
Mau-Ranipur (U. P.)
Prinpical temple here, Jain. Jains an important commercial body.
(252, 257) Meerut Division
Jains, 37,941. 1 per cent Jains.
(361, 362)
Miraj State (Kolhapur)
Jains, 3,866. in the Senior branch and 1,288 in the Junior Branch. Chiefly inhabited by Jains, who carry on a thriving trade.
(380)
Miyāgām (Baroda)
Volume IX.--contd. (Vol. XVIII) Morvi State
Jains, 4,913. (Kathiawar)
525
Mudbidri (S. Kanara)
(10)
Ancient Jain city; a descendent of the old Jain chief, the Chouter still resides; 18 bastis; the Chandranāth temple finest, descriptionFERGUSSON states the nearest approach to the type is to be found in Nepal; tombs of Jain priests. Inscriptions.
(12)
Mudhol State
Jains, 277.
(20)
Muigund (Dharwar) Four Jain temples in the town.
(54)
Murshidabad Town Second only to the Nawab in establishing the
importance of Murshidābād was the Jain
banker, Manik Chand Jagat Seth. Muttra
Was a stronghold of the Jains. Jain stūpa, incriptions.
(62,
66)
(87)
Muzaffarnagar
Jains, 10,150 or 1.2 per cent, Banias--Many of whom are Jains.

Page #198

JAINA BIBLIOGRAPHY
ijs
Pages Articles
Accounts Volume X (Vol. XVIII-contd.) (92,93,100 Mysore State Jains, preponderate here for a long time; the 168-69)
ancient Chola princes, professed Jainism 172-73,187,
just as the Hoala kings; relics of temples 191,192,194,
and numerous inscriptions; sacred Jain books 198,202,220)
written in old Canara. Jain tradition-Chandragupta Maurya and his migration to Sravana Be!goļa with Bhadrabahu. Poysalas or Hoysalas were Jains. Balligave (Belgami) contained Jain temples. Bittideva, under the influence of Rāmānuja, exchanged the Jain faith for Vaishnavism. Chikka Deva Rāja, his Jain minister. The Jain temples are called basadi or basti, are in Dravidian style; manastambha, monolith pillars; Jains have bettas (hills). In 1901 the Jains had the fewest females; they have a higher ratio of bachelors than the Hindus; but among them spinsters are proportionately fewest and widowers and widows most numerous; infant marriage of girls prevail. The Sada tribe include Jains also. The Jain Banajigas. Establishment of the Vaishṇava faith and ousting of the Jainas in Mysore by Ramānuja; Manufacture of brass and copper vessels is to a great extent in the hands of the Bhogars, who are Jain. Earliest history of the Mysore District-the Jain tradition of the Maurya emperor Chandragupta according
to the Jains. 2,006 Jains. 142 Nadol
Jainism predominated formerly in this town, (283) (Jodhpur)
Inside the fort extremely handsome temple
of Mahāvīra. (298) Nagar Parkar In Bhodisar are the remains of three ancient
Jain temples. (304, Nagpur Division Jains, 6,624. 2,675 Jains in Dist. In the 308, 318)
city 760 Jains. (336) Nakur Town A fine Jain temple.

Page #199

174
JAINA BIBLIOGRAPHY
Pages
Articles
(359)
Nandidroog (Mysore)
Accounts Stronghold of the Ganga kings, who were Jains.
Narnala (Akola)
213 (379)
Some cisterns of stone were constructed by the Jains, who reigned in the region before the Muhammadan invasion.
(400,
Nasik Dist.
401,
410, 412)
Jain caves of Chambhār, and those of Ankai and of Tringalvādi near Igatpur. Jains one per cent. In the town, 133. Description of Chāmbhār Lena or Chāmbhār caves. (Bombay Gazetteer, Vol. XVI, Pp. 541-639 and 426-8).
(414)
Nasirabad Town
Jains 354.
(420)
Navanagar State
Jains. 21,006.
Vol. X-contd. (Vol. XIX)
(25)
Nemawar (Indore State)
In the time of the Paramāra kings of Malwā, the fine Jain temple was erected at Nemawar.
(56)
Nerbudda Division
9,522 Jains.
Nimar (C. P.)
329 (109)
Jainism prevailed in the country from the 9th to the 12th century. Khandwa, formerly a centre of the Jains and many finely-carved places of stone-work taken from Jain temples may be seen in the houses at Khandwa and Mandhata.
(245)
Orchha State.
Jains, 5,884.
(270)
Osmanabad Dist.
Jain caves at Dabar Lena.
Oudh (U. P.)
485-86 (285)
A Jain dynasty reigned (10th century) in the region of Srāvasti, at Sahet--Mahet numerous Jain ruins visible; a modern Jain temple dedicated to Sambhavanātha.
(309)
Padavedu (N. Arcot Dist.)
A chief city of the Kurumbas, a powerful clan.

Page #200

JAINA BIBLIOGRAPHY
Pages
3-10
(361-366)
14 (370)
(390)
57-58
(409)
(411)
77 (10, 14)
(40)
(73)

Articles
Palitana
Volume XI (Vol. XIX-contd.)
Palma (Purulia)
Pandharpur (Sholapur)
Mt. Paresnäth
Parbhani Dist.
Partabgarh
State.
Accounts
Patiala State
Pattadkal
(Bijapur)
Summary-history of the resemblance between the Jains of the Satrunjaya and the Govt. of Palitana (rents due by the Jains). Jains 4,047.
175
Shetrunja Hill, sacred to Adinath; entire summit covered with temples, most famous are of Adinath Kumar Pal, Vimalasah, Samprati Raja, and the Chaumukh. Mr. Kinloch FORBES in the Ras Mäla and Dr. BURGESS-full description.
Ancient Jain establishment, described according to DALTON. Principal temple stands on a mound; several sculptures of nude male figures-the Tirthankaras. Jains, 414.
Description and history of this hill of Bengal, one of the most frequented places of the Jain pilgrims. 4,480 feet above sea level. From Pärivanatha, the hill, originally called Samet Sikhar, has taken its name.
Volume XI-contd. (Vol. XX)
Sir W. W. HUNTER, Statistical Account of Bengal, Vol. XVI, Pp. 216-17.
Jain temple of Pärasnäth near Jintur with a carved figure 12 feet high.
This town of Rajputana possesses 4 Jain temples. Population 9 per cent Jains; in the town 27 per cent Jains. 11 Jain temples.
Jains, fewer than 3,000, mostly found in the Mohindargarh nizamat.
Old Jain temples.

Page #201

176
JAINA BIBLIOGRAPHY
Pages
Articles
Accounts
82
Patan (Baroda State)
Great Jain centre with 108 Jain temples and important libraries.
(24, 25)
Patna (Bihar)
84 (53)
In the neighbourhood a mutilated statue of Mahāvīra. Jains, 999. Ruins of several magnificent temples, on the east side of the north end of the hill.
Pāvāgad
121 (80)
(81)
Pāwāpuri (Bihar)
Mahāvīra buried in the village; three Jain temples great place of pilgrimage for the Jains.
(151)
Jains about 19 per cent.
188
Pirawa Dist. (Rajputana) Pisangan Pokaran (Jodhpur)
195 (158)
Ancient Jain Temple. Jain temple on the site of the ancient city (the site of Satalmer).
Jains, 10,703.
In Poona city 1,473 Jains.
Jains 1,158. Porbandar Town 1,113.
(170, 181) Poona Dist. (189, 190) Porbandar State (217) Presidency
Divn. (Bengal) (233) Pudukkottai
State.
Jains, 2,245.
Ancient caves of Jain origin.
Punjab
184, 291, 292.
Among Jains marriage is in theory a sacrament. Jain temples similar in plan to those of Hindus, but more than one shrine is often found in the enclosure and pillared varandas are a feature. Jains, 45,615 in 1891 and 49,983 in 1901.
Volume XI-contd. (Vol. XXI)
Raichur (Hyderabad)
The country round Raichur was the battleground of the ancient Hindu and Jain dynasties.
(71)
Rajgarh Town (Alwar)
CUNNINGHAM found 3 life-size nude figures and ruins of a Jain temple.

Page #202

JAINA BIBLIOGRAPHY
177
Pages
Accounts
Articles Rajgir (Bihar)
381 (72) (73) (103, 104, 109,111, 115)
Rajkot State Rajputana
Several Jain temples. The hills have several Jain temples. Jains, 3,352.
Jain structures temples at Delwara and Kirtti Stambha at Chitor. The oldest Jain temples near Sohagpura in Partābgarh, at Kalinjara, in Banswāra and in Jaisalmer and Sirohi; remains exist at Ahar near Udaipur, and at Räjgarh and Parananagar in Alwar.
Among Jains females slightly predominated. Polygamy more common among the Jains. Jains, 3,42,595 or 31 per cent. In 1901 more than 32 per cent. Digambara, 45% Swetāmbara and the rest Dhundia. The 3 Jain sects.
439 (168-69)
Rakhabh Dev (Rajputana)
Famous Jain temple dedicated to Ādinätha or Rakhabhnäth; it was repaired in the 14th and 15th centuries. Thousands of pilgrims visit it. Hindus worship it as incarnation of Vishnu. The Bhils call him Kālāji and have great faith in him. Another name is Kesaryāji. Every votary is entitled to wash off the saffron paste applied by a previous worshipper. (1. A. Vol. I).
Short description of two Jain temples erected in 1440; to annual pilgrimages in March and September.
Site of a clelebrated Jain temple. See Rānapur.
Rampur (U. P.)
461-462 (190)
(190)
Rampura (Jodhpur)
(196-97)
Ranapur (Jodhpur)
A celebrated Jain temple built in the 15th century; extensive in design; dedicated to Ādināth; description given. (FERGUSSONHist. of Ind. and East. Archi. Pp. 240-2. 1899).
509
Ranipur
Two pretty small temples.

Page #203
178 JAINA BIBLIOGRAPHY Pages (242, 244) (249) 262, 272) (276) (277) Articles Accounts Volume XII (Vol. XXI --contd.) Ratlam (C. I.) Jains, 11 per cent. 6,452 in State. town, Ratnagiri In Kharepatan is the only Jain temple (Bombay Presi.) found in Southern Konkan. Rawalpindi Jains, 1,232 in district and 1,008 in the town. Rayadrug Town On the hill a Jain temple, and some curious (Bellary) Jain figures carved upon the face of the rock in a place known as Rasa Siddha's her mitage. Raybag (Kolhapur) In the 11th century the chief twon of a Jain chief. Most of the inhabitants are Jains and Marathas. Reni (Bikaner) A handsome Jain temple built in 942. Rewah (C. I.) Some Digambara Jain figures lying near Brahmanical temples. Rewa Kantha Jains, 1,400. (Bombay) Ronahi Three temples. Sadri ( Jodhpur) Ancient town. Handsome Jain temple. Sailana State Jains, 912. (C. I.) Sahet-Mahet Ancient Sravasti; birth place of 3rd (see Set Mahet Tirthankara--Sambhavanatha. See Set. P. 181) (278) (283) (295) 79 (349) (386) 127 (381) Volume XII---contd. (Vol. XXII) 217 (51) Sanganer (Jaipur) Sarangpur (C. I.) (95-96) Several Jain temples, one of marble, of considerable size, 950 years old. Many fragments of Jain temples; a statue of a Tirthankara erected in 1121. A Jain temple close to the Stupa. Several Jain temples; Jain merchants. (109) Sarnath (Benares) Sarsaganj 271

Page #204
JAINA BIBLIOGRAPHY 179 Pages (114121) (129) (140, 148) (158) (168) (183) Articles Accounts Satara Agency & Jains 1,166. Jains, 18,483 chiefly in the Dist. villages in the south of Valva and Tasgaon talukas. They represent a survival of early Jainism. Satara City Jains, 253. Saugor Dist. (C. P.) More than 15,000 Jains in the district or nearly a third of the total number in the province. 1,027 in town. Sawai Madhopur Jain pathsala. (Jaipur) Seoni District At Ghansor in the Seoni tahsil, are the ruins (C. P.) of numerous Jain temples. Seven Pagodas-- Near the stone choultry, ridges on which the Mahabalipur caves are cut-a recumbent figure, called (Madras) "Giant Raja Bali" it is no doubt the work of Jains. There are 14 or 15 Rishi caves. Shahabad Dist. Jains, 449. Shahpura Chiefship Jains, 1,543 or 3 per cent. (Rajputana) Shimoga Dist. In the 7th or 8th century, a Jain principality (Mysore) was established at Pomburchchha or Hombucha (Humucha) by Jinadatta, a prince of the Ugra family and Solar race from Muttra. His line assumed the name of Santara; established their capital at Karkala (S. Kanara); remains of splendid Jain temples at Humcha. Jains, 3,523. Sholapur City Jains, 1,206. Simla Town Jains and Parsis, 35. Sind Ruins at Pari Nagar (in Thar and Parkar); fragments of many Jain temples. Jains, 921. (190) (224) (284, 286) (305) (383) (403, 406) Volume XII-conid, (Vol. XXIII) Singhbum (Chota Nagpur) Sirajganj Town (E. Bengal) Saraks, who were Jains, still exist, in Manbhum District. A small number of Jains. (16)

Page #205
180 JAINA BIBLIOGRAPHY Pages (32) (37) 8 (40) Articles Accounts Sirohi State Jains, 11 per cent. A well-preserved Jain (Rajputana) temple of the 10th century Siron (Jhansi Dist.) Remains, chiefly of Jain buildings. Volume XIII. (Vol XXIII-contd.) Sirpur Village The old temple of Anteriksha Parsvanatha (Akola Dist.) belonging to the Digambara Jain community, has an inscription dated 1406, the temple was built at least a hundred years before the date of the inscription. Tradition regard ing the find of the image by a Raja. Sitamau State Jain, 781. (C. I.) Sohagpur Many Jain sculptures among ruins. Village (C. P.) (52) (69) (82) Jain monasteries. Sonda (North Kanara) 59 (63) (80) (87) (90) (92) Sonpat Two temples Songir (C. I.) On the summit and slopes of a ridge more than a hundred Jain temples. Sopara (Thana Ancient town; frequent mention of by Jain Dist., Bombay) writers. Southern Division Comprises Belgaum, Dharwar, Bijapur and (Bombay Presi.) North Kanara; Jains, 73,069. Southern Maratha Jains, 27,714. Jagirs. Sravana Belgola Episode of Bhadrabahu and emperor Chand ragupta. The colossal statue of Gomatesvara erected by Chamunda Roya in 983; its description given, formerly an important Jain centre, being the residence of the principal guru. Sultanpur Town famous for the number and the wealth merchants who reside there. 424-25 Vol. XII) (96-97) 106 of

Page #206
JAINA BIBLIOGRAPHY idi Pages 157 (164, 168) 163 (214) . (242) 242 (281) 267 398 Articles Accounts Surat District Some of the mosques constructed out of Jain temples. 4,671 Jains in the city. The title and office of Nagarseth hereditary in a Srawak or Jain family. Talaja Temple. Talikota Jama Masjid with Jain pillars. The Siva (Bijapur Dist.) temple contains some Jain images. Tanjore City Jains, 154, Terdal (Sangli Nemnath Jain temple built in 1187. State) Thar Parkar (Sind) Ruins of several temples. Tiruvadani A ruined Jain temple at Hanumantakudi. (Madura Dist.) Tonk State Jains, 6,623. (Rajputana) Yenur (South Ancient Jain town; Jain statue 37 feet high. (Kanara) or Venur (See Vol. XXIV p. 422) (Volume XXIV) Tumkur District Jains, 949. Turanmal On the south side of the hill a Jain temple of (W. Khandesh) Parasnath; annual fair in October. (410) 554 (65) (64) 102 Udaipur City The Jain temple known as Adbudji's is remarkable only for the great size of the images it contains, the largest, that of santinah, being 6 feet by 4 feet. i Jains, 64,623. 4,520 in Udaipnr city. (94, 102) (109) Udaipur State (Mewar) Record dated in A. D. 425-6 in the Jain cave. Udayagiri (Gwalior) Ullal (South Kanara) (115) Once the seat of an important Jain family in the 16th and 17th centuries.

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182 JAINA BIBLOGRAPHY Pages Articles Un (Indore State) Accounts Old Jain temples, still stand there. (121) United Provinces 171, 176) Excavations at Muttra yielded Jain sculptures fragments of ternples, inscriptions of Kushan period (Ist or 2nd century A. D.). In the Lalitpur tahsil of Jhansi Dist. fine Jain temples and sculptures of mediaeval period (900 to 1100). Jains, 84,401. At Jain festivals a striking feature is the carrying of images in elaborate cars. (345) A Jain temple. (346, Jains, 5,030. 3,507 in the town. 347) (354) Jains, 1,719, Wadgaon Town (Kolhapur) Wadhwan State (Kathiawar) Wankaner State (Kathiawar) Warangal Division, Western Rajputana States Residency. Yenur for Venur) S. Kanara. (356, 359) (386) Jains, 13. Several Jain figures cut in the rocks, close to the Hanmantgiri town. Jains, 7 per cent. (422) Monol'th Jain statue, 37 ft. high; constructed in 1603. (Vol. XXVI)--Atlas See in the Map --XVI, the geograahy of Jainism. 172 G. L. CORBETT and R. V. Russel. Hoshangabad District, Vol. A-Descriptive. Calcutta, 1908 (CPDG). P. 66. The Agaryals are either Hindus or Jains and the Parvars nearly all Jains. The Parvars have a sub-caste called Banaika. 173 Bahawalpur State. Lahore. 1908, (P. D. G., Vol. XXXVI-A). P. 183. The Jains are to be found only at Manjgadh, Phulra, Derawar, Bahawalpur town and Ahmadpur East. They are divided into three sects in the State viz., (1) the Digambaras, (2) the Svetambaras and (3) the Daundias,

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JAINA BIBLIOGRAPHY 183 174 K. D, ERSKINE. The Mewar Residency. Ajmer, 1908. (Raj. Gaz. Vol. II-A, Text). P. 38. Two main ancient divisions of the Jain sects are the Digambaras and the Svetambaras. From the latter come an offshoot known as Dhundia. The Digambara class asserts that woman cannot attain salvation, while the Svetambara holds the opposite view. P. 220. Among religions, the Jains, as usual, come first with nearly twentythree per cent. literate. P. 222. In the town of Deolia (or Deogarh) there are two Jain temples. In Partabgarh 27 per cent. are Jains. P. 203. In the Partabgarh State, the principal subdivisions of the Mahajan caste are the Humar, Osval and Narshingpura. Of the Jains, about 56 per cent. belonged to the Digambara, 37 per cent to the Svetambara and 7 per cent, to the Dhundia sects. 175 C. E. LUARD. Western States (Malwa) Gazetteer. Byculla, Bombay, 1908. (CISG, Vol. 5, Pt.-A. Text). P. 79. Reference to Jain images in Sia, Pargana Dewas, a village situated at a distance of 7 miles from Dewas. P. 168. In Pachor, Pargana Pachor, mutilated portions of Jain idols are often found when excavating. 176 C. E. LUARD and Ram Prosad Dube. Indore State Gazetteer. Calcutta, 1908. (CISG, Vol, ii--Text and Tables). Pp. 55-57. In the whole state Jains number about 14,255. The leading bankers and traders in the state are Jains. After the Maharatta conquest of Malva. collisions between Jains and Brahmans were common. The temple of Rama in the town of Kotri formerly belonged to the Jains. Caste and customs of the Jains. P. 57. Of the Mahesris a few are Jains. P. 58. The Osvals--the origin of the division of two classes of Osvals is mentioned.

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JAINA BIBLIOGRAPHY
177
C. E. LUARD and Dwarka Nath SHEOPURI. Gwalior Slate Gazetteer. (CISG, Vol. 1, 4 Pts.)--Calcutta, 1908-09.
Vol 1, Pt. 1, pp. 45, 205. Among Jains the Digambaras are the most numerous, Svetämbaras following, the Dhundias being the least numerous. The Jain scriptures regard Bhādalpur as the birthplace of Sitalanātha, the tenth Tirthankara, whose birthday is still commemorated here by a yearly feast. Vol. 1, Pt. 4. The following photos are found in this part:
Zilā Gwalior Gird.
P. 33. Jain temple at Gwalior Fort, Parganā Gwalior Gird. P. 48. Urwai Jain images, cut in rock, at Gwalior Fort. P. 49. Urwai Jain images, cut in rock, at Gwalior Fort.
Zilā Tonwarghar. P. 144. Jain twin images at Khutiani Bihar, Parganā Jora.
(Now in State Museum)
Zilā Sheopur.
P. 159. An inscription in a Jain temple at Dubkund, Pargana Sheopur.
P. 160. Jain images ae Dubkund.
P. 161. Jain temples in ruins (exterior view) at Dubkund.
P. 162. Jain temples in ruins (interior view) at Dubkund.
Zilā Narwar.
P. 179. Jain temple at Chanderi, Pargarā Pichar.
Zila Isagarh.
P. 232. Jain temples at Mungaoli, Parganā Munagaoli.
P. 233. Jain temple or Para Sahib at Thoban, Pargana Isagarh, P. 234. Jain temples (east view) at Thoban. P. 235. Jain temples (general view) at Thoban.
P. 236. Jain temple (west view) at Thoban.

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185
Zila Bhilsa.
P. 243. Jain temple at Baro, Pargana Basoda. P. 251. Jain temple at Bhilsa, Parganā Bhilsa. P. 258. Jain temple at Giaraspur, Parganä Basoda. P. 259. Jain temple (front view) at Giaraspur Parganā Basoda.
Zila Shajapur. P. 322. Jain images (group) at Gandhawal, Parganā Sonkach. P. 323. Jain temples (in ruins) at Gandhawal. P. 325. Jain temple (Digambari) at Maksi, Pargana Sonkach. P. 326. Jain temple (svetāmbari) at Maksi. P. 327. Jain temple at Pipalawan Parganā Sonkach.
178
A.E. Nelson. Jubbolpore District. Vol. A.-Descriptive. Bombay, 1909. (C.P.D.G.)
P. 108. The Parvārs, who are Jains and Agarväls, are very rich and among modern temples theirs are perhaps the most beautiful and costly. There are fair examples of these in Jubbalpur and Marwar. The Parvārs came from Bundelkhand,
In a car festival the Jain gods are placed in a temporary pavilion and thousands of Parvārs flock to take part in the festival.
179
A.E. NELSON. Raipur District. Vol. A.-Descriptive. Bombay, 1909. (CPDG).
Pp. 65-66, 258-259. Arang is conspicuous for its Jain remains. The Jain temple of Arang is ornamented on the exterior with Jain devis and other figures and inside there are three big nude images. In another place are found 3 naked Jain figures with the symbols of elephant, a conch and a rhinoceros representing Ajitanātha, Neminätha and Śreyamsa respectively. About 6 or 7 years ago a Jain statuette made of a precious stone was discovered.
180
K. D. ERSKINE. The Western Rijputana States Residency and the Bikaner Agency. Allahabad, 1909. (RG Vol. III A, Text).
P. 92. Jain sects. P. 256. The Jains of Sirohi state.

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186
JAINA BIBLIOGRAPHY
181
L. F. BEGBIE, Chanda District. Vol. A.-Descriptive. Allahabad, 1909. (CPDG) P. 94. The Jains have a handsome temple in the city,
182
A. E. Nelson. Buldana District. Vol. A.-Descriptive. Calcutta, 1910. (CPDG).
Pp. 90–92. Jainism-The performance of five duties and avoidance of five sins-Two divisions of the Saräogis.
183
L. S. S. O’MALLEY. Singhbhum, Saraikela and Kharswan. Calcutta, 1910. (BDG). P. 25. The Śāravak, Serak or Sarāk, is a corruption of Śrävaka.
The Jain temples in Mānbhüm date back to about the 14th or 15th century A.D. From this it may be inferred that during that period the Jains penetrated to Singhbhum.
184
The Gazetteer of Bombay City and Island. 3 Vols. Bombay, 1909-10.
Vol. 1. Pp. 177, 294. The Jains. There are 9 Jain temples in Bombay. There are no Digambara temples in Bombay.
Vol. 1. P. 454 n. Many Jains in Bombay deal in pearls.
Vol. 3. P. 353. Among Jain temples the most noteworthy are one at the corner of Parel road, facing Pandhoni, and another on Malabär hill.
185
A.E. NELSON. Bilaspur District. Vol. A. -Descriptive. Allahabad, 1910. (CPDG).
P. 255. On the site of an old temple of Devi in Adbhar, Chandarpur estate, is a hut containing a Jain seated figure.
P. 265. Reference to Jain remains and fragments of statuary in Dhanpur, Pendra zemindāri,
A curious relic is a huge figure of a Jain naked god carved out of a large cylindrical rock.
P. 313. At Balāpur there are about 20 families of Digambara Jains and many of the Svetämbaras.
P. 341. In the town of Kāranjā are three Jain mandirs.

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JAINA BIBLIOGRAPHY
P. 358. In the village of Mundgaon stands a Jain temple.
Pp. 59, 368. The block of four large covered cisterns with broken but graceful arches rising above them in the hill fort of Narnala is thought by some to be the hand work of the Jains.
Pp. 54, 55, 389-391. The village of Sirpur in Basim taluk is a very holy spot to Jains. Within Berar, Muktägiri in the Ellichpur taluk of Amraoti district is also a holy place of the Jains. Sirpur has two Jain temples, the great object of reverence is an image of Antariksa Parávanatha in the chief temple belonging to the Digambara Jain community. The story about the image is narrated. This temple has an inscription dated Samvat 1334 (A. D. 1406). the doorway are nude Jain figures and over the lintel is a In the shrine are two small marble Jinas.
On either side of small seated Jina.
P. 392. Telhara town, west of Akot taluk: a Svetambara Jain has built a temple to Padmaprabhu.
187
186
C. BROWN. Akola District. Vol. A.-Descriptive. Calcutta, 1910. (CPDG).
P. 53. In the Patur caves there is a cross-legged seated figure. It has been held to be a Jain relic but may be a Buddhist image.
187
H. COUPLAND. Manbhüm Calcutta, 1911.
S. V. FITZGERALD and A. E. NELSON. Amraoti District. Vol. A.-Descriptive. Bombay, 1911. (CPDG).
P. 355. In the town of Amraoti are two Jain temples.
P. 371. Bhatkuli-Reference to Jain temples built about 200 years ago and a figure of Parivanatha said to have been found buried in the village Garhi.
188
(Bengal District Gazetteers Vol. XVIII),
Pp. 48-49. The Jain and Buddhistic era: At Dalmi (parganā Pātkum) trances of Jain influence suggesting a Jain civilisation preceding the Brahmanical Early Jain ruins and civilisation at Telkupi, Pakbina, Buddhpan, Manbazar, Safaran and Sursa.

Pp. 51-52. Säräks-Jain by origin-district still contains a considerable numbertheir ancestors built the temples at Para, Charra, Boram, and another places. DALTOR places them in five or six hundred years before Christ and identifies with

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JAINA BIBLIOGRAPHY
colossal image now worshipped at Päkbira under the name of Bhiram as Vira, the 24th Tirthankara. Between 10th and 16th centuries they were destroyed by Bhumij and others.
Pp. 83-85. Sārāks : an archaic community; found in considerable number in Mänbhüm and adjoining districts. Their accounts form Mr. GAIt's census report.
The word Särāk derived from Śrävaka (hearer) indicating the laymen distinguished from the Yatis or monks; and still survivers as a regular caste (Saraogi); origin of the caste according to Brahma-Vai-Varttapuräna the union of a Jotaha man with a woman of the Kuvinda or weaver caste. This shows that at the time when this Purāņa was, or when the passage was interpolated, the Särāks had already taken to weaving as a means of livelihood. Mr. RISLEY (Census of India) says that the Sāräks of Manlehum, though now Hindus, retain traditions of having formerly been Jains.
Manlehum and Ranchi Sāräks originally Agarwäls migrated from the country on the bank of Saraji (U. P.'; first settled in Dhalbhūm according to Manlehum Sārāks Ranchi Säräks first settled in Ogra near Puri and later in Chotā Nagpur: Burdwan and Birbhum Säräks came from Gujarat. They were traders and revered Parsvanätha. They have ten gotras. Their sub-caste based on locality and trade. They are strict vegetarians and do not use the word "cut". Mostly found in Raghunāthpur, Para, Jhapra. According to DALSON (Ethnology of Bengal) they had never been convicted of any heinous crime.
P. 264. Balarāmpur. BEGLAR described the ruins here as consisting of nude figures of the Tirthankaras.
Pp. 265-66. Borun. Situated from miles south of railway station Garh Jaypur. The three brick ruin temples fully described; DALTON ascribed them to the Śrāwaks or Jains.
Pp. 268-69. 4 miles north-east of Purnhia. Its Jain ruins.
Dalm on the North bank of the Subarna-rekha river. Its Jain ruins; largely populated by the Sräwaks between the ninth and eleventh centuries .D.
P. 275. Katras (a railway station) 8 miles off on both sides of the Damodar River. Its Jain ruins now at Belonja
P. 277. Pabanpur, a village in Barabhüm pargana. Tirthankar images. Pakbira. Two miles east of Puncha and 25 miles south-cast of Purul. Jain statues and sculptures.

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189
P. 282. Para. four miles from the railway station Kargati and Anara (between Purul and Gobindapur). Ruined Jain temples ascribed to the ancestors of the Sārāks.
P. 289. Telkupi. Cheliame parganā in the south bank of Damodar river. Jain remains of a large monastery.
189
Vol.-A. Descriptive.
Bombay, 1912.
F. R. R. RUDMAN. Mandla Distrid. (CPDG)
P. 40. The only surviving temple built of hewn stone without mortar, is probably the work of the Jains, a community of whom itsed to live in the neighbourhood of the Kakarramatha temples in Dindori tahsil. The finely carved images found near the site belong to the Hindu and Jain religions.
190
Delhi District. Lahore, 1913. (PDG., V.-A.)
Pp. 79-80. Jainism is only found in the towns among all the well-to-do traders.
191
L. S. S. O'MALLEY. Murshidabad. Calcutta. 1914 (BDG).
P. 75. The Jains are an influential section of the community owing to their importance as bankers and landholders. The Kayahas, settled at Azimganj, belong almost exclusively to this sect. The great banking family of Jagat Seth was originally Jains. Some Jain families migrated to Murshidabad from Bikanir in the eighteenth century. On the Banks of the Bhāgirathi they have their temples; three of the temples at Pärasnāth have been constructed at the expense of the Murshidabad Jains.
192
Hissar Disirict. Pt. A. Lahore, 1915.
(PDG, II-A).
Pp. 63-4
Jain sects; Mandirpanthis, Dhundiāpanthis.
P. 80. Nearly all the members of the Jain sect are to be found in one or other of the divisions of the Baniäs. All the Osväls, with very few exceptions, appear to be Jains of the Svetämbara sect. Of the Agarväls a few are Jains.

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JAINA BIBLIOGRAPHY
193
L. S. S. O'MALLEY. Bengal, Bihar and Orissa. Cambridge. 1917.
P. 136. Mahävira, the founder of Jainism was the son of the Lichchavi prince and spent his early manhood in a monastery at Vaisāli.
P. 221. There is also a Jain shrine at Parasnāth having been the scene of the Nirvāṇa of no less than ten of the twenty-four deified saints; from Pārsvanäth, the mountain has taken its name.
194
H. R. PATE. Tinnevally. Vol. I. Madras, 1917. (MDG).
Pp. 100-101. No Jains or Buddhists to be found in the district. The Jain and Buddhist influence in Southern India began to disappear from about the beginning of the seventh century A. D.
The ceremony known as kaluvettal (lit. impaling) is associated with the Jains of old and is held to commemorate the savage treatment they received at the hands of their Saiva persecutors.
Widespread influence of Jainism and Buddhism in the district can be traced from stone remains found in different places. There are monuments which are attributed either to the Buddhists or the Jains.
195
E. LISTER. Hazaribagh. Patna, 1917. (BODG.)
Pp. 205-209. The twenty-third Tirthankara Pārsvanātha-The last Tirthankara Mahāvīra-Jain sects: (i) Digambaras. (2) Svetämbaras-Quarrel about Pārasnāth Buildings—The temple on Pärasnath hill. The shrines on Pärasnath hill-Madhuban, the administrative head-quarters of the two sects of the Jains.
196
F.J. RICHARDS. Salem, Vol. I, 2 Pts. Madras, 1918. (MDG).
Vol. I, Pt. 1, Pp. 51-52. Amoghavarsa I (A. D 814–877) was a devout supporter of the Jain faith and a great patron of literature.
Vol. I, Pt. 1, P. 58 and nx. 12. Ganga Räja, the general of Bitti Deva, better known as Vişnu Vardhana, was one of the three chief supporters of the Jain

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191
religion. The other patrons of the religion were Camondaraya, minister of Mära Singa, the Talakäd Ganga, and Hulla, the minister of the Hoysala Narasimha I.
Vol. I, Pt. 1, P. 59. Destruction of Jain temples by the Cholas.
Vol. I. Pt. 1, P. 125, n. l. Dr. OPPERT's theory of origin of Right and Left Hand Factions (or the struggle between Jainism and Brahmanism).
Vol. I. Pt. 2, P. 202. The inscription of Mahendra in the Malikarjuna mandapa records the building of a Jain Basti or Tagadur by two brothers Nidhiyanna and Chandiyanna, sons of a merchant of Śrimangala.
Both the Jain and Saiva faiths flourished side by side in the ninth century at Dharmapuri under the imperial patronage of the Nolamba kings, but no relics of the Jain Basti have survived the ravages of time.
Vol. I. Pt. 2, P. 240. At Salem there is a Jain figure, seated in an attitude of mediation, now known as Talai-vetti-mini-appan, or the "Muni-with-a-broken
crown"
197
Sialkot District. Lahore, 1921. (PDG, XXIII-A).
P. 51. Almost all the Jains of this place belong to the Bhäbra sect and are to be found chiefly in the towns of Sialkot and Pasrur. They are usually traders.
P. 56. In 1892 the Bhabräs of the city constituted a Jain Sabha for their own betterment in religious and social directions. A big "Upäsra" and a Jain Library have recently been established in the city.
198
J. F. W. JAMES, Patna. (A revised edition of L. S.S. O'Malley's Patna-BODG) Patna, 1924.

P. 15. Rise of Jainism.
P. 17. Spread of Jainism.
P 61. Patna, early home of both Buddhism and Jainism-Rise and development of Jainism in Patna-Mahavira's death at Päväpuri. The Jain order began to spread over India from this district in the fourth century B. C.

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P. 71. Jainism-Jain shrines at Patna, Rājgir and Pāväpuri-Sthülabhadra, the patriarch of the early Jain church in the first part of the third century B. C.-A shrine dedicated to Sudarsana. A temple kown as Thalmandar, in Pāvāpuri, marks the spot where Mahāvira died. Another temple called Jalmandar stands in the midst of a great tank on the spot where he was buried.
Pp. 223-24. Pāväpuri and its account.
Pp. 230-31. Rājgir and its account.
199
C. HAYAVADANA RAO, Mysore Gazetteer. Vol. I.-Descriptive. (New Edition), Bangalore, 1927.
P. 178.
Right-hand and left-hand castes : castes termed Panas or professions, are 18 in number; Right hand and Left hand; Jaina traders or Komati traders come under the Right hand division.
P. 225.
Heggade was the Jain designation of the Headman of a village.
Pp. 229-30. Jain (20,700). The term Jain signifies more a religion than a
caste. In it are found persons belonging to different castes. Thus there are Jain Brahmans, traders Chaturlakshatri, Panchama Kshatri weavers, calenderers and dyers who call themselves Gadiyas. Some of the Sadas (q. v.) in the State are Vokkaligas by profession, but in religion are Jains. Most of the immigrant Marwari traders are Svetämbaras. The Digambaras are indigenous to the State. The usual caste title of Mysore Jains is Ayya,
Pp 230-31. Kuruba : A caste of shepherds and blanket weavers; also agricul
ture. Connected with the Pallava Kings of the South. The earliest kings of many dynasties of the South rose from this caste. The Halu Kurubas, abstain from liquor. A Gauda (or headman) being at the head of each territorial section. Saivism is professed by many. The usual titles are Gauda and Heggade.
Pp. 246-47. Sadas : These are cultivators found chiefly in the Shimoga and
Chitaldrug districts. They appear to have been originally Jains, though many at present profess the Lingāyat and Brahmanic religions. The Jains worship the Tirthankaras and Hindu Gods

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The
as well. They are strict vegetarians and total abstainers. usual caste title is Gauda.
Pp. 265-66. Early Kannada authors: The first cultivators of the Kannada
language for literary purposes were the Jainas, down to the 12th century; we have, with very few exceptions, Jaina authors, There were few compositions by the Jainas during the later periods. The earlier Jaina works are champu kāvyas,
Pp. 284-95. Jainism :
P. 284.
Its existence in Mysore brought to light by col. Colin MACKENZIE in 1799. In Southern India they were established from a very early period. The oldest Tamil and Kannada literature is of Jain authorship and to the Jains is due the first cultivation of these languages. Jainism described.
P. 286.
Jain immigration in Mysore : Bhadrabāhu and his disciple Chandragupta, the great Māurya Emperor, led a colony of Jain emigrants from the north to the south.
Pp. 287-89.
Their chief Mutts and Gurus : The principal seats of Jain faith in Mysore are Sravana Belgola in Hassan District, Maleyür in Mysore District, and Humcha in Shimoga District. The guru of the Śravana Belgola Mutt claims to be the guru of Dilli (Delhi). Hemädri (Maleyūr), Sudha (Sode in Northern Kanara), Sangitapua (Häduvalli), Svedapura (Bilige), Kshémavenu (Mudu Bidare), these last three in Southern Kanara, and Belgula (Sravana Belgola) samasthans. The present religious establishment is attributed to Chāmunda Rāya in 983 A. D. Succession of gurus (Mula-sangha, Desi-gana, Pustaka-gachh. Accordiag to a list from the matha; names given.
From 1117, the gurus all bear the name of Chārukirti Panditächārya and endowments have been granted to the matha by all succeeding lines of kings.
The Maleyūr matha is now closed. Akalanka, a pati of Maleyür and Bhattākalanka is the title of the line of the patis of that placc.

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JAINA BIBLIOGRAPHY
Pp. 288-89. The Humcha matha was established by Jinadattarāya, the founder
of the Humcha State, in about the 8th century. The gurus, as given in the list, were of the Kundakundānvaya and Nandisangha. From Jayakirti Deva, they were of Sarasvatigachcha. List given. The gurus are now named Devendra Tirtha Bhattāraks.
P. 289.
Theio sects: The Digambara, clad with space, that is, naked; and the Śvetāmbara, clad in white. The first is the original and most ancient. The yatis in Mysore belong to the former.
P. 290,
Their moral code : Five Maha-vratasor great duties. Four Dharmas or merits; three restraint. The practice of Samadhi, Sanyasana or Sallekhanā (or religious suicide) is considered meritorious. Numerous instances of Sallekhanā recorded in inscriptions dating from 600 A. D. to 1809 (Epi. Carn., II, Śravaņa Beļgo!a).
P. 291.
Their ritual. Their sacred books Pūrvas, Āgamas; their language-Ardha-Māgadhi; in the 11th century, they adopted the use of Sanskrit. In the Edicts of Asoka and early Buddhist literature, Jains are called Nigrantha; with reference to their philosophical tenets, they are designated Syādvādins (those who say perhaps, or it may be so) the doctrine explained.
Fo. 293-94.
Their Tirthankaras: List of 24 Tirthankara with their names. signs and Sāsana Devis given. List of Jain Purāṇas with dates, authors and names.
Pp, 294-95. Jainism in Mysore: The history of the spread and decline of
Jainism in the State, is closely bound up with the history of the State itself. It was the State creed in the time of the Gangas, of some of the Rashtrakutas and Kälachüryas and of the early Hoysalas. Also of the minor States of Punnata, of the Santaras, the early Chengalvas and the Kongālavas. But the Chola conquests in 1004, the conversion of the Hoysala king in 1117, and the assasination of the Kālachūrya king in 1167, were severe blows to its influence.
P. 295.
The introduction of Jainism into the State was due to Chandragupta and the establishment of Buddhism into it was the act of Asoka, his grand son.

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195
P. 372.
P. 377.
Of the total population of the State, 35 per cent. were returned as Jains (21,000). In every, 10,000 persons in the State there are 35 Jains. Census of 1921. They have increased in the past 40 years (1881-1921) by 92.7 per cent. The Jains in the State represent a past in which their forbears played no mean part, as much in the political as in the literary field. A larger population at one time claimed adherence to their religion and great kings and able generals professed it. Of the districts, Shimoga has the largest number of them in proportion, to the population, viz, 6 in every 1,000. Kadūr and Tumkur Districts show 4 in every 1,000 and Kolar nearly the same number, Chitaldrug and Mysore show less than 2 and stand last. Bangalore and Hassan Districts each with 3 in every 100 stand between Kolar and Mysore. The comparatively large number in Shimoga is due to the existence there between 8th and 12th centuries A. D. of a Jain principality with its capital Humcha; so is the case of the Kadür District.
P. 386.
The proportion of females to males among the Jains is only 8:26 per mile.
P. 394.
The proportion of literature among the Jains is 203 out of every 1,000 persons of the age of 5 years and over.
P. 395.
The high literacy of the Jains is explained by the fact that they are largely engaged in trade or industry, in which a knowledge of letters is necessary. They have besides a traditional love for letters.
200 (i)
C. HAYAVADANA Rao. Mysore Gazetteer, Vol. IV.-Administrative Bangalore, 1929.
The jain sytem of education : Pp. 473-75. Mysore State, the chief centre of Jainism of India, and the prime
seat of Digambara Jains; their system of education, based on the Brahmanic model. The Sutras lay down specifically how a pupil should behave towards his teacher, and how a teacher should treat his pupil. Learning given an exalted position; Jains have developed vast literature in Sanskrit, Präkrit ard the chief Dravidian languages of South India. The secular pursuits which

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the generality of the Jains pursued and still pursue-made them popularise the seeular aspects of education to a large extent. The Jains honoured the educated is testified by their extant literature and inscriptions found in the State. They were among the first to use the vernacular languages for literary purposes. They specially revere, in their prayer-formula, their teachers (upadhyāyas).
P. 663.
The inscriptions at Śravaņā Belgoļa have established beyond doubt the antiquity of the Jains and their priority to the Buddhists; they have furnished important information regarding Kannada literature and its antiquity. The Jain sect is one of the most ancient in India--its discovery first made in Mysore.
P. 666.
The Jain work Lokavibhāga, supplies the date Saka 380 as the 22nd year of the reign of Simhavarmā, the Pallava king of Kānchi, Kalyanakāraka, a medical work of Ugrāditya, a contemporary of the Rashtrakūta King Amoghavarsha I and the Eastern Chalukya King Kali Vishņuvardhana.
200 (ii)
C. HAYAVADANA RAO. Mysore Gaztteer, Vol. IV.-Administrative-New Edition, Bangalore, 1929.
Chapter VII.-Public Instruction :
The Jain System of education :
Pp. 473-75.
Mysore cheif centre of Jainism and prime seat of the Digambara Jains and long and uninterrupted history in it. Teaching a duty with the Jains. Strict discipline; monk not allowed to go out without permission of the teacher. Twenty-five virtues to a teacher and ten of a lay disciple. Obedience of a teacher, Learning given an exalted position, and it is evident from the vast literature the Jains have developed in Sanskrit, Prakrit and the chief Dravidian languages of South India. Religious instruction is necessity. But the secular pursuits which the generality of the Jains pursued-and still pursue---made them popularize the secular aspect of education to a large extent. Their literature bears ample evidence for this view. Oral teaching was at first the rule. The Jains honoured the educated. They were among the first to use the vernacular language for literary purposes. They attach special merit to gifts of the four kinds ;

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food, shelter, medicice and teaching (Epi. Carn. II, Srav. Bel.' 126 dated III A. D.). The earliest Jain inscription refer to the intellect of person being "brightended by the water of learning." (Epi. Carn. II, Srav. Bel. 75, dated 950 A, D.). Numerous inscriptions of the 12th and 13th centuries are a witness to the high state of learning and teaching them current among the Jains in the State.
P. 663.
Archaeological Survey : The inscriptions at Sravana Belgola have established the antiquity of the Jains and their priority to the Buddhists. They have furnished information of the utmost importance regarding Kannada literature and its antiquity. The Jain sect is one of the most ancient in India.
201 (i)
C. HAYAVADANA Rao. Mysore Gazetteer, Vol. II, Historical, Part 1 - New Edition, Bangalore, 1930.
P. 5.
Maisura-deregala-vamsavali is a small Kannada poem by an unknown Jain author who lived in the 19th century. It begins with the Hoysala and Vijayanagar kings and ends with Krishộarāja Wodear III.
P. 38.
The Lingäyat revival in the time of the Kalachürya King Bijjala spread with alarming rapidity through out the Kannada country, superceding the Jains and the Brahmans alike.
P. 51.
The Śravana Begoļa inscriptions contain lists of Pattavalis which give much valuable information of Jain gurus.
P. 58.
A gránt to a Jina temple is called a Jain-śāsana.
P. 62
Inscribed slabs displaced have been sometimes carved out into images; the Jain image carved out of an inscribed slab at Sankigatta, Bangalore Dist.; the inscription is of the period of the Hoysala King, Narasimha 1 (1 141-1173) and the image of Vardamäna carved out of it is of a later date.
Pp. 63-64.
Stone inscription : rock inscriptions on the Chandragiri hill at Śravana Belgoļa (E. C. 11, Ins. at Sr. Bel., Nos. 1459, New Edi), including the eiptaph of the Jain teacher Prabhāchandra, which commemorates the migration of Digambara Jain to Mysore and

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their settlement of Sravana Belgoļa; the epitaph of the great Western Ganga prince, Nolambántaka Marasimha II, incised about 975 A. D. at Sravana Belgoļa (E. I. V, 101 and E. C. 11, Ins. at Sr, Bel. No. 59 New Edi.-Old Edi. 38) and of the Jain teacher Mallisena, incised about 1129 A. 1. (E. C. 11, Sr, Bel. No. 67, New Edi). On the Vindhyagiri, Sr. Bel., on the rock out side the first entrance of Odegal basti, there are ten inscriptions in characters "older than those of the oldest inscription hitherto known on this Hill”.
Stone inscriptions on pedestals : the colossal statue of Gommateśvara at Sravaņa Belgo!a (E. c.il, at Sr. Bel. Nos. 175-177 and Nos. 179-180, New Edi.). The inscriptions underneath it are in Nāgari, Marāthi, Purvada Hala Kannada, Grantha and Vattelattu and Hala Kannada. Date of its execution was about 983 A. D. An inscription dated in 1160 A. D. in the reign of the Hoysala king, Narasimha, is engraved near the left foot of the Gommateśvara. Ten inscriptions, are also of time of Narasimha I, are engraved on the pedsestal of the images in the cloisters around Gommateśvara. The date of these records is about 1170 A. D. An inscription, of the reign of Ballala II, engraved on the pedestal of the image in Akkanna basti, records it was built by one Achămba, wife of the minister Chandramauli. An inscription on a broken image at Jakkikatte, Sr. Bel., shows that it was dedicated to Vrishabhaswami, by Jakki the minister Ganga Raja's elder brother's wife (M. A. R. for 1901, para 77). Inscriptions, composing of a communal difference between the Jains and Vaishộavas by the Vijayanagar King Bukka-Rāya (E. C. II, Sr. Bel. 136, Old Edı. and 344 New Edi.) which sets out the decree of reconciliation passed by him.
P. 68.
P. 69.
Records registering donations; and endowments ; Some of the charters of the early Kadamba Kings of Banaväsi were issued to convey lands and villages to the God Jinendra, and to members of various Jain sects for the maintenance of the worship of that God (I. A. VI, 24; I. A. VII, 33).
P. 137.
Religion : Jainism competed for supremacy with both Buddhism and Brahmanism from very early times, and succeeded during the Ganga times and to 11th century A. D. in firmly establishing itself in the land. To this period belong the Jain monuments,

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199
The kings of the Hoysala dynasty (11th to 14th century) were staunch Jains upto the time of Vishnuvardhana (1111-1141 A.D.) and favoured much the Jain religion, but after his conversion to the Brahmanic faith, Vaishnavism gained considerable strength and spread over the country. The adherents of the three religions (Buddhist, Brahman Jain) drew on a common stock of symbolism in the same way as in early times. The Jain statues are, however, distinguishable from the Brah nan by their nudity, but the accessions of both do not differ widely.
P. 144.
Chālukyan times (11th to 13th century): A chief called Nagavarmā built habitation to the four different sects-Jain, Vishņu, Isvara (i. e. Śiva) and Muni (i. e. Sakya Mnni) (E. C. VIII, Shikarpur 20, dated in 1048 A. D). An inscription dated in the 12th century refers, in giving list of Jain gurus, to one Vimalachandra, who put up a writing on his door in the public street, describing among other religions, the Tathagat. Sec. tarians. This inscription at Jodi Basavapatna (E. C. III Mys. i T-Narasipur, 105 A D. 1183). Celebrates the Sallekhanā of Chandrabha muni.
P. 154.
Gangas 2nd to 10th century A. D. Though the Ganga dynasty of kings professed the Jain religion; they patronised the Brahmans and made grants to them. The sculpture of the Brahmanic temples of the period could not have differed much from the prevailing style of the early Jains.
P. 170.
Later Kadambas, 10 to 11th century A D. Chämunda Raya not to be confused with the name sake connected with Sravaņa Belgola in the 10th century A, D, who recognizes the over-lordship of Chalukya Someśvara I Trailokya Malla Deva, was, a patron of all religions. Through his agent, Nāgavarma. he erected in 1048 A. D. habitations for the four prominent religious orders of the time in the Banavāsi country-Jain, Vishnu, Siva and Buddhist (called Munigana, i. e. gans or sanghas of Sākya Muni's religion).
P. 177.
Kālachūryas : Though Bijjala, the first of the line, was a Jain by birth and persuasion he was tolerant towards Brahmanism, the religion of Kesirāja, his Governor at Banaväsi.

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faina BIBLIOGRAPHY
Pp. 252-
288.
Jain. Gangas. Priority of wooden over stone sculpture. Conversion of wooden into stone temples.
Pp. 252-53
Jainism has long been one of the chief religions of Mysore; its influence dates from a period long anterior to the introduction of Buddhism. The first structures raised for religio is purpose by the Jains were in wood in later days, the old structures were, converted into stone Chaityalayas. References to this conversion in the extant inscriptions : 9 vide E. C. VII, Shikarpur 136 dated in 1068 A, D and Shimoga 41 dated in 1122 A. D. From the first inscription we learn that Lakşmaņa, the minister of Som svara II, the then Chalukyan Emperor, at the instance of Säntinātha, his minister at Banavāsi, built of stone the Mallikamode Santis äth Basadi at Baligami, which was till then a wooden structure. The second inscription is of Nanniya Ganga, which mentions that Dandiga and Madhava of the Ganga line had established on the hill of Mandali a basadi; afterwards the kings of Ganga line caused it to be built of wood. Bhujabala Ganga Permadi Deva, made this basadi "the chief of all the basadis, giving it the name of pattada basadi and in Saka 1027 (A. D. 1105) granted lands to it. His son Nanniya converted in 1122 A. D. the wooden basadi of his grand-father into a stone one. For the promotion of the Jain faith he erected twenty-five chaityālayas.
Pp. 253-55. The earliest Jain monuments : The earliest references to Jain
monuments go back to very early times. Leaving aside the period covered by Chandragupta, we find the first definite references to Jain monuments in the reign of the Ganga kings; these are of three classes-Jinalayas, bastis or chaityālayas which are temples; free standing monuments, like the Gummata Image and stambhas or pillars; and memorial slabs or Virakals, etc. The first definite mention of a Jain temple is contained in ihe Manne Plates of the Ganga king Marasimha dated in 707 A, D. (E. C. IX, Nelamangala, 60, Mārasimha) general Srivijaya, built a lofty Jinendra temple. The Devanhalli plates of the time of Śripurusha record a grant to a Jain temple called Lokatilaka Kandachi, (E. C. IV, Mysore ii. Nelamangala 85, dated in 776 A. D.). All the bastis situated on the Chandragiri hill probably go back to the 8th century. All these are in Dravidian style of

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201
architecture. Description given. The Chandragupta basti on this hill, attributed to the great Maurya Emperor Chandragupta, is one of the oldest on this hill (8th or 9th century A. D.). Other bastis description given. The 64 bastis of Panasoge; the Ganga kirg Marasimha I, (961-974) made a grant to it; the Chengälva king, Rajendrachola Nanni-Chengālva, a feudatory of the Chola king Rajendrachola, rebuilt them about the middle of the 11th century. The two ruined bastis at Angadi, Mudgere taluk, may represent Hoysala buildings of an early type; they mark the transition from Chālukya to the purely Hoysala style (E. C. VI, Mudgere 9 to 18, the oldest inscription being No. II, a Jain epitaph dated about 1000 A. D.).
P. 256.
Stambhas: Of the Ganga period, two kinds-Mānastambhas and Brahmadeva Stambhas. Kuge Brahmadeva Pillar 974 A. D. Tyagada Brahmadeva Pillar, 983 A. D.
Pp. 257
270.
At Śravan Belgola : Statues; the Gommateśvara Statue 913 A. D. Description and history given. Other Gommateśvara statues : one at Sravanagutta, near Yelwal, in Mysore Taluk; one at Yenur (South Kanara dist.); another at Karakala; history and description given.
FERGUSON's description of the Gommata (History of India and Eastern Architecture, 11--74) given. Workman's description (Through Town and Jungle, 82-84) given.
Particulars about Gommata statue from E. C. II, Sravana Belgola, new edi. no. 234 of about 1180 A, D.--given. Mr. Narasimhachär's account, given.
Date of the statue 983 A. D. arguments given. The Bharateśvara statue; circa 10th century; on the Chandragiri Hill, description given.
P. 275.
Western Chālukyas-Somaśvara II. Pillar of Victory at śāntinātha Basti, Baliframi, 1159 A. D.: Under the Chalukya rule, numerous Jain monuments came into existence in the old Kadamba country. At the sāntinātha Basti at Baligami was set up in 1068 A. D. by Lakshma, the governor of Banavāsi, a pillar of victory, which with the temple has disappeared (E. C. VII,

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P. 276.
P. 277.
Pp. 277 278
P. 278.
P. 279.

JAINA BIBLIOGRAPHY Shikarpur 136), its probable site being marked by a massive seated Jain figure in the yard of a private house at Baligami.
Vikramaditya Brahma-Jinälaya, Kuppattur, 1077 A. D.: consecrated by the virtuous queen Malala Devi through the Jain teacher Padmanandi Siddhänta Deva. Jain Basdis at Humcha, 1077 A. D. the Pancha-basadi, the Urvi-tilakam (a glory to the world); the five basadis were built in 1077 A. D.; foundation laid by the Jain saint Śrivijaya Deva (also called Pandita Pārijāta), the preceptor of Chattala Devi, the Pallave queen. (E. C. VIII, Shimoga ii).
Tattakere, Havage and Nellavati Basadis, 1085 A. D. Built by Ganga feudatories of the Western Chalukyas (E. C. VII, Shimoga 10). In 1113 A. D. in the reign of Bhujabala Ganga Permadi Deva, a Ganga feudatory of the Chalukyas, his wife Bachala Devi built a Jain temple at Bannikere (E. C. VII, Shimoga 97).
Hoysalas. Vinayäditya. Temples at Sosevur or Angadi circa 1050 A. D. On the subversion of the Gangas by the Cholas in 1004 A. D., the Hoysalas rose to power in the west of Mysore. Their birth place was Angadi and they were Jains by religion. The finest and oldest sculpture is in the Jain bastis at Sosevur or Angadi 11th century; a Jina and a Yakshi.
Jain temple, Hale Belgola, 1094 A. D., a ruined Jain temple in Hoysala style; description given. (E. C. V. Chennarayapatna 148); records a grant by Ereyanga, father of Vishnuvardhana, to the Jain guru Gopanandi.
Basti at Hatna: Cir. 1100 A. D. Nagara Jinalaya; has a beautiful image, which was set up by Mariyanedanda-nayaka, the father-in-law of king Ballala I. Restoration of Jain temples by Punisa, 1116 A. D. Punisa, the General of Vishnuvardhana, employed his wealth in restoring Jain basadis throughout Gangavadi (E. C. IV, Yedatore 6).
Trikūta Basti, Chämarajanagar, 1116: Punisa built a basadi at Chämarajanagar, called Arakottara. It was also called Trikūta-basadi (E.C.IV, Chamarajanagar 83). In 1117A.D., he built the Indirakulagriha at Sravana Belgola (E. C. II,

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P. 279-80.
P. 281.

203
Sr. Bel. 74). His wife Lakshini built in 1116 A. D. the Erudukatte basti dedicated to Adinatha, Śravana Belgola (E. C. II, Sr. Bel. No. 130).
Terina Basti, Sravana Belgola, 1117 A. D. also known as Bahubali Basti, from Bahubali (or Gommata); a curious car-like structure in front of it, known as mandara and sculptured on all sides with 52 Jain figures. Two varieties of mandara, namely Nandisvara and Meru; it belongs to the latter class. Sr. Bel. 7, dated 1117 A. D.
Kattale
Vishnuvardhana Basti on Chandragiri Hill, Śravana Belogla, 1118 A. D.; another basti built by Punisa himself is the Kaitale or dark basti; has a fine seated figure of Adinatha, 6 feet high, description given. The is the only temple on the Sravana Belgola hill which has a circumambulatory passage around the garbhagriha.
Basti at Jinanathapura, 1117 A. D. Ganga Räja founded Jinanathapura, about 1117 A. D. together with the basti at that place; a fine specimen of Hoyasala work; it is the most ornate of the Jina temples in the state.
Other bastis of the regin (Vishnuvardhna): the Savati Ghandavarana basti on Chandragiri Hill at Sravana Belgola built by his queen, Santala Devi in 1123 A. D.; Mallinatha basti at Abalwadi in Koppa Hobli, Mandya Taluk, built in 1130 A. D. (E. C. I. Mysore i, Mandya 50); the Parsvanatha basti at Basti halli, near Halebid renowned for its turned and polished pillars, erected in 1133 A.D.(E. C. IV, Hassan, Belur124); Samanta Soma, built a lofty chaityalaya at Heb-Biddirurvadi (E, C. IV, Nagamangala, 94), it was called the Ekkoti Jinalaya (E. C. IV. Nagamangal 95).
Pp. 281-82. Narasimha I, Bhandari Basti, Sravana Belgola, 1141 A. D. the largest temple at Sravana Belgola, dedicated to the twenty-four Tirthankaras; description and history given, Sr. Bel. Inss. Nos. 345 and 349. Beautification of Chandragupta basti C, 1145 A. D. Various additions to the Chandragupta basti on Chandragiri Hill at Sravana Belgola were made in the 12th century; details given; the screens are carved with minute figure sculptures

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supposed to represent scenes from the lives of the sruta-Kevali Bhadrabāhu and the Maurya Emperor Chandragupta.
P. 283.
Santiśvara basti Nittur, 1150 A, D.: the navaranga has beautiful carved ceilings.
Pārsvanātha Basti, Heggere, 1100 A, D.: a fine specimen of Hoysala architecture; description given. (E. C. IV, Chikanayakanhalli 21).
P. 284.
Mahānavami Mantapa, Śravaņa Belgo!a, 1176 A. D. : of the time of Ballala II; and epitaph of Jaina teacher Nayakirti, who died in A. d. 1176 (Sr. Bel. No. 66).
Pp. 284-85. Ballala II. Akkana Basti, Sravana Belgola 1181 A. D. : description
and histoty given; built in 1181 by a Jain lady Achiyakka, wife of Chandramauli, the Brahman minister of the Hoysala king Ballala II.
Pp. 285-86. śāntinātha Basti, Magudi. 1182 A. D. : description and history of
the shrine and the image given; built by Sankara Samanti, the general of the ruling Hoysala king, Ballala II.
P. 286.
śāntinātha Basti, Śravaņa Belgoļa, 1200 A. D., a fine example of Hoysala style; on the outer walls are images of Jinas, Yakshas and Yokshis. Lofty Jain image, Basti Hoskote, cir. 1200 A. D.
P. 287.
Brhmadeva Pillar, Kambadahalli Basti, cir. 1200 A. D. : 50 feet high, loftiest in the state; on the top a seated figure of Brahma.
Ballala III. Mangayi Basti, Sravaņa Beļgo!a, 1325 A.D. : built in 1325 A, D. by Mangayi of Belgoļa, a crest jewel of royal dancing girls, and a disciple of Abhinava Charukirti Panditāchārya. Jain tombs Silakūtas at Jinanäthapura, 1213 A, D. : Sravaņa Belgoļa; an inscribed tomb, generally known as samadhi menţapa, but designated silakūta, commemorates the death in 1213 A. D. of Balachandra Deva's son, a disciple of the royal guru Nemichandra Pandita of Belįkumba; (E. C. II, Sr. Bel. No. 389), another tomb of ascetic Chārukīrti Pandita, who died in 1643 (E. C. 31 Sr. Bel. No. 362).

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P. 288.
Nishidis at Halebid, 1295 A. D. at Pushpagiri, near Halebid; they are memorials to Jain gurus who performed the austere religious fast called sallekhanu; one commemorates the death of Vardhamana Maladhari Deva in 1295 A. D.; more in the Jain temples at Halebid (E. C. V, Belur 131-4); they have the figure of the guru and his disciple sculptured at the top, with their names written below, and a small table, called thavana kolu, on which the book that is taught is supposed to be placed, is represented between them (M. A. R. for 1907-08, para 50).
Mediaeval Period
205
Pp. 307-10. Jain: Hoysala patronage to Jainism decreased as it increased in favour of Vaishnavism, though there was throughout the Hoysala period a marked similarity in the treatment extended to both the systems of faith. The same equality of treatment marked the sovereigns of the house of Vijayanagara, who succeeded the Hoysalas practically throughout the whole of India south of the Krishna. But Jainism, however, declined as a faith from about the 14th century and was practically eclipsed by the rival faiths, This falling off of Jainism from its high position from about the 14th century, is fully roflected in the practical cessation of architectural and sculptural activity from about that time; only a few cases of construction and that not always of any great merit are met with; several examples are given.

Pp. 310-15 Mysore artists: the index label, indicating the event or person depicted in the sculpture or the name of the sculptor concerned in the work; some names connected with the Jain monuments given.
Pp. 328-29. Matallic and bronze images: Jain some Jain images at Śravana Belgola of the 12th century, some of 1850-58 A. D. Representations of Tirthankaras, Gommata, Panch-Parameshți, Nava devata, Nandisvara, Padmavati, Jvälämalini Sarasvati, Ganadharapada and Śruta (the sacred Jain scriptures, shown in the shape of a tree). The nava devata bimba, or image of the nine dieties, has besides, the Pancha Parameshțis, Jina dhrama (or Jain religion or law), Jinägama (or Jain scriptures), Jina chaityalaya (or Jain.

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temple), represented by a tree, a thavana kolu or stool for keeping the book in reading, a Jaina figure, and a mantapa or pavilion (vide E. C. II, Sr. Bel. New Edi. intro. 29-30).
P. 335.
Paintings : The walls of the śāntinātha basti (12th or 13th century) on Chandragiri Hill at Śravana Be!goļa and its ceilings were adorned with paintings, of which only a few traces are now left.
Pp. 338-39. The walls of the Jain matha at Śravana Belgoļa have illustrations
of scenes from the lives of some Jainas and Jain kings; Dasarā Darbär of Krishna Räja Wodeyar III; Pancha-Parmeshtis, Neminātha, swāmi of the matha, Pārsvanātha's Samavasarana, scenes from the life of the emperor Bharata, scenes from the life of the Jain prince Nāgakumāra, forest scene, the six leśyās of Jain philosophy (description given).
P. 347.
Caves : some at least of the earliest caves were other than Buddhist in origin--either Brahmanical or Jain. The caves on the Bettadapura hill, the pecularly mixed Brahman and Jain images in it will be found described in volume V of this work.
P. 349.
Jain monuments : Jain temples, flourished side by side with Buddhist vihāras for long after until Buddhism ceased in the State about 13th century. The temples (Jain) of the Ganga period range from about the 2nd to the 10th century A. D. Associated with the Jain temples of their time are the monolithic stambhas detailed in Chap. V above. The Gangas followed the Dravidian style.
Pp. 349-51. Jain Architecture : Jain architecture in its essentials follows the
Dravidian style. In this State, it is represented by two classes of structures, bastis and betyas (for bettas-see E. I. VIII, 138, No. 5). The bastis are Regular temples, containing an image of a Tirthankara. The beţtas (literally hills) are courtyards,-properly, though not always, at the summit of a hill,-open to the sky, and containing a colossal image of Gommateśvara. The rise of the Viraśaiva cult checked the growth and even converted a number of bastis into Saiva temples. The principal group of bastis are at Śravana Belgoļa. They have been described by Narasimhāchār (Inscriptions at Sravaņa Belgo!a E.C. 11). FERGUSSON's description given.

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207
P. 370.
Longas have been formed by cutting down 1. seated Jaina figure into the required spape (E. C. VII, i. Intro. P. 31).
P. 383.
Tanks : The famous kunigal tank was built in 1394 A. D. by Irugappa, the general of Harihara II, the Vijayanagara king and the author of the Sanskrit lexicon Nanarlha Ratnamala (M. A. R. for 1919, para 31).
Pp. 405
406.
Sanskrit literature : Pujyapäda's Sabdavatāra, a commentary on Panini has not yet been discovered. The earliest reference to Pūjyapāda is in an inscription dated 729-30 A. D. of the time of the Chālukya King, Vijayāditya.
5th century A. D.: Lokavibhāga, a Sanskrit work on cosmography by Simhasūri, a Jain author (5th century A.D. has been found by the Dept. of Archaeology in Mysore. Sarvanandi the copist of this Ms., lived at Päţalika or Pațaliputra, now represented by Tirupa puliyur a part of modern Cuddalore town, which was originally a Jain centre. This town was situated in the Pänarāshtra, or the dominion of the Bāna Kings of the time. This work enables us to fix the period of Pallava King Simhavarma (Pallava). The Saka year given is 380, corresponding to the 22nd year of Simhavarma's reign (458 A. D.); this date gives clue to the kind of literature the Jain scholars studied about the 5th century A. D. Trailokyaprajñapti, a Prakrit work referred to in the Lokavibhāga, shows that Prākrit was also cultivated at that time, though it was fast yielding its place to Sanskrit.
P. 406.
Period of the Kadambas (3rd to 6th century A. D.): The Jain disputant, Samantabhadra, his several Sanskrit works commented upon by Kannada writers; his work Ratnakarandaka. Pūjyapāda, besides Sabdāvatāra, he composed a Sanskrit grammar called Jainendra (one of the eight original authorities on Sanskrit grammar); also known as Aneka Sesha Vyakarana; his other works were, Sarvärthosiddhi, Jainābhisheka and Samādhisatak. Pūjyapādā's disciple Vajranandi founded a Tamil sangha at Madura. This Vajranandi is different from the author of Navastotra (Sr. Bel. Ins. No. 67 of 1129-A, D.).
P. 407.
Padma-charita or Maha-Rāmāyaṇa a work by Ravishenacharya (7th century A. D.); contains one of the earlist versions of the story of Rāma.

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JAINA BIBLIOGRAPHY
Ashtafatı, a commentary on Samantabhadra's Aplamimansa by Akalanka (8th century A. D.), a celebrated Jain philosopher who defeated the Buddhists at Kanchi. The laler Sanskrit work Akalanka-charita gives an account of this disputation.
P. 407.
9th century A. D. Utiara Puranı by Guņabhadra, is in Sanskrit written in 898 A. D. The Rāshtrakūta King Nripatunga (or Amoghavarsha, 815-877 A. D.) was an author in Kannada and Sanskrit; his Sanskrit work on Morality translated into Tibetan.
Kalayāna-Kāraka, a work on Medicine, by Ugrāditya (9th century A.D.), a contemporay of the Rashtrakūta King Nripatunga and of the Eastern Chālukya King Kali Vishņuvardhna V. This work gives a long discourse on the uselessness of flesh diet at the end.
P. 408.
10th century A. D. : In the 10th century, translations from Sanskrit were prominent. Pampa gave his version of the Bhärata. Ponna (Ubhaya Kavi Chakravarti) wrote both in Sanskrit and Kannada. Ranna's Gadāyuddha, an episode from Bhärata. Nägavarma gave a version of Bāņa's Küdambari.
P. 408.
11th century A. D.: Lingānušāsana, a work on Genders by the Jain author Harshavardhana, son of Srivardhana (11th century A. D.).
P. 409.
12th century AD. : Dharmopades amrita, a Sanskrit work on sain philosophy by Padmanandi (12th century A. D.). The Jain guru Prabhachandra author of a celebrated work on logic. Abhinava Pampa wrote a Kannada version of the Rāmāyaṇa. Karna parya gave in his Neminātha Purāni, the stories of Krishna, the Pandavas and the Bhārata War. Jagaddala Somanätha translated Pujyapāda's Kalyāna-Kāraka, a treatise on medicine-entirely vegetarian treatment. Vritta Vilāsa rendered into Kannada Amitagati's Dharmaprakasike, which is a critical cxamination of Brahman religious beliefs. Nemichandra based his Kannada novel Lilavati on Subhandus romance Vasasvadatta.
P. 410.
13th century A. D. : Sisumāyana (circa 1232) based his Anjanacharitre on Ravishena's Sanskrit Padmacharitra; Nagarāja (circa 1331 A. D.) based his Pun yāsava, on a Sanskrit work,

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Pp. 411-12.
15th century A. D.: Nemichandra, a Jain author, wrote a legal treatise entitled Traivarnikāchara Atmat atua-parikshana, by Devaraja, Jain author; it deals with philosophy. Irugapa, the general of the Vijyanagar King Déva Raya I, another Jain Sanskrit author, wrote the metrical lexicon Nanārtharatnamala. His guru Śruta-Kirti (or Srutamuni) was author of RaghavaPardaviya.
P. 412.
19th century A. D, : the most prominent work rendered into Kannada was Jivandhara Charita Bbāskara (cir. 1485) gave one version; then Bommarasa of Terakanambi (c. 1485) gave a second one; and Kotiśvara of Tuluvadesa (c. 1500) gave a third one.
P. 414.
17th century A. D. : Bhattākalanka Deva's Karnataka Śabdānusascnum, written in 1604 A. D. is a work in Sanskrit though dealing with the grammar of the Kannada language. Vaiśyani ghantu, a medical lexicon by Chikkana Pandita, a Jain author who was patronized by Chikka Deva Raja Wodeyar..
Pp. 417-20. Undated works : Taträrthasūtra by the "illustrious Umāsväti",
otherwise called Padmanandi, the first in the line of Jain gurus, He was also known as Konda-munīśvara, who "acquired the power of moving in the air”. His another name Gridhrapinchhächārya. The earliest inscription in which he is named is dated in 1163 A. D. He is described as a successor of Chandragupta, the disciple of Bha Trabāhu, we may have to set down Umāsvāti to about the 1st century A. D. A commentary on this work Tatvārthasūtra) was written by Sivakotisüri, a successor of his, and disciple of Samantabhadra; he may be assigned to the 5th cen. A. D. Vrata-svarüpa by Prabhachandra; it gives the results of the observance or violation of some of the Jain vratas. GayatriVyakhyana is a Jain commentary on the Vedic verse called the Gayatri, which comes to the conclusion that the God invoked in it is none other than Jain. A commentary on Dhananjaya's Rāghava Pandaviya by Nemichandra, disciple of Devanandi, who again was the disciple of Vinayachandrodya Pandita. Srutakirti wrote with great skill the Raghava Pandaviya reading forwards or backwards. Nemichandra assigned to the 12th century, while Śrutakirti to the 15th century; the latter's disciple was Charukirti, the author of Säratraya and other works.

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P. 420.
Sanskrit Inscriptions : Mallinātha a lay disciple of Malad härideva, composed the impressive inscription numbered Sravana Belgoļa 67, dated in 1129 A. D. in kävya style teeming in ślesha. Heggade Mardimayya, and Pérgefe Chavarāja, lay disciples of Prabhachandra-siddhänta Deva were authors of several inscriptions in mixed Sanskrit and old Kannada. They date from 1115 to 1121 A. D.
Pp. 424-25. Präkrit works : Prakrit works have come down to us, mostly in
connection with the Jains; it was until the 11th century the sacred language of the Jains. In that century Sanskrit was adopted by them; they largely employed the dominant vernaculars of the countries in which they promulgated their religion. Thus, in Mysore, Kannada was cultivated by them; in the Tamil country, Tamil which owes much to them, in the Telugu country, Telugu was equally largely used by them, though their works have not, singularly enough, come down to us in the profusion they have done in the Kannada and Tamil countries. Trailokyapragnapati, a work in Prakrit on cosmology; does not give the name of its author; it should be earlier than the Lokavibhāga, which was copied in the 5th century A. D. The Jain poet Srivardhanadeva (Tumbalurachärya) of the 7th century A. D., wrote some works in Prakrit. Anupreksha, by Kundakundāchārya; Darśanasära by Devasena. Jnānachandra-charite, in Kannada composed by Pāyanavarni in 1659; the story was originally written in Prakrit by Vāsachandra, subsequently rendered into Kannada Shat pati by Pujyapadayogi; Payanavarni's work is based on the latter. Private libraries in the State possession many other Prakrit works.
Pp. 425-27. Kannada Literature : Kannada one of the earliest of all the South
Indian languages. Bhattākalanka in his Šabdanuśāsana mentions the Chudāmani (96,000 verses), the most important production in early Kannada literature; its author was Śrīvardha (Tumbulur. āchārya); work not yet discovered; Śrīvardha praised by the celebrated poet Dandi (7th century) Shyamakundachārya wrote in Kannada in about 700, Amritasagara, a Jain Tamil poet, who lived before the 11th century mentions in his work on Prosody, existence of Gunagankyiam, a work on Prosody in the Kannada language; name of the author not known and the work not availiable; probably the work was dedicated to the Eastern Chalukya

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King Vijayāditya III (844-888). Nripatunga, or Amoghavarsha, a Rashtraküța king (814-877), his work Kavtrājamärga on poetics.
P. 428
Pampa wrote the Adi-purāņa and Vikramärjuna-Vijaya (PampaBharata, in 941) he was a Jain,
Pp. 428-29. Kannada writers of the 10th century; Ponna, author of Santi
purāņa; he received the title Kavichakravarti from the Rāshtrakūta king Krishna III (939-968). In 978, we have Chāmundarāya, author of the Chāmundarāya-purāna and in 993, came Ranna, author of Ajita-puräņa and of Sahasa-Bhima-Vijaya (Gada Yuddha) he l'eceived the title Kavichakravarti from the Chalukya king Tailapa (973-997). At the same time as the two preceding, we have Nāgavarma I, a younger brother of Chāmundaraya, was the author of Chhandombudhi (the first work extant on prosody) and of Kadambari. All three have had as their preceptor Ajitasena, Guru of the Ganga king Rächamalla.
Pp. 429-30. Writers of the '11th century : Sridharāchārya wrote the Jataka
Tilaka (1049), the first work on astrology in the Kannada language; Sāntinātha, author of the poem Sukumära Charite (1068).
Pp. 430-31. Writers of the 12th century : Jain authors : Nāgachandra or
Abhinava-Pampa, author of Rāmachandra-charita-Purana (PampaRamāyana), and of Mallinātha-Purāņa, Nayasena, author of Dharma mrita (1112); Rājāditya, author of Vyavahāra-Ganita and other mathematical works ; Kirtivarma, a Chalukya prince, author of Go-Vaidya, the earliest veterinary work in Kannada ; Brahmasiva, author of Samaya Parikshe; Karnapārya, author of Neminātha-Purana; Nāgavarma II, the Katakachārya (poet laureate) of the Chālukyan king Jagadekamalla II and author of several important works, namely, Kavyävalokana (on poetics), Karnāțaka-Bhasa-Bhushabhūsana (grammar) and Vastukosa (lexicon); Jagaddala Somanatha, author of the medical work Karnataka-Kalyanakaraka; Sumanobāna, the Katakachārya (poet laureate) of the Hoysala king Narasimha I; Vrittaviläsa, author of Dharma-Parikshe and Sastra-Sara; Nemichandra, author of a romance called Lilāvati and a Purāņa called Ardhanemi; Sujanottamsa, author of a panegyric on Gommata; Aggala, author of Chandra-prabha-Purana (1189); Achanna, author of Vardhamana

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jAINA BIBLIOGRAPHY
Puräna and Sripadstti; and Bandhuvarma author of Harivamśäbhy. udaya and Jivasambodhane; the poetess Kanti.
Pp. 431-32. Writers of the 13th century : A group of excellent Jaina poets,
patronised by the Hoysa la kings : Jaina author of Yasodhara-Charite (1209) and Anantanātha-Purāna (1230), who received the title Kavichakravarti from Ballala II, was the son of Sumanobāna, the poet-laureate of Narasimha l; his sister's husband Mallikārjuna wrote the anothelogy Sukti-Sudhārınava for the recreation of king Someśvara; and his son Kesirāja was the auther of the standard Kannada grammar Sabdamani-Darpana. . Other Jaina poets of this period were Pärśva-pandita, author of Pārsvanātha-Purāņa; Gunavarma II, author of Pushpadanta-Purāna; Kamalabhava, author of Santīśvara-Purana ; Andayya, author of Kabbigara-Kavya; Mahabalakavi, author of Neminātha-Purāna (1254); Kumudendu, author of Kumudendu-Rāmāyaṇa; Hastimalla, author of Ādi-Purāņa; Rattakavi, author of Ratta-Matha, a work on meteorology and omens; and Sisu-Mayana, author of Tripuradahana Anjana-Charite.
P. 432.
Writers of the 14th century; Jain poets : Nāgarāja, author of Punyaścava (1331); Bahubali-pandita, author of Dharma-natha-Purana (1352); Mangarāja I, author of Khagendramanidarpana (toxicology); Madhura, author of Dharmanatha-Purāna Ayatavarama, author of Kannada Ratnakarandaka; and Chandrakirti, author of Parmāgamasāra.
P. 433.
Writers of the 15th century : Jaina poets : who are rarely met with from this century onwards. Bhāskara, author of Jivandharacharite (1424); Kalyanakirti, author of Jinachandrabhyudaya (1439); Vijayanna, author of Dvādaśānuprekshe (1448); Bommarasa of Terakanambi, author of Sanatkumāra Charite, and Sridharadeva, author of Vaidyāmrita (medical).
P. 434
Writers of the 16th century : Jainas : Mangarasa III, author of Jayanripa-Kavya and other works; Abhinava Vädividyananda, author of Kävyasära (anthology); Salva, author of Bharata, Rasarat nakara and other works; Doddaiya, author of Chandraprabha Charite; Ratnākara-varņi, author of Bharaleśvara-Charile; Trilokasalaka (1557) and other work; Bahubali, author of NāgakumāraKathe; Devottama, author of the lexicon Nanartha-Ratnakara; Santarasa, author of Yoga Ratnakara.

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P. 436.
P. 437.
P. 438.
P. 443.
P. 445.
213
Writers of the 17th century: Jains: Bhaṭṭakalanka, author of Karnataka-Sabdanusasana (1604) grammar; Panchabana, author of Bhujabali Charita.

Writers of the 18th century; Jains: Payanna, author of Ahimsacharitre; Padmaraja, author of Pujyapada-Charite (1792); Padmanabha, author of Ramachandra-Charitre (1750); and Surala, author of Padmavati Charitre (1761).
Writers of the 19th century: Jains: Devachandra, author of Rajavali-Kathe (1838), a cyclopaedia of Jain traditional history. and chronology. Chandra-sägaravarni, author of Kadamba-Purana and other works, was a voluminous Jain writer.
Telugu Literature:
Poets in two languages: The earliest Telugu literary works date from the 12th century A.D. Bhima Kavi's Kavijanasrayamu, modelled on Nripatunga's Kannada work Kavirajamarga (9th century A.D.). The work is dedicated to one Recha, a Śrävaka and disciple of Vadindra Chudamani, a Jain guru. Bhima Kavi lived towards the close of the 11th century A.D. in the reign of King Anantavarma Choda.
Tamil Literature:
Early Tamil Literature and its indebtedness to
Tamil literature, like Kannada owes much to Jain authors. The earliest known Jain poets in Tamil belong to the 7th or 8th century A. D. The religious connection between the Jains of the Kannada and Tamil countries (both Digambaras) enabled them to keep touch with each other. Thus, one of the disciples of Pujyapada (6th or 7th century A.D.). Vajranandi migrated to the Tamil country and founded a Tamil Sangha at Madura; he was earlier than the Naladiyar and Kural (8th century A.D.). A great Kannada work, Chidamani by Sri Vardhadeva, also called Tumbaluracharya, (7th century) from his birth-place, Tumbalur (identified with Dombalur, near Bangalore or more likely with Tumbala, near Yedatore in T. Narasipur Taluk). This Childamani and another work Chintamaṇi have not so far been recove. red in Kannada, though there is an ancient Jain work of the name of Chintamani in Tamil.

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201 (ii)
C. HAYAVADANA RAO. Mysore Gazetteer, Vol. II, Historical, New Edi. Bangalore 1930.
Pp. 464
74.
The Mauryas-327 B.C.-185 B.C. Chandragupta's Rule 323 B.C. to 298 B.. Chandragupta's abdication and retirement to Mysore, 298 B.c. The Bhadrabähu tradition. Reason for his abdication. The testimony on which it rests. Chandragupta, the Mauryan Emperor was a born Jain and lived and died a Jain. Opinion of Sir Vincent SMITH (Early History of India--4th Edi. 1924). Ponnata Kingdom, the Ponnata of Ptolemy, whose capital was Kirtipur, the modern Kittür, on the Kapini, in the Heggaddévankote Taluk of the Mysore District.
Pp. 478
79.
Asoka- his early life. He was at first a Jain (Thomas Jainism or the Early Faith of Asoka); Aśoka introduced Jainisrn into Kashmir (Abul Fazl, in the Ain-i-Akbari), which is confirmed by the Rajatarangini, recording that Asoka "brought in the Jina Śāsana". His grandson Dasaratha dedicated the Nägärjuni caves to the Ajivikas, ā sect of Jains, who may be regarded as the fore-runners of the Digambaras, while his grandson Samprati was certainly a Jain. Asoka eventually embraced Buddhism.
Pp. 589
90.
The Gangas : Circa 2nd century A.D. to 11th century A.D. Origin : Dadiga and Mādhava the two brothers were helped by the great Jain Acharya Simhanandi, of the Känürgana (or Kränürgana) and founded the kingdom named Gangavādi, a Ninety-six Thousand country. With Nandagiri as their fort. Kuvaläla as their city, the Ninety-six Thousand as their kingdom, Victory as their companion in the battlefield, Jinendra as their god, the Jina matha as their faith, Dadiga and Mādhava ruled over the earth.
P. 620.
Tadanagala Mādhava or Madhava III (450-475 A.D.) the Ganga king, his Nonamangala grant (E.C. X Mular, 73) dated in his 13th year to a Jain temple.
P. 622.
Avinita (480 A.D.) son of Madhava III; his Jain grants in the 1st and 36th years of his reign, contained in the Nonamangala and the Mercara Plates. The Jain temples to which the grants were made were in the Punnad Ten Thousand and one of the grants

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215
was by the minister of Akālavarsha (a Räshtrakūta king). The Punnad Ten Thousand formed the southern portion of Mysore, and seems to correspond with the Padi-nād or Ten-nād country of later inscriptions.
P. 623.
Avinita, according to Malur 72, was brought up as a Jain, the learned Vijayakirti being his preceptor.
P. 627.
Durvinita (550--600 A.D. or 605-650 A.D.): the author of a Sabdavalāra the name of a nyāsa on Pāṇini always attributed to the Jain grammarian Pujyapäda. Possibly Pujyapäda was his preceptor, as the latter's Jainendra belongs to the latter part of the 5th century A.D. (I. A. XLIII, 211) and he was probably a contemporary.
P. 629.
Mushakara or Mokkara (? 550 A. D.) son of Durvinita; A Jaina (Ganga) temple (called Mokkara-vasti was erected in his name at Lakshmeśvara in the Miraj State in the Dharwar District. The erection of this temple points to an extension of the Ganga kingdom in that direction. From this time the Gangas seem to have adhered more steadily to the Jain religion.
P. 635.
Śripurusha, Muttarasa (726-776) : his Devarhalli grant to a Jain temple (E. C. IV, Nagamangala 85 and I. A. 11, 155, 370) dated in the 50th year in Saka 698 or 776 A.D.; and Narasimharajapura grant to a Jain Chaityālaya (M. A. R., 1919-1920), about 780 A. D.
P. 642.
Sivamara II, Saigotta (788–812 A.D.). He erected and endowed a Jain temple at Kummadavada (now Kalbhāvi in the Belgaum District). He also built a basadi on the smaller hill at Savana Be!go!a) --Chandranāthasvämi temple.
P. 650.
Dindiga or Prithivipati I (2 850 A. D): He with his queen Kampita witnessed the nirvāņa of the Jain achärya Aristanemi on the Katvapra hill at Śravana Belgoļa (M. A. R. 1908-1909, para 45).
P. 655.
Rājamalla, Satyavākya I (about 817 A. D.) :- He was the founder of the Jain cave at Vallimalai in the North Arcot District, (E. I. IV, 140).

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P. 656.
P. 659.
P. 661.
P. 663.
Pp. 665
66.
P. 669.
P. 672.
P. 675.

JAINA BIBLIOGRAPHY Nitimärga I (853-860) According to Kudlur grant he professed the Jain faith.
Rajamalla Satyavakya II (870-907 A. D.): The Biliur grant of 888 A.D. records a gift of twelve villages on the Peddoregare (Lakshmanatirta) by the king to a Jain priest for the benefit of the Panne Satyavakya Jaina temple of the Panne-Kadanga in Coorg. His Narasapur grant of 903 is also to a Jain. Rajamalla II was like his father (Nitimkrga), a Jain in his faith. His. tolerance, his grants to Brahmans.
Bütugendra or Bütarasa (870-907 A. n.): spoken of as a "devout Jain" and "of truthful speech and conduct as enjoined by the purport of all sciences".
A nisidhiae tombstone for a Jaina teacher named Elacharya, who subsisted on water for one month and expired by samadhi after the fast of eight days known as Ashtoparasa (M. A. R. 1913-14, para 63). In the reign of Ereyappa or Nitimärga II (887-935 A. D.)
Erayappa or Nitimärga II (887-935 A. D.): A great minister of Nitimärga II is mentioned in a mutilated inscription on the doorway of the Iruve-Brahmadeva pillar at Śravana Belgola. A son of this great minister was Narasinga. Nagavarma, this unnamed great minister's son-in-law, comitted, sallekhana, at this temple (M. A. R. 1908-09, para 59). Nitimärga was also a Jain by religion.
Būtuga (Nanniya Ganga), Rajamalla's youngest brother, with his queen made a grant to a Jain teacher (M. A. R. 1923. No. 113). Būtuga II (925-960 A. D.): his Sudi plates dated in Saka 860 or 938-939. D. which record a grant to a Jain temple. (E.1, 111, 164) have been declared spurious, on what appear to Mr. Narasimhachar (M. A. R. 1920-21, para 55) "very weak grounds".
The Ichavadi stone grant, in Shimoga District, records a gift of wet lands by Bütuga II (as Nanniya Ganga) and his queen to a Jain priest in favour of a basadi constructed by him (M.A R 1923, No. 113). He was well versed in Jain philosophy and worsted a Buddhist controversialist in an open debate,

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P. 676.
Marula Deva or Punuseya--Ganga or Kaliyuga-Bhima (contemporary of Rāshtrakūta Krishna III, Butuga's son. He was a devout Jain and possessed exceptional skill in politics and was of a religious turn of mind. He died without accending the throne.
Pp. 676
82.
Mārasimha III (961-974 A. D); Marula Deva's younger brother Marasimha III, succeeded his father on the Ganga throne. He was the donor of the Küdlür plates to a great Jain scholar. It is dated in Saka 884 or A. D. 962. Of him a long account in E. C. 11, new Edi. No. 59, old Edn. 38) both of his achievements and his death in 974 A. D. He maintained the doctrine of Jina and erected basadis and mānastambhas at various places. He relinquished the sovereignty, and keeping the vow of all khana for three days in the presence of Ajitabhatýäraka, died at Bankapur in 974. His various achievements described. The Räshtraküța king Krishna III (better known as Akälavarsha III) crowned him king of Gangavadi. Mārasimha's other names were Guttiya Ganga and Nolambantaka. Sri-Mārasimha did good to the cattle. The Ganga kingdom, during his reign, extended as far as the Krishņā and included the Nolambavadi 32,000, the Gangavadi 96,000, the Banaväsi 12,000, the Santalige 1,000, and other provinces (E. I. IV, 352).
Pp. 685.
87.
Chāmunda Rāya, the minister and general of Rāchamalla IV. He was one of the greatest ministers known to Ganga history. In the Jain religion his name stands high and is referred to in several inscriptions as merely Rāya. The story of his achievements and pious deeds is told in a few inscriptions found in Śravaņı Belgoļa and in a work of his own. He belonged to the Brahma-Kshatra race. He had many titles, a list of them is given in Chā nunda Raya Purana (978 A. D.). His sacred erections at Śravaņa Be! 30ļa are Chāmunda Rāya-basti and the colossal image of Gommateśvara, about 983 A. D. He was a devout Jain and his guru was Ahitasena, the same great saint at Bankäpur before whom Mārashimha III performed sallekhanā. Rachamalla IV, during whose reign the Gommateśvara image was completed, is as much connected with it as that of his minister, Chamundarāya. Châmunda Rāya's son, Jinadevana built a temple at Sravana Belgola (Srav. Bel. No. 121).

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P. 689.
GR.
P. 704.
P. 720.
P. 726.
P. 729.
P. 733.
P. 736.
Pp. 738
46.

JAINA BIBLIOGRAPHY
Ganga Permänadi (Rakkasa-Ganga) mentioned in E. C. III, Mandya 78, lived down to 1024 A. D. Pergade Hasam built a new Jain temple, in whose favour a grant is recorded, at Talkäd.
The Chalukyas: Pulakesi II-Jain temple erected in his name to Puligere (Lakshmeivara in Dharwar Dist.)
An inscription on a stone built into the wall of the kitchen in the Räma temple at Küdlür, records a grant to Jain temple; the inscription belonged to an older temple. It refers to a private grant to an eastern basadi, in the reign of a Ranapakarasa (about the 8th century), early Chalukyas.
Rashtrakutas: Dantidurga identified with Sahastunga to whom Akalanka-Deva, the great Jain guru, describes the greatness of his own learning (Srav. Bel. new Edn., 67, dated in 1129 A. D.)
Govinda II, identified with the king Vallabha mentioned as ruling over the South in the Jain Harivamŝa, composed in Saka 705 or 783 A. D., as the son of Krishna (I) entitled Akalavarsha (E C. XI, Intro. 8; and Mysore and Coorg from the Inscriptions, 68).
Kambha (802-807 A. D.): He was Dhruva's eldest son. He made a grant, at the request of his son Sankaraganna, to Jain basti at Talkad built by Srivijaya-Raja, a Mahasamanta of his brother Govinda III. He is the same person at whose request, Kambha, made a similar grant to another basti built by him at Manne (Manne Plates of 802 A. D.).
Vimaladitya of the old and defunct Chalukya family was the sister's son of Chaki-Raja, the Rashtrakuta viceroy in Gangavadi, He was the governor of the Kunigal-desa. His evil influence of Saturn was removed by Arka Kirti, a Jain Saint whom he made, with the sanction of Govinda III, the grant of a village named Jalamangalam (in the Closept Taluk, about 20 miles south-east of Kunigal), E. C. XII, Gubbi, 61, text page 49. Arkakirti belonged to the sect of the Yapantyas.
Amoghavarsha I (815-878) his other names-Nripatunga; Atisayadhavala. Succeeded Govinda III; had a long reign of 62 years. Many titles are ascribed to him in his work Kavirajamärga. Transferred his capital from Nasik to Manyakkheta (Malkhed) the

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Mankir of the Arab writers. His war against the Gangas. His policy towards the Gangas. His Kavirajamārga, the earliest known work on metrical composition in Kannada; it gives a glowing account of the country and of the culture of the people. His religion and literary works : He professed the Jain religion, quite unlike the other kings of the Rāshtrakūta line, who were devout worshippers of Siva. He was the disciple of Jinasena, the well-known Jain author of Adi-purāņa, who bears testimony to the fact in the Pārsvabhyudaya. References to Amoghavarsha in the Jayadhavala-tikā, in Vīrāchārya's Ganitasārasangraha, in the Śabdamaņidarpana and in the Sabdānusāsana. In Saka 797-799 (or A. D. 875-877) he composed a Sanskrit work called Parśnottararatnamāla. A Tibetan translation of it discovered by SHIEFNER, confirms the author's name as Amoghodaya which stands for Amoghavarsha. Nriptunga, another name of Amoghavarsha. His Kavirajamārga mentions many Kannada authors anterior to the royal author. His trans-Indian reputation. About 875 A.D. he abdicated the throne in favour of his son, Krishna II, and spent the remainder of his life in literary and religious pursuits.
Pp. 746-
47.
Krishna II (880—911 A.D.) : Succeeded Amoghavarsha I ; he was also known by the names of Kannara II and Akālavarsha ; the Jain disputant Paravadimalla gave the derivation of his name (Srav. Bel. 67). One Sattarasa, the Nāl-gavunda of Nāgarakhanda 70 fell, on which the office was bestowed by the king (Krishna), on his widow Jakkiyabbe, who held it with great credit for seven years. She is described as "skilled for good government". She expired in performance of (Jain) vows in 918 A. D. (E. C. VII, Shikarpur 219, A. D. 911).
P. 749.
Indra III (912-916 A. D.), son of Krishna II, succeeded him. He was a Jain in faith.
P. 752.
Govinda IV (918-933 A. D.), younger son of Indra III. His Mahā-samanta, Kannara a governing over the province of Sindavadi 1000. This feudatory Kannara and his Jain queen Chandiyabbe are referred to in an inscription (M. E. R. 1916, Appen, B, No. 540; 932 A. D.)-Nityavarsha a title of Govinda IV.
P. 760.
Khottiga, Nityavarsha (966-971 A. D.), succeeded his brother Krishna III. He was a Jain by religion. He caused a pedestal

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P. 761.
P. 763.
P. 768.
P. 769.
P. 775.
P. 778.
P. 779.

JAINA BIBLIOGRAPHY
to be made for the bathing ceremony of a Jaina saint named Santi, at Danavalapadu, in the Cuddapah District. He was also the overlord of the Kadambalige 1000, which was governed in his name by one Pandayya (or Pandiga) who was connected with the ancient Chalukya dynasty. Pandayya's wife, Jakki Sundari was a Jain. She built a basadi, to which a grant was made by Pandayya. Danavalapadu-a sacred Jain place.
Indra IV, (died 982 A. D.). He retired to Śravana Belgola and there starved himself to death by the Jain rite of sallekhana in 982 An inscription (Sravana Belgola 133) describes him as great in war and liberality.
Simultaneous fall of Rashtrakutas and Gangas, meant a great blow to the Jain faith. With rare exceptions, the Ganga kings were Jains by religion, and though most of the Rashtrakuta kings were Śaivas, some appear to have been Jains. But the disapearance of these two dynasties did not for the time being affect the Jain religion, though the Saiva faith was competing with it for
supremacy,
Chalukyas (of Kalyäni)-Taila II (973-997 A. D.). He patronised the Kannada poet Kaviratna, who wrote Ajitapuraya in 993 A. D. and received from Taila II the title of Kavichakravarti, (M. A. R. 1908-09 and Ins. at Sra. Bel. Intr. 76 where Taila III is a slip for Tails II; Sra. Bel. 449).
Satyasraya; Iriva-Bedengal (997-1009 A. D.) succeeded Taila II. He was a Jain by religion; his Guru was the Jain teacher Vimalachandra (E. C. VI, Mudegere II).
Jayasimha II, Jagadekamalla (1018-1042) Chalukyan King: His queen Süggaladevi, converted him from Jainism to the Saiva faith. He was orginally a Jain like his forbears and honoured Jain teachers.
The Jain saint Vadiraja was honoured by Jayasimha II. (Sra. Bel. 67 & 69; 1129 & 1100 A. D.).
Somesvara I (1042-1068) The influence of the Kalamukha ascetics, continued in this reign; they had some influence in checking the growth of Jainism.

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P. 780.
On the accession of Someśvara I, about 1042 A. D. the Cholas burnt Pulikesa Nagar (Lakshmeśvar in Dharwar District) and destroyed its ancient Jain temples.
P. 783.
An inscription at Annigere in Dharwar states that the wicked Chola (Räjādhiräja), penetrated the Belgoļa country and burnt the Jain temples erected there by the Ganga king Ganga-Permadi, but yielded his head to the Chālukya king Someśvara in battle, (FLEET. Dynasties of the Kanarese Districts, 441).
P. 784.
The Santara kings acknowledged Someśvara's suzerainty; Vira Santara built many Jain temples. His wife Chagala Devi also dedicated a Basadi in her own name.
P. 785.
In a record dated in 1055 A. D. is mentioned a fifth by a Jain teacher to a basti built by Durvinita at Kogali. Durvinita possibly a Ganga king. Someśvara at first a Jain by religion, later a Saivite. He honoured Swami, a Jain teacher, with the title of Sabda Chaturmukha (Sra. Bel. 67 dated in 1129 A. D.).
E. P. 789.
P. 794.
Someśvara's viceroy Mahāsāmanta-Udayādity was tolerate to the Jain faith (Shikarpur, 221).
P. 795.
He obtained a grant for a Jain basadi at Baligami (in 1075).
P. 796.
Lakshmana an important functionary at the court of Someśvara II; His minister and chief treasurer was śāntinätha, who was a Jain and a most distinguished poet, author of Sukumāra-charite; his title Sarasvatimukha-mukura; he pursuaded Lakhmana to build Sāntinātha basadi at Baligrama. Someśvara II was a Saiva; during his period, the Kālamukha ascetics eclipsed to some extent the Jains.
P. 818.
Mahāmandalesvara Joyimmarasa, a feudatory of Vikramāditya was a Jain by faith and was entitled Pesāngagaruda (inscription found at Konakondla, Gooty Taluk, Anantapur); his wife Navikabbe, built a Jain temple called Chatta-Jinālaya, at Kondakundaya-tīrtha (modern Konakondla) in the 6th year of Vikramāditya's reign (about 1081 A, D.). He had charge of the whole of

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P. 826.
P. 832.
Pp. 880
82.
Pp. 88790.
P. 899.
P. 900.
P. 903.
P. 934.
P. 942.

JAINA BIBLIOGRAPHY Adoni (Sindavadi) and parts of Anantapur and Raichur Taluks, with his capital at Tumbalam,
Though Vikramaditya VI was probably a Jain in religion (he built a basadi when he was governor of Banavasi), he favoured the Kalamukhas (Šaiva); he was catholic in religious patronage.
Baligami, the capital of the Banaväsi 12,000 the Jains held their place in it equally with other religions. One inscription (Nagar 35) dated in 1077 A. D. in Vikramaditya's reign, shows the existence of numerous Jaina philosophical and other literary works in it. A Jain teacher was called Srivijaya, "from giving stras to the learned and their needs to the destitute (ibid)."
Bijjala (1156-1167 A. D.), the Kalachurya was Jain. Basava, the promulgator of the new Saiva faith (Viraśaivas), was his minister. The Bijjala Raya Charita, enshrines the story of these two, according to the Jains.
Basava Purana referes to the Jains and their shortcomings; Ekantada Ramayya a disciple of Basava, persecuted the Jains.
The Kalachurya dynasty did not last beyond a short period of about twenty-seven years. The rise and rapid growth of Viras aivism was one of its chief features. Bijjala was not converted to it. Virasalvism claimed many of the Jain temples and with but a little change, converted Jain images even into the Linga.
About the 3rd century B. c. there were already professing Buddhists and Jains in and about the Chola country.
In the 7th century A. D. Buddhism was in a decaying state, Jainism and Brahminism being in the ascendant.
Sundara Chola's daughter Kundavai built three temples at Dandapuram, one to Śiva, another to Vishnu and a third to Jina called Kundavai-Jinälaya and made costly gifts to them.
Rajaraja I, (985-1013): his sister Kundavai, though a devout Śaiva, her charities extended to Vishnu and Jain temples as well; Kundavai-Jinälaya on the rock close by Tirumalai, ten miles north of Polur; her other benefactions to Jain temples are known (M. F. R. 1887, para 7).

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JAINA BIBLIOGRAPHY P. 960 In 1008 A. D. Rājarāja confiscated to the villages concerned the
lands of those who did not pay the taxes due along with their breturen; this order was made applicable only to "villages of Brahmanas", villages of Vaikhansas (Śrīvaishnavas of pre-Ramänuja time) and "villages of Sramanas”, i. e., Jains.
P. 982.
This shows that the Jains enjoyed equal privileges with others. Private gifts to Jains were still common and Jainism flourished side by side with the other two religions. In the seventh year of Rajaraja's reign one Virasolan, a subordinate of his, made a gift not only to Brahmanas but also to a Jain temple (M. E. R. 1915, App. B, 116; E. I. iv 136).
P. 1058.
Rājendra Chola I was succeeded by his son Rājādbirāja I (10181055); a wicked Chola, he penetrated into the Belvola country and burned the Jain temples which Ganga-Permadi, the lord of the Gangamandala, had built in the Annigeri-nādu (FLEET, Kanarese Dynasties, 441).
P. 1274.
Cholas of Nidugal : Irungola II; in an inscription dated in a. D. 1232, he made a grant for a Jain Basadi on the Nidugal hill, otherwise called Kalanjana (E. C. XII, Pavagada 52),
P. 1297.
Chola period : Both Buddhism and Jainism inculcated the worship of the "teacher" (or gieru). With the gradual subsidence of these faiths and the rise of the cults of Siva and Vishnu, the worship of the "guru" was taken by these faiths.
P. 1310.
:
Hoysalas : story of their origin; they claim to be Yadavas and of the Lunar race; the first few kings of the family were Jains, and the progenitor of the family was Sala; the rati connected with the story was Sudatta (E. C. II, Sravana Belgoļa 28) and according to another, he was named Vardhamāna Munindra (E. C. VIII, Nagar 46).
P. 1318.
Vinayäditya II, 1047-1100 A. D.; he was a devout Jain; he built a basti at Mattavara (A. D. 1077). A Śravaņa Belgola record dated in 1129 A. D. states that he became a great king by the favour of the Jaina teacher śāntideva (Sr. Bel. 67-54-Old. Edn.). Another states that he built many tanks; temples and Jaina
..Another states that

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JAINA BIBLIOGRAPHY
shrines (ibid 143); the Jaina basadi at Angadi (c. 1050 A. D.); the Adinätha-basti at Chikka Hanasoge (c. 1090 A. D.).
P. 1320.
Ereyanga, 1063-1095 A. D. He was a devout Jain, his guru being Gopanandi, to whom he made a grant in 1094 A. D. (E. C. V. Channarayapatha 148).
P. 1321.
Mariyane-dandanayaka (father in law of Ballala I) was a devout Jain. With the merchants of Belegere-pattana, he set up the Jain image in the basti at Hatna in the Tiptur Taluk, the image was consecrated by Subhachandra (M. A. R. 1918, para 93).
P. 1322.
Ballala I, suffered from some terrible disease of which he was cured by the Jain guru Chărukirti pandita (Sr. Bel., New Edn. Nos. 254 of 1398 and 258 of 1432 A. D.); Bhujabali-sataka of Doddaiya (c. 1550 A. D.).
P. 1326.
Bitti Deva, or Vishsuvardhana 1111-1141 A. D. was a Jain ; Rāmānuja converted him to Vaishnavism; he, even after his conversion was a tolerant ruler and a friend as much of Jainism as of Vaishnavism or Saivism. His most able generals were Jains and they are recorded to have restored Jain temples on an unprecedented scale.
Pp. 1337
41.
Bitti Deva's generals and ministers : foremost among his generals was Ganga-Rāja, the conqueror of Talkād, he was a great supporter of the Jain religion, perhaps the greatest after Chāmuṇ darāya; he was the disciple of Subhachandra-Siddhānta-Deva; he restored all the Jian temples of Gangavadi; his eulogy; he is said to have converted the Gangavadi 96,000 into K pana, identified with Hiuen Tsiang's Konkanapura and Kopal, a Jain place of pilgrimage in the S.-W. of the Nizam's Dominions He built Jinanāthapura, close to Sravaņa Belgola, Grants conferred on him he made over to his guru for use in connection with Jain temples or for other charitable purposes. Thus was granted by him the villages of Parama, Bindiganavile, Govindavadi, He built the Jain temples : Indira Kulagriha (Śäsana-basti) at Śravaņa-Belgoļa; also the Kattale-basti; his wife built the Eradakatte-basti. His guni Subhachandra died in 1123 A. D. Ganga-Raja's elder brother's wife Jakkanabbe built a tank and a Jain temple; her husband Dandanayaka Echa built Jain

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temples at Kopana, Sravana-Belgoļa and other holy places; he died by the rite of Sannyasana. Ganga-Raja's son, Boppa drove out the Kongas and other arrogant adversaies who were thorns to the country ; he built the Jain temple Trailokya-Ranjana (Boppana-chaityalaya) and the Pārsvanāth-basti (Drohagharatta-Jinalaya). He also built the śāntiśvara-basti at Kambadahalli. He was probably the Boppana, the general of BittiDeva; he gained a victory at Halasur.
Closely related to Ganga-Rāja were the generals Mariyāne and his brother Bharata; both were generals under Vishņuvardhana and his son Narasimha I. Bharata erected the two images of Bharata and Bahubali, the sons of Rishabhanatha, the first Tirthankara, at Śravana-Belgola. He is credited with the building of eighty new bastis and renovating two hundred old ones in Gangavadi. An equally famous general was Punisa, who was the conqueror of the Nilgiris; he employed his wealth in restoring Jain bastis throughout Gangavadi as they were in the days of the Gangas. The Pārsvanātha-basti at Chāmarā. janagar was founded by him. His gurl was Ajitasena panditadeva. He built the Mulasthāna-basadi of Vishnuvardhana. Poyasala-Jinālaya at Bsati-Hoskote, where his wife also built a stone basadi ; her name was Dandanayakitti Jakkiyabbe.
Another general was Vishņu or Bittiyanna, and surnamed Immadi-dandanayaka; he received his education under Śripāla a celebrated Jain teacher and logician of the time. His father was an old minister of the time of Ereyanga. The king treated him like a son
Pergade Vasudeva, his son Udavāditya erected a Jina temple called Vasudeva Jinabasti in his father's name.
P. 1342
A feudatory described by the names Bitti-Deva, Vishnu sämanta and Vishnuvardhana, apparently after the king; he built Jinālayas also.
P. 1343.
King Bitti Deva (Vishņuvardhana), his domestic life: he had a number of queens; of these, Santala Devi was at first a strenuous upholder of the Jain faith but later embraced Vaishṇavism; she

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JAINA BIBLIOGRAPHY
built the Savati-gandha-vārana-bastiat Śravaņa-Belgola in 1123 A. D. ; she endowed it with a village and certain lands which she presented to her guru Prabhachandra. Her father was a Saiva and her mother, Machikabbe, a devoted Jaina; Machikabbe's father and grand-father were generals.
Pp. 1348-
49.
Religion and Society : Buddhism, Jainism and Vaishnavism flourished in the reign of Vishnuvardhana as friendly faiths ; though he left Jainism for Vaishṇavism, his interest in the former did not abate. Thus in 1125 A. D. long after his conversion to the rival faith, we find him building a Jain temple for Śripalatraividya-Deva, and presenting him a village as an endowment for it; this teacher belonged to the Akalanka-math; he was a great logician, dialectician, and a poet; his titles were Shat-tarka-shanmukha, Vadibhasimha, Vadi-kolahala and Tarkika-chakravarti. Many other Jaina teachers flourished in Vishnuvardhana's reign, among these being MallisheņaMaladhāri (Ganadhara of the Kali age); Prabhāchandra, a disciple of Meghachandra-traividya, the guru of queen Santale I ; Subhachandra, the guru of Ganga-Rāja, who is described as a Siddhanandi in philosophy. Two of the greatest promoters of the Jaina religion Ganga-Raja, Punisa flourished during his reign. The reign of Vishnuvardhana should accordingly be set down as one of the brightest in Jaina history. His change of faith did not mean any want of patronage in favour of the Jains, with whose teachers he seems to have kept close intercourse.
P. 1351.
P. 1352
Vishnuvardhana cannot have been the sectarian he is represented to have been in certain traditionary stories. These are undoubtedly later inventions worthy of no credence. Society too would not have tolerated such vandalism as the wild destruction of Jain temples which is attributed to him under the influence of Rāmānuja.
P. 1355.
Narasimha I (1143-1173): His rule : Narasimha I, though a Vaishṇava, was tolerant towards Jainism, the religion of most of his generals. He visited Śravaņa-Belgola in 1159 A D. and made grants of villages to the temple built by Hulla.

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P. 1357. His generals and ministers: Hulla, the treasurer, was a minister of Narasimha. He was a Jain. He had served under Vishnuvardhana and is praised as one superior to Brihaspati in politics and to Yogandharayana in administration. He was a minister during the reign of Ballala II as well. He restored several Jain temples at Bankapura, Kalivita, Kopana and Kallengere, all places held sacred by the Jains, besides building five Jain temples at Kallengere and the Chaturvimšati temple at Śravana-Belgola.
Pp. 1358
59.
Pp. 136667.

Provincial rulers: A subordinate chief (Samanta) was Guli-Bachi, the lord of Manyakhedapura (Malkhed). He was the patron of four creeds, Bauddha, Jaina, Saiva and Vaishnava; he built Jain
basadis in the name of his mother.
Another Samanta was Bitti-Deva; his mother Santale was the supporter of the four creeds. Bitti and his brothers were devout Jains and the gift made by his brother Govi-Deva are mentionedthe beautiful Parivanatha basti at Heggare in 1160 A. D.; his wife Sriya-devi presented a Jain image which was once in the Ranganatha temple at Huliyur. Bitti had been general in the time of Vishnuvardhana; he was engaged in the wars against the Nilgiris and the Coimbatore country.
Ballala II (1173-1223 A. D.): his generals, ministers and feudatories Mahapradhana Sarvadhikari Dandanayaka Bittimayya was the prime minister; Mahäsämanta was Govi of Huliyera who was the supporter of the four creeds-Mäheśvara, Bauddha, Vaishnava and Arhat. Chandramauli was the ornament of ministers, he was a worshipper of Siva; his wife Achambike was a devout Jain; she built the Parivanath temple (Akkana basti) at Śravana Belgola, to which at Chandramauli's instance, Ballala II generously granted a village; she obtained from the king the grant of another village for worship of the Gommata. The general Vasudhaika-bandhava Rechimayya or Recharasa, who had rendered eminent services to the Kalacuryas, joined Ballala II and served under him; he built, about 1220 A. D., at Arsikere (Arsikere) the Sahasra-kota-jinälaya and endowed it with the sanction of the king; Arsikere at that time contained a thousand

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steadfast Jain families and was styled the southern Ayyavale (Aihole). Recharasa set up also the god Sāntinātha at Jinanäthapura near Sravana Belgoļa.
Pp. 1371.
1373.
His (Ballala II) capital cities : Arsikere, a populous place with large number of Brahmans, Jains and Koyilal; it attracted the attention of donors like Recharasa, who built the Sahasra-kütaJinälaya in it in about 1220 A. D.
Religion, Architecture and sculpture : During the reign of Ballala II, Jainism and Vaishnavism flourished side by side, without the exhibition of any ill-will towards each other. Ballala II visited Śravana-Beļgoļa and made grants there as usual. The largest number of temples built in any single Hoysala king's reign was in that of Ballala II-Akkana basti at Sravana-Belgoļa (1182 A.D.); Santinātha bastiat Jinanāthapura, and Säntinātha basti at Bandalike (cica 1200 A. D.); Sahasrakūta basti at Arsikere (C. 1220 A.D.)
201 (iii)
C. HAYAVADANA RAO. Mysore Gazettcer, Vol. II, Mediaeval, Part 111. New Edition,--Bangalore, 1930.
P. 1453.
Records relating to Harihara 1. 1342 A. D. E. C. VIII, Sorab 263, dated in 1342 A.D. Records the death of a Jain guru at Kupp. atur in Nagarakhand,
P. 1480.
Irugappa-Odeya (the prime minister of Harihara II) is known as the "best of Jains" who built the Jain temple at Vijayanagar (S. I, I. 1,156).
Pp. 1483-
84.
Settlement of Jain and Sri-Vaishnava dispute, by Bukka I, in 1368 A.D. (E. C. II, Srav. Bel. New Edi, 344-old edi. No. 136; E. C. IX, Magadi 18; E. C. III, Nanjangud. 64.)
P. 1500.
During the reign of Bukka I, codsiderable literary activity in the

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229
Kannada country. Jains claimed a larger number of poets during the period :
Authors
Works
Date
Bahubali Pandit
Dharmanātha Purana
1352 A.D.
Keśava-Varni
Commentaries on the 1369 A.D. Gommata-sāra and Amitagati Srāvakāchāra
Manga-Rāja
1360 A.D.
Khagendra-manidarpana
Abhinavasrutamuni
1365 A.D.
A commentary on Mallisena's SajjanaChitta-vallabha.
Madhura
Dharmanātha-Purāna
1365 A.D.
Padmanaka Ayatavarma
Padmarāja-Purāna Kannada Ralnakarandaka.
1410 A.D.
P. 1523
Harihara II's Jain minister Baicha's son Irugappa, a famous general; several records of his : two of these culogies his guru Panditārya (Panditācharya, the guru of Bhima-devi; the Jain queen of Deva-Rāya 1)-E.C.II, Srav. Bel. 337. Another record states that he built the Kunthu Jinalaya at Vijayanagar (S. I. I i. 156)— this is evidently the temple known today as the Gänigitti temple at Hampi. An inscription dated in 1422 A.D. sets out his pedigree and records the grant by him of Belgola for Gommateśvar (E. C. II, Srav. Bel. 253). The founder of the family was Baicha I, a general and minister of Bukka I. Baicha I and Iruga I were ministers of Harihara II and Bukka II. Irugappa was a Sanskrit scholar. His brother Baicha lI was governing the Mangalur-räjya in 1407 A.D. (M.E.R. 1901. No. 41). In the reign of Harihara II, both Jainism and Virasaivism claimed an equal number of adherents and popularisers in the Kannada language.
P. 1529.
P. 1553.
The great minister Baiche-dandyaka, who had been minister in the reign of Harihara II and had been entrusted with many private affairs by Bukka II, granted in about 1420 A.D., under Deva

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Rāya's orders the village of Belame (in Mepinad) to provide for the worship of the Gummatasvāmi of Belgoļa.
P. 1554.
Bhima-Devi one of the 3 queens of Deva-Rāya, set up the image of śāntinātha at Śravana Beglola; she was the lay disciple of Panditächārya (E.C. II, 337). This Jain teacher, same as Panditārya the guru of Irugappa (the general of Harihara II).
P. 1593.
Kalyana-Kirti a Jain, wrote the Gnāna-Chandrabhyudaya and other works during the reign of Deva-Raya II.
P. 1595.
Since the restoration of amity between the Śrīvaishṇavas and Jains in 1368 A.D. by Bukka-Rāya I, there appears to have good feeling between them (middle of the 15th century).
P. 1598.
Deva-Rāya Il caused a Jain temple to be built in 1426 A.D. in the capital (S. I. I i. 82).
Pp. 1665
66.
The period of rule covered by Mallikarjuna and Virupāksha (1446-1486)-some Jain poets : The most noteworthy among the Jain poets was Terakanambi Bommarasa who was the author of Sanatkumara-Charita, and Jivandhara-Sangatya, the latter being a work of considerable interest. His grandfather Nemichandra won fame as a disputant at the court of Deva-Rāya II.
Pp. 1668-
69. & p. 1754.
The Saluvas of Sangitapattana, Sanskrit for Hāduvalli, situated in Tuluvadesa (or South Kanara) were in power from about 1491 A.D. to about 1560 A.D. in a part of the present South Kanara District. They professed the Jain faith. They belonged to the Kaśyapa-gotra.
P. 2097.
Among the Jain poets of the period (Sadāśiva Rāya), the chief were Sālva, author of a Bhārata-Rasaratnakara and Vaidyasangalya, and Doddayya, who wrote the Chandraprabhacharite (ibid 234-254).
P. 2208.
Tirumala (Viceroy at Seringapatam-1585-1626 A.D.): A record of his dated in 1626, registers a gift for the merit of his father and mother to a Jain Pandit.
Pp. 2229.
30.
In the Mysore country there flourished during the reign of Venkata I many poets. The Jain lexicigrapher Devottama, whose

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231
work Nānārtha-Ratnākara deserves to be better known, probably lived about 1600. But the greatest poet and grammarian of the time was the Jain author Bhatta kalanka-Deva who finished the famous work Karnätaka-Śabdānušāsc na in 1604. He was a poet at the court of Sri-Ranga II and then at that of his successor Venkata I. His work bears eloquent testimony to the depth and range of his learning.
202
C. HAYAVADANA RAOMysore Gazetteer, Vol. V, New ed. --Bangalore, 1930.
P. 26.
Jains, 2,391 (30%)
P. 145.
Begur, about 8 miles south of Bangalore, Nageśvara shrine-into the floor of varandah a Jain epitaph. Kamatheśvara shrine - a headless Jina figure and 2 feet high figure of Päráva. The place once an important for Jain settlement.
Pp. 184.
185.
Kalyä - a village in Magadh Taluk-a holy place to the Jains; ruins of a basti (E. C. IX, Magadi 18; Śravana Be!goļa 136records a compact made his A. D. 1368 between the Vaishṇavas and the Jains). Two short epigraphs near a boulder known as Adugat bande.
P. 195.
Kuppepaly-in Magadi Taluk. A Epigraph mentions Bisugur in the Kumgal dist.--modern village Visakur, once a great city contained 75 bastis.
P. 267.
Nandiśvars temple and Nandi-from Chikallapur 29, originally Jain temples.
:
Pp. 351-
52
Nandidrug, (Nundydroog)-31 miles north of Bangalore. The Gangas had the title "Lord of Nandagin", and the hill was then a Jain place. In the Gopinath Hill, on the north-east, is an ancient Jain inscription. The name Nandagiri (Hill of pleasure) was changed to Nandigin (hill of Nandi, the bull of Siva), in the 11th century under the Cholas. As the Jain inscription begins by invoking the first Tirthankara Vrishabha whose name means bull, helped towards suggesting the appelation.

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JAINA BIBLIOGRAPHY
P. 375.
Tekal A seated Jina figure (3 feet high) in the village of Hubidenhalli belonged to a basti to the north of the village, but no, longer in existence.
P. 396.
Tumkur dist.-Jains, 3,323.
P. 459.
Agrahana. Boundary stones marked wiih a mukkode or tripple umbrella indicate a grant to a Jain temple.
P. 484.
Heggare (Tiptun Taluk) : The Pārsvanātha basti built of black stone is a fine specimen of Hoysala architecture description given. Original Jina image is gone, now there is a small figure of Anantanāth.
P. 488.
Huliyar (Tumkur dist.): Ranganatha temple, image kept here on a stone pedestal which once belonged to a Jain temple, evidenced by an inscription on it.
P. 495.
Kaidala (Tumkur dist.) : Gangadhareśvara temple, in the navaranga is the inscription Tumkur I engraved on a slab figure of Vişnu with a figure of Jina built in 1151 by Sämanta-Bachi, a subordinate of Hoysala King Narasimha 1. He built Jain temples at the village.
P. 504.
Kumgal (Tumkur dist.) : Kumgal tank-Sluice built in 1394 by Irugapa, the Jain general.
P. 509.
Madhugiri (24 miles north of Tumkur). The Mallinātha basti adjoining the fort has a mānastambha, Jina figures and metalic figures of Sarasvali and Padmavati.
avati.
P. 522.
Nidugal (Pavagada Taluk)--at some distance from the village is the Pārsvanātha temple.
... Pp. 523
24.
Nittur (Gubbi Taluk): Santiśvara bastima Hoysala structure (12th century), description given. Insciiptions and Jain manuscripts.
P. 549.
Tumkur. Jains, 205.
P. 587.
Mysore dist. : Jains above 15, males 721, females 734, under 15, males 401, females 438.

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233
P. 597.
History and Archaeology. An old Jain work of tenth century mentions Punnata country, this must be the Punnāda corresponding with the Pounnata of Ptolemy.
P. 636.
Badanavalu (Najangud Taluk)-a Jain figure 31 feet high lying here.
P. 642.
Bellur (Nāgamangala Taluk)-a basti in the Dravidian style.
Pp. 644.
646.
Bettadapur (Hunsur Taluk)-In former times a Jain principality, Chengala Rāya, a powerful king, was a Jain latter converted to Lingayatism. Anjaneya temple; a nude squatting figure amongst other Hindu figures.
P. 652.
Chāmarājnagar. Jains, 100. Principal Jain basti erected in 1117 by Punisa-rāja (general).
P. 672.
Hatna (Nāgamangala Taluk). The Virabhadra temple at this place was once a Jain basti dedicated to Pärsvanatha.
P. 681.
Hosaholalu (Mysore dist.) : Pārsvanatha basti (A. D. 1118), description given.
Pp. 689.
90.
Kambadahalli (Nägamangala Taluk). A holy place of the Jains; a 50 feet high Brahmadeva pillar loftiest in the State, Dravidian style Jain temple Pañchakūta basti, Ādinātha, Pārsvanätha, Neminätha, śāntinātha etc., description given. A small hill to the south of this village known as Bolari-betta has at the top of the ruins of a basti with a Jina figure.
P. 700.
Ketaman halli (Mysore Taluk)-on the way to the village a mutilated Jina figure 2 feet high lying.
P. 717
Malali (Heggaddevankote Taluk)-contains 2 bastis has a large population of Jains.
P. 732.
Mugur (T. Narasipur Taluk) : T. Narasipur 88-an old Jain epitaph.
P. 761,
Mysore. śāntīśvara basti and Jain inscriptions.
P. 785.
Nägamangala town-Jains, 2.

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234
P. 789.
P. 791.
P. 802.
Pp. 807
08.
P. 826.
P. 845.
P. 864.
P. 871.
P. 896.
Pp. 906
07.
P. 912.
P. 942.
P. 945.

JAINA BIBLIOGRAPHY Nagarle (Nanjangud Taluk)-a ruind Pärsvanatha basti, 5 feet high Päivanätha and an epigraph of Chola king Rajendradeva. Nanjangud town-Jains, 3.
Sargur (Mysore dist.)-Jains, 115.
Seringapatam. Ramanujācārya converted, Hoysala King Bittideva (Visnuvardhana) to Saiva faith. In 1454, Timmanna, a hebbar, enlarged the temple of Ranganatha making use of materials obtained from the demolition of 101 Jain temples at Kalasnadi, a town five miles to the town.
The Adisvara basti with Adinatha etc., description given.
Talkäd (28 miles south-east of Mysore). The site on which a Jain temple once stood has now bec me a private garden attached a house and the images removed to Mysore.
Varuna (7 miles south-west of Mysore)-a mound known as Basti-tittu once a large Jain temple. Parsvanatha and other images described. Mysore 47 and 48 inscriptions.
Yelandur. Visālāksha Paṇḍit, a Jain, was the faithful adherent of Chikkadevaraga during his captivity at Hangala (1672-74).
Hassan district-Jains, 1,877.
History and Archaeology: The earliest event supported by any evidence was a migrations of Jains from Ujjain under the leadership of Bhadrabähu and Chandragupta, the Maurya, recorded in an ancient inscription engraved on the surface of the rock at the summit of Chandrabeṭṭa at Śravana Belgola, and may be assigned to the 3rd century B. C.
The Jain bastis at Basti halli, near Halebid-Parsvanatha basti (1133), Santinatha (1192), Jain guru memorial stones (See Vol. II, chapters V and VI of this work).
Arsikere or Arasiyakere town--Jains, 60.
Sahasra Küta-Jinälaya (1220), the object of worship in a mountain containing 1,000 Jina figures..

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235
P. 947,
Bastihalli (Hassan Taluk)-the Pärsvanātha basti, a Hoysala structure, description given.
P. 953.
Belur town-Jains, 40.
P. 965
66.
Belvadi (Arkalgud Taluk)-during the time of early Hoysala Kings, an important Jain settlement-inscriptions-Belur 171 B. C. V. dated 1160 and 1200 A, D. mentioned Jain basti, but no traces now.
Pp. 980
82.
Grama (7 miles east of Hassan)-Keśava temple, east doorway of its hall once belonged to a basti at Eleyur, Channarāya Patna Taluk, it bears a Jain inscription on the lintel.
Śāntinātha basti by Sāntale, queen of Vişnuvardhana has an image of Sumati, two caturvimsati-tirthankara panels.
Markuli, a village two miles from Grama, pañcha-kūta basti has five Jina images and a 16 armed yakshi Chakreśvari.
P. 984.
Halebid (Belur Taluk): The city originally contained 720 bastis. 3 only now remain, of which Parsvanātheśvara is the largest.
Pp. 990
91.
3 Jain temples at Bastihalli; beautiful pillars, description given. Yaksha, Yakshi and different Tirthankara images-description given. 3 inscriptions.
P. 992.
Halebid. Hoysaleśvara temple. There is a solitary Jina figure on the rail.
P. 1005.
Heragu (Hassan Taluk)- Jain basti, a heap of ruins was built in 1155 A. D. dedicated to Pärsvanātha (Hassan 57); its Jain image removed by a Government.
P. 1023,
Markuli (Hassan Taluk) : Ancient basti, Hoysala style constructed in 1173 A. D. by Büchimayya, minister of Ballala II, Trikūtāchala in plan with images-description given.
Pp. 1037.
68.
Sravana--Belgoļa : Chief seat of Jain guru; detailed description of the antiquity. Full descriptions of the undernoted monu

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JAINA BIBLIOGRAPHY
ments on the hills given :
Chikka-betta, Śäntinātha basti, Supārsvanätha basti, Pārsvanā. tha basti Kattale basti, Chandragupta basti, Chandraprabha basti, Chāmundaräya basti, Majjiganna basti, Eradukatte basti, Savatigandha-varana basti, Terina basti, Santiśvara basti, Kuge Brahmadeva pillar, Mahänavami Mantapa, Bharateśvara, Iruve Brahmadeva temple, Kanchinadone, Lakki-done (pond), Bhadrabahu cave, Chāmundaraya's Rock, Dodda-betta (hill), Gommateśvara Colossal image—his life ; its Mahämastakäbhișekas in 1398, 1612, 1677, 1825, 1827, 1871, 1887; its mutilation by Rämänujācārya its enclosure; Siddhara basti, Akhande-bägilu (entrance), Tyagada Brahmadeva pillar, Chennanna basti, Odegal basti, Chauvisatirtha-kara basti, Brahmadeva temple. The village (Sravana Belgola)-Bhandarti basti, Akkana basti Sidhanta-basti, Danasale basti, Kalamma temple, Nagara Jinälaya, Mangayi basti, Jaina Math or monastery--its paintings and other antiquities described ; Kalyäni (pond), Jakki katte (tank), Chennanna's pond. Adjacent villages--Jinanātha pura, Säntinātha basti, five specimen of Høysala style of about 1200 A. D.- description given; east of the village Aregal basti, South-west of the village Samadhi-mantapa (Jain tomb), Hale-Belgola, a village--its Jina temple, there are also a Višņu and a Siva temples at the village; a ruined basti and mutilated Jina figure. Sanchalli village, a ruined basti of 1,120. 500 inscriptions (inscriptions at Sravana Belgoļa, E. C. II by R. Narasimhachar). Kaden District-Jains, 1,386.
P. 1089.
P. 1101,
Archaeology : the finest and oldest sculpture is in the Jain basti probably of the 11th century a beautiful Yakshim.
Ajjanpur (Tarikere taluk)-Jains, 16.
P. 1125. Pp. 1130
31.
Angadi (Mudigere Taluk)-2 Jain bastis, early Hoysala stylefigures of Neminātha, Chandranātha, Gommateśvara, Ara, Malli and Muni Suvrata, Yakshis--description given.
Pp. 1139.
40.
Bale-Honnur (Kadur dist.) : Inscriptions engraved on boulders in the river (E. C. VI, Kadur district --Koppa 17, 21 and 3); Māra, Santara king, son of Mayūra varma, the second-disciple of the great Muni Vadibhasimha Ajita Sena (1070 A. D.) ; Bommanakallu boulder, a Jina figure on it.

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237
P. 1141,
Birur (Kaden Taluk)-Jains, 25,
P. 1142.
Chikmagalur : the country formed part of the territory of the Jain kings of Humcha. Chikmagalur was a Jain settlement, Jain epitaphs of 11th century A. D.
P. 1152.
Kadur-Jains, 14.
Pp. 1153-
54.
Kalasa (Mudigere Taluk)-Kalasesvara temple probably a Jain originally. Kalasa. Karkala kingdom of original Santara kingdom of Pombachha (Humcha) ; Kings of this line Jains by religion (1246-1598 A. D.).
P. 1160.
Koppa (Koppa Taluk)---Jains, 17.
P. 1170
71.
Narasimharajpur (formerly Yedehalli), Jains, 30, the town consists of a single state, its end known as Singannagadde are three bastis and a Jain Math, inscription of A. D. 1778, and 1300, the basti and its metalic figures of Sarasvati, Ganadharapada (foot-print), Śruta (the Angas and Pūrvas)-descriptions given.
P. 1183.
Sringeri Town. 1 Jain basti. Vidyāśankar Hindu temple (A, D. 1338), its pradakshina west entrance has a figure of Jina or Buddha.
P. 1197.
Tarikere Town (Kadur dist.)-Jains, 32.
P. 1218.
Shimoga District-Jains, 2,982.
P. 1230.
History. The last of the Jain Humcha Kings became a Śivabhakta, taking the name of Gante Wodeyar was the progenitor of Keladi family.
P. 1242.
Antiquities of Belgami : Jain basti, a massive seated Jina in a private house of a colossal fallen statue of Jina to the east of the village.
P. 1244.
Jain Basadis at Humcha, Pancha-Basadi described in Nagar 35 as Urvvi-tilakam, a glory to the world, now in ruins.
P. 1275.
Bandalike or Bandamike (north of Shikarpur Taluk) : Šāntinātha basti.

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238
JAINA BIBLIOGRAPHY
P. 1279.
Belagāvi or Belgāmi (Shikarpur Taluk) : Jain Matha, no trace of Jain basti now, but figures of Jinas found in several parts of the village--one 10 feet high and 4 feet broad, another two feet high, a fourth 3 feet high, a fifth 24 feet high, the places indicated are sites of former Jain bastis. Bhadrāvati---Jains, 24 Chikka Magdi--a former basti has been converted into the pleasant Basavanna temple, an inscribed Jain figure (Shikarpur 201) and several Jain images lying about.
P. 1284.
P. 1291.
Pp. 1293
94.
Govardhangiri, fortified by Jinadatta, the founder of Humcha State; Sagar 55 an interesting Jain inscription, gives description of Kshemapura or Gerasoppe and Devarāya his guru was Panitāraya-this king performed head anoiting of Gummata; Nemiśvara Chaityālaya in Kshemapura.
Honnali (Shimoga dist.) - Jains, 11.
P. 1298. P. 1299
1301.
Humcha, a Jain village (Nagar Taluk): Correct name Hombucha (Pomburchchha and Patti Pomburchchha); a capital of a principality founded by Jinadatta (7th-8th century), an inscription of the 11th century traces the descent of Jinadatta to Kāha, of the Ugra-vamsa, lord of the Northern Madhura who was a successful leader in the Bhārata war in Kurukshetra; old events described, according to the late Huncha Svämi, Devendra tirtha Bhattāraka; these events happened in the year 500 of the fifth Kaliyuga (or 159 B. C.). Jain temples.
P. 1311.
Kumsi Town (Shimoga District) : Its correct name Kumbase, it was granted as an endowment by Jinadatta Rāya of Pumburcha (Humcha) for the Jain temple there.
P. 1312.
Kuppatur (Sorab Taluk)-in the Jain temple inscribed Jain images, a seated Jina 5 feet high with a seven hooded serpent.
P. 1319.
Nyamti (Honnali Taluk)-Jains, 7.
P. 1323.
Sagar (Sagar Taluk)-Jains, 8.
P. 1334.
Shikarpur (Shikarpur Taluk)-Jains, 39.
P. 1338.
Shimoga Town--Jains, 85.

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239
P. 1339. P. 132. P. 1349. P. 1370. P. 1417. P. 1424. P. 1431. P. 1443. P. 14+7.
Siralkoppa (Shikarpur Taluk)-Jains, 7. Sorab (Sorab Taluk)- Jains, 10. Tirthahalli (Tirthahalli Taluk) --Jains, 28. Chitaldrug District-Jains, 1,009. Challakere or Chellakere-Jains, 45. Chitaldrug Town- Jains, 70. Davangere-Jains, 272. Hiriyur Town-Jains 4. Holalkere, Jains 57. Husdurga Town-Jains, 134. Jagalur Town-Jains, 5.
P. 1450. P. 1453.
P. 1467.
Ni ginda (Hosdurga Taluk)—was the capital of a principality included in the Ganga empire 1500 years ago.
Jain
P. 1468.
Siddapur (
Hlakalmum Taluk)-at the foot of the Brahmagiri hill is a ba ti with a Jain image; not a single Jain living in the village at present.
203
B. C. LAW. Mathura : An Ancient Indian City (QJMS Vol. 32, No. 1, 1914) – Bangalore. P. 3. Among the earlier finds may be mentioned a broken four-fold
Jain image with a fragmentary inscription in Brähmi of the Kusan period (Exploration at Mathura by J. Ph. VOGEL : A. S. I. An. Rep. 1911-12, Pp. 120 -33).
P. 4,
Jainism was practised with great devotion at Mathura (Smith, Early Hist. of India p. 301). Under the Kuşāns, Mathura was an important religious centre of the Jains. Jains firmly established in the city from the middle of the 2nd Cent. B. C. Jains a flurishing community at Mathura in the reign of Kaņişka, Huviska and Väsudeva (RAPSON, An Ind. p. 174).
Pp. 5-6.
The Jain Āyāgapatas supposed to have a direct or indirect bearing on the later Vişnapatas met within Bengal and other places.

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Jarna BIBLIOGRAPHY
P. 7.
Importance of - Mathura in the political history of India. Submission of Brahmamitrā, the then King of Magadha, to Khäravela, the King-over-lord of Kalinga, as well as the hurried retreat of a Greek King, Dimita (Demetrios)--(E.1. Vol. XXKANOW and JAYASWAL).
S. SrikantAYA-Chitaldrug
(QJMS. 31 Nos. 3 & 4
1941
Bangalore).
P. 339.
The colossal image of Gomațanātha (Vardhamana Mahävira) at Śravanabe]goļa.
P. 342.
The Bhadrabähu caves at Sravanabe!cola and the Bhadrabahu inscriptions-Third century B. C. Sravāņa Belgoļa was perhaps within his (Chandragupta) vast dominions.
P. 314.
The Tamil, script developed later than Kannada Kannada was known early enough and it must have been derived from a proto-dravidian original and not from Tamil as is sometimes believed. Apparently ill the 4th century of the Christian era, at all events, Präkrit was the Official language and Prakrit and Sanskrit continued to interprct our thoughts and ideas for many centuries after the birth of Christ. The Jainas gave up Prakrit and began writing in Sanskrit about the 5th Century A. D. Jainism was in vogue carlier than Buddhism under Chandragupta Maurya and Srutakevali Bhadrabahu.
204
B. C. LAW. Vaišāli, Mahāvīra's Birth Place. (Jain Ant. Vol. X; No.I ; Arrah; 1944; Pp. 16-18).
Vaišāli (identified with the present village of Basarh in the Muzaffarpur dist. Bihar) the capital of the Licchavi Rājas and the head quarters of the powerful vajjian confederacy. The great city claims Mahavira as its citizen. H, was known as casalie or Vuišalika, that is, an inhabitant of Vaišali. Kund agrarna, the birth place of Mahävira was a suburb of Vaisali. Mahtīvira's mother Trisala was a sister of Cetaka who was one of the Vaišāli Räjas. Out of the forty-two rainy seasons Mahävira spent no less than twelve at Vaisali
Mahävira's parentswere worshippers of Pārśva and followers of Sramaņas. Śramaņas or wondering ascetics had been in existence ever since the time of the

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241
earlier Upamişadas and evidently the śramaņas that were followed by the parents of Mahävira belonged to one of the numerous sects or classes of Indian ascetics. Mahāvīra died at the age of seventy-two freed from all pains in the town of Pāvā.
A. N. UPADHYE, Tavanidhi And Its Inscriptions. (Jain Ant. Vol. X; No. II; Arrah; 1944; Pp. 49–51).
Tavanidhi is a Jain holy place, situated on the left side of Poona to Bangalore road, a couple of miles to the south of Nipani, in the Belgaum District. Its name variously written : Tavanidhi. Stavanidhi, Tavandi etc. A village is there known as Tavandi on the top of the hillock. In the valley there is a row of temples, five in number. This holy shrine is lately famous as Sri Kśetra Stavanidhi. A Mānastambha is there in front of the central temple. Two Kannada inscription Text given. The first inscription mentions Viranandi who flourished about the middle of the 12th century A.D. period assigned to the Pārsvanātha image. Today Tavanidhi is famous for Brahmanätha or Kśetrapala, Nayasena in his Kannada Dharmāmrta refers to Parsvanatha at Tavanidhi which is known to be a holy place,
206
S. SRIKANTHA SASTRI. Identification of Tavunidhi. (Jain Ant. Vol. XI; No. 1; 1945; Arrah; Pp. 1-3).
A. N. UPADHYE has suggested in Jaina Ant, Vol. X; P. 51, that Tavandi, near Nipani in the Belgaum District is the famous Jaina holy place mentioned by Nayasena in his Dharamämsta. But here the author identified Tavanidhi with the village Tavanandi, in the Kuppagadde holebi, Sorab Taluk, Shimoga District of Mysore, Epigraphical evidences cited.
It may be inferred that this Tavanidhi was a Saiva Centre where as Tavanidhi near Sorab was sacred to the Jainas. Taking all these facts into consideration it is probable that Tavanandi near Sorab is Tavanidhi mentioned by Nayasena.
A. N. UPADHYE : Tavanidhi. (Jain Ant. Vol. XI; No. II; Arrah; 1946; Pp. 15-16).
S. SRIKANTHA SASTRI has identified Tavanandi near Sorab as Tavanidhi (Jain Ant. Vol. XI; No. I; Pp. 1-3) and about the evidence of Silavijaya's Tirthamālā he opines that it is not precise.
Dr. UPADHYE maintains that Śılavijaya refers to Tavanidhi in Belgaum Dt, and quotes the text of the Tirthamälā,

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JAINA BIBLIOGRAPHY
208
K. R. VENKATRAMA AYYAR. Äyirattali--A Cola Capital (Prs. Ind. Hist. Cong.) Allahabad, 1946.
P. 160. Āyirattali, also called Palaiyāru and Muļikondasolapuram, one of the capitals of the Colas. Āyirattali means the 'thousand temples'. When Appar visited Vadatali or the 'northern shrine of Palaiyāru he found the central shrine of Siva obscured by a new vimānam put up by Jains, who had obtained possession of the place, and with the help of the chief of the place, probably the Muttaraiyar chief, he had the temple cleared of the Jains and caused a new vimānam to be built for Siva.

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Section I
209
W. P. CORNISH. Report on the Census of the Madras Presidency, 1871, Vol. I. Madras, 1874.
VI-CENSUS REPORT
Buddhists and Jains and their distribution.
Pp. 113-115. Buddhists and Jains-Buddhism extinct-Rise of the Jain sect on the downfall of Buddhism-Jain tenets-Sectarian divisions-Jains; a distinct community-Decline of the sect through Brahmanical persecution.
1875-77.
William Wilson HUNTER. Statistical Account of Bengal, 20. Vols. London;
210
Vol. 7, p. 224. Rangpur: The Jain population appears to be confined to the Kayahas or Märväris who have settled in Rangpur, most of whom are wealthy.
merchants.
Vol. 7, p. 383. Dinajpur: The Jains are represented by about a dozen banking
families.

Vol. 8, p. 52, Rajshahi In 1871 the Jains were principally confined to the town of Rampur Bauleah, and were nearly all Märväri bankers and traders, and very wealthy.
Vol. 9, Pp. 58-59, 158-159, 252-265. Murshidabad: The Jains are specially influential in the District of Murshidabad. Harakh Chand Jagat Seth, the fourth Jagat Seth, renounced Jainism and became a Vaiṣṇava. The Parasnath hill in the Hazaribagh District is the most celebrated place of Jain pilgrimage in Bengal. It is thought to have been built by Khusal Chand, the predecessor of Harakh Chand.
Vol. 11, p. 64. Jains in Patna.
Vol. 12, Pp. 39, 41. Gaya: The Jains have a temple at Gaya, and another at Navada-Ruins of Jain temples are common all over the district, testifying to their former ascendency.

Page #269

244
JAINA BIBLIOGRAPHY
Vol. 14, pp. 82-83, 86-87. Bhagalpur : Kabirpur, situated near Champanagar, is a place of worship belonging to the Jains. Below the buildings of the sannyāsis in Sultangunj is a small temple dedicated to Pārsvanäth. The sannyāsis say that Baidyanātha has given orders that the Jains shall no longer worship on his sacred rock.
Vol. 15, p. 60. Jains in Munghyr.
Vol. 16, Pp. 84, 207--227,318. Jains in Hazaribagh: Their history. Philosophy Religion Pilgrimages to Pärasnäth hill-Jains in Lohardaga.
Vol. 17, Pp. 40, 298–302. Jains in Singbhum : Ruins of Jain temples in Manbhum.
Vol. 18, p. 79. Jains in Cuttack.
211
E J. Kitts. Report on the Census of Berar, 1881,---Bombay, 1882. Pp. 73---76. Jains.
Antiquity of the Jains in the province of Berar. Doctrines and customs. Priests and the laity. Among the 84 Jain sects, some only are represented in the country of Berar. The Porewārs, Khandarwāls, Agarwāls and Setwāls are Digambaras. The Oswäls and the Srimālis are Svetämbaras. Statistical data on the Jaina population of the different districts of Berar.
212
Rabort on the Census of British India, 1881.
3 Volumes-London-Calcutta, 1883.
Volume I.
Pp, 23-24. Jaina population of India : 12,21, 896, may be a proportion of 48 for 10,000.
P. 42. Distribution of the Jain population in the principal provinces.
Volume II.
Different tables of religious statistic.
Volume III.
The appendix B, consecrated to the religions of the Panjab, contains some rare information relating to the Jains.

Page #270

JAINA BIBLIOGRAPHY
245
213
Lewis Rice. Report on the Mysore Census of 1811.---Bangalore; 1884.
Pp. 62-63. Jains, Hindus by nationality, not Hindus by religion. To them is due the earliest cultivation of the South India languages and all the early literature of Karnataka. Their principal seats in the State are at Śravana Beg!oļa in Hassan District, Maliyur in Mysore District, and Humcha in Shimoga District. Distribution of the Jains in India.
P. 73. Cultivation of the Kannada language by the Jains down to about A. D. 1300.
214
H. B. ABOTT. Census of India, 1891, Vol. XXVI : Rajputana, Pt-1--Calcutta, 1892. P. 29. Ratio per 10,000 of all ages (Jains).
Table VII-Part D (xlv---xlvii). Ages by religions-Jain population,
Table VIII--Part D (lxxi-lxxiii). Civil condition by religions and age-Total Jain population.
Table IX---Part D (lxxxv). Education by religion and age. Jains.
215
Census of India, 1891, 3 Volumes-London, 1892-1893. Vol. I. Tables of religious statistic. The number of the Jains rose to 14,16,638 (tab. VI).
(Vol. III). General Report by J. A. BAINES.
Pages. 162. Brief review on the Jainism.
172. Proportion of the Jaina population : 49 for 10,000. 176. Geographical distribution of the Jains. Statistical Atlas of India, Second edition-Calcutta, 1895. Ch. XVI.-Statistic of the religions. Number of the Jains : 15,00,000. Bearing to the total population : 0.5% See : Map of the religions, Plate II.

Page #271

246
JAINA BIBLIOGRAPHY
216
S. M. EDWARDS. Census of India 1901, Vol. II :-Bombay, (Town and Island), Part 5: Report, Bombay, 1901.
Pp. 22, 79. Mandvi has been a Jain centre for the last seventy or eighty years.
217
S. C. ALLEN. Census of India, 1901. Vol. 4 :--Assau, Part I, Report. Shillong,
1902,
P. 46. There are 1,797 Jains in the Province. Some 1,600 are found in the Brahmaputra valley. Most of them are Mārvāri merchants,
218
S. M. EDWARDS. The Rise of Bombay. Bombay, 1902. (Reprinted from Vol. X of the Census of India Series 1901).
P. 269. Considerable increase of the Jain population in Bombay by 1848 A. D.
P. 324. Enormous expansion of the Jains by 1891 A. D.
219
K. S. MACDONALD. Baroda Census Report, 1901. (CR. cxvi, art. 6, 1903, Pp. 46-47).
P. 57. The Jains, 48,290 strong, reject the Vedas, yet call themselves Hindus. They observe caste distinctions and intermarry with Hindus. The sacred books of the Svetāmbara Jains are in the Māgadhi Prākrit language, and those of the Digambara Jains in Sanskrit. The Dhundia Jains carry the doctrine of the preservation of animal life to a shocking extent.
220
Hanry YULE and A. C. BURNELL. Hobson-Jobson, London, 1903.
P. 447. Jain.
221
Census of India, 1901, Volume I.--Calcutta, 1903.

Page #272

JAINA BILIOGRAPHY
247
Part I. Report by H. RISLEY.
Pp. 367-369. General review on the Jainism.
The Origins-Mahāvira. Separation of the Svetāmbaras with the Digambaras. Difference between the Jainism and the Buddhism. The Jains in the actual period.
Pp. 381-382. Statistical data. The total number of the Jains is 13,50,000. Their geographical division with map.
Part II. Tables by H. Risley and E. A. Garr,
To consult in particular the tables V, VI, VII and XIII.
222
E. A. Gait. Census af India, 1911, Vol. I: India, Part A : Report.-Calcutta, 1913.
P. 119. Hindus and Jains--The Jains share the Hindu belief in transmigration as the doctrine of Karma-They reject the Vedas and worship their twenty-four deified saints-Many Jains regard themselves as Hindus.
Pp. 126-127. A map showing distribution of the Jains in India-3,53,000 are found in Rajputana and Ajmere-Merwara and 8,15,000 in the adjoining States and provinces. They form an integral part of the Hindu social system. Some of them in quite recent times have joined the Arya Samāj.
223
L.S.S.O' MALLEY. Census of India, 1911, Vol. 5: Bengal, Bihar and Orissa and Sikkim. Part 1 : Report.--Calcutta, 1913.
Pp. 209-10. Jains .number 11,411-Birth of Mahāvira at Vaiśāli - Ancient Jain Shrines in Patna city, Rajgir and Päwäpuri-Pärasnäth Mountain-Travels of Mahāvira-Jain remains in Manbhum--Three main sects of the Jains.
P. 213. Connection of the Kumbhitapatias with the early Buddhists or Jains.
224
L. S. S. O.' Malley. Census of India, 1911. Vol. 5 : Bengal, Part II, Tables. - Calcutta, 1913.
Pp. 152—190. Table XIII; Caste, Tribe, Race or Nationality. Part A. Jains.

Page #273

248
JAINA BIBLIOCRAPHY
225 L. S. S. O.' Maley. Census of India, 1911, Vol. 6. City of Calcutta, Pt. I : Report-Calcutta, 1913.
Pp. 23-24. 1,797 Jains-Most of them are Märvāri merchants from Rajputānā.
226 C. T. LLOYD. Census of India, 1921. Vol. 3 : Assam. Pt. I : Report. Shillong, 1923.
P. 56. The Jains-Increase of their number in the decade from 2,500 to 3,500. They are traders from Rājputānā or Western India. Number of Jains by sect : Śvetāmbara
9 Digambara
227 Sthānakvāsi Sect unspecified
3,264
Total
3.503
227
W. H. THOMPSON. Census of India, 1921. Vol. 5 : Bengal. 2 Pls. Calcutta, 1923. Pt. 1; Pp. 166-167 and Pt. 2, p. 28. The Jains and their number :
1881 ... ... 1,529. 1891 ...
4,912. 1901
5,232. 1911
6,782. 1921
13,369.
228
W. H. THOMPSON. Census of India, 1921. Vol. 6: City of Calcutta. 2 Pts. - Calcutta, 1923.
Pt. I, P. 38; Pt. 2, pp. 7, 11, 18-19. The Jains-- They number 5,678.
229
P. C. TALLENTS. Census of India, 1921. Vol. 7 : Bihar and Orissa. 2 Parts, -Patna, 1923.
Pt. 1, Pp. 123-124; Pt. 2, pp. 18, 19, 20, 29, 46. The Jains-Definition of a Jain-The Jains are not all Vaisyas-Many Agarvāls are Jains-The Jains are not a Hindu caste--They deny the authority of the Vedas-- They number 4,610.

Page #274

JAINA BIBLIOGRAPHY
249
230
Lt. Col. B. L. COLE. Census of India 1931. Vol. XXVII–Rajputana Agency, Report and Tables, 1932.
P. 6-Bikaner-Jains have increased by 22.2 (Variation per cent. 1921-1932.)
Jains
1921
Persons 23,555 28,773
Males
9,840 12,479
Females 13,715 16,294
1931
P. 7.-Variations in certain castes in Bikaner.
1931
1921 Oswal 27,568
24,551
Increase percentage.
Increase actual
3,017 12.3
P. 8-Mārwär-Jains-variation percent :
1921-31 State Urban
10.2 Rural
8.6
-5.3
P. 9-Jaipur variation in 1921-31. Jains :
S..01 P. 22—The Urban population per 1000. Jains 60
The rural -do- -do--'Jains 22
P. 25--Religious distribution in Urban & Rural Areas per mile of each Religion:
Jain Jain
308 (Urban) 692 (Rural)
60 (Urban) .... 22.(Rural)
Jain
Urban population Rural population
w
..
Jain ...
298
246
Number per mile of the total population who live in townsRajputana - 308 Dholapur - 267 Kotah - Abu Dist. - 1,000 Dungarpur - 236 Kushalgarh Alwar - 434 Jaipur
415 Marwar Banswara - 80 Jaisalmer 180 Mewar - Bharatpur
Jhalawar - 273 Partabgarh Bikaner
Karauli - 817 Shahpura - Bundi - 340 Kishangarh - 471 Sirohi ***
Tonk ....
175
III III.
502
584
352
. 177
378

Page #275

250
JAINA BIBLIOGRAPHY
Pp. 48-49. The sex ratio by religion-for the population at all ages the highest proportion of females is 1,060 and is recorded by Jains (1931) and 1,073 (in 1921). The excess of females in the Jain community is due to the absence on business in other parts of India of many males.
P. 49.
P. 57.
Numbers of females per 1,000 males
Oswal
1,085
Suraogi
The later age for marriage among Jains is very noticeable: Jains Unmarried Widowed Married Year 1931. 251
45
189
The high proportion of widows among Jains is due to the prohibition of remarriage. The excess of married females among Jains is due to the absence on business in other parts of India of many husbands.
P. 66. Proportion of the sexes by civil condition:
M. 146
F. 155
Jains
P. 96. Progress of literacy: 1931
Jains
Unmarried 657
P. 98.
Population in Number of literates 1931 (000's (000's omitted.) omitted.)

M. 76
F. 4
Married
1,175
Males
607
Variation in population
per cent. since 1921
M. 8.3
F. 69
Widowed. 2,815
Females
32
909.

Variation in No. of literates since
1921.
P. 113. Chap. XI, Religion-In every 1,000 of the population are 27 Jains. Main varitations since 1921-Jains-7.5.
M. 13.3
F. 46.7
P. 114. 79 per cent. of all Jains are found in Marwar (38), Mewar (22), Jaipur (10) and Bikaner (9) and are also returned in comparatively small numbers from other States, where they are in larger numbers, their variation per cent. in the decade is as in the margin. The increase in Bikaner is on account of greater openings for trade in the Canal Colonies, while the relatively small increase of 7.5 per cent in the Jain population in the whole Agency

Page #276

JAINA BIBLIOGRAPHY
251
is due to the absence of many males engaged in trade in all parts of India. The proportion of 1,060 females per 1,000 males, the absence of many married males and the prohibition of widow re-marriage are not factors that are conducive to a high rate of increase, The numbers by sects are as in the margin and show the actual variation in the intercensal period. The figures would appear to indicate that in 1921 many of the Svetāmbar sect were returned under 'others' (unspeified). Sect. 1931
1921
Digambara
76,237
71,312
Svetāmbar Baistola Terapanthi
1,34,615 50,228 38,563
55,969 48,046 31,020 73,375
Others
1,105
Marwar
10.2
Mewar
4.5
Jaipur
Bikaner
22.2
Jains pro rata prefer an urban existence,
P.116. General distribution of the population by religion.
Actual No. Proportion per 10,000 Variation per cent. in 1931.
of population in 1931. 1921-31.
3,00,748. M. 1,46,004 F, 1,54,744
268
7.5
Table V.-Towns arranged territorially with population by Jain religion.
P. 18. Agency, State or Dist. and town.
Persons.
Males,
Females,
44,176
48,389
Rajputana Abu Dist.
92,565
21
10

Page #277

252
JAINA BIBLIOGRAPHY
Persons.
Males.
Females.
Agency, State or Dist and town,
Mt. Abu
21
10
Alwar
1,653
850
803 461
500
Alwar city Bahadurpur
19
Behror Govindgarh Rajgarh
23
104
108
Rangarh Tijara
143
144
Banswara
370
192
178
Banswara
192
178
370 1,199 455
643
Bharatpur Bharatpur city
556
233
202
Bhusawar
Bayana
152
91
Dig
204
Kaman
242
91
Kumher Weir
116 116
48 34 9,299 3,059
66
Bikaner Bikaner city
21,504 6,957
12,205 3,898
Bhadra
34
57
Bidasar
655
897
Churu
1,552 1,633 1,411
761
872
600
Dungargarh Hanumangarh
811 42
79
37
Nohar
228

Page #278

JAINA BIBLIOGRAPHY
253
Persons.
Males.
Females.
Agency, State or Dist. and Town.
Rajaldesar
1,367
540
327
Rajgarh
940
399
541
669
289
380
Ratangarh Reni
502
227
3,964
1,706
275 2,258
9
20
11
822
Sardarshaher Sri Ganganagar Sujangarh Suratgarh Bundi Bundi city
1,972
119
1,144
63
56
1,367
657
710 398
739
341
Keshoraipatan
72
Lakheri
31
Nainwa
540
264
276 212
Dholpur
480
268
Dholpur city
41
34
77
Bari
427
Rajakhera
228
199
673
Dungarpur
696
1,369 763
387
376
Dungarpur Gabakot
370
177
193
236
Sagwara Jaipur
109 6,302 3,828
127 5,936
12,248
Jaipur city
7,242
3,414
Amber
11
Bourat
Bamanawas
Baswa

Page #279

254
JAINA BIBLIOGRAPHY
Persons.
Males.
Females.
Agency, State or Dist. and Town.
Bissau Chaksu Chaumu
27 118 117
Chirawa
Dausa
90
540
Fatehpur Gangapur Hindaun
87
Jhunjhunu Khandela Khetri
183 120
97
349
138
336
Kotputli Lachmangarh Lalsot Malpura Mandawa Manoharpur Naraina Nawai Nawalgarh Nimkathana Ramgarh Sambhar Samod Sawai Madhopur Shahapura Sikar Snighana Sri Madhopur Surajgarh Toda Bhim
420
748 12

Page #280

JAINA BIBLIOGRAPHY
Agency, State or
Dist. and Town.
Toda Raisingh
Udaipur
Uniara
Jaisalmer
Jaisalmer
Jhalawar
Jhalrapatan
Patan
Karauli
Karauli
Mandrail
Sapotra
Kishangarh
Kishangarh
Rupnagar
Sarwar
Kotah
Kotah city
Baran
Mangrol
Sangod
Khushalgarh
Kushalgarh
Marwar
Jodhpur city
Bali

Persons.
408
10
268
164
164
718
160
558
366
352
14
1,050
732
129
189
1,548
1,034
313
94
107
569
569
27,940
4,773
1,359
Males.
216
6
143
65
65
361
85
276
180
172
8
562
279
69
104
811
537
160
52
62

286
286
12,866
2,465
594
Females.
192
4
125
99
99
357
75
282
186
180
6
498
363.
60
85
737
497
153
42
45
283
283
15,074
2,308
765
255

Page #281

256
Agency, State or
Dist. and Town.
Balotra
Barmer
Bhinmal
Bilara
Didwana
Jaitaran
Jalore
Kuchaman
Ladnun
Lohawat
Makrana
Merta
Mundwa
Nagaur
Nawan
Nimaj
Pachbhadra
Pali
Phalodi
Pipar
Pokaran
Sadri
Sambhar
Sojat
Mewar
Udaipur city

Persons.
870
1,639
1,441
417
189
426
1,244
484
2,933
805
17
274
37
1,733
275
262
455
1,555
2,509
785
13
2,052
76
1,317
11,572
5,076
Males.
440
790
631
194
84
204
564
250
1,256
309
9
131
21
803
139
114
214
778
1,062
343
10
813
43
605
6,003
2,706

JAINA BIBLIOGRAPHY
Females,
430
849
810
223
105
222
680
234
1,677
496
00
8
143
16
930
136
148
241
777
1,447
442
3
1,239
33
712
5,569
2,370

Page #282

JAINA BIBLIOGRAPHY
Agency, State or
Dist. and Town.
Benera
Begun
Bhilwara
Bhindar
Chhoti Sadri
Chitorgarh
Deogarh
Jahajpur
Kapasin
Kherwara
Kotra
Nathdwara
Pur
Salumbar
Partabgarh
Partabgarh
Shahpur
Shahpur
Sirohi
Sirohi
Erinpura
Kharari (Abu Road)
Shivganj
Tonk
Tonk city
Chhabra
Nimbahera
Pirawa
Sironj

Persons.
190
414
740
910
621
590
805
79
545
12
13
416
548
613
2,597
2,597
499
250
2,748
1,137
5
190
1,416
2,593
762
137
599
720
375
Males.
102
196
392
450
330
309
389
48
298
57
226
274
271
1,270
1,270
250
249
1,245
516
2
112
615
1,343
506
67
322
366
179

Females.
88
218
348
460
291
281
416
31
247
7
6
190
274
342
1,327
1,327
249
1
1,503
621
3
78
801
1,253
356
70
277
354
196
257

Page #283

258
JAINA BIBLIOGRAPHY
P. 37. Age, sex and civil condition,-- Jains.
Widowed
Unmarried 1,25,152 75,521
Married 1,23,732
Population Persons. 3,00,748 Males. 1,46,004 Females. 1,54,744
51,864
56,889
13,594
49,631
66,843
38,270
Females.
4,310
Literate
Pessons.
80,270 2,20,478
2,604
Males. 75,960 70,044
Illiterate
1,50,434
Literate in English
2,541
63
231
G. S. GHURYE. Census contribution to the Racial Analysis of India : A valuation, (QJMS. Vol. 27-Nos. 3 and 4, 1937, Bangalore).
P. 297. Census of India, 1931 Vol. 1, Part III, by B. S. GUHA. There is
no reason why, because one caste gives a low value of R. C. R. L. with another caste, which again gives, more or less, a similar value for R. C. R. L. with a third caste, that the first caste should give a low value for R. C. R. L. with the third. Instance from Dr. B. S. GUHA's own data. The R. C. R. L. between the Bania Jain and the Chitpavan Brahmins is 9.53, that between the Rajput and the Chitpavan Brahmin is 5.45 and yet that between the Bania Jain and the Rajput is over 14.
P. 299. In his attempt to explain the smaller value of this co-efficient
between the Rajputs and the two Gujarat castes of the Bania Jain and the Kathi than those between these latter and the Malve Brahmins, Dr. GUHA employs the absence of the brachycephalic strain in the Malve Brahmins to account for the difference. But Dr. GUHA forgets to explain why the same 'brachycephalic' Rajputs do not show even such values of the R. C. R. L. with Nagar Brahmins and Audich Brahmin, while they show much smaller values of the co efficient with some castes of Maharashtra.
P. 315
Dr. GUHA concludes that there is "a very intimate relationship between the peoples having a more intermediate head-form in Gujarat, Maharashtra, Kannada, Tamil Nadu and Bengal."

Page #284

JAINA BIBLIOGRAPHY
259
Going through the table (A) one finds that intimate relationship exists between the Nagar Brahmins, on the one hand and Bania-Jain and the Kathi, on the other; and also, perhaps, between the Kathi and the Brahma-Kshatri; and the Audich Brahmin and the Bania-Jain.
P. 317. The Nagar Brahmin, the Kathi, the Bania-Jain, it is only the
Bengali Kāyastha who has the third degree of association with them.
P. 319. From Table (A) it is seen that of the four Gujarat castes, the
threc peculiarly Gujarati castes, viz. Nagar Brahmin, BaniaJain, and Kathi, show no association with any South Indian caste except the Kanarese Brahmin. Both the Nagar Brahmin, and the Bania-Jain, have only second degree of association with the Kanarese Brahmin, while the Kathi has none whatever. Two of them, viz., the Bania Jain and Nagar Brahmin have fair decree of association with the Marathi castes.
P. 329. Previous
figures (Averages)
Dr. Guha's Averages
C. I.
Differ- Previous ence. Measure-
ments. (Ave.)
Dr. Guha's DifferAverages ence. N. I.
Bania-Jain
78.52
80.58
2.06
76.30
70.26
-6,94
232 (i)
SWAMI PRAKASH CHANDRA. Census of India-Jaipur State, 1941. Part I, Report. Jaipur, 1942.
Pp. 14-25. Proportion per 1,000 of the total population and of each community living in towns--Jains-465. The proportion per 10,000 of urban population of each community as compared with that of rural one shows that the Jains living in towns is about for times more than those living in the villages.
P. 23. Mean-age-Jain--Males-1941 : 27.23; females 26.60. The Jains have had comparatively the highest mean-age which the Mohamadans the lowestit therefore testifies that Muslims are very prolific as the number of children under 10 is higher than in any other community.

Page #285

JAINA BIBLIOGRAPHY
P. 25-Proportion of females per 1,000 males in Jain community in the
districts:
260
Jaipur city
Amber
Dausa
Gangapur
Hindaun
Jaipur Sawai
Kot-kasim
Madhopura Sawai
885
1,063
777
911
784
888
833
Malpura
Sambhar
Shekhawati
Torawati
Khetri
Sikar
Uniara
890
918
Jain females predominate in Torawati. The Proportion of Jain females is the lowest in Thikana Khetri.
917
1,155
630
1,080
779
P. 27. Mean-age-Jains. Age distribution of 10,000 of each sex.
P. 32. Diagram No. 32. Age distribution of 100 of each sex by Jain community-age-groups.
Diagram No. 36-Diagram showing proportion of persons over 60 per 100 aged 15-4 & married females aged 15-40 per 100 females of all ages-Jains.

Diagram No. 37-Diagram showing proportion of children under 10 of both. sexes per hundred to persons and females aged 15-40.
P. 32. Females per 1,000 males by Jains and age. Diagram No. 033-Females per 1,000 males by Jains & age.
Diagram No. 035-Distribution by civil condition of 100 of each sex-Jains. P. 36. Distribution of married per 1,000 Jains. Males 396, females 467.
P. 37. Proportion per mile of each sex who are married at the age-periods, 0-5, 5-10, 10-15 respectively for the years 1941 and 1931.
P. 38. Comparative statement showing extent to which infant marriage (under 5 years of age) prevails among the Jains.
P. 39. The proportion of infant marriage among the Jains on the whole is rather low. Only 3 out of 15 units have recorded infant marriage among the Jain community. The highest proportion is noticeable in Dausa and Sawai Jaipur among males and the lowest in Malpura amongst females only.

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261 Widowhood seems to be higher among the females of Jain community because social and religious sentiments debarring widow-marriage have this say to a large extent. The highest number of widowers and widows is among the Jains. The statistics show that though the Jains do not favour early marriages, yet the proportion of widowhood is very high. .
P. 54. Out of the Hindu, Muslim and the Jain communities, the highest proportion of literate females is noticeable among the Jains and the lowest among the Hindus.
Diagram 54-Progress of literacy per 1,000 females aged 5 and over.
Diagram 55-Progress of literacy per 1,000 males aged 5 and over.
Diagram 56-Literacy by community and age per 100.
P. 55. Literate per 10,000. Jains-4,190 (Males : 681, Females : 1,222) all ages.
P. 60. Variations in the figures for the Jain community since 1911. No. in 1941
1931 1921
1911
31,842
29,492
29,488
38,408
Variations per cent. :
1931-41
1921-31
1911-21
-
-
-
7.96
7.96
-
01
:-23.2
Population of each community with variations since 1931.
Jains.
Nos. Population Percent % age in 1931 31,842 1.05 1.12 16,802
in Jaipur State. 15,040
Variaiions -.07
Males
Females
Total : 31,842

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262
JAINA BIBLIOGRAPHY
232 (ii) Swami Prakash CHANDRA. Census of India—Jaipur State, 1941. Part II, Tables.
Pp. 30-31. Table V.--Towns arranged territorially with population by Communities-Jains.
P. 41. Table VII.-Age, Sex and Civil condition--Part 1, Jains P. 133. Table XII.- Part 1, Literacy by community and Age---Jains.
State Jaipur. Total Persons. Literate Persons.
Illiterates Persons, 27,744
11,625
16,119 Males. 14,762
Males. 10,039
Males. 4,723 Females, 12,932
Females. 1,586
Females. 11,396 Literate in English :--Persons, 1,237; Males : 1,211; Females : 26.
P. 135. Table XI.-Literacy by community and age. Part II, by City. Nizamats and Thikanas.
Table XIII.-Part II--community by Nizamats, Tehsils, Towns and Thikanas--Jains,
P. 179. Provincial Table No. II. Population of State, under Administrative Units by communities and literacy. State Jaipur, Jains.
233 Vilās Ādināth Sangave. Faina Community—a social survey. Bombay, 1959. Pp. l-xviii; 1-480. Chap. I. Population Jains: total, distribution, age. sex composition,
fertility and longevity, unmarried, married and widowed,
literacy-charts and diagrams in the Appendices. Chap. II.
Divisions in the Jaina community (Religious Divisions) : early
history, Schism, Sects. Chap. III.' Divisions in the Jaina community (Social Division): varnas,
castes (also in Chap. VI). Appendices-84 castes with places of their origin Dist. showing gotras, dynasties, places of origin and
family deities, Chap. IV. Marriage and position of women. Chap. V. Jain Ethics and miscellaneous customs and manners : meaning of
Jainism--fundamental principles-Philosophy-theory of Karmamoksa (salvation)-Ethics--worship-festivals and fasts-superstitions--samskāras--places of pilgrimage---occupations and profes

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263
sions-(also in Chap. VI)—food and drink--dress and ornamentslanguage and literature-Jaina Institutions (also in Chap. VI.).
Chap. VI. The working model : Names and surnames---Sects and sub
sects-gotra, sangha, gana, gachchha and SakhāEndogamy, exogamy and Polygamy--education-Institution of Bhattāraka-Ascetic stage-criminals-family deity-family organisation--inter-marriages-festivals-rites, Sacred thread
priests--death ceremony-worship of Hindu deities. Chap. VII. Retrospect.
Chap. VIII. Epilogue : Jaina population according to 1951 census.
234
DULICAND PAKSIKA, Jaina ratrådarpanna.-Delhi, 1888. Guide to the Jain sanctuaries (in Hindi).
235
L, De MILLOUE. Petit Guide Illustre au Musee Guimet, Paris, 1894.
Pp. 37-40. On Jainism.
References to some Jain works of secular importance are also found on Pp. 605, 611 etc.
236
.
Petit guide Illustre au Musee Guimet. Fisth recension. Paris,
L. de MILLOUE. 1905.
Pp. 108-112. Short explanation of Jainism. Description of some objects of Jain art, namely :
1. Bas-relief in stone representing Vrişabha. 2. A small statue in bronze of a Tirthankara (Puspadanta or Munisuvrata 7). 3. A small statue in white marble. 4. Black stone with the image of Śitala, the tenth Tirthankara.
237
H, E. A. COTTON. Calcutta Old and New. Calcutta. P. 988. An account of the Jaina temple of Rai Buddreedas Bahadur,

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264
JAINA BIBLIOGRAPHY
- 238
Guide Illustre du Musee Guimet de Lyon. Chalon--sursaone, 1913.
P. 63. Some references to the Jain collection in the museum,
239
A Guide to Chanderi. Archaeological Department, Gwalior, 1928.
P. 5. Budhi (old Chanderi) possesses mostely Jain temples of the 10th or 11th century all in ruins-its history.
P. 20. The rock-cut Jain sculptures excavated in the Khandar hill are the only vestiges of pre-Muhammadan style of monuments.
Pp. 24-25. (n) The Chaudhari Jamindars of Chanderi of Rajput decent were Jains-Tarachand a favourite of Aurangzeb adopted Islam-but rest of the family professed Jainism. The Chaudharies served under the Bundelas and their meritorious service was rewarded with titles of Faujdār, Rajdhar and Sawāi. Chawdhuri Hride Sahai celebrated Jain car festival at Rämnagar and secured the religious title Singhai in 1836.
P. 39. Jain temples in the town-built in the days of Bundelas.
P. 40. Chanderi a place of Jain Pilgrimage. Jain image carved in a hill called Khandar bearing inscriptions of 13th century A. D.
Plate XVII. A modern Jain temple, Chanderi (built in v, s. 1893).
Plate XVIII. Rock-cut Jain images, Chanderi in Khandar hill of 13th century.
P. 41. Remains of old Jain temples in several villages round above Chanderi-like Thoban.
Plate III. Showing pointed spires of a Jain temple as seen from the fort.
Plate XIX. Images in the Ruins of Jain temples-old Chanderi --List of inscriptions discovered at Chanderi --
No. 2-v. s. 1252, 1291-1303, 1316 No, 22, v. s. 1690.
No. 3--V. s, 1280.
No. 4-v. s. 1283.

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265
240
Constance E. PARSONS. Mysore City. ---Bombay, Calcutta, Madras, 1930.
P. 151. Jain shrines and the Yelwal Road, Sāntiśvara Basti, opposite the Umbrella gate of the palace, at the south corner of the road leading to the Jagan Mohan Mahal from the Lansdowne Bazar, is one of the city's chief Jain temples, the śāntiśvara Basti; inscribed metal image of Anantanātha, records that Devarājanripati and his wife Kempammanni set up the image in 1832; two inscriptions on the doorways, dated 1832; two lamp stands given to the shrine by the Rani Devajammanni-queen of Chäma Raja Wadiyar IX, great grand father of the present Mahāraja.
Pp. 154-55. Śravana-gutta or Comatagiri. (plate) image 18 ft. high; an inscription dated 1423 A. D. (Mysore Arch. Repf. 1918 p. 64 and 1919).
241
Directory of Forts in Gwalior State-Archaeological department, Gwalior State, 1932.
P. 22 (n). Budhi (old) Chanderi-numerous remains of Jain temples of about 10th century A. D.
P. 46. Two furlongs to end south of Matadevi temple and Suroj kund tank stands a half ruined three storeyed Jain temple having few loose idols. The lintels of the doors have figures of Tirthaņkaras (15th century A. D.).
Pp. 52-57. Gwalior fort--With numerous rock-cut and Jain sculptures. Two or three Jain images in Lakshmana gate of Gwalior fort. Nude Jain sculptures on all faces of the Fort rock--dated inscription showing their excavation in 1440—1472 A. D. during the reigns of Dungar Singh and his son Kirthi Singh of Tomar dynasty. All the sculptures falling into five groups. Those situated in the north-west corner of King George park being most important. The largest image of Ādināth being 57 ft. high-defaced by Babar in 1527, repaired recently by the Jain community.
P. 73. All the Jain temples of Narwar (50 miles S. W. of Gwalior) were destroyed by Sikandar Lodi in 15th century.
:
242
D. R. SAHNI. Guide to the Buddhist Ruins of Sārnāth. 5th ed.-Delhi, 1933.
P. 3. Sārnāth---sacred place of Jains-death of Sriamsanātha the 13th predecessor of Mahavira at Särnāth. Modern temple near the Dhamekh Stupa

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JAINA BIBLIOGRAPHY
dedicated to the above saint-few images of the Jaina patriarchs of mediaeval period discovered at the excavations of Sarnath.
266
P. 37. Jain temple of Sriamsanatha on the Dhamekh Stupa-erected in 1824 A. D.
P. 51. Map of Sarnath-showing Dhamekh stupa and the position of Jain temple.
243
V. S. AGARWALLA. Handbook to the sculptures in the Curzon Museum of Archaeology, Mutira.-Allahabad, 1939.
P. 5. Chronology of Muttra Art, Mahavira art 599 B. c. to 527 B. C.
P. 27. Mention of detached heads of Tirthankaras shown in the museum.
P. 31. Ayagapata-ornamental slab, bearing the representation of a Jina or some object of worship-Q2 (Tablet of Homage in court B south half)-inscribed in characters of Ist century B.C. carved with a nice example of a Jain stupa.
P. 32. Mention of excavations of railing pillars from the Jain establishment at Kankalitila--Jain art antiquity as early as the Buddhist art. Mention of Jain stupas at the Kankali site Muttra of Ist and 2nd century n. c. Image af Tirthankara (B. I.) of Gupta period. Two steles (B. 67 and 68)-representative of popular Jain art images of Tirthankaras of Kushana period. The Jain symbol of Srivatsa in images later on adopted in Vishnu iconography.
P. 34. Mention of the image (B 4) of Jain Tirthankara Ṛshabhanatha dedicated in year 84 of king Vasudeva by a Kutumbini.
P. 35. Jain images from Kankali Tila (court C) with inscriptions.
Pp. 42-3. Mention of the head of Tirthankara (B 61 ht. 2'-4") in court D. North half of 380-81 A, D.. refers to Bhattaraka Mahārājädhiraja Srt Chandragupta an images of Tirthankara in the left corner of Gupta and post-Gupta period.
(No. B. 33)-standing image of Tirthankara of 5th century A. D. seated Tirthankara image.
(No. B. 6)-a work of high Jain art.
P. (facing 43). Plate-Jain Tirthankaras of the Gupta period.

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267
244
Vasudeva S. AGARWALA. Handbook to the Sculptures in the Curzon Museum of Archaeology-Muttra, Allahabad, 1933.
P, 27. Detached heads of Tirthankaras,
Pp. 31---. An Ayāgopata (tablet of homage) inscribed with a stūpa similarity of early Jaina and Buddhist art. Stupas at Kankali-Tila. Tirthankara image of Gupta period-two steles-Tirthankara images of Kushan period.
P. 34. Image of Adinätha.
P. 40. Three Sarvatobhadrikā Jain images from Kankali Tila.
P. 42. Head of a Tirthankara image-Tirthankara images of Gupta and post-Gupta periods.
245
Sight seeing at Gwalior (Arch. Dept. Gwalior State) 2nd Ed, 1934,
P. 12. Several Rock-cut niches sheltering Jaina images now mostly obliterated in Chaturbhuja temple.
P. 16. Tirthankara images on both the sides of Urwahi road, tallest being 57 ft.
246
A Guide to the Mysore State, --Mysore, 1935.
P. 7. Jain tradition stating Chandragupta Maurya's adherence to Jainism--his rambles with Bhadrabāhu a Jain saint-his settlement in Sravana Belgola-and death according to Jain tenets. Chandragupta Basti---crected in his memory,
P. 31 Lokavibhāga-a Jain manuscript of 8th century in the oriental Library at Mysore.
Pp. 33-34. Sravana Belgoļa basti-Jain style of architecture-beautiful stambhas attached--of 30-50 ft. height fully described. Tirthankara, Yaksha and Yakshiņi images--Jinanāthapura a Hoysala work of 12th century-colossal statues of Tirthankaras at Śravanabelgoļa, Kārkala and Yennur (near Mysore). 10th centuary image of Gomateśvara-made under the orders of Chamundgarāya C-in-C of Răchamalia.

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268
JAINA BIBLIOGRAPHY
P. 33.
(facing)-image of Gomateśvara--Sravanabelgola.
P. 40. Fine collections of metalic images in the Jain matha Sravanabelgola and the Argue Basti of Jiranāthapura.
P. 47. Kannada (language) followed Jain through upto 12th century--Kavirājnmārgu a Kannada work (9th centuary) of the Jain period-mention of Adi-purāņa the life history of a Jain Saint-Vikramärjuna vijaya a Jain version of Mahābhārata.
P. 48. Jain men of letters flourished in Viraśaiva period. Mention of Andayya (1235 A. D.) author of Kabhigara Kava-Sarvajñamürti author of Sarvajña Padagalu.
P. 121. Mention of a Jain Matha Belagāni, Shikarpur taluk near Soraba,
247
Kesharlal Ajmera Jain and Jawāharlal Jain. The Jaipur Album or All about Jaipur, Jaipur, 1935.
23,236,
"P. 8. General sketch-Religion, Jains-29,492 (Digambari Śwetämbari 4,903, Teräpanthi 238, Dhundiyä 593 and others 522).
They show an increase
The Jains follow a religion distinct from the Hindus. of only .01% in the decade (1931) census,
Distribution of the Jains in various units.
Units :
7,242 1,023
3,538 1,429
1,350
571
Jaipur city Nizamat Amber Nizamat Dansa Nizamat Gangapur Nizamat Hindaun Nizamat S. Jaipur Nizamat Kot Kasim Nizamat S. Madhopur
920
Nizamat Malpura Nizamat Sambhar Nizamat Shekhawati Nizamat Jorawati Thikana Khetri Thikana Sikar Thikana Umara
497 1,361 1,991
30 3,061
38
1,978 1,035
--
-
-

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269
Chapter XII
Pp. 12-13. The Jain Scholars.
Pt. Todarmal-his works-Gomațsār Vachnika', Trailokyasar Vachnika, Atmanooshashan Vachnika, Purusharatha Siddhupāya Vachnika, and Moksa Prakasak.
Pt. Jaichandra CHHABRA wrote Commentaries on Sarwartha Siddhi, Parikshāmukh Aşta Pahuda Ravagam Gyänārņava, Maha Samuchhaya and others. BUDHGIAN, the writer of Budhgyan Satsai; DEEPCHAND LALCHAND and SAVARAM other writers, Pt. KISHAN SINGH prepared Kriya Kosh and Bhadra Bābu Charita. Pandita Manohar Lal SONI, the author of Dharma Pariksha. Pt. Jodhraj GODIKA wrote 'Samyukt Kaumudi', 'Karma Sarovar', 'Kanya Kosh', 'Pritankar Charita', 'Pravashan Sar', 'Bhavya Diepika Vachanikā', and 'Gnan Samudra'. Pt. Kushalchand KALA translated 'Hari Vamia Purān', 'Uttar Puran', etc. Pt. Daulat Ram KASLIWAL translated many books, Pandits DALURAM, DEVIDAS, Pannalal DURIWALA, Gumani Ram, Parasdas NIGOTIYA, Than SINGH, AJMERA, CHAIN, SUKH, JAIT RAM, Vaidya Amin Chand AJMERA and Swami CHANDMAL are other scholars.
Chapter XV-Fairs and Festivals.
P. 6. On Chaitra Shukla Purnimä every year a great Jain fair is held at Mahävirji (near Patunda Mahāvir Road station).
P. 9. Anant Chaturdashi falling on the 14th day in the bright half of Bhadrapad is a fast day for the Jains...,
P. 12. Bhadon, the most sacred month among the Jains. Important fairs of the Jains are held in the months of Asoj, Katik, Pos and Chait at several Places. On the 8th and 14th days of every month the Jains keep fast,
Chapter XVII-The Places of Interest.
P. 12. Amber, the ancient capital of the Jaipur State lies 7 miles to the North-East of Jaipur, some beautiful Jain temples.
P. 16. Sanganer, an old town, 7 miles from Jaipur towards the South. The famous Jain temple of Sanghiji, built some time in the 11th century, is next to the famous Jain temple at Dilwārä in excellence of artistic work and finish drawing a . richly adorned spire and a wonderful building standing on a high plinth.

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JAINA BIBLIOGRAPHY
the several prominent Jain
Chapter XVIII–This Chapter deals with traders. Several photographs of the traders given.
Chapter XIX-Institutions of Jaipur,
The Jain Kumära Sabha - The Jain Navayuwak Mandal, Veer Sewak Mandal Padmawati Jain Library. The Sanmati Library. The Mahāveer Library. Digambar Jain Mahapāthashälā. The Jain Kanyā Sikshā Prachārani Committee, Digambar Jain Ausadhälaya, Khandelwäl Central Pathśälä.
Chapter XX-Who's Who in Jaipur contanis names of several Jains.
The Album contains several photographs on many prominent Jain traders.
248
N. G. MAJUMDAR. Schools.--Delhi, 1937.
A Guide to the Sculptures in the Indian Museum.
Early Indian
Pp. 75-83. Udayagiri caves of about the Ist century B. C.--casts of some highly ornate friezes, belonging to the Rāni Nur cave, Sarpa cave, Ananta cave, Gaņeśa cave, and Jaya Vijaya cave.
249
B. MAZUMDAR. Guide to Sarnath --Delhi, 1937.
P. 69, Jain temple to the south of Monastery VI, Sārnāth erected in 1824 A.D. to commemorate the scene of the asceticism and death of Sriamsanātha the 13th predecessor of Mahāvīra. Jain sculptures stored in a shed to the west of Jaina temple are Brahmanical and Jain specimens and do not belong to Sārnäth.
Pp. 74-75. Jain sculptures exhibited under the shed near Jain temple.
G 61. A sarvatobhadrika or Chaturmmakha slab representing four patriarchs on four sides of the stone :
Face (1). A headless standing nude figure of Mahāvira with his emblem
lion indicated on the pedestal.
Face (2). Adinātha, standing nude, his cognisance the bull, is on the
pedestal. Face (3). Śäntinātha, standing nude, with his symbol the antelope (mrga)
on the pedestal

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271
Face (4). Ajitanatha, standing nude, with a wheel between a pair of
elephants on the pedestal. G. 62. A standing naked figure of Śriamsanātha with an attendant on either side. The emblem Khadgin, the rhinoceros is carved on the pedestal.
Pp. 75-77. Difference of Buddhism and Jainism fully discussed. Both deny the authority of Vedas. Their doctrine of transmigration of soul. To them Kalpa units of time to measure the history of world. Both influenced by Brahmanism. Doctrine of Ahimsă of the Jains and Buddhists traced back to Brahmanism.
Jainism postulates the existence of soul although of limited dimensions Buddhist theory of Skandhas no counterpart in Jainism-Jains like Hindus believe in the existence of life or soul in inanimate objects. No belief in Jainism of the existence of a creator. Their difference with Vedantists discussed. Eternity of souls in Jainism is preserved.
Jains maintaining caste distinctions. Kshatriya, Vaisya and Südra castesinstituted by Rishabhadeva and the Brahman caste was added by his son. The division of Jains into the Digambara and Svetämbara schools in 4th century B. C.
The Muhammadan emperors compelled the Digambaras to cover their nakedness.
P. 94. The worship of Tärā-occurance in ancient Hinduism, Buddhism and Jainism.
P. 123. Map showing the location of Jain temple at Särnāth
.
250
A Guide to the Archaeological Museum at Gwalior.
P. 8. Erecting of monolithic pillars in front of Jain temples customary in olden times.
Pp. 15-16. In room No. 5--Two images of Pārsvanātha with his lañchhana the serpent, two of Neminātha with his lāñchhana the conch, one of Chandraprabha with cresent moon, one of Säntinātha with antelope--the lower portion of an image of Adinātha or Rshabhadeva with bull and other images of Tirthamkaras with distinctive symbol --- all images of Digambara sect.
P. 17. In room No. 6- 4 Jain Chaumukhas--with figure of a Tirthankara on each facet and a Chauvisai representing all twenty four Tirthamkaras-numerous miniature images of Tirthamkars carved on the pedestals,

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JAINA BIBLIOGRAPHY
P. 19. Room No. 10-Five carving on the elephant canopy of a Tirthamkara. P. 29. Room No. 16-The image of 'mother and child'-Its various interpretation-Jain version being the picture of the mother Trisala and Mahavira. (To see plate XI).
P. 51. The state of Gwalior abounds with monuments of Jain faith. Plate VI-Picture of Neminath from Padhavli, Mediaeval period. Plate VI (b) Picture of Jain Chauvisi from Padhavli, Mediaeval period. Plate XI-Mother and Baby (interpreted by Jain as Trisala and Mahavira.
272
251
N. G. MAJUMDAR. A Guide to the sculptures in the Indian Museum. Two partsDelhi, 1937.
Part I:
Pp. 75-88. Udaigiri caves Orissa-Age of the caves, caves intended for the residence of Jain monks, made in the first century B. c. Hathigumpha (Kumariparvata) inscription of Jain king Khäravela of Kalinga. Friezes in Rani Nur caverepresent some legends from Jain mythology.
Pp. 81-82. Sarpa cave, Ananta cave, Gaṇeśa cave, Jaya-Vijaya cave, scenes described in all the above caves.
Part II:
P. 54. Scenes from the life of the Buddha.
Relief No. 76. depicts as illusion to the rivalry that existed; between the Buddhist and Jain sects. The Buddha once prophesied that the wife of Subhadra, a Jain citizen of Rajagriha would give birth to a son who would make his family. renowned, the Jain monks on the other hand warned Subhadra and predicted that the future child would bring disaster, there upon the husband administered some drugs to his wife to cause abortion, she died and was being cremated when the child came out of the womb and was taken charge of by Bimbisära, king of Rajagriha at the suggestion of the Buddha,
Pp. 56-58. Invitation of Śrigupta and Grahadatta.
Relief Nos. 79-80. Story of two friends, Śrigupta, a lay disciple of the Buddha, and Grahadatta, a disciple of the Naked Asceties of the Jain order lived at Srävasti. A ditch was dug out and a seat was placed at its edge, when the Jain ascetics sat over it they fell down in the ditch but the Buddha by dint of his supernatural power saved himself.

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273
252
F. H. Gravely and C. SIVARAMAMURTI. Guide to the Archaeological, galleries, -Madras, 1939.
P. 2. Jāin and Buddhists the first to develop sculpture in stone.
P. 10. Kushän indigenous sculpture (about 100-300 A. D.) was mainly patrorised by Buddhists and Jains.
P 26. The Rashtrakutas of Malkhed-their sculpture represented by examples from a Jain temple at Danavulapadu in Cuddapah Dist.
The western Gangas of Talkād-their sculpture the colossal monolithic image of the Jain ascetic Gomateśvara at Sravana be!go!a (10th century A. D.).
P. 28. Jain sculptures from buried temple at Danavulapadu (the village of demons); an inscribed pillar, a chaumukha, an inscribed bathing platform and other sculptures of 10th century A, D. ; the rest of the 14th and 15th centuries.
P. 28. Jain images in Madras Museum-Images of Tirthankaras Mahävira most common-Pārsvanātha being the next.
Jain images have no Usnisa or protuberance on the top of the head.
Jain memorial stones--the person commemorated is usually shown in worship in a lower penel with a Tirthankara in a panel above it.
P. 47. Jain images-description either standing with arms hanging down, or sitting with hands resting palms uperwards, in the lap one upon the other; the emblem or attendent deities, are the only source of a Tirthankara's identification.
P. 48. List of Tirthankaras in traditional order, with their emblems.
253
M. H. KURAISHI & A. Guose. A Guide to Rajgir, --Calcutta, 1939.
III-Räjgir-a sacred place of the Jains. Mention of Mahāvīra's passing several rainy seasons at Rājgir-Existence of a number of Jain Dharamsalas.
P. 1. Kuśāgrapura-ancient name of Rājgir mentioned in Jain works.
P. 2. Vaibhāra, Vipula, Ratna, Chhathā. Saila, and Sona--the hills encircling Räjgir orginally Jain names.
P. 5. Jains claim Bimbisāra, and Ajätaśatru (known in their texts as Śrenika and Kūņika) as votaries of Jainism. Jain settlements at Rajagriha at the time of Buddha.

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JAINA BIBLIOGRAPHY
P. 6. Hills of Rājagriha littered with Jain temples.
Pp. 16-19. Temple of Ādinātha locally known as Andharia Dhandaria-A Jain temple by the side of a modern Jain temple--fully described-image of Rishabhadeva seated on pedestal --of 8th century A. D.-gift of Vajantanandin. Another mutilated image being the gift of Thiroka. Sculptures of Pārsvanātha and Mahāvira in the inside central chamber-seated Jain figure of a male and female to the north of the temple--images of Neminātha and of Mahāvīja with a 5th century A. D. inscription to the north.
P. 19 Antiquity of the Jain establishments recorded in Hiuen-Tsang, A Jain image enclosed to the Siva temple.
P. 21. Maniyār Math originally applied to small Jaina shrine built on the top of a brick mound. Discovery of the figure of Pārsvanätha by Cunningham in 186162 by sinking a shast near the Math.
P. 28. Sonbhāndar caves a settlement of Jains at a time. Six small figures of Tirthankaras carved in relief represent Padmaprabhu, Pārsvanātha and Mahāvira.
P. 29. Mention of Sonbhāndar Caves excavated in 3rd or 4th century A. D. by a Jain ascetic recorded in an inscription. Sikhara--shaped sculpture depicting Jain figure placed in the Western cave ----Jain figures on the pedestals.
Plate III-General view of Maniyār Math. Plate IV-Group of Pottery at Maniyār Math. Plate V-Stucco images on the central shrine at the Maniyār Math.
Plate VII (a) Sonbhāndar caves.
(b) Jain images in the Eastern cave. Plan of old and New Rājgir, Patna District showing location of Jain and other temples.
254
V. S. AGARWALA. A short guide-book to the Archaeological Section of the Provincial Museum, Lucknow, Allahabad, 1940.
P.1 The sculptures in the Archaeological Section of the Provincial Museum, Lucknow belong to the ancient site of Kankāli Tilā near Mathurā. These date from the second century B. c. to about 1000 A. D. The specimens removed en bloc to the Lucknow Mu'eum, were of the great Mathura School, and consisted of seated and standing images of the different Jaina Tirthankai as, beautifully caived

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275
states or tablets of homage (Āyāgapattas), various parts of ancient Toraņas or gateways.
P. 2.
The Mathurā School of art flourished in the Kushāņa period.
Fig. 5. The slab was set up by Simha-nādika, son of a trader, for the worship of the Arhats. It belongs to the early first century A. D. Description given.
P. 3. This Āyägapatta was dedicated by the lady Śivayaśā wife of the dancer (nartaka) Phalguyaśa for the worship of the Arhat. Description given.
Another Ayāgapatta set up by the lady Achala, showing in the centre a seated Jina within a circle with four Nandipadas disposed exteriorly. Description given,
Goldsmith Nandighosha set up one Āyāgapatta. Description given.
Another Ayāgapatta showing a central Jina figure within a circle surrounded by four sacred symbols enclosed within circular ends of a conspicuous Svastika symbol. Detailed description given. Surrounding it are a Stupa, Bodhi tree, Jina and an indistinct figure.
P. 4. Another Ayāgapatta set up in honour of the Tirthankara Mahävīra by the wife of a high dignitary of Mathură. Description given.
P. 5. Tirthankara Images--A number of these images seated in meditation (dhyānamudrā) with pedestals inscribed and dated. The epigraphs are important for purpose of the early Jaina religious, history throwing light on the organisation of the Jaina community (Samgha) of ascetics and teachers of different Ganas, Sākhās and kulas. Aryavati and Saraswati figures-the image of Āryavati is carved in the year 42 of the great Satrap Sodāśa, about the middle of the first century B. C. Description given. She is identified with the royal lady Trišala Kshatriyāņi, mother of Mahāvīra.
The image of goddess Sarasvati belongs to the year 54 (132 A. D.). Description given. This image belongs to the Jaina pantheon and installed at the instance of a Jaina preacher in the Kottiyagāma. It is very striking that both Lakshmi and Sarasvati formed part of the Jaina pantheon from the very beginning of its religion art.
Pp. 7, 8, 9, Torana (arch) and Bracket figures, Torana, Tymapanum, railing 10, 11, 12. pillars---description given.

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JAINA BIBLIOGRAPHY
Pp. 12-13. Tirthankara Images and Heads-Tirthankara statues belong to to the Kushana and Gupta periods (1st to 6th A.D.). Descriptions given and their dates assigned.
276
Plate II-Worship of the Lion Pillar and its celebration with dance and music.
Plate III-Female figure in Salabhanjikä motif.
Plate IV-A lintel showing worshop of stapa by suparnas, and Kinnaras (fig. 4A); A procession of worshippers riding on Horseback, elephant and chariot (fig. 4 B).
Plate V-Ayagapatta or Tablet of Homage.
Plate VI-Jaina Ayagapatta or Tablet of Homage.
Plate IX-Women under Kadamba tree displaying sword dance (fig. 9); Woman bathing under a water-fall (Nirjhara-snäna) (Fig. 10).
Plate X-Woman under Asoka tree (fig. 11); Dancing female figure and parrot (fig. 12).
M.H. KRISHNA. The Guide to Śracana Balgola-Mysore. Review (QJMS Vol. 31, Nos. 3 and 4. 1941, Bangalore).
Derivation of the name; Chandra Gupta the earliest Mauryan Emperor and his Guru Bhadrabahu; the image of Gomata under construction over 10 years, the statue-serene and peaceful, impressive; contemplative of the struggling world, perfectly self-controlled. FERGUSSON says, "nothing grander or more imposing exists anywhere out of Egypt and even there no known statue surpasses it". None can compare with this in expression, in impressiveness, in majesty, dignity, beauty of design and execution or in that calm, beatific spirit of renunciation; the orbit of its hypnotic influence; for at least 40 miles around the vision continues.
255
M. H. KRISHNA. A Guide to Seringapatnam. Mysore, 1947.
P. 9. Ranganatha Temple: A Dannayaka by name Timmanna Hebbar is said to have collected materials of a large number of Jain Bastis from Kalastavaḍi on the Mysore Road and enlarged Ranganatha temple (largest temple in the Stateat Seringa patam, 9 miles from the Mysore city).

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JAINA BIBLIOGRAPHY
256
Swani Pranavänanda KAILAS. Manasarovar-Calcutta, 1949.
P. 10. In Jain literature Kailas is called Ashtapada. Adinatha Vrishabhadeva, the first Tirthankara of Jainism, was said to have attained Nirväga at Kailas. In Jain works Manasarovar is known as Padma Hrada.
257
M. N. DESHPANDE. Places of Buddhist Pilgrimage: Rock-cut Sanctuaries Around Bombay (The Indo-Asian Culture. Vol. III, No. I, July, 1954)-New Delhi,
277
P. 69. The Jains also contributed to this form of architecture (caves) by excavating the Ankai Tankai caves near Manmad and the Chamar Deva caves near Nasik.
258
MUNI JAYANTAVIJAYA. Holy Abu,-Bhavnagar, 1954.
Translated into English by Dr. U. P. Shah. Pp. 1-24, I-XLVI and 1-215. 72 plates. Arbudachala, Delvädä, Vimla Vasahi. 1030 A. D. Luna Vasahi 1230 A.D., Pittalahar Temple, Kharatara Vasahi, Oriya, Achalagadh. 16 Vidyädevis. and 24 Tirthankaras.
P. IX-XI. The site of the Vimala Vasahi (1030 A. D.) originally a Hindu site which was obtained by Vimala Saha at huge costs..
259
C. SIVARAMAMURTI. A Guide to the Archaeological Galleries of the Indian Museum. -Calcutta, 1954.

P. 6. Casts of friezes from Udayagiri caves from Orissa subject: Jain mytho logy; still await identification. Caves for Jain monks. Khāravela greatest of the monarchs of Kalinga.
P. 8. Kushan Sculpture The masterpieces of this period, even Jain Tirthankara single or composite in Chaumukh form with śrivastsa mark on chest, is always a simple figure still retaining something of the simple directness of earlier indigenous sculpture though progressing towards the refinement the culminating point of which is reached in Gupta sculpture.
P. 11. Gupta sculpture: The Jain version of Buddha's Maradharshana, the Tirthankara surrounded by threating ghosts.

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JAINA BIBLIOGRAPHY
P. 13. Mediaeval Sculpture: Terracotta plaques from paharpur. The fine stone sculpture-Tirthankara from Bankura shows the earliest traditions.
278
P. 14. There are fine examples of Jain sculptures from Orissa. Two fine examples of Jain Tirthankaras in the best traditions of mediaeval Central Indian
art.
P. 19. Tirthankara: Jain Tirthankaras in early Kushan sculpture with Śrivatsa mark-this mark in its later changed shape occurs on the chest even in mediaeval sculpture all over Northern India except in Bengal and South India.
A. M. ANNIGERI, A Guide to the Kanada Research Institute Museum, -Dharwar, 1958.
260
Pp. 18-20. Stone images-Jain.
Two Tirthankara images from Lakkundi near Gadag Pärshvanatha from Amminabhävi in Dharwar Taluk. Brahmadeva from old Hubli, inscribed Padma
vati.
Pp. 26-32. Metal Images-Jain.
Adinatha-seated against an elaborately carved prabhavali which checked with small figures of 71 Tirthankaras-an inscription on the back of the pedestal mention Prabhendu (Prabhachandra) of Yapanlya-sangha. Nandiśvaravaradvipa with thirteen Siddhas inscribed. Padmavati-Brahmadeva from Häduvalli-BahubaliKüşmanḍint from Häduvalli, Collection from Haduvalli includes several Tirthankara images-Sambhananatha, Ajitanätha, Mallinatha, Puspadanta, Puspadanta, Samtinatha, Sitalanatha, Supärsvnätha, Sumatinätha, Vasupujya etc. Some inscribed.
of
Sumatinatha from Gujarat-with a Nagari inscription of (A. D. 1479).
Parsvanatha inscription mention on Kantikirti of Müla Sangha (14th-15th century A. D.),

v. s.
v. s. 1536
Manastambha-from Hirebasti at Hädunalli inscription of 1484 A. D. mentions that kind Saluvendra of Haduvalli erected Chandraprabha basti and made gifts of land etc.

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JAINA BIBLIOGRAPHY
279
Pp. 44-45. 7 Nisadigals, from Bilûr and Tilavalli in Hingal Taluk and Mirzan Fort in Kumta Taluk of the Kārwär District; som: bear inscriptions; No. 23 fully described.
Plate No XIII-Image of Ādinātha.
261
Exhibition-Archaeological Survey of India,
Hand book to the Centenary -December, 1961.
K. R. SRINIVASAN & Z. A. Desai. Archilecture (Section V).
P. 23. The earliest of the historical monuments are the stūpas, mostly Buddhist and rarely Jaina. The earliest of the Jaina caves are those at Udayagiri.
P. 25. and Khandagiri, near Bhubaneswar in Orissa in the 1st century B. C. From sixth century down to the eleventh. That numerous cave-temples belonging to Jaina and Brahmanical rituals are excavated in all parts of India. In the culminating series at Ellora we have Jaina cave-temples. The early and medieval.
P. 28. Jain temple-cities are widespread, the main centres being Girnār and Palitāna in Gujrat. Pārsanāth in Bihar, and Śravanabe!go!a in Alysore, besides Mount Abu and Ranakpur in Rajasthan.
K. R. VIJAYARAGHAVAN. Bronzes, Ivories, coins and seals (Section VI).
P. 35. Among the bronzes of the early centuries artistically notable is the recently discovered board of later Jaina bronzes from Akota in Guj at.
K. R. SRINIVASAN. Slone Sculptures (Section IX).
P. 54. A comparable art - tradition found expression in the rock-cut and freestanding sculptures in the Jaina centres at Khandayiri-Udayagiri near Bhubaneswar, in Orissa. The Mathura school has left some figures of P. 55. Jiina Tirthankaras. The Rāshtrakūtas of p 56. Malkhed, the political and cultural successors of the main Chalukyan branch, kept up the artistic idiom and have left a great variety of sculpture at Ellora and the Jaina temple of Danavaiapadu in Suuthern Andhra.

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280
JAINA BIBLIOGRAPHY
P. 58. The Western Gangas of Talkād have left a number of temples sculptures dating from early times to the eleventh century. The chief sites being Sravanabe!. go!a. The greatest achievement of Pallava and Chälukyan influences in the colossal monolithic statue of Gommateśvara on the hill at Sravanabelgoļa, Dt. Hassan.
P. 59. The Jaina temples of Mount Abu, Girnär and Satruñjaya hills built under the rule of Chālukya Kings (tenth-twelfth centuries), display an efflorescence of sculptured forms integrated with architecture and characterised by deep cut work. The white sculptures of Dilwärä on Mount Abu are of the most delicate kind.
Plate X-Akota : śāntinātha, ht. 35.5 cm. (Baroda Museum).

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Part 2
262
Account of the Cave Temple of Elephanta.
(TLSB. Vol. I,
ERSKINE, William. 181 I, Pp. 198-250),
Pp. 202-203. The Jains bear a very great resemblance to the Budhists in their religious doctrines-Their tents-They resemble the Hindus in having castes. In all Jain temples images are human, and distinguished only by symbols. Presence of twentyfour Tirthankara figures in their temples.
P. 233. The figure of a horse is the distinctive mark of Sambhava, a Jain Tirthankara-Half-moon appears, as the ensign of Chandraprabha, another Jain Tirthankara.
263
Sykes, W. H. An Account of the Cave Temples of Ellora (TLSB. iii, 1823, Pp. 265--323).
Pp. 312-313. Worship of Pārsvanātha in Poona in a handsome temples. Objects of Jain worship resemble the Bauddha figures at Ellora, Juneer, Karlee and Kenera. Description of the figure of Pārsvanātha Figure all naked. Common objects of worship to all sects, Brahmanical, Buddhist and Jain,
264
ODEYPOOR. Mount Aboo, Bheels and Jains. Extracts from the correspondence of an Indian traveller, in the years 1821 and 1822. (AJ, xviii, 1824).
Pp. 571–575. Gives an account of Jain temples.
265
A. STIRLING. An Account, geographical, statistical and historical of Orissa Proper, or Cuttack (Asiatic Researches. Vol. XV, Pp. 163-338)-Calcutta, 1825.
Pp. 311-314. Description of the Khandagiri, The temple of Pārsvanatha and the Jaina statues. Facsimile beside text of the inscription Hāthigumphā,

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282
JAINA BIBLIOGRAPHY
266
F. BUCHANAN Hamilton. Description of Temples of the Jainas in South Bihar and Bhagalpur (Transactions of the Royal Asiatic Society of Great Britain and Ireland. Vol. I, pp. 523-227)-London, 1827.
The two places of Jaina pilgrimage in the southern Bihar-Nakur and Pokharan. Description of the temples. The Jaina temple of Puri. The two places of Jaina religion in the Bhagalpur Division; Champaran and Kabirpur,
of Jainkan,. Description of the ha pilgrimage in t
267
W. FRANCKLIN. Description of the temple of ParŚwanātha at Samet Sikhar (Transactions of the Royal Asiatic Society of Great Britain and Ireland, Vol. I, Pp. 527 530) --London. 1827.
Description of the temples, of a ritual ceremony ond of the site.
268
A. BURNES. Account of the Jain Temples on Mount Abū in Guzerat (Journal of the Asiatic Society of Bengal. Vol. II, Pp. 161-167)-Calcutta, 1833.
Description of four temples of the mount Abū. The two main tenuples have been dedicated respectively to Risabha and Neminātha
269
** P. B. ' LORD. Letter to Sir Alexander Johnston (Journal of the Royal Asiatic Society of Great Britain and Ireland (Old Series), Vol. III, Pp. LXXVII-LXXXI) -London, 1836.
Short description of the Jaina temple of Cambay.
270
E. CONOLLY. Observations upon the past and present condition of Oujein or Uijayani (Journal of the Asiatic Society of Bengal, Vol. VI, Pp. 813-856) --Calcutta, 1837.
P. 835. At the time of this report, Ujjain counted 16 Jaina temples : 13 Svetāmbaras and 3 Digambaras. Three of these temples were ancient. The most famous was dedicated to Pārsvanātha. In the neighbourhood of the town, there was a place of pilgrimage equally dedicated to Pārsvanātha and frequented twice a
year.

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JAFNA BIBLIOGRAPHY
5283
1271
BURNESS, Alexandar. Account of the Remains of the celebrated Temple at Patlan Somnath, sacked by Mahmud of Ghizni; A.D. 1024. (JRAS, Vol. V, 1839, Pp. 104-107).
P. 106. Jain style of architecture noticeable in some of the Mohammedan structures at Pattan Somnāth.
272
NEWBOLD, T. J. Note on the State of the Statues of the Jains (AJ, xxxvii, 1842).
P. 198. There is reference to the defaced statues of the Jains and their persecution by the Brahamanas and Jangamas.
(This is an abstract of Mr. NEWBOLD's paper published in full in the Madras Journal of Literature and Science, Vol. XI, Pp. 306—310).
273
J. FERGUSSON. On the rock-cui Temples of India (Journal of the Royal Asiatic Society of Great Britain and Ireland, (Old Series), Vol. VIII, Pp. 30–92) ---London, 1846.
Brief descriptive review on the Jaina grottos of Khandagiri, Elura and Gwalior.
274
J. Wilson. Memoir on the Cave-Temples and Monasteries, and other Ancient Buddhist. Brahmanical, and Jaina Remains of Western India (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. III, Part II, Pp. 36-107; Vol. IV, Pp 340----379). -Bombay, 1849--53.
First treatise.
Generalities-The Jaina grottos are not very numerous in the West of India. Among the 24 Tirthankaras, Neminātha and Pārsvanātha occupy there in general the first placc.
Grottos of Nasik - The sculpture of these grottos resemble to the Jaina sculpture more than to all other.

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284
Grottos of Dhumnar- They present the characters of Jaina temples.
Grottos of Elüra- The Jaina grottos date probably from the 11th or 12th
century.
Temples The Jaina temples of the West India. Satruñjaya, Girnär, Abu Statues. Description of a huge Jaina statue which is found in the district of Barwani, on the Narbadā.
Inscriptions The inscriptions of Girnär
Grottos of Elara. The fourth grotto of the first group is Jaina. It is of small dimensions and includes a statue of Neminatha. Grotto of Chandor. It contains the statue of a Tirthankara (Parśvanatha or Neminatha) surrounded by two companions and two consorts, and by the images of other Tirthankaras. The sculpture recalls that of the Jaina temples of Elura.
Grottos in the Kathiawad-List of the hills or localities where the grottos have been excavated.
Second treatise.
E. IMPEY. Description of a Colossal Jain Figure, discovered on a Spur of the Satpoorah Range, in the district of Burwanie, on the Nerbudda (Journal of the Asiatic. Society of Bengal, Vol. XVIII, Pp. 918-953)-Calcutta, 1850.
Pages
3-4
JAINA BIBLIOGRAPHY
Situation and dimensions of the statue. Detailed, description. Historical notes. Text and translation of different inscriptions.
6.
275
6.
Pigou, A. NEILL. Col. BIGGS, Col. TAYLOR and J. FERGUSSON. Architecture in Dharuar and Mysore-London, 1866.

276
The Jains and their polemic with the Brahmans under the Calukyas, Šaka 618-655.
The Jainism under the Calukyas.
Resemblance of the Lingayat sect with the Jainism and the Brahmanism.

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285
Pages :
12.
Development of the Jainism in the 6th and 7th Centuries.
47-48.
Description of a Jaina temple at Guduk- Pl. I.
57-58.
Description of a Jaina temple at Lakkundi, PI, XL.
58.
Description of a Jaina temple near Halebid - Pl. XLI.
59-60.
Description of a portico of Jaina temple at Belgaum--Pl. XLV.
62.
Notes on the ruins of a Jaina temple at Hubballi --P. LIII.
277
J. Burgess. The Temples of Satruñjaya—Bombay, 1869.
Magnificient album of 45 Photographic plates reproducing the Jaina temples and sanctuaries of Satruñjaya. Some descriptive reviews accompany these plates.
278
J. BURGESS, Somanāth, Girnār, Junagadh.-Bombay. 1870.
Collection of 41 photograph reproducing principally the temples of the mount Girnār.
A descriptive introduction opens this collection,
279
SYKES, D. H. and DWYAR. The Temple of Satrunjayha the celebrated Jaina place of pilgrimage near Palitana in Kathiawad.-Bombay, 1869.
280
Famed RIKHABNATH.
(Indian Antiquary, Vol. 1, P. 96). -Bombay, 1872.
Description of the temple of Risabhanātha at 10 miles to the south of Prasad, on the way from Udaypur to Ahmadabad.
281
A. M. BROADLEY. The Buddhistic Remains of Bihar (Journal of the Asiatic Society of Bengal, Vol. XLI, Pp. 209--312)-Calcutta. 1872.
Pp. 241–250. Review on the antiquities and the Jaina temples of Rajagriha (Rajgir). Some of these temples contain inscriptions.

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286
COLE H. H. Architecture of Ancient Delhi. London, 1872.
P. 45-Masjid-i-Kutbul-Islam. There is a stone pillar on the south Colonade, bearing the figure of Buddha the ascetic, or one of the Jain Hierarchs, and this may probably belong to old Delhi.
Pp. 50-51.-do
Mr. FERGUSSON says of the Great Mosque: "The roofs and domes are all of Jaina" architecture, so that no trace of the Moorish style is to be seen internally. The pillars are of the same order as those used on Mount Abu, except that those at Delhi are much richer and more elaborate. They belong to the 11th or 12th century. On the roof and less seen parts, the cross-legged figures of the Jaina saints, and other emblems of that religion, may still be detected.".
282
P. 51. The carved pillars in the Mosque itself, and in the courtyard, are Jaina in style, but no one figure so perfect as to be undoubtedly a Jain emblem.
P. 57. Jain style of architecture. Pillars in the mosque; they have a beauty and variety of ornament unequalled, so far as is known, in the whole of the northern part of India, and are some of the best samples of a style of architecture, evidently one suggested by that of the Jains, of which specimens abound in Rajputana and
Bundelkhand.
P. 61. Pillars in the centre of the east colonnade in the mosque-these pillars are grouped together and their arrangements is octagonal in form. The column resembles the character of those to be seen in the Jain temples on Mount Abu, the lower shaft being long and the upper one short.
Pages
69-74
JAINA BIBLIOGRAPHY
A M. BROADLEY. On the identification of various places in the Kingdom of Magadha, visited by the pilgrim Chi-Fah-Hian (Indian Antiquary, Vol. 1, Pp. 18-21; 69-74; 106-110)-Bombay, 1872.
107-108.
109.
110.

283
Rajgir and the Jaina pilgrimages.
The temples of the mount Baibhar.
The temples of the mount Vipula.
The temples of Udayagiri.
Review on some inscriptions found in these different temples.

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JAINA BIBLIOGRAPHY
287
284
S. F. MACKENZIE. The temple at Halabid (Indian Antiquary, Vol. I, pp. 40-44). --Bombay, 1872.
Towards 1100 A. D., the king Vişnuvardhana was converted from the Jainism to the Vişnuism by Rāmānujacārya.
There remains still at Halebid five temples, of which three are Jainas.
285
A new Jaina Temple at Palitanı (Indian Antiquary, Vol. I, P. 96)-Bombay, 1872.
Mention of the construction of a new Jaina temple at Palitana, by a merchant of Bombay, of the name of Kesavji Nayak. This temple was dedicated in February 1872.
286
A. K. FORBES. Put un Somnath (Journal of the Bombay Branch of the Royal Asiatic. Vol. VIII, Pp. 49-64)-Bombay, 1872.
Pp. 56–59. The mention of the temple of Somāth in the Prabandhacintamani and in the Duyāśraya.
P. 62. General considerations on the architecture of the Jaina temples.
287
W. C. BENETT, Notes connected with Sahet Mahet (Indian Antiquary, Vol. 11, Pp. 12-13)-Bombay, 1873.
Suhil Dal prince of Sravasti, who defied the Musulmans, was a Jain.
A small modern temple at Sahet-Mahet, is dedicated to the Tirthankara Sambhavanātha.
288
M. Priilips. The Seven Pagodes (Indian Antiquary, Vol. II, Pp. 107–109)Bombay, 1873.
Formerly, the region in which the village of Mavaliveram and the Seven Pagodas" are found was called Kurumbabhūmi and was inhabited by the Kurumbars who had adopted the Jaina religion.

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288
JAINA BIBLIOGRAPHY
Afterwards, in the 12th century, the country was conquired by the king Kulottungachola, and his son Adondai, who gave to it the name of Tondamandalam and let the Brahmanism oust the Jainism. At last, towards 1300, the Jains were definitely driven away from the Tondamandalam and Pandya.
S. F. MACKENZE. Śravana Belgola (Indian Antiquary, Vol. II, Pp. 129-133). -Bombay, 1873.
Description of the site of Śravana Belgola and of the colossal statue of Gomatesvara. Local legends. Time of the statue. History of Sravana Belgola and of the Jainism in the country. A plate beside text reproduces the statute of
Gomatesvara.
J. F. KEARNS. Archaeology in North Tinnevelli (Indian Antiquary, Vol II, Pp. 202-203).-Bombay, 1873.
Review on the following Jaina antiquities:
Localities
Tinnevelly
Nagalapur
Kulattur
289
Korkai
Description of the mount Abg. description of the different temples. inscriptions of the mount Abu,

290
Temple with statues and inscriptions in ancient tamoul.
A colossal statue.
Small statue, object of worship on the part of the inhabitants.
Other small statue.
291
J. ROWLAND. Mount Abu (Indian Antiquary, Vol. II, Pp. 249-257)-Bombay,
1873.
Antiquities
Histories and local legends. Additional note of M. J. BURGESS on

Systematic

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JAINA BIBLIOGRAPHY
289
292
A. C. BURNELL. On the colossal Jain statue at Karkala, in the South Kanara District (Indian Antiquary, Vol. II, Pp. 353-354)-Bombay, 1873.
A brief description of the statue.
Text and translation of the inscription which recalls the date of the erection : Saka 1353.
Notes on the reason of existence of the colossal statues to the Jains.. The statue is reproduced in a plate beside text.
293
Śrāvako Temple at Bauthli (Indian Antiquary. Vol. III,
Ch. WodeHOUSE P. 180) -- Bombay, 1874.
Announcement of the discovery, at Bauthli, near Junagadh, of a Jaina temple in perfect state of conscrvation and ihe sculptures which resemble to those of the temples of Girnar.
294
G. M. CORKELL. A Legend of old Belgam Pp. 138-140) --- Bombay, 1875.
(Indian Antiquary, Vol. IV,
Study of a local popular legend, according to which a pious kind would have constructed at Belgaum 108 Jaina temples in expiration of the accidental cremation of 108 Jaina sages.
295
F. KITTEL. Ueber den Ursprung des Lingakultus in Indian---Mangalore, 1876.
Pp. 16-24. Some historical ideas relating to the construction of different Jaina temples.
296
J. Gerson da Cunha. Notes on the History and Antiquities of Chaul (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XII, Pp. 51---162) -Bombay, 1877.
P. 61. At Chaul, in the northern Konkan, a fragment of sculpture coming from an ancient Jaina temple may be seen. The figures represented are those of Tirthankaras.

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290
JAINA BIBLIOGRAPHY
297
Rajendralala Mitra. Calcutta, 1878.
Buddha Gaya, the hermitage of
Śakya
Muni
P. 47. The Jainism existed before the composition of the Lalipayistare.
Some remarks on the architecture
and the
Jaina
Pp. 106, 109, 142. sculpture.
298 (1)
MITRA.
The Antiquities of Orissa.
2 Volumes-Calcutta,
Rajendralala 1875--1880.
Volume-II.
Pages
17.
Notes on the formula of Jaina Homage : "Namo Arihamtānam, namo Siddhāṇam etc."
29.
The swastika as Jaina symbol.
33-34.
Episode of the conception of Mahāvira, according to the Kalpasūtra.
35-36.
Description of the grottos and of the Jaina temples of Khandagiri.
See plates XXV and XXVII.
298 (ii)
MITRA, Rajendralala.
The Antiquities of Orissa. 2 Vols.--Calcutta, 1875–80.
Vol. 2, pp. 1-35. A modern Jaina temple perched on the highest point of the Khandagiri hill.
Vol. 2, pp. 17-18. Jina gāyatri. Vol. 2, P. 35. Jain gumpha or caves,
Vol. 2, P. 46. Jaina Cave at Khandagiri.

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JAINA BIBLIOGRAPHY
291
299
M. J. WALHOUSE, Archaeological Notes (Indian Antiquary, Vol. V, Pp. 36--45) ---Bombay, 1876.
1. The two Kanara Colossal.
General notes on the colossal Jaina and Buddhistic statues. Description of the colossal statue of Yênür, compared with that of Kārkaļa.
It is said that these two statues have been carved by the same artist of the name of Jakkanācāri.
Brief review on the Jaina temples of Yenür.
Description of the famous Jaina pillar which is found in the same villages.
Three plates beside text illustrate this article and reproduce :
1. The colossal statue of Yenur;
2. The carved door of a temple; 3. The Jaina pillar.
II. A Jain Temple and Sasanam.
Description of the great Jaina temple of Kārkala. Text and translation of an important inscription of the year Saka 1508, recalling the foundation and the endowment of this temple.
300
J. BURGESS. The Dhārāsinva Rock Temples (Indian Antiquary, Vol. V, Pp. 76-80) - Bombay, 1876.
Description of the seven grottos of Dhārāsinva, near Poona. By the statues and the sculptures that they contain, these grottos are Jainas.
301
J. FERGUSSON.
History of Indian and eastern Architecture - London, 1876.
The Book II (Pp. 207-278) of this work is consecrated to the Jaina architec
ture

Page #317

292
It admits of the following sub-divisions:
Ch. I. Introduction.
Ch. II.
Ch. III.
Ch. IV.
The mordern Jaina style. The Jaina temple of Delhi; the Jaina grottos; the Jaina temples converted into mosques.
Ch. V. The Jaina style in the southern India- Beffus and bastis. Numerous prints representing the principal temples illustrate these chapters.
Construction-Arches, domes, plans, kikras (sorts of towers).
The Jaina style of the north-Palitana, Girnar, Mount Abu, Mount Päresnäth, Gwalior, Khajuraho.
302 (a)
JAINA BIBLIOGRAPHY
CONGREVE, Henry. On druidical and other antiquities between Metapoliam in Coimbatore and Karnul on the Tungabhadra (MJ, 1878. Pp. 150-168).
Pp. 152-153. Vizaimangala: The plan of Jain basti pagoda here similar in some respects to those of the Hindus. Indication of the close connection of Jainism with Buddhism. The first Jains had been Buddhists,
Pp. 162-163. Udenhally: Origin of the story of the Jains having built stone. houses to escape the vengeance of Siva.
Pp. 166-167. Pennakonda: Reference to a Jain figure canopied by a sevenheaded snake, and like Buddha, seated cross-legged,

302 (b)
V. A. SMITH and F. C. BLACK. Observations on some Chandel Antiquities (Journal of the Asiatic Society of Bengal, Vol. XLVIII, Pp. 285-296).--Calcutta. 1879.
Discovery at Mahoba of a great statue of Sumatinatha, with inscription of Samvat 1215. The Jaina temples of Khajuraho. Several ancient Jaina temples are found among the ruins of Khajuraho; one is dated of 1085 A. D.
Several plates beside text illustrate these archacological notes.

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JAINA BIBLIOGRAPHY
293
303
J. FERGUSSON and J. BURGES. The Cave Temples of India-- London, 1880.
Pages
13.
In the general explanation of the religions of India (R12 Sqq), some lines have been devoted to the Jainism, The death of Mahāvira has been fixed at the year 526 B. C.
35-36.
The architecture of the Jaina grottos in general. These grottos are imitated from those of the Buddhists. Information about the Jaina grottos at Udayagiri near Cuttak, in the Orissa. A temple has been constructed on the top of this hill.
66–68. Notes on the grotto called Hāthigumphā, at Khandagiri and the
inscription that it contains
159.
Review on the Jaina sculptures of the 11th or 12th century at Kulumulu, near Madras.
169-
Gene
170.
General ideas on the Jaina grottos of the West India. These grottos number about 35. The most ancient dates of the 5th or 6th century, and the most recent of the 12th century.
171.
Concise ideas on the architecture, the varieties and the situation of the Jaina grottos.
418.
Information about a rough image of Tirthankara which is found in a grottos at Karusa, in the district of Hyderabad.
425.
Some Jaina grottos at Jogai Ambā, district of Hyderabad,
The 4th book of the second part (Pp. 485-512) is especially devoted to the Jaina grottos and contains the following chapters :
Chapter 1.-Generalities on the Jainism. The deliverance. Cosmogony. The principal Tirthankaras. Vriṣabha, Ajitanatha, Pārsvanātha, Mahavira. The Digambaras and the Svetāmbaras. Moral. List of the 24 Tirthankaras with their symbols, their appearance and the place of their nirvana.
Chapter II.--Generalities on the Jaina grottos, Age, number, architecture, images of the Tirthankaras.

Page #319

294
JAINA BIBLIOGRAPHY
Grotto of Badami. Excavated towards the year 650 A. D.; its dimensions. Statue of Mahavira seated: figures of some other Tirthankras, particularly of Pärsvanath.
Grotto of Aihole- General description. Sculpture representing Mahavira in the midst of a group of 12 other figures.
The two grottos of Patna- Brief description of the second. More detailed description of the first and of the statues that it contains. It is dated of about 9th or 10th century. Grottos of Chamar Lena (Nasik). Rapid description of these excavation relatively recent (11th or 12th century).
Grottos of the fort of Bhamer, to north-west of Dhulia. Only one presents some interest. Grotto of Ramcandra, to the north-west of Poona. Short description.
Chapter III.-The Jaina grottos of Elura.
1. Chota Kailasa- Imitation of the great brahamanical temple of Kailasa. Its dimentions. Some parts are in dravadian style. A mutilated statue bears the date Saka 1169.
2. Indra Sabha-detailed description. The court. The statues of Pärivanatha, of Gautamasvamin, Mahävira and of the goddess Ambika, To the right of the court, there is an elephant on pedestal and a monolithic pillar 27 feet high, surmounted by a quadruple image. At the centre of the court, there is a pavilion with, quadruple image likewise. To the west there is a grotto with several statues, among which those or Parsvanatha, Mahavira and Santinatha, the last accompanies by an inscription. The great hall. The gigantic statues of Indra and of Ambika. The figures of Tirthankaras. The sanctuary with the image of Mahavira. To the south-west of the great hall, there is a cell with some statues of Jains. To the north-west, there is another similar cell. Seven plates beside text: LXXX, 2: LXXXVI-LXXXIX; XCI, I and XCII, 2.
3. Jagannatha Sabha-To the west of the and inscriptions, not very legible, in old canara.
court, a hall with carved pillars In front of this hall, a chapel with To the east of the entrance, a chapel with images of Mahavira or Santinatha, of Parivanätha and of Gautama. On the upper storey, a hall with 12 pillars and numerous sculptures. To the west the last grotto. Three plates beside text: XC, XCI. 2 and XCII, 1 and 3.

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JAINA BIBLIOGRAPHY
295
4. Colossal statue of Pārsvanātha, on the top of the hill where the grottos have been excavated. An inscription, the translation of which, according to BÜHLER, has been given, is carved on this statue; it bears the date af 1234-1235.
Chapter IV.--Grottos of Dhäräsinva-Description of the second, the third and of the fourth. These grottos are dated in the middle of the 7th century A. D. or thereabout. Plate XCIII.
Grottos of Ankāi Tankāi-The first four are the most important. The first is remarkable by its sculptures (Plates XCIV and XCV, I). The second contains the statues of Indra and Ambikā and the image of a Tirthankara, The third offers, on each side of the vestibule which leads to the sanctuary, two statues especially, described; one repre:ents Pärśvanātha and tbe other probably Santinātha. The fourth grotto contains an inscription of the Ilth or 12th century. The three other grottos are smaller than the precedents. The sanctuary of one of them shelters the image of a Tirthankara reproduced in the plate XCV, 2.
Grottos of Gwallior : Five groups, the first of which consists of 22 gigantic statues of Tirthankaras, among which those of Vrişabha and of Neminätha. The second contains 18 great statues, and the three others, less important, offer nothing remarkable. Final remarks. The Jaina monuments do not go back beyond the 6th or 7th century. However the Jainism is as old, if not more, as the Buddhism. But while the Buddhism developed repidly, the Jainism lay dormant in some way during several centuries, upto the moment when the disciples of Mahāvira began to construct, some temples of all beauty. Those of Gujarat, constructed in the 11th or 12th century, are perhaps the most remarkable in the whole of India. As regards the grottos, they represent only an episode in the history of Jaina architecture.
304
Cole, Captain H. H. Preservation of National Monuments, Madras PresidencySimla. 1881.
Pp. 23-24. Jaina Temple Conjeveram-Tiruparath Kundram is a Jain temple; Vijayanagar kings made grants of lands to this temple during the 14th to 16th centuries; Jain sect now reduced to 258 in the whole of the Chingleput district. Diagram illustrating the arrangement of a Jain temple near Conjeveram,
P. 28. Jain Temples-Hampi-on the slope of the hill are some peculiar temples of the Jain style.

Page #321

296
305
J. ANDERSON. Catalogue and Hand-book of the archaeological collections in the Indian Museum-Calcutta, 1883.
Part-I.
Pp. 167-169. Historical notes on the Jaina establishments of Mathura, in the beginning of the Christian era, and principally (according to Cunningham) during the Indo-scythian period.
Review on the Jaina statues, accompanied by inscriptions found at Mathura.
Part-II
JAINA BIBLIOGRAPHY
A special chapter (Pp. 196-215) is devoted to the Jaina sculptures and to the Jainism in general. List of the 24 Tirthankaras, with their respective symbols, their colours and the place of their nirvana. Special reviews on Parsvanätha and Mahavira. The Digambaras and the Svetlimbaras. Period of Jaina writings: 6th century A. D. Principle of the Jainism. The Jains are found specially in the western region of India. The temple of the mount Abu and the colossal statues of South-India.
Description of twenty Jaina sculptures coming specially from Gwalior. These sculptures consist of some statues of Jinas and bas-reliefs. the principal figures of which are equally of the Jinas.
Review on the ruins of different Jaina temples at Gwalior.

306
Bhagwanlal INDRAJI. Antiquarian Remains at Sopara and Padana (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XV, Pp. 273-328) -Bombay, 1883.
P. 276. Mention of the town of Sopara in the Jaina literature: According to the "Sripalacarita", Śrtpala must have married the daughter of a king of Spara as one of the sacred places of the Jains. Still to-day, besides, this town is a frequented place of pilgrimage. One of the 84 Jaina sects is called Sorparaka.
P. 298. Review on a perfumed powder which the Jains use in some of their religious ceremonies.

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JAINA BIBLIOGRAPHY
297
Pp. 316-317. A little to the north of Sopara, the ruins of a temple probably Jaina can be seen.
Among the statues found in this place, one represents Pārsvanātha and another Candraprabha.
307
DIPACAND DevAChand and Javeri Chaganlala. Siddracalanum uarnanaAlımadabad, 1887.
Description in Guzerati of the Jaina temples of Palitānä. This volume also contains a series of hymns and Jaina prayers.
.
..
303
A. CUNNINGHAM. Archaeological Survey of India. Reports. 23 Volumes at Index general-Simla-Calcutta, 1871-1887. ..
Volume-1.
Introduction. P. XXII. FERGUSSON has established the chronology of the Jaina temples of the middle age according to the resemblances and differences of the architectural style
Pages
Localities
Jaina antiquities
21-26
Rajgir
:
Five modern temples on the mount Baibhar. Three other hills are crowned with small temples. One has been constructed in 1780. One statue naked and standing is probably Jaina.
33
Bargaon
Modern temple.
75
Pawa
A statue probably Jaina.
85-91
Khakhundu
Fragments of statues, small temples constructed by some bankers of Gorakhpur and of Patna and comprising several statues, among others those of Adinātha. Plate XXVIII.

Page #323

298
JAINA BIBLIOGRAPHY
Pages
Localities
Jaina antiquities
94
Remarks on the term 'vati' which designates exclusively to-day the Jaina priests, which are most often, unless always, the brahamans.
Kosām
303 308 311
Kosām, the ancient Kauśāmbi, is today an important place of Jaina pilgrimage. A small temple, dedicated to Pārsvanātha, has been constructed there in 1834. Another modern temple is found to the south-east of the town. Plate XLVIII.
Volume-11
234 362-363
Haridwar Gwalior
Statue representing perhaps Adinatha. Temple with statues and inscriptions. Plate XC.
364-368
Gwalior
The Jaina grottos and the sculptures carved in the rock :
1.
Urwahi group. 22 figures, the principal of which is a seated statue of Ādinātha.
Six inscriptions dated Samvat 1497 and 1510.
South-West :
2. Group of the
5 principal figures.
3. Group of the North-West : among
others a statue of Ādinātha with inscription of Samvat 1527.
Group of the North-East : Small statues without inscriptions.

Page #324

JAINA BIBLIOGRAPHY
Pages
396 404
431-435
445 448
3

Localities
Gwalior
Buri Chanderi
Khajuraho
Mahoba Mahoba
Jaina antiquities
5. Group of the South-East : 18 gigantic statues and a great number of others, with inscriptions. The detail of the grottos of this group is given in a special catalogue, P. 367.
All these sculptures have been executed between the years Samvat 1497 and 1530. Some are of a great eopiousness.
299
List of inscriptions of this locality. 21 statues, of which 19 are standing and 2 are seated.
Fragments of Statues with inscription dated Samvat 1142. Ancient temple, repaired and dedicated to Pärsvanatha, with statue of this Tirthankara. Two other small temples equally restored. and dedicated to Pärsvanatha and Adinatha. Other more important temples constructed towards the 9th. century and containing some some small inscriptions relating to some donations. Ancient temple restored, with gigantic statue of Adinatha and inscription of Samvat 1085. Small ancient temple with several statues and inscriptions. Different ruins or some statues were discovered. Plate XCV.
Numerous broken statues. List of inscriptions.
Volume-III.
The Jaina sculptures of Mathura belong to the Indo-Scythian period of the Hindu architecture (57 B. C.; 319 A. D.).

Page #325

300
JAINA BIBLIOGRAPHY Jaina antiquities
Pages -
Localities
Most of the Jaina temples date from 900 to 1200 A. D.
Mathura
Great temple dedicated to Pärsvanatha sculptures and inscriptions.
20
Mathura
Fragments of statues and others anti
quities furnishing the proof that Mathura was an important Jaina centre under the Indo-Scythian domination.
30—-37 . Mathura
Text and analysis of 24 inscriptions discovered at Mathura. Several of these inscriptions are Jainas, among others the Nos. 2,3,4, 6,10,16 18,19 and 20. Plates XIII-XVI.
38
Mathura
The general purport of the inscriptions of Mathura is the recall of a donation.
45-46
Mathura
The ruins and the inscriptions of Mathura reveal a flourishing state of the Jaina religion during the IndoScythian period.
47.
Bitha
Legend of the King Udayana and of the statue of Mahävira in forest of Santal, according to the 'Piracaritra'.
66-70
Masar
Madern tempie, dedicated to Pārsvanatha, Plate XXIII. Text and analysis of three inscriptions dated Samvat 1443. Plate XXIV.
Volume--IV.
IV-V
Delhi
The great mosque was constructed with the relics of 27 Hindu temples of which several are Jainas.
208
Agra
Statue with four arms.

Page #326

JAINA BIBLIOGRAPHY
301
Pages
Localities
Jaina antiquities
214
Jagner
Buddhist or Jaina sculpture.
215
Chambal
Buddhist or Jaina image.
216-217
Agra
Pillars and statue in block marble in the Museum of Agra.
222.
Bhateswar
called
This locality was formerly Surajpur by the Jains.
224
Bhateswar
Räjabhoja, prince of Bhateśwar in 483 A. D., was an adept of the Jainism.
225-226
Bhateswar
Group of five temples, of which one is modern and the others dating from the middle age.
231-239
Bhateswar
Description of the temples of the Aundha Khera.
240-244
Bhateśwar
List of sculptures or of fragments of sculptures found in the Aundha Khera, among which several are Jainas.
Volume-V.
92
Ketas
Recall of the account of Hiouen-tsang relating to the Jains, and attempt to identify the Jains temple of Ketās which he has mentioned in this account.
163-165
Kängra
Temple dedicated to Pārsvanatha. Statue of Ādinātha with inscription dated Samvat 1523. Different other statues.
183
Kragrama
Inscription dated Samvat 1296 and recalling the dedication of a sanctuary.

Page #327

302
Pages
45
117-118
122
124 &
135
187
239-242
8-9
14-15
22
30
40-41
58
78-79
Localities

Chatsu
Shiv-Dungr
Thoda
Nagar Bijoli.
Bhateswar
Orai
Rawatpur
Dinai
Kundalpur
Pathari
107-108 Ghansor
113
Ramtek
Volume--VI.
JAINA BIBLIOGRAPHY
Jaina antiquities
The sect of the Jains must have existed before Mahavira, and the Buddha must have been the disciple of Mahavira,
Pillar of white marble, with carved base, and bearing several short inscriptions, of which one is of Samvat 1706.
Volume-VII.
Temple presenting certain Jaina characters. Modern Temple. Fragments of sculptures. Temple dedicated. to Parsvanatha inscriptions, of which one is dated Samvat 1232.
Group of small temples. Fragments of statues of recent date.
History of Mähildeva, a Jain, stepbrother of Parmal, Parihär of Mahoba.
Statue, probably Jaina.
Temple with gigantic statue of Santinätha, the base of which bears an inscription of the 13th century.
Place of pilgrimage. Several temples, the principal of which contains at colossal statue of Neminatha.
Inscription dated Samvat 1501.
Group of temples in ruin. Statues of no interest.
Ruins of a temple, Statue.
Temple with gigantin Santinathe.

statue
of

Page #328

JAINA BIBLIOGRAPHY
Pages
117-118
164-165
216
237
240-245
77
136
159
160
182
187
119
190-191
193
202

Localities
Nagpur
Arang
Ratnapur
Dhanpur
Sohagpur
Päwä
Mandor
Chechgaongarh.
Bilonja
Churra
Dulmi.
Deoli
Suissa
Pakbirra
Babulara
Jaina antiquities
Numerous statues coming from Raipur, important Jaina place, which counted formerly several temples and possesses still one to-day.
Temple and numerous relics.
Some fragments.
Group of four great temples probably
Jainar. Numerous relics.
Several statues. Fragment of Stupa.
Volume-VIII.
303
Groups of temples.
Ancient
A very frequented place of pilgrimage. Two temples of recent date. statues. It is there, according to tradition that Mahavira died.
Temple of no interest.
Inscription, according to which this locality counted formerly several Jaina temples.
Statue.
Temples in ruin.
Sculptures. This locality was an important Jaina centre in the 9th and 10th centuries.
Temples, with beautiful statue in the greatest temple among them.
Several statues.

Numerous temples and statues, of which one is colossal.
Statue,

Page #329

304
Pages
32
40-41
58
114
.
1-2
5
16-17
32
34
Localities

Pataini Devi
Bahuriband
Tewar
Khandwä
Kaushambi
Kausämbr
Khajuraho
Gyarispur
Gyarispur
53-55 Udayagiri
Volume-IX.
JAINA BIBLIOGRAPHY
Statue of Adinatha and two other statues of Jaina appearance.
Jaina antiquities
Gigantic statue with inscription of seven lines, the date of which has been mutilated.
Three Digambara statues, one of which is of Adinatha.
Volume-X.
Temple of Parivanatha with several statues bearing an inscription.
Temple and collection of 15 Sculptures. Medal representing, it is said, Trisala, mother of Mahavira.
The temple Ghantai and the temple of Jinanatha. Plate VIII. Collection of 13 sculptures, eleven of which are some digambara statues.
Ancient brahamanical temple now occupied by the Jains and decorated with statues.
Temple with some short inscriptions recalling the names of pilgrims.

Jaina grotto, with statue of Parsvanatha. Inscription of eight lines in perfect. state and dated of the year 106 of the Gupta era. This inscription has been reproduced (Plate XIX), transcribed and translated. It permits the ver fication of the legend relating to the origin. of the Svetämbaras.

Page #330

JAINA BIBLIOGRAPHY
Pages
63-64
73-74
92-93
96
96
100-104
52
98
Localities

Bāro
Dudahi
Dudahi
Chandpur
Deogarh
Newal
170-171 Pävä
Jaina antiquities
Resemblances between the Jains and the Buddhists. Some places, as Dhamek near Benares, Rajgir, Kaulambi etc. are equally sacred for both; the resemblance between a Buddhist and a Svetămbara Jain is slight; at last it seems almost certain that the Buddha may have been the disciple of Mahavira.
Temple of Brahamanical origin and repaired by the Jains. A group represented Mahavira child with its mother Trišali. Group of small temples. Inscription of Samvat 933.
Ruins of two temples. Plate XXXI.
305
In the neighbourhood of the town, ruins of another temple, with sculptures.
Volume-XI
Description.
Ruins of temples and broken statues. Ruins of six temples constructed from 862 to 1164 A. D. Different inscriptions. The greatest and the most important of these temples contain an inscription dated all together Samvat 919 and Saka 784, and fixing thus the date of Bhojadeva at 862 A. D. Plate XXXIII.
Temple in ruin.
The princes of Chandrikapuri (Śrävasti) must have been Jainas.

Holy town among all for the Jainas. Mahavira died there. The legend of Upali. Two temples, the Jal-Mandar

Page #331

306
JAINA BIBLIOGRAPHY
Pages
Localities
Jaina antiquities
and the Thal-Mandar, the Jal-Mandar is constructed at the place where Mahāvira died, and the Thal-Mandar at the place where his remains were burnt. Miniature-temple, called Samosaran, containing the prints of the feet of Mahavira, and constructed on the site where the master had the custom to teach his disciples. The five stages of the career of a Tirthankara. conception, birth, entrance in religious life, enlightenment, nirvana. The cult at Pāwā; the respect of the living beings.
Volume-XII.
121
According to the Jaina chronicles, a founder of religious sect, named Gautama, has been the disciple of Mahavira.
Volume-XIII.
3
Tala
Some ancient temples with sculptures.
Benu Sagar
Two scultptures probably Jaina.
73
Mount Pāresnāth
Place of pilgrimage.
79-91
Khandagiri
Grottos with statues of Tirthankaras. The locality was a place of pilgrimage.
Volume-XV.
Jāhangira
Sculptures and temple Pārsvanātha.
dedicated to
108
- Mahästhän
Statue of a Tirthankara.

Page #332

JAINA BIBLIOGRAPHY
307
Pages
Localities
Jaina antiquities
Volume-XVI.
18-129
Khakundu
Temple with statue of Pärsvanātha.
Volume --XVII.
20-21
Arang
111-112
Mathura
Temple and some statues. Statues of Mahāvīra with inscriptions, A very frequented temple of Pārsvanātha,
Volume-XVIII.
Rāmagrāma
Fragments of statues.
Rudrapur
Statue.
Volume---XIX.
82-83
Rewa
Temple and statue of Mahāvīra.
Volume---XX.
Mathura
Mathura
Mathura
101-102
Dubkund
Statue with bas-reliefs. Plate IV, I. Statue with Indo-Scythian inscription of the year 57. Inscription dated Samvat 62. Plate V, 6. Important temple (Plate XX), with statues and inscriptions, one of which of 59 lines, is dated Samvat 1145, plates XXI and XXII. Persecution of the Jain and the Buddhists by the Brahamans, in the 11th century. The Jains retired specially in the Pancala.
04

Page #333

308
Pages
119-120 Bahadurpur
122
127
2
19
47
60-62
73-74
101
152-153
Localities

Rajgir
Paranagar
Kosam
Marpha
Ajaygarh
Khajuraho
Mahoba
Bargaon Gurgi-Masaun
Temple in ruin with inscription of Samvat 1573, the text and the translation of which have been given.
Volume-XXI.
JAINA BIBLIOGRAPHY
Jaina antiquities
Three entire statues and numerous fragments.
Fragments of statues,
Modern temple with three carved in the rock,
5.
with three statues
Two inscriptions, dated Samvat 1407
and 1408.
Small statues.
Different inscriptions:
Two, very short, of the 10th and of the 12th century, in the temple Ghantai (Plate XX);
On a gigantic statue of Santinatha Samvat 1085 (Plate XX);
On a statue of Sambühnatha, Samvat 1215 (Plate XX);
In the temple of Jinanätha. Samvat 1111 (Plate XVI); 5-9. Short inscriptions dated Samvat 1205, 1212, 1215, 1220 and 1234. Seven inscriptions dated respectively Samvat 1169, 1203, 1211, 1213, 1220 (?) and 1224, (Plate XXIII). Relics of temples and sculptures.

Temples in ruin and sculptures. Plate XXXV.
numerous

Page #334

JAINA BIBLIOGRAPHY
309
Pages
Localities
Jaina antiquities
166-167
Kundalpur
170
Saurai
Temples numbering about fifty; the most important contains a gigantic statue of Mahāvīra. Two inscriptions of Samvat 1757 and 1501. Temple decorated with sculptures and dedicated to Ādinātha. Three temples with statues and one of which contains an inscription of Samvat 1212.
172
Madanpur
Volume-XXII.
12
Rudrapur
Statue.
105
Candrāvati
Three temples of recent construction.
Volume-XXIII.
85-91
Pali
Different temples, the most important of which has been specially described. Plate XVIII.
93
Nadole
Three temples dedicated to Neminātha, Mahāvīra and Sāntinātha.
101
Nathdwārā
Some Jains reside in this locality but without possessing there any temple.
117-118
Chitorgarh
The famous tower called Kirtam of Chogā Kirtam. Plate XXII. Temple dedicated to Pārsvanātha.
135
Khatkar
309
J. BURGESS. Report of the first seāson's operations in the Belgam and Kaladgi districts (Archaeogical Survey of Western India, Vol. I)-London, 1874,
Pages
1-5
Description of three ancient Jaina temples at Belgaum with 6 plates out of text. These temples date from about the year 1200.

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310
JAINA BIBLIOGRAPHY
Pages 11-12
Mention of an inscription in Canara mixed with Sanskrit, found at Saundati and on which some Jaina names are found.
12-13
25-26
Short description of the temple of Pancalinga, constructed as Huli by the Jains; 2 plates out of text. Description of a Jaina grotto at Badāmi (grotto IV); Statues of Pārsvanātha and of several naked Jainas, that which makes one believe that the question is of a digambara temple; some inscriptions of names, written in an alphabet of the 6th century; 2 plates out of text. Short description of the statue of a Jain, in the grotto V. at Badāmi. Description of an ancient Jaina temple at Pattadkal broken statue of Pārsvānātha and other small statues of Jinas; a plate out of text. Description of a Jaina grotto at Aihole; statue of Pārsvanätha, of Mahävira and of other Jinas; 2 plates out of text. Mention of an ancient Jaina statue with short inscription at Aihole.
37-38
40
310
1. BURGESS. Report on the Antiquities af Kathiawad and Kachh (Archaeological Survey of Western India, Vol. II)-London, 1876.
Pages 14-15
84-85
91
Enumeration of the principal Jaina sanctuaries in the Kathiawad. Reviews on the place and the period of composition of the 'Kalpasutra' and 'Satruñjayamahātmya'. The räyana tree (the Rajadani of the Sanskrit writers-Mimusops Kauki or Butea frondosa, according to Wilson), considered as sacred in the western India and especially dedicated by the Jains to their first Tirthankara, Risabha.
The grottos of Junagadh would have been excavated for the Jains at the end of the 2nd centuary A. D.
141
147
149 157-158
Review on two temples constructed at the top of a hill, at Talājā. Short description of the smallest of these temples, (in note). Analysis of the chapters X-XIII of the Satrunjayamahatmya.

Page #336

JAINA BIBLIOGRAPHY
Pages
159-163 Text and translation of a great historical inscription situated on the way of the temples of the mount Girnar.
166-176 Detailed description of the Jaina temples of the mount Girnär.
I. Temple of Neminath, with 2 inscriptions and 2 plates out of text.
II. (a) Temple of Risabhadeva ;
(b) Temple of Pärsvanatha;
(c) Temple of Kumarapala.
V. Temple of Sampratiraja.
VI. Different other temples of less importance.
181-132. Short description of the Vaniävast, an old temple in ruin, at Ghumli; statue of Parsvanatha reporduced in a plate out of text.
215
205. Description of a Jaina dome at Munra, with 2 plates out of text. 206-209. Detailed description of the temples called Vaski or of Jagadevasah at Bhadreswar; historical reviews relating to this temple. Five plates out of text.
217
4-10
311
III. Temple of Sambhavanatha.
IV. Triple temples of Vastupala and Tejahpäla, with 2 plates out of text and 5 inscriptions.
37

Short review on the temple of Dharmarka, and on the ruins of another temple at Kanthkot.
J. BURGESS. Report on the Antiquities in the Bidar and Aurangabad Districts (Archaeological Survey of Western India, Vol. III)-London, 1878.
Pages
Short description of the temple of Pärśvanatha at Sankhelwar, and of the relics of an ancient temple.
311
Detailed description of seven Jina grottos of Dharasinva; 7 plates out of text.
The Calukya princes, while professing the visnuite faith, defended and often patronised the Jains and the Sivaites.

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312
JAINA BIBLIOGRAPHY
Pages
52.
DescriptỊon of a Jaina grotto at Jogāl Ambā with a piate out of text.
129-138. Study of a Sanskrit inscription coming from the temple called Meguti
at Aihole. This inscription, which is reproduced in facsimile, transcribed and translated, proves that the temple where it is found is of Jaina origin.
312 (i)
D. P. KHAKHAR. Report on the architectural and archaeological remains in the province of Kachh (Archaeological Survey of Western India, Miscellaneous Publications, (n. 13 - Bombay, 1879.
Pages 19-21 Description the temple of śāntinātha at Kothara, with a plate out
of text (Appendix II, No. 3).
-- 61
Short description of the temple of Väsupüja at Sikra. Description of the Jaina temples of Katäriya.
63
64-65
Review on the temple of Mahāvira at Kanthkot.
67-76
Text of an inscription (No. 1) which is found in the temple of Säntinātha at Kothara.
84-85. Text of two inscriptions (Nos. 23 and 24) of the temple of Vāspūja at
Sikra. 86-87 Text of eleven inscriptions (Nos. 25 to 35), of which one (No. 25)
reproduced out of text, of the temple of Mahävira at Kanthkot. Analysis of the inscription No. 1. Analysis of the incriptions No. 23 and 24 and note on the inscriptions
Nos, 25 to 35. Reports regarding the archaeological remains in the Kuryachee, Hydreabad and Shikarpur collectrorates in Sindh (Archaeological Survey of Western India, Miscellaneous Publications, n. 8) -Bombay, 1879. - P. 29. Review of R. I. crawford on a Jaina temple in marble, situated at
Haro, at 12 miles from Virawah, and dedicated to the goddess Gauar. This temple was constructed in Samvat 1432; it is the object of annual pilgrimages on the part of the Jains and of others inhabiting the region.

Page #338

JAINA BIBLIOGRAPHY
Pages
J. BURGESS. Report on the Elira Cave temples and the brahamanical and Jaina Caves in Western India (Archaeological Survey of Western India, Vol. V)-London, 1883.
2.
43-50. The Jaina grottos of Elūra:
58.
313
Importance of the discovery of the grottos of Elira as regards the history of the Buddhism, of the Jainism and of the mythology of India in general.
50-51. Indication of a Jaina grotto at Badami and of another at Aihole.
2

Notes of chronology compared, Buddhistic and Jaina. The five Jaina grottos of Elūra. Short review on the first two which offer nothing remarkable. Detailed description of the third grotto, the Indra Sabha. Description of the Jagannatha Sabha.
Short review on the fifth grotto.
Seven plates out of text illustrate this description of the Jaina grottos of Elūra: pl. VI-VII and XXXVII, 2-XLI, I.
58-59. Complementary reviews on the Jaina grottos of Ankãi Tankai, with three plates of text, pl. XII; XLIX and L.
313
Review on the two grottos of Patna, with two plates out of text, pl. XLVII and XLVIII.
J. BURGESS. Lists of the antiquarian remains in the Bombay Presidency (Archaeo logical Survey of Western India, Miscellaneous Publications, n-11).-Bombay, 1885.
Pages Localities
Murdeswar
Districts
314
North Canara
Jaina antiquities
It is said that the temple was constructed by the Jaina kings of Kaikuri. Two inscriptions, one the gift in a temple in ruin. Stones carved with inscriptions.

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314
JAINA BIBLIOGRAPHY
Pages
Localities
Districts
Jaina antiquities
3-5.
Bhatkal
North Canara
Hādavalli
North Canara North Canara
Different temples, the three principal temples of which are those of Candranātha, of Pärśvanātha and of Sānteśvara. Serveral inscriptions; some bear Jaina symbols. Temple and inscriptions, Important temple called Caturmukhabasti. Temples of Vardhamāna, of Nemi and of Pārsvanātha. Statues of Jinas. Three important inscriptions. Carved stones.
Gersappe
6-7
Bilgi
North Canara
Temple of Pārsvanātha constructed towards the year Saka 1515, with statues of Neminatha Pārsvanātha and Vardhamāna consecrated in Saka 1573 Two great, inscriptions dated Saka 1510 and 1550. Old temple with carved stones and two inscriptions. Four statues of Jinas, one of which is with inscription Old temple.
8-9
North Canara
Kubtūr (Vanavāsi)
23
Yalawatti
Dharwad
26-27 Bankāpur
Dhārwad
Inscriptions of Śaka 977 and 1042, relating some grants of territory made to some Jaina temples. Inscriptions dated Śaka 1044. Two temples, one of which is with six inscriptions.
28
Aratālu
Dhārwäd
29
Laksmeswar
Dharwad
30
Chabbi
Dhārwād
This village must have been formerly the capital of a Jaina prince.

Page #340

JAINA BIBLIOGRAPHY
Pages
30
31
33
34
42
43
43
37-38 Lakkundi
43
44
44
45
45
45-46
46
47
47
48
Localities

Hubballi
Aminbhavi
Mulgund
Soratur
Belgaum
Degulavalli
Hannikeri
Nandigad
Badgi
Kagwad
Konnür
Kalholi
Saundati
Huli
Badami
Pattadkal
Aihole
Districts
Dharwad
Dharwad
Dharwad
Dharwad
Dharwad
Belgaum
Belgaum
Belgaum
Belgaum
Belgaum
Belgaum
Belgaum
Belgaum
Belgaum
Belgaum
Kaladgi
Kaladgi
Kaladgi
Jaina antiquities
Temple in ruin.
Ancient temple of Neminatha, with three inscriptions.
315
Temples of Candranatha and of Pärivanätha. Five inscriptions.
Temple with inscription of Šaka 993.
Two temples and some other small sanctuaries. Three inscriptions, one of which is dated Saka 1094.
Two temples of the 12th or of the 13th century.
Temple of Isvara, partially in ruin and probably of Jaina origin.
Ancient Jaina temple.
Remarkable ancient temple.
Ancient temple.
Grotto and temple.
Temple with inscription dated Saka 1009 and 1043.
Ancient temple.
Temple with two inscriptions, Saka 797 and 1018.
Temple with inscriptions.
Grotto.
Ancient temples.
Grotto.

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316
JAINA BIBLIOGRAPHY
Pages
Localities
Districts
Jaina antiquities
49
Hungund"
Kaladgi
Ruins of a temple.
51
Almele
Kaladgi
It is said, there existed in this village an important Jaina temple.
54
Kolhapur
Kolhapur
Ancient temple, inscriptions, Saka 1064.
with two 1058 and
Pāwala
Kolhapur
56
Rayabag
Kolhapur
Ancient college. Capital of a Jaina principality in the 11th century. Temple with inscription dated Śaka 1124.
Temple.
56 Khedrapur 57 - Herle
Kolhapur Kolhapur
Inscription in old canara, relating a grant to a temple, Śaka 1040.
57
Bämni
Kolhapur
Temple and inscription dated Śaka 1073.
57
Savaganw.
Kolhapur
Temple and inscription on a statue of Pārsvanatha.
73.
Dabhol
. Ratnagiri
Following the local history, this town must have been, in the Ilth century, the capital of a powerful Jaina prince.
Khāre-Pāțan
Ratnagiri
Temple, the only Jaina which exists, it is said, in the whole of the South Konkan.
102
Wäshāli
.
Thana
Grotto probably Jaina.
115-117
Nasik
Chāmar Tenkdi
Grottos with statues of Jinas; the description of them has becn given

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JAINA BIBLIOGRAPHY
Pages
118
118
119
121
122
125
125
125
126
127
125 Varatiadevadi
130
131
132
132
132
134
135
Localities

Chandor
Ankai
Nizampur
Patanen
Surate
Ränder
Pal
Vareth
Baroch
Shahabad
Gandhär
Kävi
Kapadwang
Mätar
Districts
Nasik
Nasik
Khandesh
Khandesh
Surate
Surate
Surate
Surate
Surate
Bharoch
Bharoch
Bharoch
Bharoch
Kaira
Kaira
Jaina antiquities
317
Sculptures.
Seven or eight grottos, with an inscription.
Temple consecrated to Pärsvanatha.
Temple of the 11th or 12th centuries.
Tombs of Jaina priests with inscriptions.
Four temples, one of which has been dedicated Pärsvanatha,
to
Five temples.
Important temple dedicated to Parsvantha,
Two temples containing four inscriptions, the text of which has been given.
Several temples, almost all are mordern. Statues in marble
Three
and in metal. inscriptions.
Temple of Parsvanatha.
Temple constructed in 1619.
Two temples, each containing
an inscription.
Pretty temple.
Modern temple.

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-318
JAINA BIBLIOGRAPHY
Page
Localities
Districts
Jaina antiquities
136
Cambay
Cambay
Temple of Pärsvanātha, constructed in 1588, and reconstructed at a recent period; inscriptions. Temples of Ādiśvara and of Neminātha.
Champanir
Panch Mahal
Temples in ruin.
137-
Pāvāgad
Panch Mahal
Temple in ruin and group of other ancient temples, but revived at a recent period.
139
Idar
Mahi Kanta
and
Temples of finished, temple of śāntinātha.
140
Posina Sabli
Mahi Kanta
Temple of Pārsvanātha and of Neminätha.
141
Kumbharia
Mahi Kanta
Five temples dedicated to Neminātha: inscriptions. Historical review on these temples. Temple of Hathisingh (1848) and of Cintāman (1638).
149
Ahmadabad
Ahmadabad
Temple.
167 168
Mahuva Baroda Anahilvād-Pāțaņ Baroda
Several temples. Important inscription of the Kharatara sect, dated Samvat 1651.
Chanasama
Baroda
Temple dedicated to Pārsvanātha, the most important of the region, constructed towards 1835.
Baroda
Some temples,
170
Sankheśwar
Baroda
Ancient Jaina sanctuaries which possesses still some temples.
175
Wadhwän
Kathiawad
Temple of Mahävira, dating probably from the 11th century.

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JAINA BIBLIOGRAPHY
319
Pages
Localities
Districts
Jaina antiquities
182
Verāval-Pāțaņ
Kathiawad
Ancient temple disaffected by the Musalmans.
186
Girnar
Kathiawad
Group of temples with numerous inscriptions.
188-
Satrunjaya
Kathiawad
213
The famous Jaina sanctuary. Complete inventory of different temples. Concise description of each of them : period. architecture, statues, images, inscriptions, etc. Names of the devotees who had them constructed.
P. 188—193. Integral text of an inscription situated at the entrance of one of the principal temples.
219
Haro
Sindh
Temple constructed in Samvat 1432: short historical review.
220
Virawah
Sindh
Ruins of several temples.
221
Bhadreswar
Kacch
Great temple of Jagaduśah with inscriptions. Temple of Mahāvīra.
Gedi
Kacch
222
Kanthokot.
Kacch
Temple of the 13th century, partially in ruin. Some inscriptions, one of which is of Samvat 1340.
Kacch
Damaged temple.
222 222
Katāriya Sikra
Kacch
Pretty temple of Vaspuja. constructed in 1717.
224
Kothara
Kacch
Great temple of Santinātha, eonstructed in 1852. ..

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320
Pages
228
228
241
Localities
Kolhapur
Jurur
Sirpur
Districts
Amaravati
Amaravati
Basim
Appendix
Pp. 282-317. Text and translation of 39 inscriptions of Girnar. The most importants of them are those of the temple of Vastupala and Tejapala and of the temple of Neminatha,
Supplement
Pp. 321-322. Review on the temple of Candraprabha and that of Mahavira, at Ahmadnagar, in the district of Mahikanta.
JAINA BIBLIOGRAPHY
Jaina antiquities
Celebrated Jaina sanctuary.
Three temples.
Temple of Parávanatha and other small ancient temples.
H. COUSENS. Notes on Bijapur and Satrunjaya (Archaeological Survey of Western India, Miscellaneous Publications, (n. 14)-Bombay, 1890.
Pp. 71-79. Review on the Satrunjaya.

Historical and description.
Period of the inscriptions: none is anterior to the 12th century; several of them are dated from the 12th to the 15th century, three of the 16th century and a great number from the commencement of the 17th century upto our days.
Resemblances between the Buddhiste and the Jaina sculptures., The Jainas of Guzerat; beliefs and customs. The architecture of the temple of the Satrunjaya in general.
316
BHANDARI. Viracand Bhutaji. Viracand Bhutaji. Vinati Patra-Delvada, 1838. On the Jaina temples of the mount Aba. In Guzerati.
317
BURGESS, Jas. and H. COUSENS. The Antiquities of the town of Dabhoi in Gujarat. -Edinburgh, 1888.
P. 1. The Brahamanical temples at Siddhapur. Somanatha and Ambarnatha, are built in the same style as those of the Jains at Mount Abu and Bhadresvara.
"P. 2. In his later days Kumarapala greatly favoured the Jains, or perhaps adopted their cread, and they possessed great political influence.

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SAINA BIBLIOGRAPHY
321 Visaladeva and his father Viradhavla were largely supported by two wealthy Jaina brothers, Vastupāla and Tejahpāla, famous in their days as builders of temples.
Vastupala was a minister of Viradhavala.
Temples in most of the principal cities of Gujarat were built or repaired by Vastupāla.
Visaladeva was encouraged by his minister to repair or rebuild, in rich style, the old temple of Kālikā.
Vastupala-carita, written in Samvat. 1365 (A. D. 1308), contains information relative to Dabhoi or Darbhavati, and an account in connection with the reigns of Viradhavala and Visaladeva.
P. 3. Temples built by Tejahpāla.
Supply of materials from the Hindu and Jain shrines for the erection of a mosque.
P. 5. and note 1. Jaina minister Vastupāla Tejahpāla's temple at Abū-The prasasti by Someśvara, dated Sam. 1311 or 1254 A. D. incised on the wall of the temple at Dabhoi.
P. 7.
Tejahpāla's temple at Abu.
318 (i)
BÜHLER. Miscellaneous notes (Wiener Zeitschrift fur die Kunde des morgenlandes, Vol. IV, PP. 260-261)-Wien, 1890.
Review on the fragments of sculptures discovered by Dr. STEIN at Murti, in the Punjab, on the ancient Jaina temple.
318 (ii)
G. BÜHLER. Dr. Stein's discovery of a Faina temple described by Hiuen-Tsiang (Wiener Zeitschrift fur die Kunde des morgenlandes, Vol. IV, Pp. 80-85) - Wien, 1890.
Narration of the discovery, by Dr. STEIN, at Murti (Ketas), in the Puniab of the ruins of the Svetämbara temple of Simhapura spoken by Hiouen-Thsang.

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322
319
Report of the Archaeological Survey to the Government of Madras, Bangalore, 21st May, 1891; No. 210.
Pp. 1, 3. At village Jayankondacholapuram in the Udaiyar palaiyam taluk of the Trichinopoly district, sketches of Jain images made as available at the village. and notes taken of the traditional history-Two Jain images known as Ammanasvami (or 'naked God')-vellalas once Jains, persecuted by Brahamanas-Their escape from the hands of the latter in disguise as cowherds.
320
Report of Archaeological Survey to Madras Government, dated Bangalore 10th, May, 1892, No. 210,
Kistna district, Gudivada: Sketches made of the fine Jain image in the temple-A monolithic pillar with four Jain figures grouped around, and a triple umbrella over each.
Pp. 5-6. Repalle täluq, Buddhani and Peravali : Jain dibba in the villages.
321
JAINA BIBLIOGRAPHY
Report of Archaeological Survey to Madras Government, dated Bangalore, 10th May, 1892, Na. 210. P. 4-Drawings:
No. 1328. Plan and two Jain images, Adipattalagar temple, Magaral, Chingleput district.
322
L. A. WADDELL. Discovery of the exact Sie of Aseka's classic Capital of Pataliputra and description of the superficial remains.-Calcutta, 1892.

P. 18. Review on two Jaina temples ol' Pataliputra. One contains an inscription of Samvat 1848, which recalls its dedication.
P. 29. The Jaina ruins of Kanchananagar, namely:
1.
A temple still standing and very well preserved;
Relics of seven other temples;
2.
3. Different statues, one of which is of Neminatha, and one is of Candraprabha with mutilated inscription;

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JAINA BIBLIOGRAPHY
323
4. Several carved stones; A plate beside text, pl. IV.
323
G. BÜHLER. Jaina Sculptures from Mathura (Transactions of the Ninth international Congress of Orientalists, Vol. I, pp. 219–221).-London, 1893,
Study of four plates reproducing some sculptures discovered at Mathura. 1. Tablet of homage with scenes of adoration of the Arhats. II. (A) The god Nemasa conveying the embryo of the Mahāvira.
(B) (a) Adoration of a stūpa by some Kinnaras and Suparņas.
(b) Procession of human worshippers.
III. Pilgrimage of gods and men towards the Jaina sanctuaries. IV. Statue of a Tirthankara.
324
Dr. G. LE Bon. Les Monuments de l'Inde.--Paris, 1893. There is a talk of Jaina monuments in the following chapters.
Book-III
Chapter 1.
Monuments of north-east India.
Pp. 68-70. Underground temples of Khandagiri and of Udayagiri,
Fig. 47 and 48. Chapter II.- Architecture of Rajputana and Bundelkhand. Pp. 78.89. Monuments of Khajurāho-Fig. 63 to 81. Pp. 93-99, Monuments or Gwalior-Fig. 85 to 98. Pp. 101-104. Monuments of the mount Abu-Fig. 105 to 110. Pp. 109-111. Monuments of Mathura--Fig. 122 to 124. Chapter III.-Architecture of Guzerat. Pp. 118-122. Monuments of Ahmadabad--(No reproduction of Jaina
monuments).

Page #349

324
JAINA BIBLIOGRAPHY
Pp. 123-124. Monuments of Pālitānā-155 & 156. Chapter IV.-Architecture of Central India. Pp. 125-133. Monuments of Elūra. Fig. 157 and 158.
(grotto cailed Indra Sabhā).
Book-IV
Chapter II.-Underground temple of South India.
Pp. 148-150. Monuments of Badāmi.--Fig. 179 to 185.
325
J.U. YAJñik. Mount Abü and the Jaina Temples of Dailwādā (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XVIII, Pp. 14-29). -Bombay, 1894:
At Dailwāļa, a village of the mount Abü one sees still to-day five Jaina temples, which the pilgrims visit every year. Four of these temples constitute a group, the fifth of which has been separated. All are remarkable for their architectural beauty.
The most ancient of them is dedicated to Vrişabhadeva; it was constructed in 1030 A. D. by Vimalasah, a merchant of Anahilvad.
Detailed description of this temple.
Another, built by the two brothers vastupāla and Tejahpäls, Ministers of the king Viradhavala, is dedicated to Neminātha. It is equally the object of a special description,
326
Report of Archaeological Survey to Madras Government dated Bangalore, 30th June, 1896, Nos. 757, 758.
P. 4. Drawings :
No. 1383, Jain figure in the second prākāra, Kamakşiamman temple, Conjeeveram.
No. 1394. Jain figure on the road to Great Conjeeveram, Ekambreśvara-svāmi temple, Conjeeveram.

Page #350

JAINA BILIOGRAPHY
325
327
Burgess, Jas. The Ancient Monuments, Temples and Sculptures of India. Pt. I: The Earliest Monuments.-London, 1897.
Plate 58: Jaina sculptured pillars excavated at Mathura.
Plate 59 : Two Jain and a Buddha pillars found at Mathura.
Plates 155-156 : Jain sculptures from Mathurā.
328
The
J. BURGESS. The ancient monuments, Temples and Sculptures of India. Part I. earliest monuments-London, 1897.
Among the plates devoted to the antiquities of Mathurā, there are three of them which interest the Jaina art. The Plate 58 represents fifty carved pillars and the plates 155 and 156 of other varied sculptures.
329
James WARD. Historic Ornament, Treatise on Decorative Art and Arehitectural Ornament, London, 1897.
P. 272. The four principal styles of Indian architecture are the Buddhist, the Dravidian, the Northern Hindoo, and the Chālukyan or Jain.'
277. The Jaina sect makes its appearance in India about the seventh or eighth century. They did not believe in the divine inspiration of the Vedas but as long as they observed caste and acknowledged the gods of the Hindu Pantheon, the Brahmans refraimed from persecuting them.
The architecture of the Jains began when the Buddhist was dying out, One of the characteristics of Jaina architecture is the horizontal archway, and another is the bracket from of capital.
330
Report of Archaeological Survey to Madras Government dated Bangalore, 23rd June, 1898, No. 140.:
P. 2. Tinnevelley district, Kallugumalai, with rock-cuttings on the hill.

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326
331
F. KIELHORN. On a Jain Statue in the Horniman Museum (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1898, Pp. 101-102),-London, 1898.
Description of a statue of Neminatha, the pedestal of which bears an inscription in devanagari characters and dated Samvat 1208.
The statue is reproduced in a plate beside text.
332
Report of Archaeological Survey to Madras Gavernment, dated Bangalore, 1st July, 1899, No. 171.
JAINA BIBLIOGRAPHY
P. 2. Tinnevelley district, Kalluguma Lai, with rock-cuttings on the hill.
Extensive Jain sculptures,
P. 4. Drawings:
Nos. 1406-1400. Jain images on the hill at Kallugumalai, Tinnevelley district.
333
Report of Arahaeological Survey to Madras Government, Bangalore, 29th June, 1900,
No. 271.

P. 6. Drawings:
Nos. 364-371: Jain objects, Kolugumalai Tinnevelly district. As under Drawings in No. 137 (VI).
334
Report of Archaeological Survey to Madras Government, Bangalore, 29th June, 1901,
No. 258.
P. 9. Photographs:
No. 374. Rock-cut Jain image on the top of the hill at Kailugumalai, Tinnevelley district.

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JAINA BIBLIOGRAPHY
327
335
A. STEIN. Notes on an Archaeological Tour in South Bihar and Hazaribagh (Indian Antiquary, Vol. XXX, Pp. 54-63; 81-97).--Bombay, 1901.
Pages :
59
The Jaina sanctuaries around the ancient city of Rājagriha (Rajgir).
59-60
The temples and the Jaira grottos of the hill of Baibhär.
92
The grottos of Baimbhär and the statues that they contain.
93-95
The Jaina
The mountain Päresnāth. "The sculptures on rock. tradition relating to this sanctuary.
336
Repart of Archatological Survey to Madras Government, Bangalore, 28th June, 1902, No. 215.
P. 3. Jaina temple at Anjanageri is a note worthy specimen-contains a long inscription and some carved Jaina sculptures.
P. t. A stone built Jaina temple of Santināthasvāmi with a front Mandapam of four pillars- Description of the temple and its architecture. The principal image with attending rakja and Yaksini. An inscription dated A. D. 1544.
P. 15. Notes on Survey :
1. Field No. 306-A temple of Jain style completely destroyed.
temple in Jain style with thick massive pillars and
2. Field No. 413. A gopuram.
P. 38.
Basadi or Basti. A Jain temple.
337
CHAKRAVARTI, Mon Mohan. Notes on the Remains in Dhauli and in the Caves of Udayagiri and Khandagiri-Cuttack, 1902.
P. 2. All Jain figures are not nude-"The God of the Jainas is figured naked, young, handsome, with a calm countenance, and arms reaching down to the knees;

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JAINA BIBLIOGRAPHY (Varahamihira's Brihat-Samhita
his breast is marked with the Śrīvatsa figure”. Ch. 58, V. 45).
P. 3. Hallos or bhamandalas are common to all classes of images, Hindu, Buddhist and Jain. All the Tirthankaras have generally halos.
Pp. 4-6. The caves of Khandagiri, Udayagiri and Nilgiri. All the caves ascribed to the Jains and not to the Buddhists. Prevalence of Jainism in Khandagiri from a long time-Trisulas open or pointed, Stūpas, Svastikas, barred railings, railed trees, wheels, the Goddess Sri common to Jainism as to other religions-Symbols closely connected with Jainism observed in these caves-Jainism fairly well proved to be older than Buddhism, its last two Tirthankaras, Mahāvīra and Parsvanātha being historical personages. The last two Tirthankaras are generally assigned respectively to the 6th and 8th century B.C. Proof of ample margin for the spread of Jainism. The inscriptions support the hypothesis of Jain occupation. King Khāravela of the Hāthigumphā inscription made the grant to the Jains. Caves having images meant as temples places of worship; while those without such images meant as residences for Jain monks.
P. 8. The Sātaghariā cave images of 24 Jain Tirthankara of the three broken caves to the left of the Sātabakhriā two have images of Tirthankaras and their attendants.
The Jain temple over the Sātabakhriā cave is of the same age as the cave. The other temple crowning the hill was built in the 18th century by a Jain merchant of Cuttack.
.
- - - -
The Jain caves began to be made at about the time of Asoka's conquest of Kalinga (60 B. G.)
P.9. The revival of Jainism with more elaborate image-worship is apparently due to the influence of the Jains in Western and Southern India.
To the influence of the Rästraküțas flourishing from A.D. 748 to A.D. 973, the of revival Jain worship in Orissa in the 9th to 11th century may be reasonably supposed to have been due. The subsequent disappearance of Jainism from Orissa is probably attributed to the increasing influence of Jainism from Orissa is probably attributed to the increasing influence of Vaisnavism and specially of Jagannatha worship-Persecution of Jain and Bauddha Sadhus in the hills round Bhuvaneśvara by Madar Mahadeva, grandson of Chodaganga Deva in the close of the 12th century A.D. No Jain remains have been found which can be authentically dated later than this period,

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329
P. 20. In the Jain temple in the terrace of the Khandagiri there is a masonry platform with small walls in which are embedded five images of Tirthankaras.
P. 22. Dr. T. Bloch's remark on the paper--Everything in the caves is of Jain origin.
338
GARKETT, A. Notes on the caves of Udayagiri and Khanda giri.-- Calcutta, 1902.
P. 8. On the upper storey of Lalatendra Kesari cave a number of upright naked figures of Jina.
339 Annual Report of the Archaeological Survey of Madras and Coorg, 1908-03. -- Madras, 1903. P. 4. Jain image from Vellur.
340
Archaeologvical Survey of India. Annual Report 1902-03.-- Calcutta, 1904.
Pp. 40-42. Review on the Jaina grottos of Khandagiri, in Orissa. The inscri. ption Hāthigumphā of the King Khāravela. The sculptures of the grottos. The modern temple.
As regards the inscription Hāthigumpha, the date correspond to the year 165 of the Mauryakāla, that is to say to the year 155 B. c. in taking for the point of start the accession of Chandragupta.
341
Annual Report of the Archaeological Survey of India, 1902-03. Pt. 2:-Calcutta, 1904. P. 20. Jain caves at Khandagiri – Their conservation. Pp. 40-42. Caves at Khandagiri and their date.
Pp. 108, 195, 199, 204. Hindu, Buddhist and Jain remains discovered at Ter (Tagara), near the western boarders of H. H. the Nizam's dominions. Temple of Mahāvira and Pārsvanātha-These shrines to the west of the town are of modern period without particular interest.
Pp. 208-209. Stone columns in front of Jain temples, especially in the Kanarese country. No dipamālās attached to Jain temples.

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JAINA BIBLIOGRAPHY
342
Report, do Madras and Coorg; 1903-04.-Madras, 1904. P. 9. Jain temples. 14th Century : Gangatti temple, near Kamalapur. Group of six Jain temples South of Sri Pampāpathi temple. Jain temple, Danavulapad, Proddatur, Cuddapah district.
Pp. 26-30. Cuddapah district. Jammalamadugu taluk-Discovery of important Jain statues at Dhanavulapad on the bank of the Penner river 5 miles below Jammalamadugu-Full description given. Plate VII—Figures 59, 60, 61,
Illustrations in the Report :
1. Colossal statue of Tirthankara in the shrine of the buried Jain temple, (2) Danavulapad-Ground plane of the burried Jain temple, Danavulapad.
P. 36. Jain temple with some fine old brass images at Pennukonda, Anantapur district.
Pp. 38-40. Cuddapah district, Proddatur taluk. Antiquities of ChilamkurThe two temples at the place seem to be survivals of the Jain period.
P. 52. South Arcot district, Tindivanam taluk. Twenty-four Jain figures carved on a hill called "Tirunathar Kunru”, near Ginjee.
P. 58. Trichinopoly district, Perambalur taluk. The square tank at Valikandapuram has a Jain or Buddhist appearance.
P. 82. Two underground large Jain images near Pattavaithalai. Pp. 91-92. Monuments selected for Conservation,
The old temple of Sidheśvarasvāmi
Cuddapah district, Siddhavattum täluk. at Jothi.
P. 94. Photo : No. 602. A Jain image, Danavulapad.
343
Annual Report of Archaeolagical Survey of India, 1904-05, Pt. 2.--Calcutta.
P, 4. Magnificient group of Hindu and Jain temples at Khajuraho-their conservation

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JAINA BIBLIOGRAPHY
Pp. 26-27. Buried temple at Vijayanagar, probably the most extensive Jain temple in the city.
Pp. 40-41. Mediaeval Jain shrines at Dhanavulapadu in the Cuddapah district.
Pp, 59-60. Särnäth, near Benares, claimed by the Jains as one of their sacredsites-A modern temple of the Digambara sect, erected in 1824 A. D. Footprints and a white marble image of Amsanätha in the temple-Jainaprabhasüri's Tirthakalpa is dated in Samvat 1669 or 1612 A. D.
344
331
Annual Report of Archaeological Survey of India. 1903-04. Pt. I. Caleutta,-1905. P. 5. Jain shrines brought to light at Danavulapadu, on the bank of the Pennar river in Madras.
345
Report de Madras and Coorg, 1904-05.-Madras, 1905. Conservation :
Pp. 3-4. North Arcot district. The Jain cave temple-Malabar district. The Jain temple at Palghat.
P. 15. Gangatti Jain temple.
P. 17. Jain temples at Hampi.
Pp. 20-21. Notice of the existence of a Jain temple on Jaganamadu near Palghat.

Pp. 37-38. Cuddapah district. Extent of remains of an old Jain temple
discovered at Danavulapad.
P, 47.
Monuments Selected for Conservation:
No. 2.-The Jain temple at Danavulapad, Cuddapah district.
No. 33. The Jain temple at Guruvayankeri, south Canara District. Additional List of Conservations:
P. 48.
No. 52.-The Jain images at Arappakkam, Chingleput district.
No. 67. The Jain figures in the rock at Ginjee, South Arcot district. No. 68-The Jain temple at Chittamur, South Arcot district.

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Pp. 51-55.
No. 686.-South-East view of Ganagitti Jain temple, Humpi, Ballary district.
No. 687. North-West view of Ganagitti Jain temple do.
No. 688.-South-East view of dipastambham of Ganigith Jain Temple, Hampi, Ballary District.
Photos:
Dist.
Nos. 690-92. East, South-West and North-West views of Jain temple at Hemakutam, Bellary District.
Nos, 734-5.-South-East view of Buried Jain temple, Danavulapad, Cuddapah
JAINA BIBLIOGRAPHY
No. 736.-Inscriptions at Buried Jain temple, do.
No. 737. Ornamented sculptures Pani Vattam, Buried Jain temple, do.
No. 738.-Hanuman, Buried Jain temple, do.
No. 739. Sculptures in front of main shrine, Buried Jain temple, do.
No. 740.-Sculpture Pani Vattam, Buried Jain temples, Cuddaph district. Nos. 741-2.-Views of two sculptured stones in front of Buried Jain temple, do No. 743.-Portion of a figure, Buried Jain temple, do.
No. 744.-Sitting posture of a lion, do.
No. 745.-Portion of a Jain Tirthankara, Buried Jain temple, do.
No. 746.-Sculptured base, Buried Jain temple, do.
No. 747-750-Inscriptions at the Buried Jain temple, do.
Nos. 751-752.-Sculptured pedestal at the Buried Jain temple, do,
Nos. 811.-Ancient tombs of Jain priests in the burial ground at Mudbadri, Mangalore, South Canara District.
Nos. 812-814.-South-East view of Hosabasti, Chandranatha Deva Jain temple, do.

346
Annual Report of Archaeological Survey of India. 1903-04, Pt. 2.-Calcutta, 1906. Pp. 54-55. Hinda, Buddhist and Jain remains in the Central Provinces-Principal Jain shrines, now standing at Arang in the Raipur district and at Bhandak, near Chanda,

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JAINA BIBLIOGRAPHY
333
P. 68. Buddhist or Jain appearance of the square tank in Valikondapuram.
a temple at
P. 78. Jain shrines at Danavulapadu, on the bank of the Pennar river in Madras.
Pp. 82-87, 105. Mahāvīra called "Vesalie" a native of “Vaisali”, in the Jain scriptures-His birthplace at Kundagāma in Videha-Pāwāpuri. in the Patna district, the place of Mahāvira's death, and Champā near Bhagalpur are sacred places to the Jains-Nirgrantha monks living at Vaisali at the time of Hiuen-Thsang's visit, about 635 A. D.-Kundagāma is same as Vaisali.
Padukas of some Jain Tirthankaras are now a very fovourite object of worship in the Jain sanctuaries of north-eastern India.
Plate 23. Map showing ruins of Hampi, Hospet tāluk, Bellary district-Jain temples selected for conservation.
347
Annual Report of Archaeological Survey of India, 1904-05, Pt. 1,-Calcutta, 1906.
P. 4. Mediaeval Jāin shrines ot Danavulapadu in the Cuddapah district.
P. 12. Photographic Negatives : No. 199. Temple of Ādinātha, Khajuräho. No. 200. Jain tempie. Khajuräho.
348
1905-06.
Annual Progress Report of the Archaeological Survey, Southern Circle, -Madras, 1906.
P. 3. Excavation of the buried Jain shrines at Danavulapad. Sculptures and inscriptions discovered.
Conservation:
.
P. 9. The Jain temple at Vijayamangalam, Erode täluk, Coimbatore district.
P. 10. The Jain sculptures and inscriptions on a boulder at Vallimalai, Chitoor täluk, North Arcot district--The 18 Jain bastis, sculptures in the Raja's

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JAINA BIBLIOGRAPHY
palace and tombs of the Jain priests, Mudbidri, Mangalore täluk, South Canara district-A Jain statue known as Gumtesvara Dev, and the Jain basti known as Chaturmukha, Karakal, Udipi tāluk, South Canara district.
349
Annual Report of Archaeological Survey of India, 1905-06. Pt. I.--Calcutta, 1907. P. 3. Buried Jain shrines at Danavulapadu in the Cuddapah district,
Pp. 8-9. Photographic Negatives : No. 35. Bāngangā hill, Jain temple, Rajgir (old). - Nos. 44-45. Maniyar Math before demolition of Jain temple. Rajgir (old). No. 51. Maniyar Math after demolition of Jain temple, do No. 55. S n Bhandār cave, Tirthankara on east face of miniature chaitya, Do. Nos. 92-93. Vaibhara hill, cave below western most Jain temple, do.
350
Annual Report of Archacological Survey of India, 1905-06. Pt. 2.--Calcutta. Pp. 15-16. Two Jain images in the Indresvara temple in Kangra, Punjab.
Pp. 43-49. Digambara Jain tower at Chitorgadh in Mewar-The tower probably built in 1100 A. D.-Kumarapala's visit to the hill in about the middle of the 12th century- A few shrines on the hill erected by the Svetāmbaras during the reign of Raja Kumbha-Version about the tower given in a ms. called the $17-Chitraküța-durga Mahavira prasada-prasasti, composed in v. s. 1495, by Charitraratnagani.
Pp. 58-59. Jain shrine in the site of ancient Rājagriha. P. 60. Mediaeval Jain shrines at Danavulapadu. P. 98. n. 1. Son Bhäņdār cave, a sanctuary of the Jains. Pp. 107-118. The main group of Dhamnar caves, Jain in origin. Pp. 120-127. Buried Jain remains at Danavulapadu.
Pp. 141-149, Jain inconography.
-
--
P. 166. Inscriptions copied :
(1) Häthigumpha inscription of Khāravela; (2) a short inscription on the Son Bhändär cave, records that it was constructed in the 2nd or 3rd century of the Christian era by a Jain for members of his order.

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335
351 (i)
Annual Pro-Report of Archaeological Survey of Southern Circle, 1906-07.-Madras, 1907. Conservation :
Pp. 19-20. Jain temple, Sultan's Battery. Wynud taluk, Malabar district--The old Jain basti, sculptures in the Rāja's palace, tombs of Jain priests, and the great stambha Halcangadi, Mudbidri, mangalore tāluk, South Canara district-A Jain temple at Karakal, Udipi tāluk, South Canara district.
351 (ii)
J. H. MARSHALL. 'Archaeological Exploration in India, 1906-07' (Journal of the Royal Asiatic Society of Great Britain and Ireland, 1907, Pp. 993-1011), London, 1907.
Pp. 1010. In the vicinity of Osia to the north of Jodhpur (Marwar) is found the ruins of a Jain temple. According to a mutilated inscription, this temple existed already in the time of the Pratihara Vatsarāja. . This prince must have been the contemporary of the Kings Govinda II and Dhruva of the dynasty Rāştrakūta; according to the 'Harivamsa' Jaina, he lived towards Saka 705, that is to say 783 A. D.
352
J. H. MARSHALL. Archaeological Exploration in India, 1907-08' (Journal of the Royal Asiatic Society of Great Britain and Ireland, 1908, Pp. 1085.1120 -London, 1908.
P. 1102. Sahet-Mahet. Exploration of the Jaina temple of Sobhnath; discovery of numerous statues (cf. plate V. 3).
353
Annual Pro-Report of Archaeolagical Survey-Southern India, 1907-08, -Madras, 1908.
Pp. 10-17. Ganagitri Jain temples-Jain temples on the rock above the Hampi village.--The Jain temples at Danavulapad-The Jain temple at Vijayamangalam. The Jain temples at Sultan's Battery.
P. 28. Condition of Monuments :
No. 151. Group of Jain figures at Kalugumalai. Sankaranayinar Koyel, Tinnevelley district,

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JAINA BIBLIOGRAPHA
354
Annual Report af Archaeological Survey of India, 1906-07, Pt. I: Administrative, -Simla, 1909.
Pp. 26-27. Photographic Negatives :
No. 437. View of Jain temple enclosure, Särnāth.
No. 449. Jain temple in Sārnāth. No. 594. Jain Tirthankara Pārsvanatha, Kahaon (Gorakhpur).
355
-
Annual Report of Archaeological Survey of India, 1906-07, Pt. 2.--Calcutta.
P. 49. One Jain and twelve Vaişņava temples in Osia, 32 miles north of Jodhpur.
P. 81. A sculpture in a Buddhist stupa at Särnāth, depicting Tryambaka engaged in a merry dance on the body of a Jain patriarch.
P. 125. n. 3. Origin of Stūpa-worship amongst the Buddhists and Jains.
Pp. 138. 140-141. Jain remains obtained at Kankāli Tilā in Mathura - Jain establishment at the place down to the Muhammadan period --Jain sculp'ures found on the site of the old fort (Sitala Ghati) and in Rani-ki- Mandir.
Pp. 189-192. The Jain work Tarkarahasya-Dipika and its composer þri Gunaratna-Sūri in connection with the Pāśuptas and the Saivas.
P. 209. Neminātha temple on Mount Abū built by Tejapāla, minister of the Vāghela Chālukya king Viradhavala-Tne family came from Anahilapura, i. e., Anahilpātaka, and professed the Jain faith-Anupamādevi, the wife of TejahpālaConsecration of the temple took place in Samvat 1287-An inscription of v. s. 1013 in the Jain temple at Osia.
P. 221, n. 4. The Kurumbas said to have belonged to the Yādava race and to have been Jains by religion,
Pp. 232-235. The Pallavas and Jainism.

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337
356
Annual Pro-Report of Archaeological Survey, Southern India, 1908-09,-Madras, 1909.
Pp. 10-11. Jain residence at Rāmatirtham near Vizianagram. Existence of Jain caves and remains on the hills Budhikonda and Durgakonda. Jain images on the hill Gurubaktakonda.
P. 15. Bellary district. Vijaynagar-Groups of six Jain temples on rock, south of Sri Pampapati temple.
Ganigitti Jain temple near Kamalapuram. P. 17. Cuddapah dist. Danavulapad-Jain temple. Combatore dist. Erode taluk, Vijayamangalam, Jain temple. P. 18. South Canara district. Mangalore tāluk, Mudakodu, the Jain basti. Tombs of Jain priests. Venur, a Jain figure. Udipi tāluk, Karkal, a Jain statue known as Gumteśvaradeo. A Jain temple known as Chaturmukha basti, on the hill. Uppinangadi täluk, Guruvayankerri, the Jain temple and stambha. Malabar district. Wynaad tāluk, Sultan's Battery, Jain temple, P. 20. Trichinopoly district. Jayankondacholapuram, the Jain statues. Pp. 26-33. Conditions of Monuments : No. 100. Jain temple at vijayamangalam, Erode, Coimbatore dist.
No. 110. Jain sculpture and inscription in the hill, Vallimalai, Chitor, North Arcot district.
No. 141 (1) The old Jain bastis. (2) Sculptured wooden pillars in the Rājāh's palace, Krisnagiri, Mangalore, South Canara district.
No. 143. A Jain figure at Venur, Mangalore, South Canara district.
Nos. 144-45. Jain statue Gusteśvaradev and Chaturmukh basti at Karkal, Udipi, South Canara District.
No. 147. Jain temple and stambha at Guruvayankerri, Uppanangudi, South Canara district.

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JAINA BIBLIOGRAPHY
No. 194. Jain temple at Tirupaddikunram, Conjeeveram, Chingleput district.
No. 281. Jatn cave at Yanamalai, Madras, Madura district. * No. 308. Jain statues at Gangaikondacholopuram, Udaiyarapalaiyan, Trichinopoly district.
No. 313. Jain ruins at Mahadanapuram. Kulittalai, Trichinopoly district.
No. 336. Group of Jain figures at Kalugumalai, Ottapidaram, Tinnevelley district.
P. 39. Photos :
No. 1927. View of the ruined brick shrine of the top of the Bodikonda, Ramatirtham, Vizagapatam.
No. 1930. View of the natural cave and two Jain statues lying side by side, Rāmatirtham, Vizagapatam.
P. 42.
No. 2009. View of sculptured panel of seated image from a Kalungula, Pauhalapati Trichinopoly.
357
BLOCH T. The Modern name of Nalanda (JRAS, 1909, Pp. 440-443).
P. 442. Symbol of heavenly music on images of Jain Tirthankaras in Behar and elsewhere.
358
Vogel, J. Ph. Catalogue of the Archaeological Museum at Mathura,-- Allahabad, 1910.
P. 11. Many broken statues of Tirthankaras were obtained by Cunningham in the course of his excavations at the western end of Kankāli Tilā.
Kankali Tila was the site of some important Jain building which existed during the rule of the Indo-Scythians.
That the Jain establishment, which once occupied this site, existed down to the Muhammadan period, is proved by inscribed Jina images dated in the 12th century of the Vikrama era.

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P. 17. Two Jain temples discovered in the Kankali Tila.
P. 27. The Jain community of ancient Mathura had its main sanctuary on the site of Kankali Tilā.
339
There are inscriptions which prove that the great Jain establishment of the Kankali Tilä existed till the time of the Muhammadan conquest, when all Buddhist monuments of Mathura had long since fallen into ruins.
Pp. 41-43. Some remarks regarding images of Jinas or Tirthankaras. The great Jain site of Mathura is the Kankali Tila. The Tirthankara image is in all probability a purely Indian creation. The most striking feature of the Tirthankara figure is its nudity in which case the image belongs to the Digambara sect. The Jina has symbols not only on the palms and soles, but also in the centre of the breast. The hair is usually arranged in short curls in the shape of spirals turned. towards the right. The earlier specimens are somewhat different: The hair assumes the appearance of a periwig, or it hangs down on the shoulders in straight locks. The earlier Tirthankaras have neither uşnişa nor urna but those of the later part of the Middle Ages have a distinct excrescence on the top of the head. In artistic merit Jain figures are far inferior to those of the Buddhists-Devotional scenes are commonly found on the pedestals of Tirthankara figures of the Kusana period-The standing Jain figures are more devoid of grace and expression than the seated ones-Mention is made of the four-fold Jain figures in the possession of the Mathura Museum.
In the earlier Jain sculptures of the Kušana and Gupta periods there is nothing to distinguish the individual Tirthankaras, except the snake-hood in the case of Supariva and Parsvanatha. In mediaeval sculpture there is usually a symbol or cognizance carved on the pedestal to show which Tirthankaras the image repre
sents.
Pp- 66-82. A list of eighty Jain sculptures including Jina or Tirthankara images, portions of images, heads, torso etc.
Pp. 207-209. List of inscriptions, Kušana period (1st and 2nd centuries A.D.).
Dated:
Jina four-fold images; inscription dated in the year 5.
Jina four-fold images; inscription of the year 35.
Jina (?) image, fragmentary inscription of the year 50 in the reign of Huvishka.

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JAINA BIBLIOCRAPHY
Jina image : inscription of the year 83 in the reign of Väsudeva. Jina image : fragmentary inscription of the year 3. Jina image : inscription of the year 84 in the reign of Vasudeva. Jina image : inscription of the year 90 (?). Jina (?) statuette inscription. Jina image : fragmentary inscription. Jina (?) statuette : inscription of the Gupta (?) year 57 (A. D. 376-7). Jina pedestal : inscription of the Gupta (?) year 97 (?) (A. D. 416-7). Mediaeval and Later inscriptions. Jina statuette : inscription of the Vikrama year 1104 (A. D. 1047). Jina statuette : inscription of the Vikrama year 1234 (?) (A. D. 1177). Jina statuette : fragmentary inscription. Jina statuette : inscription of the Vikrama year 1826 (A. D. 1770).
359
Annual Pro-Report of Archaealogical Survey, Southern India, 1909-10,--Madras, 1910
P. 5. Jain temples above the Hampi village, Bellary district.
P. 6. Jain temple on a hill on the north of the Chippagiri village, Bellary district.
P. 19. Trichinopoly district. Virapatti Jain image in a field at Annavasal on the left side of the road from Trichinopoly to Pudukkottai, N. P. vellanur Jain image in a field on the right side of the road.
Madura district, Yanamalai-Narasimhasvāmi temple, Jain sculptures, on the boulder above the cave.
P. 21. Vizagapatam district, Rāmatirtham monastery. A Jain image and several carved stones inside a natural cave--Supposed occupation of the site by an extensive colony of Jains,
P. 38. Conservation : No. 10. Jain temple opposite Sita Sarovar. Hampi, Vijaynagar, Hospet taluk, Bellary district.

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341
P. 42. Repairs to Jain statue, Jayankondacholapuram, Udaiyarpalaiyam, Trichinopoly.
Coservation : Pp. 47–48. Jain temple, 14th century.
No. 55.--Group of seven Jain temples on rock, south of Sripampapathi temple, Vizianagar, Hospet taluk, Bellary district.
No. 56.-Ganigitti Jain temple near Kamalapur, Vizianagar, Hospet tāluk, Bellary district.
Condition of Ancient Monuments :
P. 57. No. 8-Jain temple, Danavulapad, Jammalamadugu tāluk, Cuddapath district.
P. 61. No. 3-Jain temple, Vijayamangalam, Erode taluk, Coimbatore district.
P. 64. No. 1.--Jain temples (1) The old Jain bastis, (2) Sculptured wooden pillars in Rājāh's palace, (3) Tomb of Jain priests, Mudbidri, Mangalore taluk, South Canara district.
P. 66. No. 38.-A Jain figure, Venor, Bangalore tāluk, South Canara District.
No. 39.--State of Gumteśvaradev, Karkala, Udipi tāluk, South Canara district.
No. 40. Chaturmukha basti, Kārkal, Udipi tāluk, South Canara district.
No. 42. Jain temple and stambha. Guruvayankeri, Uppinangadi tāluk, South Canara district.
No. 45. Jain temple, Sultan's Battery, Wynad tāluk, Malabar district.
P. 67. No. 9 Jain sculptures and inscriptions in the hill, Vallimalai, Chittoore, North Arcot district.
P. 74. No. 59. Jain temple, Tirupaddikunram, Conjeeveram tāluk, Chingleput district.
P. 88. No. 89.-Jain statues, Trichinopoly district.
Jayankondacholapuram,
Udaiyarpalaiyam,
P. 89. Jain ruins, Mahadhanapuram, Kulittalai tāluk, Trichinopoly district.
P. 93. No. 1-Jain cave inscriptions on the rock etc., Yanamalai, Madura.

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342
JAINA BIBLIOGRAPHY
P. 98. No. 15.--Rock-cut temple on the hill Kalugumalai group of Jain figures, Kalugu-Chelamuthu temple, Kalugumalai Otta pidaram, Tinnevelley district.
Pp. 101-111.
Photos :
Village
District
No. 2054
Rämtirtham
Vizagapatam
2056
Rāmtirtham
Vizagapatam
Description Seated Jain image. Gurubhaktakonda, Three sculptured panels, Bodhikonda. Standing Jain image, Durgakonda. Standing Jain image, Gurubhaktakonda.
2058
Rāmtirtham
Vizagapatam
2083
Rāmtirtham
Vizagapatam
2084
Rāmtirtham
Vizagapatam
Seated Jain image. Gurubhaktakonda.
2085-6
Rāmtirtham
Vizagapatam
Seated Jain images, Bodhikonda -
2088
Rāmtirtham
Vizagapatam
Standing Jain image with Nagahood from Durgakonda. Seated Jain image from Durgakonda.
2089
Rāmtirtham
Vizagapatam
2090
Rāmtirtham
Vizagapatam
Standing Jain image from Durgakonda.

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Section II 1-ARCHAEOLOGY (Including Museum )
360
Ajmer, for the
Annual Report on the working of the Rajputana Museum, year 1910-1911.
P. 5. Appendix A: List of Inscriptions in the Rajputana Museum, Ajmer, in 1910-11. Sirohi State
(1) Slab of white marble at Dammāni inscribed with a Sanskrit inscription of 6 lines, dated Sam. 1296 (1239 A, D.) recording a grant by Mahanasiha and others for the spiritual welfare of Anupamādevi, wife of Tejahpāla; it also states that the village of Dammāi belonged to the temple of Neminātha also called Lūnavaśāhi on Mt. Abu
(2) Slab at Kālāgarā, inscribed with a Sanskrit inscription of 13 lines, dated Sam. 1300 (1244 A. D.) records a grant to the temple of Pārsvanātha at Kālāgarā by Khetā and others, in the reign of Mahārājadhiraja Alhanasiha of Chandrāvati,
P. 6. Appendix B:
List of Images and sculptures in the Rajputana Museum, Ajmer, during 1910-91.
Ajmere Municipality: An ornamental marble canopy at Ajmere of a Jain image containing elephants.
361
Report, do, 1911–1912.
P. 2. Archaeology :
Bățli inscription of the 2nd century B. C. It is a fragment of an inscription in Characters of the 2nd cent. B, G.. engraved on a hexagonal pillar-First line

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344
JAINA BIBLIOGRAPHY
contains the words “Vir(ā)ya Bhagavat (e)" which shows its original Jaina affiliation. It was found in the temple of Bhilot Mātä about a mile from Bāsli, and was used as a mortar.
Images of Śäntinātha and Pārsvanātha (Digambara). P. 5. Appendix A: List of inscriptions in the Museum-Barli Estate . A fragment at Bățli of a Jain inscription of the 2nd cent. B. C. Pp. 5-6. Appendix B: List of Images etc., in the Museum-Bharatapur State :
A pedestal of a Jain image at Govardhan with a mutilated inscription with names of Jain Achāryas, Suratnaseña and Yasahkirti.
Tantoļi Estate :
At Tantoli a seated Jain image of black stone, another of śāntinātha and a third ornamental sculpture with Adinātha in the centre.
Baghera Estate :
(1) At Baghera a standing image of (Digambara) Pārsvanātha, (2) Pārsvanātha (Head missing), (3) A fragment of a sculpture representing eight Tirthankaras, (4) A pedestal of a Jain image.
P. 7. Appendix C: List of inscription copied for the Museum Sāvor Estate :
At Gatyali on a pillar of a Jain temple an inscription records the grant of a field called Māmāvati to the Jain temple known as Dhaniä Vihāra by a person named Nona in Sam. 1085 (A. D. 1028) Sirohi State.
On a pillar of a Jain temple at Nändiä an inscription, dated Samvat 1298 (A. D. 1241) and records that the pillar was made by Bhimā for the spiritual welfare of his father Räura Kamaņa, son of Räura Pünasiha.
362
Report do, 1912-13. Pp. 7-8. Appendix B: List of Inscription copied for the Museum -Jhalrapāțan (city):
On a pillar of Sātsalāki Pahāri, an inscription dated Samvat 1066 (A. D. 1009) mentions the names Nemidevāchārya and Baladevāchārya- Another much mutilated

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JAINA BIBLIOGRAPHY
345
one dated Sam. 1299 (A. D. 1242) contains the names of Malasangha and Devasangha.
Jhalrapatan State:
On Jain images at Gangohär. (1) an inscription dated Samvat 1330 (A. D. 1273) records the name of Sa Kadua, son of Kumbha, (2) another dated Samvat 1352 (A. D. 1296) records the name of Deda, son of Sa Ahada. (3) a third dated Samvat 1512 (A. D. 1456) records the construction of the image of Abhinandana byBhandari Gaya, (4) and a fourth dated Samvat 1524 (A. D. 1468) records the construction of the image of Śreyamsa by Sravaka Mandana, son of Jayată.
Report do for the year ending 31st March 1915. Archaeology: P. 2. Several inscribed Digambara and Svetämbara images.
Pp. 5-6. Appendix A:
List of Prehistoric Antiquities, images etc., in the MuseumThe Dungarpur State :
At Baroda, (1) A Jain image bearing inscription dated Sam. 12 (xx) (head missing), (2) another inscription on a similar image bears the date Sam. 12(6)4, (3) a third bears the date Sam. 1713, (4) a fourth one, the date Sam. 1730, (5) a fifth one, the date Sam 1632, (6) a sixth one, the date Sam. 1654, (7) a seventh one on a image of Adinatha bears the date Samvat 1573, (8) an eights one, on an image of Sumatinatha bears the date Samvat 1654, (9) a ninth one, a Jain image bears the date Samvat 16 (xx), (10) a tenth one, on a Jain image bears the date Sam. 1650, (11) an eleventh, on an image of Parsvanatha bears the date Sam. 1573 (head missing), (12) a twelth one on part of a sculpture of a small Digambara Jain image.
The Banswara State. :
At Kalinjara, (1) an inscription on lower part of a Digambara Jain image bears the date Sam. 1640, (2) another inscription on lower part of a Digambara Jain image of Chandraprabha bears the date Sam. 1625, (3) a third inscription on a Jain image of Sumatinatha (head missing) bears the date Sam. 1648, (4) a fourth inscription on a Jain image of Sreyämsanatha (head missing) bears the date
Sam. 1648.
The Banswara State :
At Talwara, (1) a standing Digambara Jaina image bears inscription of Sam. 1130, (2) another bears inscription of Sam. 1137.

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346
The Dungarpur State :
At Baroda, a Jain image of Pärivanatha bears inscription dated Sam. 1665.
Pp. 7-8. Appendix B:
List of inscriptions copied for the Museum Bänswärä State:
JAINA BIBLIOGRAPHY
In a Jain temple at Arthūņa. an inscription of the time of the Paramara prince Chamundaraja is dated Sam. 1136 (A. D. 1080).
Dungarpur State:
On a slab built into the wall of a Jain temple at Antri an inscription (broken into pieces) of the time of Rawal Somadasa of Dungarpur, is dated Sam. 1525 (A. D. 1468).
Inscription Copied :
P. 2. An inscription of the time of Paramära prince Chamundarāja dated Sam. 1159 (A. D. 1102) found at Arthūņā in the Banswara State. It is much defaced.
363
Report do, for the year ending 31st March, 1917. Inscriptions copied :
P. 3. Navgāmā (in the Banswara State) It is bulit into a wall of the Jain temple of Santinatha and is dated Sam. 1571 (A. D. 1514). It states that during the reign of Maharajadhiraja Râula (Rawal) Udayasimha, the temple of Santinätha was built at Nutanapura (Navgāmā) in the Vägvara (Vägaḍa) country by Humbaḍa Śripala and his brothers Rāmā Mānkā, Rūḍā, Bhauņā, Lādikā and Viradāsa.
P. 6. Appendix B:
List of Inscriptions copied for the Museum Bänswārā State:
Engraved on a memorial pillar at Naugāmā is an inscription of the time of Rajadhiraja Somadasa of Dungarpur, dated Sam. 1557 (A. D. 1480). It records the death of some Jain priest.
364

Report do, for the year ending 31st March 1918. P. 2. Inscriptions copied :
Do. dated Sam. 1155 (A D. 1098) recording construction of the image of Munisuvrata, found in the Godijis (Jain) temple at Kelwä Udaipur State.

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JAINA BIBLIOGRAPHY
347
Do. of the time of Paramāra prince Vijayarāja (of Vāgada) dated Sam. 1165 (A D. 1109), contains names of Mandana and Chāmundarāja.
Do, dated Sam. 1732 (A. D. (1675) engraved on the pedestal of the image of Rişavadeva in the Chaturmukha temple, records that during the reign of Mahārāņā Rājasimha the temple was built by Sāha Dayāladāsa, Särpuria Oswäl, whose pedigree is given in detail.
Do, dated Sam. 1699 (A. D. 1543) engraved on the pedestal of the image of Pārsvanātha in the Jain temple known as Jagāji Talesarä at Kelwā, records the name of Sāha Jitā of the Talesara sect in the Ukes (Oswāl) caste, the constructor of the image.
P. 9. Appendix B:
Inscriptions copied :
Udaipur State
(1) Engraved on a dais in the Sitalanātha temple at Kelwä is an inscripticn,
dated Sam. 1023 (A. D. 966). (2) Engraved on a lintel of a niche at Kelwā is another inscription, dated
Sam. 1155 (A. D. 1098).
(3) Engraved on the pedestal of the image of Pärsvanātha at Kelwā is a third
inscription, dated Sam. 1699 (A. D. 1642).
(4) Engraved on the pedestal of the image of Rişabhadeva as Rajnagar is an
inscription, dated Sam. 1732 (A. D. 1675).
365
Report do, for the year ending 31st March, 1919.
P. 2. Antiquities : A head of a Jain image.
Pp. 2-5. Inscriptions copied : (1) An inscription on the pedestal of a stone image, in Digamber Jain temple
at Ajabgarh in the Alwar State, dated Sam. 1170 (A. D. 1113), records the name of Šravaka Anantapāla, who set up the image.
(2) An inscription on the back of a brass image of Chandraprabha.
Dated Sam. 1493 (A. D. 1436).

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348
JAINA BIBLIOGRAPHY
(3) Do; of the time of Rajadhiraja Dungarasimhadeva of the town Copāchala
(Gwalior), dated Sam. 1510 (A. D. 1453), records the installation of the image of Sambhavanātha by Bham (=Bhandāri)-nätha. The image originally belonged to some Jain temple at Gwalior, but is now deposited
at the western entrance of the guest house at Alwar. (4) Do, on the back of a brass image of Dharmanātha, dated Sam. 1519
(A. D. 1462).
(5) Do, of Pärsvanātha dated Sam. 1559 (A. D. 1503).
(6) Do, on the pedestal of a stone image, dated Sam. 1826. (7) A Hindi poetical inscription in Chhappai metre on a wall of Devaka
Devarā at thana Ghazi in Alwar State, records that one Rāma, son of Rişabhadāsa of Khondukā sect of Patani clan (of Digambara Jains) built a mansion and a garden and consecrated the image of Deva (Devaji, a
snake God) Sam. 1809 (A. D. 1752). P. 7, Appendix A :
List of Antiquities in the Museum-A head of a Jain image at Adhāi Dinkā Jhomprā, donated by the Commissioner, Ajmer Merwara,
366
Report, de, for the year ending 31st March, 1920. P. 2. Antiquities : Alwar State.
A Digambara Jain image of Sāntinātha of white marble the head being severed from the body. The pedestal has inscription dated Sam. 1195 (A. D. 1138).
Pp. 2-5. inscription copied : Alwar State
On the pedestal of the standing image of Anantanātha in the Digambara temple at Navgämā (Ramgarh Tahsil), dated Sam. 1175 (A. D. 1119).
Do, of the temple of Sāntinātha, dated Sam- 1195 (A. D. 1138).
Do, of a stone image in the Jain temple at Sundāņa, dated Sam. 1348 (A. D. 1291).
Do, on the back of a brass inage representing all the Tirthankaras in the Jain temple at the village of Kheļā, dated Sam. 1479 (A. D. 1412)
Do, on the pedestal (front and back) of a stone image in the Digambara Jain temple at Naugāmä, Alwar State, dated Sam. 1509 (A. D. 1452).

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JAINA BIBLIOCRAPHY
349
Do, on the back of a brass image of Sumatinātha in the Svetämbara temple of Santinātha at Manjpur, dated Sam. 1525 (A. D. 1469).
Do, on the pedestal of a stone image in the Jain temple at village Kheļā, dated Sam. 1531 (A. D. 1475).
Do, do, in the Digambara Jain temple at Naugāmā, dated Sam. 1545 (A, D. 1488).
Do, do, in the Digambara Jain temple at Naugāmā, dated Sam. 1548 (A. D. 1491).
Do, on the back of a brass image of Pārsvanātha in the Digambara Jain temple at Lachhmangarh, dated Sam. 1595 (A. D. 1538).
Do. on a stone slab built into the wall of the temple known as Chaumukhji at Sirohi. Records the consecration of the image of Ādinātha by Sañghmukhya Sam. · (Sanghavi) Sīpa and his wife Sarūpade their sons, and grandsons, dated Sam. 1634, Saka, 1501.
Do, on a siab of stone built into the wall of a Jain temple, recording constructions of a tempie of Rāvaņa Pārsvanātha and the consecration of his image by Hirānanda. Dated Sam. 1645 (A, D. 1589).
Do, on the image---pedestal of Sitalanātha in the Svetāmbara Jain temple at Manjpur, recording that the image was set up in Sam. 1654 (A. D. 1597).
Do, do, in the Digambara Jain teraple at Lachhmangarh, dated Sam. 1660 (A. D. 1604).
'Do, on the back of a brass image of Kunthunāth in the Digambara Jain temple of Risabhanātha at Lachimangarh, dated Sam 1700 (A. D. 1643).
A Hindi inscription on a loose stone slab lying in the house of a Jātni at Kathumbar, dated Sam. 1718 (A. D. 1661).
An inscription on the pedestal of a Jain image in the upper storey of the ChaumukAji temple at a Sironi, dated Sam. 1721 (A.D. 1664).
P. 7. Appendix : List of Antiquities :
A Digambara Jain image of Sāntinātha at Budha Pushkar donated by the Assistant Commissioner, Ajmer.
367 Report, do, for the year ending 31st March, 1921. P. I. Antiquities :
A pillar having four Jain images (Chaumukha) on its sides bearing an inscription dated Sam. 1137 (A. D. 1080).

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350
JAINA BIBLIOGRAPHY
A pedestal of a Jain image with an inscription dated Sam. 1216 (A. D. 1159). Pp. 2-6. Inscriptions (copied):
An inscription engraved underneath a Jain image found at Ajmer in a well near Husband Memorial High School. It is on a pillar with images on its four sides. (Chaumukha) and under one of the faces is emblem of lotus representing the image to be either of Padmanatha or Neminatha. Dated Sam. 1137 (A. D. 1080).
An undated inscription which appears to be of the 12th C. From the script, on a lintel of one of the arches of the temple of Siva, 3 miles from Jaipur city. The inscriptions originally belonged to a Jain temple out of the material of which the mandapa of this temple was constructed. It contains five verses and extols Jina Nabhi.
Do, on a pedestal of a Jain image (lost) found at Badhnor in the Dhar territory, dated Sam. 1216 recording the name of Acharya Kumārasena of Lada Vägada Sangha.
Do, on a stone slab lying loose on a piatform built round a tree in front of the Ramapol gate at Chitor, dated Sam. 1358 (A. D. 1302).
It is important as it gives the latest date of the reign of Rawal Samarasimha of Mewar. The latest epigraphic evidence known so far gives the date, Sam. 1344 (A. D. 1387).
Do, on a pillar in the Jain temple now known as Singar Chaurt at Chitor, dated Sam. 1505 (A. D. 1448). The Building where the inscribed pillar exists is really, a Jain temple and not the Singar Chauri or the place of marriage Räṇā Kumbha's daughter. The temple has no image at present,
P. 7. Appendix A: Antiquities deposited in the Museum-Dhar State: A pedestal of Jain image at Badhoor, donated by Pt. Chandradhar Gulleri,
Ajmer,
P. 8. Appendix B: List of inscriptions copied for the Museum
An inscription dated Sam. 1137 (A. D. 1080), underneath a Jain image at Ajmer.
368
Report, do, for the year ending 31st March, 1922.-Delhi, 1923.
Pp. 1. 4. An inscription on the back of a brass image of Pärsvanatha in the temple of Santinatha at Sirohi. Dated Samvat 1155 (A. D. 1078).

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JAINA BIBLIOGRAPHY
351
Do, of Risabhadeva in Gumanji's temple at Partabgarh, Dated Sam. 1363 (A. D. 1306).
Do, in the Naya Jain temple at Partabgarh dated, Sam. 1373 (A. D. 1317).
Do, in the Svetambara temple at Deolia in the Partabgarh State Dated Sam. 1373 (A. D. 1316).
Do, of Santinatha in the Svetämbara temple of Pärivanatha at Deolia, dated Sam. 1393 (A. D. 1337).
1394 (A. D. 1338).
1452 (A. D. 1395).
Do, in the same temple, dated Sam. Do. in the same temple, dated Sam. Do, in Gumanji's temple at Partabgarh. Do, in the temple mentioned above. Dated Samvat 1464 (A. D. 1408).
Dated Sam. 1462 (A. D. 1405).
Do, in the Svetambara temple of Parsvanatha at Deolia, Dated Sam. 1479 (A. D. 1422).
Do, in the same temple, Dated Sam. 1483 (A. D. 1426).
Do. in Sadha Bärä's temple at Partäbgarh. Dated Sam. 1503 (A. D. 1446). Do, in the Svetambara temple of Parsvanatha at Deolia. Dated Sam. 1509 (A. D. 1452).
Do. in the Svetambara temple of Pärivanatha at Deolia. Dated Sam. 1518 (A. D. 1461).
Do, in the Svetambara temple of Pärivanatha at Deolia. Dated Sam. 1518 (A. D. 1461).
Do, in the Digambara temple of Rişavadeva at Jhansadi in the Partabgarh State. Dated Sam. 1521 (A. D. 1465).
Do, in the Svetambara temple of Pärivanatha at Deolia. Dated Sam. 1521 (A. D. 1464).
Do, representing 24 Jinas in the temple of Santinätha at Sirohi Dated Samvat 1522 (A. D. 1465).
Do, image in the temple of Santinatha at Sirohi. Dated Samvat 1524 (A. D.
1467).
N. B.-All the above inscriptions are engraved on the backs of brass images. In the above inscription there is proof of the wholesale conversion of the town of Osian (Ukesh) to Jainism.

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352
369 (1)
Annual Report on the working of the Rajputana Museum-Ajmer
(2) For the year ending 31st March, 1910.
P. 7. List of images and sculptures (1999-10):
Locality
Bharatpur State Katara
No.
1.
3.
5.
8
Donor

Bharatpur State. Katara
Bharatpur State. Katara
Tonk State
Pindware
Sirohi
State
Pindware
Sirohi
State
P. 8. List of copies and impressions of Inscriptions (1904-10).
No.
Place
Position of Inscription.
In the
temple of
Mahavira.
In the Temple
of
Śantinatha.
JAINA BIBLIOGRAPHY
Description.
Digambar Jain Image of Mahavir bearing inscription of Samvat 1061 (A. D. 1004) head missing.
Pedestal of a Jain Image forming a Lion Throne.
Pedestal of a Jain image bearing an inscription of Samvat 1051 (A. D. 994).
A small Jain image of brass bearing inscription Samvat
of
1572
(A. D. 1515).
Particulars.
Records installation of an image of Vardhamana in Samvat 1465 (A. D. 1408) during the reign of Prince Sohaja (Devra Sobha of Sirohi).

Records that some orchard Land was granted to be the temple by Shringara Devi, Queen of Dharavarsha daughter of Kelhan in Sam. 1255 (A. D. 1198).

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JAINA BIBLIOGRAPHY
353
No.
Place.
Particulars.
Position of inscriptions.
Siwera
(2 slabs) Moongthala
(2 slabs) Moongthala
Kayadaran, Sirohi State.
Kalagarha, Sirohi State.
In the Temple of the time of Devra Vijey of Śäntinātha Singh. Records grant of Grain
to the temple (copied). On a pillar of Records the erection of a pillar a Jain temple. by Veerdeva in Sam. 1216
(A. D. 1159). On a pillar of a Records a grant by Raj Visaldeva, Jain temple. son of Raj Kanarde va. Sam. 1442
(A. D. 1385). In Jain
Records the installation of an Temple. image by Gunadhya, son of Jajja,
in Sam. 1091 (A. D. 1034). On a stone lying Records grants to the temple of in a field, Pärasanāth during the reign of
Raj Alhan Singh of Chandravati
in Sam. 1300 (A. D. !243). In the Jain It is of the time of prince Jait Temple. Singh, son of Kalahanadeva (of
Jalore) Sam. 1239 (doubtful). In the Jain It is of the time of prince Samant Temple. Singh of Naddula (Nadule)
Sam. 1359 (A. D. 1302). In the Jain Records that an image was Temple. installed in the temple in
Sam. 1251 (A.D. 1194).
35.
Palri, Sirohi
State.
36.
Vagin Sirohi
State.
Uthman Sirohi
State.
369 (ii)
3. Report for 31-3-1911.
P. 5. List of inscriptions-1910-11.
No.
Name of owner.
Locality.
Description.
Sirohi State.
Dammani
Slab, Sanskrit inscription dated Sam. 1296 (1239 A. D.). Records grant by Mahanasiha and others for the spiritual welfare

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35
JAINA BIBLIOGRAPHY
No.
Name of owner.
Locality.
Description.
of Anupamadevi, wife of Tejpal, it also states that the village of Dammani belonged to the temple of Neminātha
(Lune-Vasahi on Mt. Abü). 19. Sirohi State.
Kalagara Slab, Sanskrit inscriptions dated
1st day of bright half of Magha, Sam. 1300 (1244 A.D.) records grant to the temple of Pārsvanätha at Kalagara by Khetā and others during the reign of Maharajadhirāja
Alhanasiha of Chandrāvati. P. 6. List of images : No. Donor.
Locality. 3. Ajmer Muni
Ajmer An ornamental marble canopy cipality.
of a Jain image containing
elephants etc. 369 (iii)
.
.. Report for 31-3-1913; P. 7-8. List of inscriptions copied-1912-13. No. Place
Position of Particulars.
inscription. 4. : . Jhalarapa- On a pillar on Dated Sam. 1066 (A. D. 1009) tan (city) : Satsalaki mentions the names NemidevāPahāri.
chārya and Baladevāchārya. Jhalarapa
On a pillar on Dated Sam. 1166 (A.D. 1109) tan (city) Satsalāki
records the
records the death of Śristhi Pahäri.
pāpā. I Jhalarapa- On a pillar on -- Dated Sam. 1170 (A. p. 1113); tan (city) Sātsalaki records the death of Sethi Pahāri.
Sadhila. . Jhalarapa- On a pillar on Dated Sam. 1299 (A. D. 1242) tan (city) Sātsalaki contains the names of Pahari,
Milasangha and Devasangha a condition mutilated,
4.

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JAINA BIBLIOGRAPHY
355
Place.
Position of inscription.
Particulars.
On a Jain image.
Dated Sam. 1330 (A. D. 1273); records the name of Sa Kādua, son of Kumbha.
On a Jain image.
Dated Sam. 1352 (A. D. 1296); records the name of Deda, son of Sa Ahäda.
Gangadhar (in the Jhalrapatan State) Gangadhar (in the Jhalrapatan State) Gangadhar (in the Jhalrapatan State) Gangadhar (in the Jhalrapatan State)
On a Jain image.
Dated Sam. 1512 (A, D. 1456); records the construction of the image of Abhinandana by Bhandari Gajä. Dated Sain. 1524 (A. D. 1468); records the construction of the image of Sreyānsa by Srāvak Mandana, son of Jayatā.
On a Jain image.
369 (iv)
5.
Report for 31-3-1914 :
P. 6. List of inscriptions copied-1913-14.
Ahar (Mewar)
On a lintel in It is of the time of the Guhila Jain Temple Prince Naravahana--date bet Bāvan Devrän. ween Sain. 1010 and 1034
(A. D. 953 and 977).
369 (v)
6.
Report for 31-3-1915 :
Pp. 5-6. List of images and sculptures--1914-15.
Donor.
Locality.
Descriptions.
Baroda
Dungarpur State,
A jain image dated Sam. 12 (xx) head missing bearing inscription. A Jain image, dated Sam. 12 (6) 4.
Baroda
Dungarpur State.

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356
No.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
22.
23.
24,

Donor.
Dungarpur
State
Dungarpur State.
Dungarpur
State.
Dungarpur
State.
Dungarpur
State.
Dungarpur
State.
Dungarpur
State.
Dungarpur
State.
Dungarpur
State.
Dungarpur
State.
Bānswārā State.
Banswara State.
Banswara State.
Locality.
Baroda
Baroda
Baroda
Baroda
Baroda
Baroda
Baroda
Baroda
Baroda
Baroda
Kalinjara
Kalinjara
Kalinjara
JAINA BIBLIOGRAPHY
Descriptions.
A Jain image. dated Sam. 1713 (head missing).
A Jain image, dated Sam. 1730 (head missing).
A Jain image dated Sam. 1632 (head missing).
A Jain image dated Sam. 1654 (head missing).
A Jain image of Adinatha, dated Sam. 1573.
A Jain image of Sumatinatha Sam. 1654.
A Jain image dated Sam. 16 (xx).
A Jain image
1650.
dated
Sam.
A Jain image of Pärivanatha of Sam. 1573 (head missing).
A part of a sculpture representing a small Digambara Jain image.

Lower part of a Digambara Jain image bearing inscription dated Sam. 1640.
Lower part of a Digambara Jain image of Chandra Prabha, dated Sam. 1625.
A Jain image of Sumatinatha dated Sam. 1648.
(head
missing).

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JAINA BIBLIOGRAPHY
357
Donor.
Locality.
Descriptions.
Kalinjara
Bānswārā State.
A Jain image of Sreyansanātha dated Sam, 1648 (head missing). A standing Digambara Jain image dated Sam. 1130.
Talwara
Bānswārā State.
Talwara
Bānswārā State
A standing Digambara Jain image bearing inscription dated Sam, 1137.
Talwara
Bānswārā State
A standing Digambara Jain image bearing inscription dated Sam. 1137.
Baroda
Dungarpur State
A Jain image of Pārsvanatha bearing inscription dated Sam. 1665.
Pp. 7-8. Inscription copied-i914-15.
No.
Place,
Pesition of inscription.
Description,
Arthuna (Banswārā State).
In a Jain Temple
It is of the time of the Paramara Prince Chāmundarāja, dt. Sam. 1 159.
Antri (Dungarpur State.)
On a slab bulit into the wall of a Jain temple.
Of the time of Rawal Somadasa of Dungarpur, Dated Sam. 1225. Broken into pieces.
369 (vi)
7.
Report for 31-3-1916 :
P. 3. An inscription of the time of Rāwal Pratāpasimha of Dungarpur, found
at Uparagärem in the Dungarpur State it is dated Samvat 1461 (A.D. 1401) and records the construction of a Jain Temple by Prahlada, the Mininister of Rāwal Pratāpasimha.

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358
JAINA BIBLIOGRAPHY
369 (vii)
8. Report for 31-3-1917 P. 3. (5) Naugāmā (in the Banswārā State) inscription ; Built into the wall
of the Jain Temple of Sāntinātha and is dated the 2nd day of the dark half of Kārtika, Sam. 1571 (A.D. 1514). It states that during the reign of Maharajadhiraja Räula (Rāwal) Udaysimha, the temple of Sāntinātha was built at Nütanapura (Naugama) in the Vāgvara (Vägada) country by Humbada Sripala and his brothers Rāmā, Mänkä, Rudā, Bhanna, Lädika and Viradāsa.
Particulars.
Dated Sam. 1023.
369 (viii) 9. Report for 31-3-1918 :
P. 9. List of inscriptions copied-1917-18. - No Place..
Position. 1. Kelwa (Udaipur Engraved on a dais State).
in the Sitalanāth's
temple. 3. Kelwa (Udaipur Engraved on a lintal State).
of a inche in the
Godiji's temple, 10. Kelwa (Udaipur Engraved on the State).
pedestal of the image of Pārsvanātha.
Dated Sam. 1155. Records construction of an image of Munisuvrita. Dated Sam. 1699. Ukisa (Oswäl caste).
Dated Sam. 1732. Oswal.
11. Rajnagar
(Udaipur State).
Engraved on the pedestal of the image of Rishabhadeva.
369 (ix)
10. Report for 31-3-1919 :
Pp. 2–5. Inscriptions copied--1918-19. P. 2. IV. On the pedestal of a stone image in the Digambara temple at
Ajabgarh (Alwar State). Dated Sam. 1170 ; records the name Śrāvaka Anantapāla (who set up the image).
VIII. An inscription of the time of Sultana Firoz Shah Tughlak,
dated Sam. 1439. Built into the wall of a Bawri at Macheri

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JAINA BIBLIOGRAPHY
P. 3. IX.
X.
XII.
(Alwar State). Records construction of a Bawri by a family of Khandelwala Mahajanas of of Kasyapa Gotra, of the time of Maharajadhiraja Gogadeva of the Badagujara family ruling at Macheri.

On the back of a brass image of Chandraprabha in the Digambara temple at Ajabagarh. Dated Sam. 1493. Image set up Bhimasiha and Kheta of Srimala caste; consecration by Ratna Suri of Tapagachchchha.
359
Alwar. Dated Sam. 1510. Records installation of the image of Sambhavanatha by Nätha of Ukesa family; consecration by Jinasägara of Kharataragachha.
On the back of a brass image of Dharmanatha in the Digambara Temple at Ajabgarh. Dated Sam. 1519. Srimala Caste and Brahmana Gachchha. Consecration by Vimalasuri.
XIII. On the back of brass image of Parivanata in the Digamhara temple at Ajabgarh. Dated Sam. 1959. Records image set up by Śresthi Govinda, by the instruction of Vijayakirti Guru, who succeeded. Bhattaraka Jinaprabha Siri of Müla Sangha.
On the pedestal of a stone image in the Digambara temple at Ajabgarh. Dated Sam. 1826. Records-image set up by Samgahi Nandalal by the instruction of Bhattaraka Surendra Kirti at Sav Madhavapura (Madhopur) during the reign of Savar Prithvisimha (of Jaipur).
P. 5. XXIII. A Hindi Poetical inscription in Chhappai metre on a wall of DevaKa-Devara at Thana Ghazi in Alwar State. Records that one Rama, son of Rishabhadasa of Khonduka Sect. of Patni clam (of Digambar Jain) Originally resident of Nevata, that settled at Jaipur--who was an Amil (revenue Officer) built a mansion and a garden and consecrated the image of Deva (Deyaji, a snake. God?). Samvat 1809.
P. 7. List of Antiquities:
Donor-Commissioner, Ajmer Merwara.
Locality-Adhi Din Ka Jhomprá-Ajmera head of Jain image.

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360
JAINA BIBLIOGRAPHY
369 (x)
11.
Report for 31-3-1920 :
P. 2. Inscriptions copied : III. On the pedestal of the standing image of Anantanātha, in the
Digambar temple at Naugāmā (Bamgarh Tahsil) in the Alwar State ; dated Sam. 1175. Records--the image was set up by Narendra-Kirti, a disciple of Āchārya Vijayakirthi.
IV. On the pedestal of the image of śāntinātha dated Sam. 1195 ;
records--the image was erected by Pandita Gunachandra for
Achāraya Geptanandi (Gauptnandi). P. 3. VI. On the pedestal of a stone image in the Jain Temple at
Sundana in the Alwar State ; dated Sam. 1348 ; mentions the names of Sa (Śāha) Lakhu and his son Lākhana belonging to Lambalambaka Anvaya (family) of Mula Sangha,
VII.
On the back of a brass image representing all the Tirthankaras in the Jain temple at the village of Khedo in the Alwar State. Dated Sam, 1479 ; records-the image was set up at the village of Baghori by Sā (sāna). Dehtū and his son Jinadās ; consecration performed by Sahasakirtideva and Pam (Pandita) Lakhmidhara.
VIII. On the pedestal of a stone image in the Digambar Temple at
Naugāmā in the Alwar State. Dated Sam. 1509, mentions Bhattārkas Kshemakirti, Hemakirti and Kamalakirti (in order of succession) of the Kashtha Sangh Mathuranvaya, Pushkara Gana.
.
.
IX. On the back of a brass image of Sumatinātha in the Svetā.
mbera temple of Säntinātha at Maujpur (Alwar State), dated Sam. 1525 mentions Să Sălhă of the Svayambha family of the Osvāla clan ; consecration by Vinayaprabha Sūri of the
Vada Gachchha. X. On the pedestal of a stone image in the Jain temple at the
village of Khedā (Alwar State), dated Sam. 1531. Mentions Maharajadhiraja Kirtisimhadeva; Mula Sangha and Sarasvati gachchha.
XI. On the pedestal of a stone image in the Digambar temple
of Anantanātha at Naugămă (Alwar State), dated Sam. 1545;

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JAINA BIBLIOGRAPHY
361
mentions the name of Sa Valiya of the Sahilwal Clan, and Mandalacharya Dharmakirti who was a follower of Bhattakaraka Sabha-Chandradeva, Successor of Bhaṭṭāraka Padma Nandideva in the descent of Kunda--Kundacharya of the Mūla Sangha.
XII. On the pedestal of a stone image in the Digambara temple at Naugāmā (Alwar State), dated Sam. 1548; mentions Bhaṭṭārak Jinachandra of Mala Sangha and Saha Jivaraja.
On the back of a brass image of Pärivanatha in the Digambara Temple a Lachhmangarh (Alwar State). Mentions Sa Lahua and his son Sagrama, who set up the image; Bhattaraka Subhachandr of the Müla Sangha; Sam. 1595.

On a stone slab built into the wall of the Chaumukhaji Temple at Sirohi. Records consecration of an image of Adinatha by Sanghamukhya, Sipa. Sipa. Ceremony performed by by Hiravijaya Suri and Vijayasena Süri of the Tapa Gachha, dated Sam. 1634. The Samvat and Saka years mentioned in the record do not
tally.
P. 4. IV. On a slab built into the wall of a Jain temple, now used as a house by a Thakur at Alwar. Records-the construction at Alwar of a temple of Ravana Pärśvanätha, consecration by Hirananda, orginally of Yoginipur (Delhi) and then residing at Arjalapura (Agra); Osväl. Dated Sam. 1645. Mentions Vachaka Rangakalasa and Jina Chandra Suri, Brihat Kharatara Gachchha; in the reign. of Akabbara Jalaluddin.
XVI. On the pedestal of a stone image in the Digambara Temple at Lachhmangarh (Alwar State), dated Sam. 1660, records the name of Bhattaraka Chandraktrti of Nagha Amnaya in the Müla Sangha; donor Gojara Sa of Khandelavala clan.
On the back of a brass image of Kunthuntha in the Digambara temple of Rishanatha at Lachhmangarh (Alwar State). Records setting up of the image by Så Lakamanaka and his sons Jinadasa and Akhayaraja, dated Sam. 1700. Consecration by Upadhyaya Dharmachandra of Tapa gachha.
XIX. A Hindi inscription on a loose stone slab lying in the house of a Jatni at Kathumbar (Alwar State).
Records, construction

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362
JAINA BIBLIOGRAPHY
of a wall by Chaudhari Durgamahal, Kanungo, of Khandelwal Family under orders of Sanghi Megharāj. Dated Sam. 1718. In the reign of Emperor Aurangzeb and Mahārājadhirāj Sri Jesinghaji. On thc pedestal of a Jain image in the Chaumukhaji Temple at Sirohi. Dated Sam. 1721. Records consecration of the image by Virapāla belonging to Vriddhaśākhā of Prāgvata Jñāti (Porwad Caste). See No. XIV above.
XX.
o. Vriddha. consecration 5
9). See No.
P. 7.
Antiquities acquired -1919-20. A Digambara image (364" x 281) of śāntinātha, the head being severed; Inscription dated Sam. 1195, see No. IV, found at Budha Pushkar,
369 (xi)
12.
Report for 31-3-1921. Inscriptions copied : P. 2. II. An inscription engraved underneath Jain image found at
Ajmer in a wall; it is on a pillar with images on its four sides (Chaumukha) : dated Sam. 1137.
III.
On a lintel of one of the arches of the temple of Śiva, near the temple of Bālāji (Hunumana) at Purāņā Ghāt, about 3 milles from the city of Jaipur. It contains five verses and extols the Jina Nabhi. It mentions two names of Sravākas belonging to Pushkara Jātī. The verses were composed by Pandita Nishkalankasena. Writing appears to be of the 12th Century A. D.
IV. On another lintel of the same temple (No. III above), dated
Sam. 1217; mentions names of Achārya Vayaraka, his pupil Chhatrasena, his brother in faith Ambarasena, his brother Udayasena, Sāha Padamana etc. The temple to which the inscription belonged was built by the whole community
(Goshthi). V. On a pedestal of a Jain image; fround at Badhnor in the Dhar
Territory; dated Sam. 1216, records the name of Achärya Kumärasena of Lāda Vāgada Sangha, mentions names of several donors.

Page #388

JAINA BIBLIOGRAPHY
369 (xii)
13. Report for 31-3-1922
Inscriptions copied :
P. 1. I. On the back of a brass image of Parsvanatha in the temple of Santinatha at Sirohi ; dated Sam. 1135, records-the image was set up by Saha Uka, son of Sejaha.
363
P. 2. III. Engraved on the back of a brass image of Rishabhadeva in Gumänji's temple at Partabgarh. Dated Sam. 1363, records erection of the image by Tejaka; consecration by a Süri of the Brihadgachchha.
V. Engraved on the back of a brass image in the Naya Jain temple at Partabgarh; dated Sam. 1373; mentions Gandhi Kada.
VI. On the back of a brass image in the Svetämbar temple at Deoliă (Partabgarh State), dated Sam. 1373; records setting up of the image of Parsvanath by Khetaka of Srimala caste, by the preaching of Ajitadeva Süri.
On the back of a brass image of Santinatha in the Svetämbar temple of Pärsvanatha at Deolia (Partäbgarh State), dated Sam. 1393. Erection of the image by Vyava (Vyavahari) Alha of the Prägvata (Porwad) caste.
IX. On the back of the image of Santinatha in the temple mentioned in No VIII above. Dated Sam. 1394; records, set up of the image by Prabhakar of Śrimāla caste.

X. On the back of a brass image in the temple mentioned in No. VIII above, dated Sam. 1452; records set up of image by Ja-i-taka consecration by Pasachandra Süri.
P. 3. XI. On the back of a brass image in Gumänji's temple at Partabgarh, dated Sam. 1462; records Humbaḍa Jésä set up the image of Dharmanatha; consecration by Sarvänanda Sarvananda Süri of Rumbaḍa Gachchha.
On the back of a brass image in the temple mentioned in No. XI above, dated Sam. 1464. Records that Humbaḍa Limbāka, set up the image of Santinath consecration by Sri Suri of Mula Sangha.

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364
JAINA BIBLIOGRAPHY
XIII. On the back of a brass image in the temple mentioned in No. VIII
above; dated Sam. 1479, records erection of the image of Pārshvanätha by Sri Goinda of Humbada caste, consecration by Somasundara Suri of Tapā Gachchha.
XIV.
On the back of a brass image in the temple mentioned in No. VIII above. Dated Sam. 1483. Records consecration by Padma Süri of Nāgendra Gachchha.
XV. On the back of a brass image in Sadha Bāras Temple at Partāb
garh ; dated Sam. 1503 ; records, the setting up of a Patļa of 24 Jinas by Vya. Gängā, consecration by Gunaratna Sūri of Pipal Gachchha.
XVI. On the back of a brass image in the temple mentioned in No. VIII
above, Dated Sam. 1509 ; mentions Hu (Humbada) Tha (Thakura) Teja etc. as bowing to Sitalanātha by the preaching of Bha (Bhattāraka) Sakala Kirti of the Mü (Mula Sangha).
XVII. On the back of a brass image of Padmaprabhu in the Nayā Mandir
at Partābgarh. Dated Sam. 1511, records the setting up of the image by Śrā (Srävikā) Ami of the Srimāla family; consecration by Sureśvara Sūri.
XVIII. On the back of a brass image in the temple inentioned in No. VIII
above. Dated Sam. 1518; records setting up of the image by Gadāka of Prāgvāța caste.Consecration by Lakshmisägara Süri of Tapā Gachchha.
XIX. On the back of a brass image in the Digambara Temple of Risha
bhadeva at Jhänsadi (Partābgarh State) ; dated Sam. 1521. Records consecration of the Image of Adinātha by Bhuvanakirtidev of Müla Sangha. Image set up by Humba (Hunibada) Śre (Śreshthi) Pātā and others.
XX.
On the back of a brass image in the temple mentions in No. VIII above. Dated Sam. 1521 ; mentions the names of Bhattārakas Sakalakirti and Bhuvanakirti of the Mula Sangha; Sreșthi Nāsala of Humbada Caste.
XXI.
On the back of a brass image of 24 Jinas in the temple of Säntinatha at Sirohi. Dated Sam. 1522. Records that Sadhu Kelha Fiecied the image of Neminātha with 24 Jinas. Of Bapna family of Ukesa caste conservation, by Kakka Süri.

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JAINA BIBLIOGRAPHY
365
XXII. On the back of a brass image in the temple of Säntinātha at Sirohi.
Dated Sam. 1524. Records setting up of the image of Dharmanātha by Säha Javada consecration by Jinachandra Sūri of Kharatara Gachchha.
369 (xiii)
The Annual Report on the Working of the Rajputana Museum, Ajmer for the year ending 31st March, 1923-Delhi, 1923.
P. 3. VII. An inscription fixed in an arch of the bridge on the Gambhiri river
near Chitor. The stone originally belonged to the Mahāvira temple at the Talahattikā (Talahati, a town at the foot of a hiil) of Chitraküta Mahādurga (Chitor fort) of which there is no trace. It is dated Samvat 1324 (A. D. 1267) and is of the time of Mahārāja, the illustrious Tejasimhadevi (of Mewär). It mentions the name of Hemachandra Sūri, Bhattāraka Padmachandra Sūri and Ratnaprabha Sūri of Chaitra Gachchha.
VIII. Chitorgarh inscription (now in the Udaipur Museum) engraved on
a lintel belonging to a Jain temple. It is dated Wednesday, the fifth day of the bright half of Vaišākha Samvat 1335 (A. D. 1278) and records the construction of the temple of Syāma (black) Parśvanatha by Jayatalladevi queen of Tajasimha, the lord of Medapāta (Mewar) and Chitrakūta (Chitor). It also states that Mahārājakula (Mahā Rāwal) Samarasimhadeva, the ornament of the Guhilaputra (Guhilot) family, granted land to the West of the temple for a monastery to Pradyumna Suri with some endowments.
P. 3. IX. Another inscription fixed in an arch of the bridge on the
Gambhiri river (mentioned above). The inscription originally belonged to some Jain temple and is somewhat defaced. It is of the time of Guhila King Samarismha and records the grant of land to a Jain temple belonging to the Bhatripuriya (Bhatevara) Gachchha for the spiritual welfare of his mother Jayatalladevi who releived religious instruction from Sadhvi (Jain nun ) Sumala.
P. 3. IX. An inscription in Rajasthani language) engraved on a memorial
stone found at Mahroli (markutab Minar at Delhi). It is dated Samvat 1533 (*, D. 1476). It is of the time of Sultan Vahalol (Sultan Bahlol Lodi) and record that the memorial was

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366
JAINA BIBLIOGRAPHY
crrected on the boundary of Mahroli in honour of Indā Ranamalu and his wife (who became Satz). Indā Ranmalu is said to be an inhabitant of Joginipura (Delhi) and was a Sarāvaga (Śrāvaka, Jain layman) of Jāmgada family and Sivālasa clan.
Pp. 3-4, XII. An inscription engraved on the pedestal of a stone image in
the Jain temple near Gaumukha at Chitorgarh. It is dated Samvat 1543 (A. D. 1486) Saka 1408, and mentions Sri Rājamalla (Rāyamala) Rājendra as ruling over Chitrakuța Mahādurga (the fortress of Chitor) at the time. The image was set up by the Samgha or the entire community of the Jains and consecration was performed by Jinasundara Sūri of Kharatara Gachchha.
369 (xiv)
Report on the working of the Rajputana Museum, Ajmer for the year 1924-Simla, 1924.
P. 3. VI. Inscription engraved on a pillar of the Jain temple at Nandia.
It is dated Samvat 1298 (A. D. 1241) and states that the pillar was erected by Bhima for the spiritual welfare of his father Kamana the son of Ratha Uda (Rathod) Punasiha (Purņasimha).
P. 3. VII. An inscription angraved on a loose stone lying in the Jaina
monastery at Delwärä in the Udaipur State. It is of the reign of the illustrious Rāṇā Kumbhakarņa of Mewär and dated Samvat 1491 (A.D. 1434). It records that during the victorious reign of Rāṇā Kumbhakarņa 14 Tankas (Silver Coins) were allotted for the worship of Dharmachintamani temple. Of the numerous known inscriptions of the time of the Räņa Kumbhakarna this is the earliest.
Pp. 3-4. VIII. An inscription engraved on the padestal of a Jain image lying
in the Jain temple at Vasantgarh in the Sirohi State. The inscription is greatly defaced. It is of the reign of Rāņā Kumbhakarņa of Mewär aud is dated Samvat 1507 (A. D. 1450). It states that the image was set up in the Vasantpura Chaitya (temple) by Bhädāka son of Dhansi, and others and was consecratad by Munisundersūri.

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JAINA BIBLIOGRAPHY
367
369 (xv)
Report on the working of the Rajputana Museum, Ajmer for 1925-Delhi, 1925.
Pp. 2. & 3. IV. An inscription engraved on a slab built into a wall of the inner
Mandapa of the Jain temple of Rikhavadeva at the village of Dhuleba in the Udaipur State It is dated Samvat 1431 (A.D. 1374) and records that Sadhu Hardana, son of Vija and his two sons Punja and Kota inhabitants of Kharwalapattan (Guzrat) repaired the temple of Jineśvara (Rikhavadeva) at the preaching
of Bhattāraka Dharmakirti belonging to the kașthā Sangha. P. 3. V. An inscription engraved on the lintel of the Jain temple of
Sāntinātha at Jawar. It is of the time of Maharajadhiraja SriMokaladeva of (Mewär) and is dated in the Samvat 1478 (A. D. 1421). It records that the temple of śāntinātha was erected by the descendants of Säha Nana of the Prāgavāța (Porevád) family, and also contains the names of several male and female members of the family.
369 (xvi)
Report on the working of the Rajputana Museum, Ajmer for 1926--Calcutta, 1927.
P. 2. I. An inscription engraved on the pedestal of a Jain image of
Sāntinātha in the temple of Singhiji at Sängāner in the Jaipur State. It is dated Samvat 1185 (A.D. 1128) and records that the image was set up by Titana, Kamaladeva etc., for the spiritual welfare of their brother Kapardi, son of Sreşthi Vahudeva.
P. 2. II. An inscription engraved on the pedestal of a Jain image in the
above mentioned temple. It is dated in the Samvat 1202 (A.D. 1145) and records that the image was set up by the Alhä and Harsā, sons of Mahaila.
P. 2. III. An inscription engraved on one side of a four sided massive
Jain pillar bearing an effigy of a Tirthankara on each side. The pillar lies in the Jain temple at Rupāheli in the Udaipur State. It is dated Samvat 1233 (A.D. 1176) and records that the pillar was erected by Padmasri, a female disciple of Ajikā belonging to the Māthura Sangha.

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368
JAINA BIBLIOGRAPHY P. 2, V, An inscription engraved on the back of a Jain image in the Jain
temple at Rupāhell. It is dated Samvat 1505 (A. D. 1448) and records that the image was set up by Sä (Säha) Saliga, belonging to the Ukesa (Oswal) family and Malaya Gotra.
P. 5. VIII. An inscription engraved on the pedestal of a big brass image of
Adinātha at Achalgarh on Mt. Abü. It is dated the Samvat 1518 (A.D. 1461). It was set up by Sa (Saha). The consecration ceremony was performed by Lakshmisāgarasüri of Tapāgachchha.
P. 5. XI. A mutilated inscription engraved on the slab in the Digambara
Jain temple of Gadās at Sägāner in the Jaipur State. It is of the time of Pātisāha (Emperor) Shāh Jahar and Rājā Jaisimha (of Amber) and is dated the Samvat 171 (1) (A.D. 1654).
369 (xvii)
Report on the working of the Rajputana Museum, Ajmer for 1927—Calcutta, 1928.
P. 3. V. An inscripsion engraved on the pedestal of the Jain image which
is missing, was found at Valichâ in the estate of Kanor in the Udaipur State. It is dated Samvat 1167 A.D. 1110) and records that Asapāla. son of Punjāka of the Naigama family migrated from Chitrakūta (Chitor) and established the image of Munisuvrata by the advice of Suvakirti the successor of the Acharya Sahasrakirti of Nanditaţa gachchha.
Pp. 3 & 4. IV. Chitorgarh (now in the Udaipur Museum) fragmentary inscri
ption of the time of Maharajadhiraja Rāņā Rayamalla of Chitorgarh. It is dated the Samvat 1556 (A.D. 1499). The fragment seems to be the lower right hand portion of the second slab of a Prasasti of some Jain temple (probably of Mahāvira) erected by Mantri Rajasimha.
The Prasasti was composed by Vimala, the pupil of Upadhyaya Sadhuharsha. The fragment contains the names of several Jain
Achāryas, Pandits and the predecessors of Rājasimha. Pp. 3 & 4. X. Chitorgarh fragmentary inscript
Chitorgarh fragmentary inscription now in the Udaipur Museum belonging to the Jain Kirtistambha at Chitor. It records that the pillar was erected by Jijāka, son of Sā (Sāha) Nāya of the Bagherwāl Caste.

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JAINA BIBLIOGRAPHY
369 (xviii)
Annual Report on the working of the Rajputana Museum, for the year 1928, -Calcutta, 1929.
369
Inscriptions copied :
P. 2. No. 1. On a marble slab in the temple of Vimalaśaha on Mount Abu outside the Devakulika (small shrine) No. 10. It is dated Friday, the first day of Jyeshtha, Samvat 1201 (A.D. 1144); gives pedigree of one Ninnaka Śrimāla of the Prägvăța clan; setting up of the image of Neminatha in the Davakulika of the Rishava temple.
In the elephant stable attached to the temple of Vimalaśāha there are ten stone elephants with their riders; on the pedestals of nine are engraved the names of riders who were the predecessors of Vimala. These elephants were set up on Saturday the 10th day of the bright half of Phalguna, Samvat 1204 (A.D. 1143).
No. 11. An inscription without date on the pedestal of the image of Neminatha in Devakulika No. 10 mentioned above; it records that the image of Neminatha was set up by the minister Dasaratha.
P. 3. No. VII. An inscription engraved on the pedestal of the image of Ambikadevi in the temple of Vimalaśäha on Mount Abu. It is dated Saturday the 5th day of the dark half of Jyeshtha, Samvat 1394 (A.D. 1237); records setting up of the image by Abhayastha, a descendant of Vimala.
No. IX. An inscription engraved on the pedestal of a Jain image found at Badnor in the Udaipur State. It is dated Samvat 1497 (A.D. 1440) and records that Saha Srikarana belonging to Ukeśa (Oswäl) clan and Natha gotra, built the great temple of Santinatha at Vardhanapur by the advice of Śrijinasagarasuri of Kharatragachchha. Vardhanapura is the old name of Badnor in Mewär territory.
369 (xix)
Annual Report on the working of the Rajputana Museum for the year 1929, -Calcutta, 1930.
P. 2. No. 2. An inscription on the back of a Jain brass image in the temple of Adesarji at Sirohi. It is dated the 3rd day of the bright half of Vaisakha, Sam. 1111 (A. D. 1054) and records that the image was set up by Chanduka, Manibhdara and Sahadeva, sons of Spharaka.
No. 3. An inscription engraved on the back of a Jain image in the temple of Ajitanatha at Sirohi. It is dated the 10th day of bright half of Märgaśirsha,

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JAINA BIBLIOGRAPHY
Sam. 1138 (A. D. 1081) and records that Dhanadeva belonging to Ghārā (Gharapadriya) gaccha set up the image of Vardhamāna at Madahada (Madāda in the Sirohi State.)
No. 4. Another inscription engraved on the back of a brass image of Pārsvanätha in the temple mentioned above in No. 3. It is dated Kārtika, Sam. 1161 (A. D. 1104) and records that Nemikumära of Vāyatiya gachchha set up the image.
No. 5. An inscription on the back of a Jain image in the temple of Adesar at Sirohi; dated Sam. 1185 (A. D. 1128), records ihat Jinadatta set up the image.
No. 6. An inscription on the back of a brass image in the temple of Ajitanā. tha at Sirohi; dated the 4th day of the dark half of Phālguna, Sam. 1195 (A. D. 1138) records that Sreshthi Bhāvana set up the image of Mahāvīra.
No. 7. An inscription engraved on a slab built into the outer wall of the Jain temple at Goeli in the Sirohi State; dated the 3rd day of the bright half of Vaişākha, Sam. 1223 (A, D. 1166); records that, during the regin of Mahämandalesvara Dhārāvarsha, one Tejapāla made certain grants to the above mentioned temple.
No. 8. Another inscription on a slab on the outer wall of the Jain temple mentioned in No. 7; dated the 1st day of the bright half of Vaišākha, Sam. 1245 (A.D. 1188) and records that one Munjaldevi granted a well to the above temple.
P. 3. No. 9. An inscription on the back of a Jain brass image in the temple of Ādesar at Sirohi; dated Sam. 1287 (A. D. 1230), records that Lūlarāya erected the image of Rishavhadeva.
No. 10. An inscription on the back of a Jain image in the temple of Adesar at Sirohi; dated Friday, the 2nd day of the bright half of Phālguna, Sam. 1294 (A. D. 1236); records that Harsharāja of Kharayatha gaccha set up the images of twentyfour Jinas.
No. 11. An inscription engraved on the back of a Jain brass image in the temple of Ajitanātha, at Sirohi; dated Saturday, the 3rd day of the bright half of Vaišākha, Sam. 1298 (A.D. 1241); records that the image of Pārsvanātha was set up by Jesadhara and Jasapāla, it was consecrated by Haribhadrasuri.
No. 13. An insciption on the back of a Jain image in the temple mentioned in No. II; dated Friday, the 5th day of the dark half of Chaitra, Sam. 1317 (A. D. 1260); records that Mahattara Nara sāka belonging to Sri Śrīmāla caste and Brahman gachchha set up the image of Mahāvira. The consecration ceremony was performed by Jajimasuri.

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JAINA BIBLIOGRAPHY
371
369 (xx)
Report on the working of the Rajputana Museum for 1930-Calcutta, 1931.
P. 3. III. An inscription built into a wall of the Jain temple at Antri in
the Dungarpur State. It is a prasasti of 38 lines. It is broken into five pieces and is partly defaced. It is dated Samvat 1525 (A. D. 1468). It states that in the town of Giripura (Dungarpur) in the country of Vāgada there ruled a king Gajapāla by name. His son's chief minister Sälharāja built a temple of śāntinātha and established a Satkā gāra (an alms-house) at Antri in Samvat 1495 (A. D. 1438). In that temple he set up a brass image of śāntinātha. His son Sälhā was the chief minister of King Soma. He repaired the temple of Pārsvanātha at Giripura. The consecration ceremony of the newly built portion of the temple) was performed by Somajayasuri in Sam. 1525. The parašasti was composed by Labdhisamudra and Vijayagani.
Pp. 3 & 4. IV. An inscription engraved on the back of a brass image of
Vāsupūjaya in the śāntinātha Jain temple at Chhotisādri in the Udaipur State. It is dated Samvat 1527 (A. D. 1470) and records that the image was set up by Singhabi Virā, his wife Matkü, their son Singhavi Sadā and his wife Margū at the preaching of their preceptor Bhattāraka Vidyānanda, the successor of Bhattāraka Devendrakirti of Mula Sangha.
P. 4. V. An inscription engraved on the back of a brass image of
Anantanātha in the Jain temple of Rishavadeva at Chhoti Sädri in the Udaipur State. It is dated Samvat 1565 (A. D. 1508) and records that Să (Sāha) Rājā, belonging to the Śrimāla caste and inhabitants of Natipatra set up the image of Anantanātha. The consecration ceremony was performed by Hamavimalasūri, the successor of Somasundarasūri of Tapa Gachchha.
P. 4. VII. Naugāmā (in Bānswärā State) Jain Temple inscription. It is
dated Samvat 1571 (A. D. 1514) and records that when Rājādhirāja Udaysimha was ruling at Vägvara (Vāgda) country, the temple of Sāntinātha was built by the sons and grandsons of Dosi Champā of Humbada caste at the preaching of Bhattāraka Vijayakirti of Mula Sangha, Sarasvati gachchha

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JAINA BIBLIOGRAPHY
and Balātkār gana. Names of Bhattárakas from Sakala Kirti to Vijayakirti are recorded.
List of inscriptions copied for the Rajputana Museum, Ajmer during the year 1929-1930.
P. 8. Appendix-B.
No.
Place.
Position of inscription.
Particulars.
Naugāmā (Banswārā State).
In a Jain Temple.
It is dated Samvat 1571 (A. D. 1514) vide paragraph 4 (b) VII of the Report.
4(6), 514) i samvat
369 (xxi)
Annual Report on the working of the Rajputana Museum for 1931-Calcutta, 1932.
Pp 4-5. No. VIII. An inscription engraved on the pedestal of a Jain image in the temple of Sāntinātha at Khoh in the Jaipur State. It is dated the 13th day of the dark half of Ashadha, Sam. 1521 (A.D. 1464) states that mantri Bhändā belonging to the Upkeśa caste erected the image of Sambhavanātha. It was consecrated by Hemachandrasūri of Vrihatgachchha.
No. X. An inscription engraved on the pedestal of the image of
Naminātha in the temple mentioned in No VIII above; dated Thursday, the 10th day of the bright half of Jyestha, Sam, 1557 (A. 1), 1500) states that Khimsi and Sahisa of the Pragvata clan established the image of Neminātha. Consecration by Indranandisuri.
369 (xxii)
Report on the working of the Rajputana Museum for 1932.
P. 2.
4 (b) Inscriptions copied :
I. An inscription engraved on the pedestal of a Jain image in
the temple of Vāsupūjya at Udaipur. It is dated Samvat 1076 (A. D. 1019) and records that the image was set up by Vahila Sodaka, a son of Vagadeva and grandson of Padmana,

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JAINA BIBLIOGRAPHY
373
369 (xxiii)
Report on the working of the Rajputana Museum for 1933.--Delhi, 1934.
P. 2.
II. An inscription engraved on a pedestal of a brass image of
śāntinātha in the temple of Mahāvīrasvāmi at Bikanir. It is dated Samvat 1176 (A, D. 1119) and records that in the town of Jāngalakū padurga, the image was established in the temple of Vira (Mahāvīra) by Srāvaka Tilhaka, son of Tățaka.
P. 2.
IV.
A mutilated inscription in the Vimalasāha temple at Abū. It is dated Samvat 1373 (1316 A. D.) and records that when Mahārājakula Lundhā (Lumbha) was ruling at Arbuda (Mount Abu) and his minister was Punasiha .....
Pp. 2 & 3. V. An inscription engraved on the pedestal of a brass image in
the only Jain temple at Hanumāngarh in the Bikaner State. It is dated Samvat 1506 (1449 A. D.) and rocords that Sam (Sanghapati) Jayatā and his son Bhimā of Śrimāla family established the image of śāntinātha. It was consecrated by Udayasundarasūri, pupil of Jayachandrasūri of Tapāgachchha,
P. 3.
VI. An inscription engraved on the pedestal of a brass image in
the Jain temple mentioned in No. V above. It is dated in Samvat 1559 (1502 A. D.) and records that the image of Kunthunätha was established by Sandā, belonging to the Dhamāni branch of Suchinti (Sacheti) family of Nāgapura (Nagor in Jodhpur State). It was consecrated by Devaguptasūri, a descendant of Kakudāchārya of Upkeśagachchha.
P. 3.
IX. An inscription engraved on the pedestal of a brass image in the
Jain tempie mentioned in No. V above. It is dated the Samvat 1595 (1538 A. D.) and records that the image of Ajitanātha was established by Sa (Sāha) Rūpa, inhabitant of Mädri for his spiritual welfare. It was consecrated by Bhattaraka Jayasimhasüri of Kanarasāgachchha.
P. 4.
XI. An inscription engraved on the petals of a lotus flower
containing the image of Pārsvanātha in the temple of Chandraprabhu at Bikanir. It is dated Samvat 1657 (1600 A. D.) and records that when Rajadhiraja Rāya Suratrāņa (Surtāna) was ruling at Sirohi, the image was established by man (mantri) Dudāka belonging to the Bahiţthara family of

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JAINA BIBLIOGRAPHY
Ukeśa Vamsa and inhabitant of Vikramanagara (Bikanir). It was consecrated by............... (name lost)-a descendant of
Jinamāņikyasūri. P. 4. XII. An inscription engraved in the pedestal of a brass image in the
temple of Ādinātha at Bikaner. It is dated Samvat 1662 (1605 A. D.) and records that, when Mahārājādhirāja Rāyasimha was ruling at Vikramapura, Sam (Sanghapati) Hammira and his family members established the image of Neminātha. It was consecrated by Jinachandrasüri, a descendant of Jinamāņikyasūri of Kharataragachchha.
369 (xxiv)
Report on the working of the Rajputana Museum for 1934—Delhi, 1935. P. 4 XIII. Amber Jain temple inscription now deposited in the Jaipur
Museum. It is dated Vikram Samvat 1714 (1657 A. d.), Saka (1583) ? (1579). It says that at Ambavati (Amber), the Capital of the country called Dhunda (Dhundhära) there ruled a king called Jayasimha whose chief minister Mohanadāsa belonging to the Khandelavāla family and to Balātkāragana of Mülasangha, built a temple of Vimalanātha at Ambavati and aborned it with a golden kalasa (a rounded pinnacle on the top of a temple). It then mentions that in the Vikram Samvat 1716 when Mahārājadhirāja Mahārāja Jayasimha of Kachchhaväha family was ruling at Ambāvati some additions were made to the temple by his chief minister. These additions seem to have been recorded in the second slab which is missing. The inscription records the names of various mernbers of the chief minister's family as well as those of the Bhattārakas of Müla Sangha.
369 (xxv) Report for 31-3-1935 : P. 4. VII. An inscription engraved on the back of a brass image of Santinātha
in the temple of Adveśvara at Sirohi. Dated Samvat 1340 ; records that the image was set up by Khimā and Visā; consecration by Abhayadeva Süri. On the back of a brass image of Säntinātha in the temple mentioned in No. VII above; dated San. 1469; records that Sresthi Väkhada of Korantaka-Gachchha and Upakeśa Caste set up the image ; consccration by Nannasüri.

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JAINA BIBLIOGRAPHY
375
P. 5. XI. Engraved in the Jain Temple of Ādinātha at Révasā in Shekhāvāti.
Dated Sam, 1661. Records that during the reign of Pātísāha Akbar and (his subordinate Ceief) Mahārājadhiraja Rāyasalji of Kurma (Kachhavaha) family, the temple of Adināth was constructed by Sāha Jitamala and Nathamal, the two sons of Deidāsa (Devidāsa), the prime Minister of Rāyasalji, belonged to the Khandela-vāla family; Yasakirti of Mala Sangha, Balātkār gana and Sarasvati Gachchha.
P. 7. XVII. Engraved on a slab built into the wall of a small Jain temple at
Deolia. Dated Sam. 1772. Records that at the request of Sa Raiya and Jivaraja, the oilmen of the town agreed to stop working their mills for 44 days in a year-8 days during the Pajūsana of the Svetāmbara-10 days of the Digambara sect etc.
XVIII.
Engraved on a slab built into the wall of the temple of Mallinātha at Deolia. Dated Sam. 1774; records when Mahārājadhiraja Mahārāval Prithvi Singh was ruling at Devagadha (Deolia), the temple of Mallinātha was built by Singhavi Vardhamāna at the preaching of Bhattāraka Ratnachandra Müla Sangha and Balatkāra Gana.
XIX. Built into the wall of a well, about a mile from DeoliaRecords
that Mahārāval Gopālasimha's Chief Minister Saha Chandrabhāna of Humbada caste, Agasti Gotra, Laghu Sakha and Müla Sangha of the Digambara sect built the well and a garden.
P. 8. XX. Engraved on a slab built into the wall of the temple of Pārsvanātha
at Deolia. Dated Sam. 1838. Records the temple of Ādinātha was built by Dhanarūpa belonging to the Agasti Family of Humbada Caste at the preaching of Bhattāraka Dharmachandra of Müla Sangha, Sarasvati Gachchha and Balātkāra gana.
369 (xxvi)
Report for 31-3-1937P. 2 Inscriptions copied : II. Engraved on the pedestal of a Jain Image in the Jain temple at
Dayānāji (Sirohi State), dated Sam. 1024. Records that during the reign (Paramāra ruler of Abū) Krishnarāja, the image of Viranātha (Mahāvīra) was set up by Vardhamāna of the Veshtitaka family.

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376
JAINA BIBLIOGRAPHY
III.
Engraved on the back of a brass image of Pārsvanātha in the temple of Sumatinātha at Meļā (Sirohi State), dated Sam. 1074. Records Srāvaka Sahila set up the image.
IV.
Engraved on the back of a brass image of Pārsvanatha in the temple of Mahāvīra at the village of Pindwără (Sirohi State). Dated Sam. 1089. Records image was set up by Mahattama Chachcha and Sajjana and the Srävakas of Korantaka (Kotra in the Jodhpur State).
V. Engraved on the back of a Patta containing 24 images of
Tirthankaras in the temple of Mahāvira at the village of Pindwārā (Sirohi State), dated Sam. 1151. Records that Śrāvaka Yaśovardhana, set up the Patļa.
P. 5.
Engraved on the back of a brass image of Chandraprabhu in the temple of Mahāvira in the village of Kālanderi (Sirohi State). Dated Sam. 1228. Records that Vāmana set up the
image. XII. Engraved on the pedestal of a marble effigy of a person
standing in front of a kite in the temple mentioned in No. X above. Dated Sam. 1389. Records that the effigy of the kite, which fasted to death was set up by Śreshți Mahapa and others in the temple of Mahāvira in the village of Kāladrahi
(Kalindri). XIII. On the back of a brass image of Kunthunātha in the temple
of Sumatinātha at Meda (Sirohi State); dated Sam. 1536. Records that Sa Munja and his family set up the image. Consecration by Jinachandra of Kharatara gachchha.
P. 6.
XIV. On the back of a brass image of Ādinātha in the temple
mentioned in No. XIII above. Dated Sam. 1552, records that Vya (Vyavahāra) Bāghā of the village Nāndia set up the image.
369 (xxvii)
Report for 31-3-1939– P. 3. Antiquities collected :
XI. Seated Pārsvanātha white stone (No. 620) assignable to 12th
century A. D. from Bāghera Ajmer,

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JAINA BIBLIOGRAPHY
377
P. 4.
Inscriptions copied :
IV. From Bagherā; on the pedestal of a fragmentary image of
Pārsvanātha. Dated Sam. 1231. Records the adoration of Pārsvanātha by one Dutaka.
On the pedestal of an image of Sambhavanātha, dated Sam. 1510. Records consecration by Jinasägar Süri of Kharatara Gachchha.
Report for 31-3-1940–
P. 3. Acquisitions :
(iii) Couple under a tree on which is a figure seated in crosslegged.
Both male and female figures sitting in Sukhāsana and the female holds a child by her left hand; acquired from Bayana. Plate 11, b.
P. 13. Inscriptions copied :
No.
Localitv.
11
Dated Sam. 1710.
Bhinai, AjmerMerwära.
On a pillar in a Jain Temple.
.
Dated Sam. 1714.
Amber, Jaipur State.
Sanghi Jhunta Rais temple.
370
R. Sewell. Lists of the antiquarian remains in the Presidency of Madras (Archaeological Survey of Southern India, Vol. I).--Madras, 1882,
Pages.
Localities.
Districts.
Jaina antiquities.
Malati
Ganjam
Vizagapatam
Several Buddhistic or Jaina images. The inhabitants professed formerly the Buddhism or the Jainism.
Jayanti Agrahar Mārutūr
Vizagapatam Vizagapatam
Some temples. Buddhistic or images.
Jaina

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378
JAINA BIBLIOGRAPHY
Localities.
Districts.
Jaina antiquities,
Pages. 17
Mamidivāda
Vizagapatam
Two ancient temples constructed, it is said, by the Jaina.
31
Kājalur Godāvari
Vizagapatam
Two statues.
Mācavaram
Vizagapatam
Vegāyammapeta
Vizagapatam
Peddamarru
Vizagapatam
41
Tatipaka
Vizagapatam
Two statues that the people consider as Jainas. A Jaina or Buddhistic statue (?). An image called Jaina. A statue. Relics of a Buddhistic or Jaina village. Buddhistic or Jaina . sculpture.
Beautiful statue perfectly preserved.
Kokireni
Kistna
Mogairāzapur
Kistna
Gudivāda
Kistna
61-62
Pondugala
Kistna
Relics.
64
Dharanikoța
Kistna
According to the tradition, this village was constructed in the period when the Jains were preponderant in the region.
Narasarāvupeta
Kistna
Tādikonda
Kistna
A temple Sevaite, but originally Jaina. Abandoned temple containing some Jaina or Buddhistic images. This locality must have been formerly an important place very much Jaina.
Kudatani
Bellary

Page #404

JAINA BIBLIOGRAPHY
Pages.
106
107
108
.119
143
143
149
149
155
156
160
160
160
160
161
161
161
162
166

Localities.
Vijayanagara
Kōgala
Magala
Pennakonda
Atmakur
Mahimalur
Kucur
Mélpädi
Vallimalai
Kāvanur
Kukainallur
Latteri
Pasumandür
Sörmür
Tennampattu
Tirumani
Mahendravaḍi
Mamandür
Districts.
Bellary
Bellary
Ballary
Anantapur
Nellore
Nellore
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot
North Arcot

379
Jaina antiquities.
Temples abandoned or in ruins and some modern temples.
Relics of a temple.
A temple Jaina.
Two temples.
Statue of a Tirthankara.
probably
Site of an ancient Jaina or Buddhistic village.
The Jainism was for several centuries the religion of this country.
Old construction with some inscriptions.
Ancient temple.
Temple with several sculptures.
Some relics.
Some relics.
Some relics.
Some relics.
Some relics.
Car > ed stone.
Some relics.
Temple constructed by the Buddhist or the Jains.
Grottos probably of Jaina origin.

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380
JAINA BIBLIOGRAPHY
Pages.
Localities.
Districts.
Jaina antiquities.
166
Pañcapāņdavamalai
North Arcot
A figure representing the Buddha or one of the Tirthankaras.
167
Tiruvattūr
North Arcot
Fundations of an oid temple with two grand statues. Not far from that place, a pond where the doors of bronze and the treasure of the temple must have been swallowed up. The locality was formerly one of the principal Jaina centres of the district.
168
Cevür
North Arcot
Ancient temple.
168
Pundi
North Arcot
170
Tirumalai
North Arcot
A temple, the most ancient of the country. Two temples with sculpture and fresco. Other statues have been destroyed.
170
Agarakara-kõtřāi
North Arcot
Ancient iempie Sivaite that one says to have been annihilated by the Jains.
170 170
170
Desur Tellar Terukol Venkuram
North Arcot North Arcot North Arcot North Arcot Chingleput
171 172
Modern establishment. Temple. Three temples. Temple. Following the account of Hiouen Thsang (640 A. D.), the Jains were formerly numerous in this region,

Page #406

JAINA BIBLIOGRAPHY
Pages.
178
190
191
193
196
200
207
208
209
209
209
209
210
211
214
214

Localities.
Conjeeveram
Perunagar
The seven Pagodas Chingleput
Admankottai
Salem
Cittanür
Perumandür
Tondur
Koliyanür
Vedür
Villapur
Districts,
Ellansür
Chingleput
Bastipuram
Chingleput
Salem
Salem
Salem
Pondicherry
Pondicherry
Pondicherry
Pondicherry
Tirunarunkulam Pondicherry
Coimbatore
Pondicherry
Pondicherry
Pondicherry
Coimbatore

381
Jaina antiquities.
Small temple, probably of Jaina origin. Temple with beautiful architectural ornamentation dating from the 11th or the 12th century.
The population was formerly Buddhist or Jaina.
Temple in ruin.
The ancient kings were Jainas.
Temple probably of Jain origin.
Two images.
Oid temple with inscriptions.
Two temples with inscriptions.
Buddhistic
statues.
or Jaina
Temple in ruin.
Temple in use.
Ruins of temple and two mutilated statues.
Ancient temple.
Temple.
The Jainism was formerly the dominant religion of this country.
Town foremerly Jaina. A statue and an ancient demolished temple.

Page #407

382
Pages.
215
217
223
228
230
231
231
232
232
232
233
234
235

Localities.
Śivansamudra
Perundurai
Trimurti Kovil
Belliki
Ellare
Kārkaļa
Keraväse
Marane
Nallur
Bapanad
Kashipatna
Mogaru
Districts.
Coimbatore
Coimbatore
Coimbatore
Nilgiri
South Canara
South Canara
South Canara
South Canara
South Canara
South Canara
South Canara
South Canara
South Canara

JAINA BIBLIOGRAPHY
Jain antiquities.
Ancient demolished temple.
Temple in ruin, with numerous sculptures.
Eight carved stones, Buddhistic or Jains.
Grottos with figures of Buddhistic or Jaina characters.
The Jains are numerous in the reign and their temples are interesting.
Inscriptions of the year Saka 1379, relating to a grant made to a temple.
The group of tempples and the grand monolithic
statue.
Temple with inscription in old Canara, of Saka 1083.
Canara inscription of Saka 1331, relating to a grant in favour of a temple.
Canara inscription of Saka 1218, recalling a grant.
Inscription in old Canara. Inscription in old Canara.
Construction of an uncertain period.

Page #408

JAINA BIBLIOGRAPHY
383
Pages.
Localities.
Districts.
Jaina antiquities.
235
Mūdabidri
South Canara
Ancient moument, very interesting from the architectural point of view; a concise description of it has been given. Several tombs of priests with epitaphs. Seventeen temples with inscriptions. Inscription in old Canara. Inscription in old Canara. Construction of an uncretain period.
Nillikäru
236 236
S. Canara S. Canara
Padupanambūr
236
Ullala
S. Canara
Yénūr
S. Canara
236237
The temple and the famous monolithic statue. A brief description of it has been given in the same way as a review on different inscriptions that are raised there."
237
Bali
S. Canara
Temple dedicated to Pārsvanātha, with inscription.
237
237
S. Canara S. Canara S. Canara
238
Ancient temple. Old construction. Old construction. Ancient temple. Statues in a grotto. Abandoned Statue.
253
Bellatangaļi Guruvāyankiri Bangra Manjeswar Palghāt Kulatara Periyammapaļaiyam. Vālikondapur
Malabar
258
Travancore
263
Trichinopoly
264
Trichinopoly
264
Ambāpur Jayamkondasórāpur
Cistern of Buddhistic or Jaina origin. Statues. Two Statues in granite.
Trichinopoly Trichinopoly
265

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384
JAINA BIBLIOGRAPHY
Pages.
Localities.
Districts.
Jaina antiquities.
266
*****
267
Vannam Lālugudi Mahādāanpur śivāyan
Trichinopoly Trichinopoly Trichinopoly Trichinopoly
269
Statue. Old abandoned statue. Ruins. Sculpture probably of Jaina origin; a description of it has been given.
269
269
Buddhistic or Jaina figures.
Sundakka-Pārai Vettuvāttalai
Trichinopoly Trichinopoly
270
Three statues.
271
Tanjore
The Jainism was formerly dominant in the region. Old temple.
276
Tivangudi
Tanjore
286
Ivaraimalai
Madura
A Buddhistic or Jaina statue (?) ruins; the village was formerly a place of Jaina cult. Ruins; the village was formerly a place of Jain cult.
296
Kuppalnattam
Madura
296
Madura
Buddhistic or Jaina image
298
Iļayangudi Hanumantagudi Kidāram
Madura
Old temple. Buddhistic
299
Madura
or
Jaina
statue.
299
Kovilānguļam
Madura
Two Buddhistic or Jaina statues.
299
Kulasekharanallur.
Madura Madura
Temple in ruin, today, dedicated to the cult of Śiva, but of Buddhistic or Jaina cult, for following the tradition, the village must have been formerly inhabited by some Buddhists or some Jains.

Page #410

JAINA BIBLIOGRAPHY
385
Pages.
Localities.
Districts,
Jaina antiquities.
299 301 306
Manjiyūr seluvanūr Virasikāmaņi
Madura Madura Tinnevelly.
307
Kalugumalai
Tinnevelly.
Buddhistic or Jaina statue. Buddhistic or Jaina image. Figures most probably Jainas. Celebrated temple, carved in the rock, with sculptures and inscriptions; a brief review of it has been given. Statue which became the object of adoration by the people. Statue, Image.
307
Kulattur
Tinnevelly.
307
308
Mandikkulam Muramban Nāgalapur Kāyai
308
Grand statue.
Tinnevelly. Tinnevelly. Tinnevelly. Tinnevelly. Tinnevelly Tinnevelly
312
Several statues.
312
Kokai
Two statutes.
313
Statue.
Śrivaikutam Valliyūr
315
Tinnevelly
Ancient temple demolished.
now
320
Yenamadala
Kistan
322
Bellary
Cippagiri Kishkindha
Inscription. Temple.. Several temples.
322
Bellary
Appendix B.
Dates of some antiquities Districts, Antiquities,
Localities,
Ant
Dates A. D.
Mūdabidri
S. Canara
Temples.
Commenced towards 1300 or towards 1498.
Yénur
S. Canara
Colossal statue.
Older than those of Kārkala and of Sravana Belgola.

Page #411

386
JAINA BIBLIOGRAPHY
Localities.
Districts.
Antiquities.
Dates (A. D.)
Kārkala
S. Canara
Colossal statue.
1432, following the inscription of the statue.
Śravaņa Belgoļa Mysore
Colossal statue.
Same period as the previous one,
Conjeeveram
Chingleput
Teniple
About 1500.
Vijayanagara
Bellary
1508 to 1542.
The different temples.
371
R. Sewell, Lists of inscriptions and sketch of the Dynasties of Southern India (Archaeological Survey of Southern India, Vol. II).-Madras, 1884.
Pages.
14. No. 89
Seal with Jaina figure.
14. No. 91 Regulation of Saka 1513 with respect to the maintenance of the cult in a Jaina temple.
157.
Towards the middle of the 2nd century A. D., the Colas destroyed a certain number of Jaina temples at Puligere of Lakşmeswar.
174. Some Jains must have resided at Orangal towards 1320. Note 2. 179. The princes of the Kādamba dynasty professed the Jaina faith.
189.
A Jain of the name of Nāganandin was minister of three kings of the Ganga dynasty, namely : Kāla Vallabharāya, Govindarāya and Caturbhuja Kanaradeva.
190.
According to an inscription of 178 A. D., the king Tiruvikramadeva, of the same Ganga dynasty, abandoned the Jaina faith and was made Śivaite. In 788 A. D., the prince Hemasitala drove away definitely the Buddhists from the neighbourhood of Kāñci, and was converted to the Jainism,

Page #412

JAINA BIBLIOGRAPHY
Pages
235.
245
265.
270.
271.
272.
The princes Rattat belonged to the Jaina religion.
Likewise the Santara Kings.

Harihara II; of the dynasty of Vijayanagara, endowed some Jaina temples.
387
Review on the Jaina temple of Tiruppadikunram. Episode of the conversion of the prince Hemasitala, after a controversy between the Jaina master Akalanka and some Buddhists, at Kañci in 788 A. D.
Ruins of a temple, with two statues in white marble at Navnṇḍa.
In a temple of Karkaļa, an inscription in old Canara, of Saka. 1377; recalls a grant made to this temple. Review on the temple constructed in the is island of the lake Anekere, near Kärkala, and on the temple of Varangi.
At Bail, a temple is consecrated to Parsvanatha.
An ancient temple, dedicated to Sänteśvara, at Bangadi, shuts up seven inscriptions in old Canara, the summary of which has been given.
At Kuttyar, a temple equally dedicated at Santesvara contains also two inscriptions in Canara. The ancient temple of Anantesvara, at Siboje, possesses an inscription in old Canara dated Śaka 1464.
Two statues, Jainas or Buddhists, at Koradaceri. Jaina figure at the Southern door of the great temple of Tanjore, and in a temple at Hampi.
372
J. BURGESS. Tamil and Sanskrit Inscriptions, with some notes on village antiquities collected chiefly in the south of the Madras Presidency (Archaeological Survey of Southern. India, Vol. IV).-Madras, 1886.
Pp. 40-41. Not far from the village of Kuppaluattam is found a grotto with several statues of Tirthankaras, among others Pārsvanatha carved in the rock. These statues roughly carved, are the objects of a certain cult on the part of the inhabi
tants.

Page #413

388
JAINA BIBLIOGRAPHY
373
conservation in the Madras Presidency
A. REA. List of ancient Monuments selected for in 1891.-Madras, 1891.
Pp. 16-17. Jaina antiquities (14th century), Localities.
Districts.
Antiquities.
Vijayanagara Vijayanagara Tirumalai
Bellary Bellary South Arcot
Group of six temples. Temple. Grottos with sculptures, paintings and inscriptions. Sculptures and inscriptions. Temple. Ancient temple. Sculptures and tombs of Jaina priests.
Vallimalai Tiruppadikunram Mudabidri
South Arcot Chingleput North Canara
Grotto.
Yānamalai Yanamalai
Madura Madura
Sculptures and inscriptions on rock.
374 (i)
Antuai Report of the Provincial Museum Committee, Lucknow, for the year ending 31st March, 1890.
Pp. 3-4. Excavations of the great Jain temples burried under the Kankāli Tilā at Mathura. Discovery to the east of the large Svetāmbaratemple, of a brick stuna and to the west, of another large temple belonging to the Digambara sect. Yielding of 80 images of Jain Tirthankaras. Reference to some inscriptions proving the correctness of the Jain tradition with respect to the early existence of six divisions of monks, not traced before. These inscriptions settle the antiquity of the doctrine allowing women to become ascetics, as recorded in the Svetämbara scriptures.
374 (ii)
Report, of the Provincial Museum Committee, Lucknow for the year ending 31st March, 1891.
P. 4. The Jains of the Indo-Scythic period at Mathura used for their sculptures materials from an older temple. There was a Jain temple in Mathura before B. c. 150.
In Samvat 78 was set up a statue of Tirthankara Aranātha.

Page #414

JAINA BIBLIOGRAPHY
389
Reference to a donative inscription, dated Samvat 1080, proving that some ancient temple were used by the Jains during she greater part of the eleventh century.
374 (iii)
Report of Provincial Museum Commitiee, Lucknow for the year ending 31st March, 1892.
P. 3. An erect Digambara statue of Jina Aranātha, found in one of the old disused stone quarries on the left of the road running beneath the Naubat-khānā, the first recorded instance of a Jain statue ever having been found at Fatehpur-Sikri and it is open to conjecture how an image belonging to this sect came there.
374 (iv)
Report of Provincial Museum Commitice, Lucknow for the year ending 31st March, 1895.
P. 3. A beautiful sculptured image of Mahäviranätha, the 24th Tirthankara of the Jains, dated Samvat 1238 or A D. 1180.
374 (v)
Report of Provincial Muscum Committee, Lucknow for the year ending 31st March, 1914.
P. 2. Three Jain figures--one representing Neminātha and the other Pärsvanātha; the third is of a standing nude Jina without a symbol.
374 (vi)
Report of Provincial Museum Commmittee, Lucknow for the year ending 31st March, 1915.
P. 3. Two statues in alabaster or black marble representing Suvidhinātha, and Neminātha, the 9th and 22nd Tirthankaras of the Jains. Both standing nude and flanked by a chowrie-bearer. Their respective symbols of a crab and a conchshell on the pedestals which bear short votive inscriptions in Sanskrit language and Devanägari characters according to which the images were consecrated in v. s. 1208 (A, D. 1151) on Thursday, the 5th day of the bright half of Āşādha.
374 (vii)
Report of Provincial Museum Committee, Lucknow for the year ending 31st March, 1942. Allahabad, 1222.
P. 3. Reference to a brass statuette representing a Yakshi (?) of the Jain pantheon with a child on her left arm and seated in an easy posture over a stan. ding lion.

Page #415

JAINA BIBLIOGRAPHY
Reference to a brass statuette of Parsvanatha seated in meditation under the canopy of a seven-headed cobra. The date of its consecration is Samvat 1471 Śrāvaṇa.
390
1890.
375 (1)
Progress Report of the Archaeological Survey of Western India, 1889-1890.-Bomyay,
P. 1. Roho-situated in the north of the Palanpur Agency: Ruined remnants of a white marble Jain temple.
P. 2. Sarotra, Palanpur Agency: An old white marble Jain temple.
P. 4. Patan: Temple of Panchasara Pārsvanatha-Temple of Sri Pārsvanatha containing inscription of the Khadattaragachcha Jains.
P. 3. Inscriptions:
No. 702-On the base of Parsvanatha under Chhattri, Roho.
No. 703-On a pillar supporting the, chhattri, Roho.
No. 706-On the base of an image in the Jain temple, Bhilri.
P. 10. Munjpur Jami masjid and most of the very early mosques of Gujarat constructed chiefly from the material of old Hindu or Jain temples.
P. 11. Sankeśvara: An old seat of the Jains-Jain temple of Parivanätha no longer in existence-Its materials used in the cell-shrines. Image of Pärivanatha removed to a new temple.
P. 15. Drawings: No. 950-Plan of Ganguakund and of old Jain temple, Lotesvara and Sankeśvara,
P. 15. Phottos:
No. 1213-Old corridor of temple of Pärivanatha, Sankesvara.
No. 1214 Back of old shrine, Sankeśvara.
P. 16. Inscriptions:
No. 763 On the seat of Parsvanätha, Dilmal.
Nos. 769-796-Over a shrine door in the old ruined Jain temple, etc. Sankesvara,
375 (ii)
Report of the Archaeological Survey of Western India, 1890-1891-Bombay, 1891. P. 3. Pedgaon Bhairavnatha temple, originally a Jain one.

Page #416

JAINA BIBLIOGRAPHY
391
P. 4. Miri : A step well cut in the rock. An inscription below with a Jain figure near it. Buddhist temple mentioned by Dr. Wilson (B. O. R. A. S., 1850). are all Jain.
375 (iii)
Report of the Archaeological Survey of Western India, 1891-92.-Bombay, 1892.
P. 8. Sinnar—20 miles south of Nasik (Deccan); in the fields about a mile east of the town, are two colossal Jain figures.
Pp. 8-9. Patna-10 milles south of Chalisgaon, is Jain shrine included in the fort wall on its east side. About a hundred yards distant, is another small Jain shrine with a seated Jina over the entrance door way.
Kālaka Mātā Cave
P. 14. Chāndod: Here is a Jain cave, excavated in one of the lower cliffs of the Chandod fort hill; scores of Tīrthankara image in bas-relief.
P. 15. Anjancri–14 mills west of Nasik; on the lower slopes of the hill, there is a group of Jain shrines. The inscription at Anjaneri records that in Saka 1063, 3 shops were given for maintaining the temple of Chandraprabha. In the upper cliff, is a small Jain cave and in the lower cliff another small cave; is a small Jain cave and in the lower cliff another small cave; Pārsvanātha flanks the doorway. An inscription dated Samvat 1266.
P. 19. List of Drawings : No. 1016-Patna, throne of Jain temple No. 1050-54. Anjaneri, group of Jain temples. No. 1055. Tringalvadi-plan and detail of Jain cave.
P. 21. List of photos : Nos. 1285-87. Tringalvadi Jain cave.
Inscriptions : Nos. 856-57. Tringalvadi-Jina Rishabhanath No. 858 - Anjaneri temple of Candraprabha.
375 (iv)
Report of the Archaeological Survey of Western India, 1892-1893.-Bombay, 1893.
P. 4-11. Bhatkal : The large Jain basti, called Jattapa Naikana Chandra- natheśvara basti.
Hadvalli : 3 Jain shrines (one on the top of Chandragiri hill).
Murdeśvara : Jain Viragals (huge slab of sculptured stone set up to record the death of some person), with attendant worshippers.

Page #417

JAINA BIBLIOGRAPHY
Gersappa: Chaturmukha basti having in its central shrine the Chaumukha or Chaturmukha, a square altar with four seated life-sized Jinas. Other temples of interest are those of Vardhamâna, Neminatha, Pärśvanätha and the Käde basti.
Bilgi: Temple of Parsvanatha, built in the Dravidian style. Khidrapur, 30 miles east of Kolhapur-A small Jain temple.
P. 15. Drawings :
Nos. 1061-1064-Chandranatheśvara basti, Bhatkal.
Nos. 1079-1082-Chaturmukha basti, Gersappa.
No. 1083-Vardhamana Svämi temple and images, Gersappa.
Nos. 1084-1085-Parsvanatha temple, Bilgi.
P. 16. Photographs:
Nos. 1337-1340-Chandranatheśvara basti, Bhatkal.
Nos. 1353-1354-Chaturmukha basti, Jatiga shrine at the temple of Parivanatha, Gersappa.
392
Nos. 1355-Temple of Parsvanatha, Bilgi.
Pp. 17-19. Inscriptions:
Nos. 910-911-On the seat of a Jain image, at Nagpur museum. Nos. 918-921-A slab in the Chandranatheśvara basti, Bhatkal. Nos. 923-925-On a stone at the Parvśanatha temple, Bhatkal. Nos. 933-934-A stone in the Parsvanatha basti, Bhatkal.
No. 950 (A. B.)-951-A slab in the old Jain temple; Murdeśvara.
No. 952-953. A slab outside the Jain temple called basti Makhi, Murdeśvara. Nos. 973-975-Viragal in a small old Jain shrine, Murdeśvara.
Nos. 981-983-A stone built in the compound of Vardhamanasvami's temple, Gersäppa.
Nos. 984-986-A stone built in the temple of Parsvanata Gersappa.
Nos. 989-991-A slab and a pillar in the mandapa of Pärsvanatha basti, Gersappa.
No. 999. A-On a pillar in the Virabhadra temple, Banavasi.
Nos. 1076-1077-A slab lying in front of Parsvanatha temple, Kolhapur.

Page #418

JAINA BIBLIOGRAPHY
393
375 (v)
Report of the Archaeological Survey of Western India, 1893 94---Poona, 1894.
P. I. Gandhar, Broach district : Some Jain marble sculptures, bearing short inscriptions.
Pp. 4.7. C. P. and Berar,
Narsinghpur : Standing female figure from a Jain temple and saveral seated cross-legged Jinas among the figures grouped about.
Tewar near Bhera ghat : Nude Jain figures.
Jabalpur ; Some very good Jain sculptures in the garden of the house occupied by Messrs. Cursetji & Co.
Nohla : Jain figures--Image of Chandraprabha. Kundalpur : Modern Jain temples. P. 16. Drawings : No. 1151--Jain temple, pillar and doorway, Pathari. Pp. 16-17. Photos :
No. 1403-Colossal Jain image, Bahuriband. No. 1411-Jain images in Curserji's garden. Jabalpur. No. 1415--Jain temple, Kundalpur. Nos. 1435-1436-Old Jain temple, Pathari. P. 17. Inscriptions : No. 1093-On the base of a colossal Jain image, Bahuriband. No. 1107--Jain temple, a slab built into wall near shrine door, Kundalpur,
375 (vi)
Year 1893.
Progress Report of the Archaeological Survey of Western India.-Bombay. 1894.
Pages.
Localities.
Jaina antiquities.
Gandhar
Sculptures in marble with short inscriptions. Different statues, of which one feminine.
Narsinghpur

Page #419

394
JAINA BIBLIOGRAPHY
Pages.
Localities.
Jaina antiquities.
Nohta
Several statues, of which one is of Chandraprabha. Some modern temples of little interest.
Kundalpur
Chartana Aundha
Year 1894-1895
Magnificent pillar of 25 feet high. Relics of temples.
Tatta
Year 1896-1897
According to the tradition, there must have been formerly in this locality a great Jaina temple.
Year 1898-1899
Thān Sejakpur Patan
Two small sanctuaries. Temple in ruin with statues. Ruins of the ancient and magnificent temple of Pärśvanātha. Temple and statue of Rişabhadeva.
Miani
Year 1900-1901 Mount Abu
The temples, Descriptive and historical
review with plan beside text. Chitorgarh
The tower Chota Kirtamand the temple
in ruin. Belgaum
Temple in the fort. Gersappa
Ancient temple.
Year 1901-1902 Ter
This town was formerly an important religious centre of the Buddhists, Hindus
and of the Jainas. Patur
Grottos and statue probably Jainas. Sirpur
Old temple of Pārsvanātha, belonging to the Digambaras and including an inscription dated Samvat 1334 (?);history and description of this temple.

Page #420

JAINA BIBLIOGRAPHY
395
Pages.
Localities.
Jaina antiquities.
Karinja
Bhojpur
Mekhar
Modern temple. An abandoned temple with Gigantic statue. Statues, of which one bears an inscription of Samvat 1272. Image of Pārsvanātha with inscription of Saka 1173.
Satgaon
Year 1903-1904
Khajurāho
Arang
Ratnapur
Temples in perfect state of conservation, dating in general of the 11th century, and adorned with sculptures and inscriptions. Old Digambara temple of the 12th century with statues standing and seated. Temple which originally belonged to the Digambaras. Several mutilated statues. The famous tower and several svetāmbara temples with inscriptions of Sam. vat 1510, 1529, 1554, 1564 and 1617. Description of these temples. Review on Haribhadra, according to the ‘Prabandhakośa' of Rājasekhara. Reviews on some Jaina inscriptions.
Chitorgarh
41-45.
58-59.
Year 1904-1905
Jhavia Pāšan Mount Abü
Amvām Keshorai-Pātan.
Temple of Śäntinātha. Notes on the Jaina temples. Digambara temple. Temple with several statues of Jinas. Group of five temples with inscriptions and statues.
51-52.
Bijali

Page #421

396
Pages.
59.
61-62.
Localities.
Kareda
Nägadā
Jaina antiquities.
Temple with beautiful statue of
Parsvanatha.

JAINA BIBLIOGRAPHY
Temple with inscriptions and statue of Pārsvanatha. Two other temples, of which one contains a statue of Santinätha,
375 (vii)
Report of the Archaeological Survey of Western India, 1894-1895-Poona, 1895.
Pp. 5-6. Chärtäna-Nizam Territory: Jain remains amongst the Hindu. One magnificient Jain column, about 25 feet high.
Aunda-14 miles south of Hingoli : Remains of Jain as well as Hindu temples.
375 (viii)
Report of the Archaeological Survey of Western India, 1897-Poona, 1898.
P. 3. All over Sudia, the earliest tombs and mosques were constructed of materials from Hindu and Jain temples. At Broach the Jami masjid was built of materials from a very fine Jain temple.
P. 7. Vijnot (Vinjrote)-5 miles south of Reti Railway station. To provide ballasting for the railway, fragments of carved stone from a Hindu or Jain temple were provided (Ind. Ant. Vol. XI).
375 (ix)
Report of the Archaeological Survey of Western India, 1897-1898-Poona, 1898.
Pp. 7-8. Sopara-6 miles north of Bassain-Lower part of a small marble image of Buddha or a Jina, seated, measuring 3 3/4 inches.
375 (x)
Report of the Archaeological Survey of Western India, 1898-1899-Poona, 1899.
Pp. 3-5: Thần, in Kathiawar : Remains of two small Jain shrines of about the 7th or 8th century A. D.
Sejakpur: A ruined Jain temple of considerable merit.
P. 11. Pattan: Old shrine of Pärsvanatha.

Page #422

JAINA BIBLIOGRAPHY
397
P. 13. Veraval : Materials of a plain Jain temple used in the construction of the Jami Masjid.
Pp. 18-19. Miani : Figure of a Buddha or a Jina with a very considerable topknot on his head, seated cross-legged with the hands on the lap. Temple of Nilakantha and Jain temple, 13th century A, D. Jain image, a very unusual sculpture of Tirthankara, placed in the Brahmanical temple. An image of Rishabhadeo.
375 (xi)
Report of the Archaeological Survey of Western India, 1900-1901--Poona, 1901.
Pp. 2-7. Abü : Dilwara temples of the Jains. Temples of Vimalaśā and Tejpāla, the former built in 1032 A. D. and the latter about two hundred years later. Ambadevi's shrine. The present image of Risabhadeva in the main shirne, not the original one. Discovery of curly-haired head of a colossal Jina in black stone. Mahmud of Gazni, the terror of the Hindus and Jains alike. Grants made to the temple of Vimaiaśā in 1216 and 1217. Additions of marble halls and corridor to the old shrine of Neminātha by Tejapāla and Vastupāla of Anhilwara.
P. 8. Chitorgarh : Jain tower, locally known as the "Chhota Kirtham”, built with the ruined but highly decorated Jain temple beside it.
Pp. 11. Conservation : Jain temple in the fort at Belgaum. P. 16-19. Photos : Nos. 1882-2019—Dilwara temples, Mount Abü. Plan of the Dilwara temples, Mount Abū.
375 (xii)
Report of the Archaeological Survey of Western India, 1901-1902.- Poona, 1901.
P. 1. Ter : A place of religious importance, first with the Buddhists and subsequently with the Hindus and Jains. ..P. 3. Patur : Two caves at Patur, probably Jain.
Sirpur : Old temple of Antariksa Pārsvanäthşa of the Digambara Jains. Another morden temple of the community with underground chambers.
P. 6. Karinja : Jain temple of Kāșțāsangh.
P. 7. Bhojpur: Jain temple with a colossal nude Jina standing in the shrine.
Pp. 9-10. Mehkar : The ruined old dharmaśāla probably Jain. Lower part of seated Jina near the temple of Balaji. A broken Jain image, inside the temple, dated Sam 1272 (1215 A. D.).

Page #423

JAINA BIBLIOGRAPHY
P. 15. Satgaon: Lower portion of an image of Parsvanatha with an inscription dated Šaka 1173 (1251 A. D.). It is Digambara, its nakedness being distinctly indicated. An image of a devt with a seated little Jina on the very top of her head. P. 17. Conservation: Jain temple at Belgaum.
398
P. 19. Photos:
Nos. 2059-2061-Temple of Antariksa Parivanatha, Sirpur (Basim).
No. 2071 Karsnja (Amraoti).
Sculptured wooden brackets in Jain temple of Kaṣṭäsangh,
375 (xiii)
Report of the Archaeological Survey of Western India, 1902-1903-Poona, 1903.
Pp. 4-5. Conservation :
Sholapur district: Jain temple in fort Belgaum.
Kanara district: Temple of Parsvanatha, Bilgi.
West Berar Old Jain temple, Sirpur, Old Jain caves Patur.
P. 9. Photos:
Nos. 2126-2127-Jain tower and temple.
275 (xiv)
Report of the Archaeological Survey of Western India, 1903-4-Poona, 1904. Pp. 5-7. Photos:
No. 2172-Temple of Parsvanatha, Khajarāha (Bundelkhand).
No. 2173-Temple of Adinatha, Khajaraha (Bundelkhand).
Nos. 2205-2206-Old Jain temple, Arang.
No. 2282-Mokalji's temple, sculptured frieze along basement with seated Jina, Chitorgarh.
Nos. 2287-2289-Small tower (Jain), Jain temple, etc. Chitorgarh.
Nos. 2290-2292. 2311-2312-Satvis (Jain) temple, Chitorgarh.
Pp. 7-8. Inscriptions:
Nos. 1992-1955-On jambs of the temple of Pärsvanätha, Khajaraha (Bundelkhand).
No. 2020-Parsvanatha temple, mason's name, Arang.

Page #424

JAINA BIBLIOGRAPHY
399
Nos. 2042-2043-On pedestal of the colossal Jain image under a tree, Bahuriband.
Nos. 2069-2071-On slabs in Jain temple near Gomukha Kunda, Chitorgarh.
D
.
Pp. 16-17. Khajaräha : Collections of both Brahmanical and Jain temples of the 17th century--Walls of the Jain temples free from indecent sculptures-Objectionable figures on door jambs of the temple of Pārśvanātha.
P. 23. Arang : Digambara Jain temple of the 11th century.
P. 25. Bahuriband: A colossal standing nude Jain image-Inscription on the block beneath its feet recording erection of a temple of Säntinätha.
Pp. 27-28. Ratanpur: The temple of Mahāmāyi originally Jain, belonging to the Digambara sect-Jain images.
Pp. 32-33. Adbhar : A Jain seated figure in a hut.
Pp. 37-46. Chitorgarh : Jain tower at Chitor-Temples of the Svetāmbara sect, known as she Sātvis temples-Sringār Chāvadā Jain temple-Jain temples with dates Śringāra Chāvadi built either by the Jain treasurer of Rāṇā Kumbha, or by the son of the treasurer in about 1150 A D.--Small Jain shrine near the temple, of about 1494 A. D. Kumbha, a promoter of Jain religion-His directions to build the great Jain temple at Rāņapur in 1440 A. D. Expression "Sapta-bhanga" peculiar to Jain philosophy-Jain pontiff Jinavallabha (died 1111 A.D.) said to have caused temples of Mahāvira and Pārśvanātha to be built on Chitrakūta-Conversion to Jainism of Haribhadra, a learned Bhahmana, a resident of Chitrakūța-Legend about Haribhadra-Rāmakirti, the chief of the Digambaras and pupil of JayakirtiExistence of a prosperous colony of Digambara Jains on the hill in Kumāra pāla's time.
Pp. 47-60. Inscriptions : Nos. 1992-1955–On a Jain temple, Khajarāha. No. 2042-On pedestal of a Jain image, Bahuriband. Nos. 2069-2071– Inscriptions in the Jain temple near Gomukh, Chitorgarh.
375 (xv)
Report for the Archaeological Survey of Western India, 1904-1905.- Poona, 1905. Pp. 6–8. Photos : Nos. 2371-2374—Jain temples, Amvam. No. 2395-Jain temple, Ramgarh.

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JAINA BIBLIOGRAPHY
No. 2403—Pārsvanātha temple, Bijolia. No. 2456–Pārsvanātha temple, Mandalgarh. No. 2457--Rişavadeva temple, Mandalgarh. No. 2471-Jain tower, Chitorgarh. No. 2475-Parśvanātha temple, Karera. No. 2490-Jain temple, Ekaling. No. 2491-Pārsvanātha temple, Ekaling. No. 2502-Image of Pārsvanātha, Mandsaur. Pp. 9–11. Inscriptions : Nos. 2124-2127-On Jain figures and images, Ramgarh.
N s. 2130-2131-On pedestal of a Jain image, Ramgarh, Nos, 2137.2144-On Jain pillar, temple of Pārsvanātha, Bijolia. No. 2197-Inscription, temple of Rişabhanātha, Menal.
some Jain temples at
P. 12. Paramāra inscription dated Samvat !3!4 from Modi, Rampur, Bhanpura district.
Pp. 15-21. Conservation : (Bombay).
Jain temple, Belgaum, Belgaum district, Jain temple, Degamve, Belgaum district. Two statues of Jinas, Murdeśvara, Kanara district.
Jami Masjid, Broach, built of pilfered Hindu or Jain temple materials.
Pp. 33-35. Jhalrapatan : Temple of Sāntinātha, Abū : Dilwara temples. P. 46. Amvam : A Jain temple belonging to the Digambara sect. Pp. 51–63. Keshorai Patan : Images of Jina.
Bijolia : Jain temples - Temple with Nisedhika pillars setting forth the order of succession of the Jain pontiffs belonging to the Digambara sect--Unnata Sıkhara Purana, a Jain poem, inscribed on a rock-An inscription recording repair of Pārsvanātha temple by Loliga, a Parvād Mahājana, in about 1100 A, D.-A seated image of a Jina in the double shrined temple of Mahākāla and Baijanāıha-Seated image of Siva, looking like a Jina.

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401
Jaddli: Śaiva temple Baijnatha-ka-Mandir with Siva in Jina fashion Digan hara Chaumukha sculpture, called Pärvati by the ignorant people in the temple U On the dedicatory blocks of many Šaiva temples in Rajputana, Śiva i figured like a Jina.
Mandalgarh: Temples of Risabhadeva, Undeśvara-Mahadeva, Chaturbhuj and Jālesvara-Mahadeva-Figures of Jinas in the temple of Jaleśvara.
Kareda A large marble temple of Pärsvanatha with an image of the Tirthankara dated 1656 v. E. Tradition about the erection of the temple with the pecuniary help of a man of the Vanjärt caste-Local tradition about Akbar's visit to the temple and erection of a masjid to make the building sacred both to Muhammadans and Jains-The masjid is probably to prevent the temple from being destroyed by the Muhammadans-The temple of Risavadeva at Satrunjaya, has a miniature idgah built upon it for the same purpose.
Nagda or Nagahrada: Mandar of Padmavati, a Jain temple. Inscriptions of V. E. 1356 and 1391 on the central shrine pertain to the Digambara sect, and prove that the temple was originally a Digambara one-The loose figure in the mandapa brought from elsewhere and kept there; or, in the time of Kumbhakarna, the temple was appropriated by the devotees of the Kharatara gachchha-Figure of a Jina in the centre of the slab-Adbhudji's temple, a Jain edifice, containing a clussal image of Santinatha, set up in v B. 1494, during the reign of Kumbhakarna, bv a merchant named Saranga-Images of Kumthunatha and Abhinandan on the side of the walls-another Jain temple dedicated to Päisvanatha-A third dilapidated Jain temple to the north of this temple.
1906.
375 (xvi)
Report for the Archaeological Survey of Western India, 1905-06-Simla and Poona,
Pp. 5-6. Photos:
No. 2565. Great Jain temple, Lukkundi. No. 2577.-Jain image in Jain temple, Aminbhāvi.
Nos. 2583-2585.-Old Jain temples, Belgaum.
No. 2620.-Solthamba Jain temple, Kanthkot.
Nos. 2628-2629.-Jain temples, Bhadresar.
Nos. 2632-2551.-Temples of Neminatha, Mahavira, Śantinatha, Paivanatha and Sambhavanatha, Kumbharia.
Nos. 2665-2666.-Temple of Santinäha, Jhadoli,
No. 2667.-Temple of Mahavira, Nandia,

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JAINA BIBLIOGRAPHY
P. 7. Inscriptions :
Nos. 2262-2265.--On jamb, pillars etc., of the temple of Nemināth, Kumbharia,
No. 2269.-Stone built in wall of temple of Santinātha, Jhadoli. No. 2270.-In temple of Mahāvira, Pindwara. No. 2272-On pedestal of Jain image, Vasa ntg arh. Conservation (Southern Division, Bombay Presidency) : P. 9. Repairs to Jain temple, Belgaum, Belgaum district. Conservation (Rajputana):
Pp. 17-18. Dome of Vimal śa's temples, Abü, Sirohi--Jain tower, Chitorgarh, Udaipur.
Jain temple, Kalingara. Banswära and Abü, Sirohi. Protected Monuments : P. 20. Jain temples in the fort of Belgaum, Belgaum. An old Jain temple in th- jungle in the Bidi taluk, Belgaum.
P. 22 Sirvhi : Old brass images discovered in the crypt of a Jain temple at Vasantgadh.
P. 29. Belgaum : Two Jain shrines.
Pp 38-55. Kanthkot : The Jain temple of Solthamba of 11th century dedicated to Mahavira.
Bhadreśvar : The Jain temple Jagdusa,
Ambaji : The shrine visited by the Hindus, the Parsis and the Jains--Performance of the Chaula or hair-cutting cermony of their children by the Jains here.
Kumbharia : Hanlom marble temples of the Jains- Tradition about the construction of Jain fanes to the number of 360 by Vimala šā-Of the five Jain temples the most important is that of eminātha. Colossal image of Neminātha in the shrine, and many objects of Jain worship-A temple dedicated to MabāvīraVarious scenes of Jain mythology as in the temple of Vimala Šā at Abu-colossal image of Mahāvīra installed in 1618 A. D., the throne bearing an inscription dated in 1061 A, D.-Temple of śāntinätha-The ceiling of its hall sculptured with Jain mythological scenes-Temples of Pārsvanātha and Sambhava-103? A. D. the date of

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403
Vimala sa - Construction of the Jain temples at Kumbharia may be ascribed to the middle of the eleventh century.
Sirohi : Inhabited mostly by the Jains or Sravūkas--16 Jain temples, the earliest and largest being that of Chäumukhji.
Mirpur : An old Jain temple, spoken of as one dedicated to Godinātha. Three small modern Jain temples containing a few old inscribed Jain images.
Jhadoli : A Jain temple dedicated to śāntinātha, originally dedicated to Mahāvīra. An inscription-stone recording installation by Śrī Devachandra Sūri of an image of Rişabhanātha.
Pindwara : An inscription in the temple of Mahāvira recording installation of an image of Vardhamāna in Samvat 1665 in the village of Pimdaravadaka, i, e., Pindwara. Deposition in the temple of old brass images found in a Jain temple at Vasantgadh.
Nandia : Temple of Mahāvīra.
Ajari : A Jain temple dedicated to Mahāvīra.
-
Vatantgadh : A Jain temple-Inscription on a Jain image, recording installation of the image of Vasantapura, i. e. Vasantgadh in the reign of Kumbhakarņa in 1450 A. D. Brass images unearthed and deposited in Mahāvira's temple at Pindwara.
Vasa : The temple of Jagadiśa Mabādeva, originally a Jain and then converted into a Brahmanic temple.
Pp. 56-63. Inscriptions (short abstracts and noted):
Ramgarh : No. 2126. Recording the name of the person and his relatives who caused the Jain image to be made.
Bijolia : Nos. 2137-2138. Contain the names, and describe the glory, of certain pontiffs of the Digambaras or as therein called, of Sarasvati gachchha. Balātkara-gaņa, Sri-Müla sangha in the line of the Achārya Kundakunda. The names of the pontiffs :
(1) Vasantakirtideva, (2) Viśālakirtideva, (3) Subhakirtideva, (4) Dharmachandradeva, (5) Ratnakīrtideva, (6) Prabhachandradeva, (7) Padmanandi, and (8) Subhachandradeva. They are dated in A. D. 1408 and 1426.
No. 2139. Engravings of the names of Bhattāraka Sri-Pandmanandideva and Bhattāraka Sri-Subhachandradeva.

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JAINA BIBLIOGRAPHY
No. 2141.-Inscription incised near the door of the temple of Pārsvanātha,
No. 2143.-Incision on a rock of the Jain poem entitled the Ut.am-si(si)khara Purāņa by Siddhasürı.
Chitorgadh : No. 2199. An inscription bearing the name of Sri Bhavanachandrasūri, dated Sam. 1303.
No. 2204.-Dated Sam. 1505 records erection of temples of Santinātha called Śri Aştāpada-Its consecration by Jinasāgarasuri. List of Jain pontiffs of the Kharatara gachchha.
Nos, 2205-2209.- Records consecration by Śri-Jiņasundarasüri of alakas (probably niches) in the structure called Sri-Aștāpada (i. e., Śnngara Chāvdi).
Udaipur : No. 2219. Jain inscription about erection of temple of Mahavira, Ambikā, and so forth. Dated in Sam. 1556.
Nos. 2225-2229.--Slabs supposed to be connected with the Jain tower at Chitorgarh containing praise of the Jain doctrines.
No. 2236.- Inscription Sambhavanātha.
recording erection of a
devakulikā
or shrine to
Nagna : No. 2241. Dated in Samvat 1497. Records installation of an image of Kunthunātha,
No. 2242.--Dated Sam. 1486. Records building of a devakulika in the temple of Pārsvanātha by Porvādbania.
No. 2243.-(a) Installation of the image of Adinātha by Sri Mativardhanasüri of Kharatara gachchha, (b) Dated Sam. 1391, (c) Dated Sam. 1350 (insert).
375 (xvii)
Report for the Archaeological Survey of Western India, 1906-07--Pouna, 1907. Pp. 4–6. Photos : Nos. 2713-2716.-Jain tower restored, Chitorgarh. Nos. 2788-2793.-Views of Jain temple in Junagarh, Mandor (Jodhpur State). No. 2808.--Wall mouldings of Jain temples, Teori. Nos. 2833-2839.-Views of Jain temple, Osia. No. 2855.–Views of Jain temple, Karparda. Nos. 2884-2889.-Views of Jain temple, Juna. No. 2905.- Jain arch; Bhinmal.

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JAINA BIBLIOGRAPHY
Pp. 7-8. Inscriptions : Nos. 2278, 2279.-On pillars and slab in Mahāvira's temple. Mungthala. Nos, 2283, 2284.--From temples of Vimala Śā and Tejapāla, Mount Abū. No. 2302.---Mandapa of Jain temple, Osia. Nos. 2319-2322.-Mandapa of Jain temple, Juna. Nos. 2334, 2335.On pillar near Jain temple, Bhinmāl. Conservation work done : P. 13. Jain temple ai Mewăsa-C. i.
P. 14. Dilwara temple at Abü--Jain tower at Chitorgah-Jain temples at Kalinjra.
Pp. 17-18. Articles added to the Victoria Hall Museum ai Udaipur, Mewar : (i) a Jain image, (2) a head of a Jain image, (3) Two Jain carvings, etc.
Pp. 26-43, Mungthala : A Jain temple of the 15th century.
Patnarayan : The doorway of the enclosure of Patnārāyana's temple brought from some Jain temple.
Dilvada : Elaborately carved Jain temples.-A.D. 1032.
Mandor : A Jain tempie.
Ghatiyala : The temple of Matajt-ki-sal originally dedicated to a Jina (I. R. A. S. 1895 p. 516).
Teori : A Jain temple.
Osia : Jain and Brahmanic legends about a Jain yati of the name of Ratan Prabhu- A Jain temple of about the last quarter of the 8th century.
Käpardä : a very high Jain temple. Juna : Ruins of three Jain temples. Inscription of Sam. 1352.
375 (xviii)
Report for the Archaeologicāl Survey of Western India, 1907-1908.-- Poona, 1908. Pp. 4-6. Photos : Nos, 2928-2932.---Jain temple, Nana. No. 2944.--Pārsvanatha's temple, Beda. No. 2949.- Jain temple, Beda.

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406
JAINA BIBLIOGRAPHY
Nos. 2954-2957.-Mahāvīra's temple, Hathundi. Nos. 2959-2964.-Temple of Mahāvira, Sevadi. No. 2974.-Jain temple, Sādadi,.
Nos. 2985-2994.-Temple of Pārsvanātha, image of Pārsvanātha, Chaumukh temple, Sameta-sikhara sculpture. Sahasrakūta sculpture Satrunjaya Paltika, Pārsvanātha's sculpture, Ranpur.
Nos. 2997-3000.- Mahāvīra's temple, etc., Ghāņeräv. Nos. 3003-3006.--Jain temples, etc., Kumalgarh. Nos. 3025-3027.—Temple of Ādiśwara, Nādlās. Nos. 3035-3036.---Temple of Padmaprabhu, Nadol. Pp. 7-8. Inscriptions : No. 2350. --Mahāvira's temple, Nana. Nos. 2352-2353.—Temple of Ādinātha, Belar. Nos. 2355-2359.-Temple of Mahāvīra, Hathundi. Nos. 2360-2372.-Temple of Mahāvira, Sevādı. No. 2374.- Jain temple, Boiyā Nos. 2391-2394.--Pārsvanātha's sculpture in Chaumukh temple, Raņpur. No. 2395.-Temple of Mahāvīra, Ghanerav. Nos. 2398-2405.-Temples of Ādiśvara and Neminātha, Nadlai.
P. 10. Conservation (Bombay, Southern Division). Jain temples, Belgaum, Belgaum district.
Sanchor : An inscription in Sanskrit, dated Sam. 1322, recording repair to a chatusk ka in the temple of Mahāvīra by an Osvāl Bhandāri named Chhāghāka.
A Jain fane at Sanchor, no longer in existence-Reference in Jinaprabha's Tirthakalpa to a Jain temple, dedicated to Mahävira.
Bhinmal : Repairs to the temple af Jagatsvāmi by both the Osvāls ProvādsSurya worship was common to both the Hindus and Jain in the middle of the 11th century-An inscription dated v.E. 1333, speaks of Pūrņachandra Sūri of the Pārāpadra gachchha, and records benefaction of 13 drammas and 7 Vimsopakas for the annual worship of Mahāvira-Origin of the dissemination of Jainism in Śrimāla (Bhinmāl), of furnished by the Puranas-Spread of Jainism narrated in the Srimālamāhātmya.

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407
Pali: The Jain temple called Naulākhā containing old images .. Tirthankaras with inscriptions dating from v. e, 1144 to 1201.
Nana : Temple of Mahāvīra, supposed to contain an image of that Tirthankara as he was, before he attained to Kaivalya, or absolution. Inscription Sam. 1506 - Oswal.
Belar: A Jain temple of Pārsvanātha. Inscription v. E. 1265-Osvāla.
Beda : A Jain temple near the shrine dedicated to Thökur or Visnu-A Jain temple dedicated to Pārsvanātha amongst the ruins known as Juna Beda, the image of the Tirthankara containing date Samvat 1644.
Bhatund : A carving in a temple in the village, of the figure of a siva, seated like a Jina.
Hathundi : A Jain temple possessing an immage of Rātā-Mahāvīra, called Muchhālā, i. e., one with thick moustaches-A pillar in the gūdnamandupa bears an inscription dated Samvat 1335-Osvāl.
Sevadi : A temple af Mahāvīra, probably of the 10th century.
Bali : Reference to a Jain sangha organised by Phulchand Umaji, a native of Kalandari, in the Sirohi State.
Sadadi : An upaśryā, built by Tarachand Kabadiya, an Osval of the RayKothari family.
Ranpur : Chaumukh temple of Adinātha. Two other Jain temples in its frontTo the Jains it is one of the pañcha-Ilıtha in Marwar.
Ghanerv : A pancha-tirtha of the Jains in Marwar.
375 (xix) Report for the Archaeological Survey of Western India, 1908-1909–Poona, 1909. Pp. 5-6. Nadol, Nadlar: Two of the Jain pafcha-Oirthas in Marwar, Sånơe råv : A Jain temple. Korta : Jain temples reported as existing. Jalor : Two Jain temples on the fort. Pp. 7-9. Photos : No. 3172.-Figure of Jina on ceiling of two-storeyed Jain cave temple, Aihole:

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408
JAINA BIBLIOGRAPHY
I os. 3199-3201.-Triple-shrined Jain temple near Virūpākşa, etc., Aihole. Nos. 3218-3221.-Jain caves. Jina Pārsvanātha etc., Aihole. No. 3223.-Two leaves of an old ms. from a Bikaner Jain bhāņdāra, Bombay. Nos. 3230-3232.-Temple of Pārsvanātha, pillars etc., Barkana. No. 3233.--Jain temple in front of Rampol on fort, Chitorgarh. Nos. 3239-3242.-Temple of Pārsvanātha, etc., Sänderāv.
Nos. 3243-3248.-Temples of Rişabhadeva, Santinātha, Mahävirasvāmi, etc., Korta.
No. 3251.-View of Jain temple, Paladi.
No. 3254.-Temple of Santinātha, Thamli.
Nos. 3264-3266.--Chaumukh temple, etc., Jalor.
Nos. 3268-3269.-Temple of Kumärapāla, etc., Jalor. No. 3278.--Ruined Jain temple, etc., Nal-Gundha. No. 3290.--Girnar Jain temple, Junagadh. Pp. 9-10. Inscriptions : No. 2428.--Jain temple, Barkana. Nos. 2438-2442.---Jain temple, Sänderäv.
No. 2476.Jain temple opposite Virüpāksa temple, Aihole.
Protected Monuments :
Panch Mabals district, P. 18. No. 10. The fort of Pavagad and the ruined Hindu and Jain temples on the top, Champanir, Halol.
Dharwar district. P. 20. No. 11. Old Jain temple in fort, Hāngal. No. 25.-The Jain basti, Lakkundi, Gadag. P. 35. Jain cave, Aihole.
Pp. 36-56. Kailwada : Two Jain temples Chaumukh temple originally a Jain.
Kumalgadh : The temple of Māmādeva originally a Jain fane, and afterwards in v. s. 1515-16 (A. D. 1458-1459) decorated by Rāṇā Kumbha with Brahmanic images. The Jain temple of Pittalia deva. An inscribed sculpture, dated in v.s, 1516,

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recording construction of the pedestal of Yugādideva, i. e., Rişabhadeva in the temple of Samavasarana. Many other temples, mostly Jain.
Nādlãi : Jain temples of the place. The fort-hill called Jaykal sacred to the Jains. Jain temple, within the fort, dedicated to Ādinātha-inscription on the seat of the image, dated in v. s. 1686, refers to the installation of the image of Ādinātha by Vijayasimhasüri of the Tapägachchha. The temple originally erected by Samprati, (supposed grandson of Asoka), the hero of Jain traditions and legends. A temple dedicated to Neminātha (Jadvaji). A temple dedicated to Adiśvara, originally to Mahāvīra.
Nadol : One of the pañchatirthas of the Marwar Jains. Of the Jain temples in Nadol the chief one dedicated to Padmaprabha.
Barkana : One of the pañchatirthas with the Jains in Marwar and Guzarat. A temple of Pārsvanātha. Sculptures in the shrine porch peculiar to Jain mythology.
Sāņderāv : Original seat of the Shanderaka gachchha founded by Yaśobhadrasūri. The temple of Mahāvīra.
Kortā : Temples of śāntinātha (14th cent.) Rikhabdeva (Rişabhadeva), and Mahāvīra.
Jalore : The topkhāna, or originally a mosque, built of materials from the Hindu and the Jain temples dedicated to the Tirthankara Adinātha, Mahāvīra and Pārsvanātha.
Two Jain temples and a mosque on the fort.
375 (xx)
Report for the Archaealogical Survey of Western India, 1909-1910-Poona, 1910. Pp. 5. Kekind : Jain temple of about the 15th cent. Pp. 7-11. Photos : Nos. 3355-3358 - Jain temple at Mission, Pattadakal. Nos. 3414-3419.-Jain temples in fort, etc., Belgaum. No. 3475.–Temple of Pārsvanātha, Bairat. No. 3499.- Jain pillar, Siv-dungar. Nos. 3548-3550.-Temple of Pārsvanātha, etc., Phalodi. Nos. 3562-3563.-Temple of Pärsvanātha, Kekind.

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Pp. 11-12. Inscriptions:
No. 2499.-Below Jain images, 10 in number, Badami.
No. 2506.-Temple of Pärsvanatha, Bairat.
No. 2526. In the temple of Pärśvanätha, Kekind.
P. 21. Khajaraha: Adinatha temple in possession of Jain community.
JAINA BIBLIOGRAPHY
Protected Monuments:
P. 24. Belgaum district: No. 2. Old Jain temple etc. Belgaum Fort, Belgaum.
No. 3. Old Jain temple, Belgaum Fort, Belgaum.
No. 12. Ratta inscription of Śaka 1009 and 1043 in a Jain temple in the village, Konnur, Gokak.
No. 14. Ratta inscription dated Saka 1127 in an old Jain basti, Kalloli,
Gokak.
No. 26. Jain temple of Mukteśvara, Wakkund, Sampgaon. Kanara district. No. 8. The Jain basti, of Pärśvanatha, Bilgi, Siddapur.
No. 15. The temple of Vardhamanasvami, Nagarbastikeri or Gersappa, Hon var.
Nos. 25, 26. Pärsvanatha basti and Santesvara basti, Bhatkal (Petha).
No. 29. Chandranatha Deva basti, Hadvalli, Bhatkal (Petha).
Panch Mahals district: No. 2. Ruined Jain temples in the old town of Champaner, Halol.
Pp. 39-62:
Mirpur-Khas: Absurdity in accepting the idols discovered at stipa at the place to be Jain images. Jain images are always nude to the waist, and, in the case of Digambara Jains, nude altogether.
Pattadakal Jain temples.
Badami An important group of Jain caves. Probable retirement of the Rastrakit king Amoghavarsa I (cir. A. D. 850), a devout Jain, to Badami to spend the latter part of his life near tae Jain cave of adout 200 years old at thet ime.
Junagadh Buddhist caves of the 2nd or 3rd century and Jain temples of the 13th century.

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411
Bairat : The temple of Pārsvanātha, in possession of the Sarāogis or Digambara Jains.
Amer : Three Saiva temples, originally Jain-Figures of Jinas found carved in parts of Lal-Sah-ka-mandar (photos Nos. 3482-84).
Sanganer : The Jain temple called Singhiji-ka-mandar, supposed to be of the 11th century. Images of the Tirthankaras in the temple are all nude. It is now a Saräogi temple (Photos Nos. 3493-94).
Chāțsu : A fortified temple on the hill called Sivdungar, originally a Saräogi fane, now appropriated to Siva worship. A chhatri at the northern extremity of the temple enclosure. Inscriptions of Sam. 1556 mentions names of Pontiffs of Mülasangha
Jin mātā : The temple of Jin-mātā, was an image of a Tirthankara near its shrine door.
Lohagar : Reference to the origin of the Mahesari, one of the well-known bania classes of Rajputana, in the Itihasa Kalpadruma.
Khandela : Objects of antiquity in the place are : (1) the temple of Khandesvara Mahāvīra, (2) a Saräogi temple, (3) Munji-ka-Mandar, and (4) some old wells.
Ajmer : An inscription dated 1051 v. E. engraved on the image of a Jina found at Bayana in the Bharatpur State records that the image was under the instructions of Sūrasena of apparently the Vagata-Sangha by the three brothers, Simhaika, Yaśorāja and Nounaika.
Phalodi : A temple of Părśvanātha, and another of Brahmāni-story about the image of Pārsvanātha.
Medta : 12 Jain temples. Inscriptions of v. s. 1677.
375 xxi)
Report for the Archaeological Survey of Western India, 1910-1911–Poona, 1911. P. Old Jain temples on the Pāvāgada fort, near Champanir.
P. 16. Photos : No. 3660.-Sculpture of Nandi svara-dulpa in Jain temple, Rupnagar. No. 3669.-Group of sculptures in Jain temples, Arai. No. 3670.---Toraņa in same, Arai.

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No. 3674.-Temple of Pärśvanatha, Barlu. No. 3675.-Back view of sikhara of same, Barlu. Nos. 3677-3678.-Jain temple, Unsträ.
Nos. 3680-3682.-Jain temple, Surpurā. Nos. 3683-3685.-Jain temple, Näḍsar. Nos. 3687-3690.-Temple of Rikhabdevji. Nos. 3691-3699.-Jain sculpture, Khed.
P. 18. Inscriptions:
Nos. 2557-2558.-On pillars in Jain temple, Sürpurā.
No. 2559.-Near the shrine-door of Jain temple, Nadsar.
Nos. 2561-65.-On beams and pillars of Jain temple, Jasol. Nos. 2566-2571.-Temple of Rikhabdevji, Nagar.
Nos. 2572-2573.-Temples of Parsvanätha and Santinatha, Nagar.
P. 28. Chota Kailasa, a cave temple of Western India, is a Jain structure. Pp. 36-45:
JAINA BIBLIOGRAPHY
Kekind: A Jain temple of Pärśvanätha, originally dedicated to Vidi. Image of the Tirthankara is dated Sam.
Rupanagar: Sculptures of Nandtivaradoipa in a Sarãogi temple. There inscribed memorial pillars. Inscriptions Nos. 2540 (v. s. 1018 and v. s. 1076).
Mātā.
Nosal Temple af Anandi Math. She is the tutelary goddess of Lavädiyas, a khamp of the Khandelväl Saräogis and of the Chitalangiyas, a Khamp of the Mahesaris,
Aira, or Arami: Discovery of old Jain sculptures of about the 12th century, belonging to the Digambara sect.
375 (xxii)
Report for the Archaeological Survey of Western India, 1911-1912-Poona, 1912. Pp. 11-15, 57-58,
Pavagadh: A hill sacred to both the Hindus and the Jains. A number of Jain temples on the plateau surrounding the peak. A group of Jain cells. Temples

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JAINA BIBLIOGRAPHY
dedicated to Chandraprabha and supărśva (13th century Gujarat architecture). The Jains notorious for painting and whitewashing their temples.
Tankai: Interesting and elaborately carved Jain caves. The Jain divinity Ambă converted into a Hindu goddess.
P. 23. Photo:
No. 3754.Jain temple in Bävan Deri, Champanir.
P. 31. Acquisitions:
Junagadh Meseum-One broken head of a Jain idol found from Uparkot or Girnar etc.
Rajputana Museum, Ajmer-(1) Barli inscription of the 3rd century B. a. The words "Viraya Bhagavat (e)" are contained in it, and thus it is certain that it originally belonged to some Jain temple. Inspection. (2) Images of Santinatha, Adinatha, etc.
P. 37. Jain temples at Ghori-Three Jain temples at Bhodesar. A Jain temple at Virawah.
413
Pp. 42-43.
Conservation:
Inscription slabs in Ankuseśvara temple, in the Jain basti, etc., Saundatti, Parasgad, Belgaum.
Temple of Parsvanatha-Bilgi, Siddapur, Kanara.
Chaturmukha basti, Jain temple,
Karwar, Kanara.
Pp. 53-56.
Barlu A Jain temple dedicated to Parsvanatha. temple, probably of the 13th century.
Nameśvarasvami temple Nagarbastikeri,
Sürpura: An image of a Tirthankara in the centre of the shrine-door of the temple of Mätä, originally dedicated to Neminatha. Photos No. 3682, inscrip
tion of Sam. 1239,
Nadsar: An unusual Jain temple reminding one of a Muhamadan mosque.
Jasol A Hindu temple and a Jain one, called Dada-Deva. Inscriptions of Samvat 1246 and Sam. 1210.
Khed: Trace of a Jain monument.

Unstra: A ruined Jain
Nagar Three Jain temple-(1) one dedicated to Nakoda Parsvanatha, built by the Panch, (2) one to Risabhadeva, built by a woman called Lasibar of the Osval caste, (3) and another to Santinatha by Malasah Seth of the Patwa familly from Jesalmer.

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375 (xxiii)
Report for the Archaeological Survey of Western India, 1912-1913-Poona, 1913.
Pp. 5, 30. Two broken Jain images found in excavation work in connection with the drainage work in the Kasba Peth of the Poona city. Muhammadan devastation of the Jain temples containing the images.
JAINA BIBLIOGRAPHY
Pp. 19-20. Photos:
No. 3862.-Rajputana Museum, sculpture of Parivanatha, Ajmer.
Nos. 3902-3903. Jain temple, Kahala,
P. 26. Acquisitions:
Watson Museum, Rajkot. Paliäsan (seat for an idol) with the letters frarer etc., etc., (Pallival Jñartya).
P. 35. Protected monuments (Bijapur district):
The Jain and Vaisnava caves, Badami. The Jain temple of Meguti Aihole, Hungund. The two storied Jain temple and cave on hill under Meguti, Aihole, Hungund.
P. 41. Conservation:
Jain and Nameśvara Svami temples, Nagarbastikeri, Honavar, Kanara. Parsvanatha Basti, Bilgi, Siddapur, Kanara.
P. 47. Conservation (Rajputana):
Dilwara Jain temple on Mount Abu. Adinatha's temple. Vastupala's temple.
Pp. 49-50. Inscription Reports:
Jain temple at Gori-Three Jain temples at Bhodesar. Temple at Virawah.
P. 52. Work proposed:
Repairing the roofing of the Jain temple, Deogaon, Belgaum, etc.
Pp. 55-57.
Mori 10 miles west of Bhanpura. Supposed Jain temples. Close resemblance of the image of Lakulisa, the last incarnation of Siva, to that of a Tirthankara.
Kohala Two Jain temples popularly known as Säs-Väu (Sam. 1651-inscriptions).

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JAINA BIBLIOGRAPHY
375 (xxiv)
Report for the Archaeological Survey of Western India, 1913-1914-Poona, 1914.
P. 9. Conservation (Hyderabad):
The famous caves of Ellora-group in one place, of the Buddhist, Brahmanical and Jain sects.
P. 21. Photos:
No. 4181.-Jain temples, Pattadkal.
P. 22. Inscriptions:
No. 2643.-On a stone near Jain temple, Baro.
P. 33. Mounments protected:
415
The Jain temple included in the Mission area about th of a mile from the village on the west, Pattadkal, Badami.
P. 35. Agreements made with owners:
Old Jain temple in fort. Bengal. The Jain basti and Maskin Bhāvi, Lakkundi. Pārsvanatha basti Bhatkal. Śantesvara basti, Bhatkal. Chandranatha Deva basti, Bhatkal.
P. 38. Conservation:
Jain temple, Degam, Sampgaon, Belgaum.
P. 50. Eastern Nara.-Jain temple at Gori, built in Samvat 1432 (A.D. 1375-76). Jain temples at Bhodesar. Temple at Virawah, said to have been founded in A. D. 456 by Jeso Parmaro of Barmer.
Pp. 60-63.
Bhilsa A Tah-Khanah, chamber supported on pillars originally belonging to a Hindu or Jain temple (on the Lohangai rock).
Gyaraspur Temple of Bajra math figures of tirthankaras in its shrines. Probability of the Jains having brought materials from Hindu temples to from the triple-shrined temple for installing images of their tirthankaras. Temple of Malade-an image of a nirthankara in its sanctum, and other nude images and a colossal figure of a standing Jina.

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375 (xxv)
Report for the Archaeological Survey of Western India, 1914-1915-Bombay, 1915.
P. 4. Reference to a beautiful old wood-carving of Vädi Parsvanatha temple at Pätan in the Kadi division, Baroda State.
JAINA BIBLIOGRAPHY
P. 7. Devki-Vansol: Excavation of the ruins (13th century) of a Jain temple at this village.
Pp. 10-14:
Bodesar: Four Jain temples and comment on their repairs.
Mount Abu: Dilwara temples and comment on their repairs.
Pp. 22-24. Photos:
Nos. 4229-4230.-Jain temple (Balabhi Nathubhai), Ahmadabad.
Nos. 4231-4232.-Jain temples, Ahmadabad.
No. 4338.-Parsvanatha temple Achalgad, Sirohi State.
P. 27. Inscriptions:
Nos. 2716-2717.-On slabs in the Pärivankitha basti, Bilgi.
Pp. 33-35. Acquisitions:
Watson Museum, Rajkot. 16 inscriptions from the Jain temples of the SatruAjaya hill near Palitana, etc. (Ind. Vol. II, Parts IX & X).
Rajputana Museum, Ajmer. 9 dated Jain Images. 3 dated Jain Images of Adinatha, Sumatinätha and Pärśvanatha Fragment of a small Digambara Jain image. Fragment of an inscribed Digambara Jain image. Part of an inscribed Digambara Jain image of Chandraprabhu. Inscribed Jain images of Sumatinätha and Śreyamsanatha. 3 Digambara Jain Images, two bearing inscriptions and one without. An inscription dated Sam. 1157, of the time of Parmåra Prince Chamundarāja, and found in a Jain temple at Arthuna. Etc.
Pp. 41-44. Protected Monuments:
Jain cave, Tringalvadi. Igatpuri (Nasik Dist.) Jain caves, Badami.
Jain temple of Meguti, Aiholli, Hungund.
Two-storied Jain temple and cave Aiholli, Hungund. Mena Basti (Jain cave). Aiholli, Hungund.
Large Jain Images and inscription, Adargunchi, Hubli.

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JAINA BIBLIOGRAPHY
417
P. 45. Agreements made with owners. Ratta inscription in a Jain temple in the village of Konnur (Belgaum). Two Jain temples at Belgaum. P. 50. Repairs to the Dharmanātheśvara temple and caves, Indore, Dhamnar.
P. 69. Probability of change of faith of the Kadamba king Harivarman from Jain to Brahmanical sometime between the 5th and 8th years of his reign. (I. A. Vol. p. 22 pp.).
.
Pp. 76-80. Conservation commentary :
Jain temples at Dilwara. Mount Abū; Sirohi State : The Vimala Śā temple. The upper temple of Vastupāla. Tejapāla.
The monuments at Achalgadh ; A Jain temple of Pārsvanātha. Isolated portions of an original Jain temple.
375 (xxvi)
Report for the Archaeological Survey of Western India, 1915-1916-Bombay, 1916.
P. 4. Reference to the restoration of the Jain tower on Chitorgarh or Chota Kirtham.
P. 25. Acquisitions :
Watson Museum, Rajkot.-A manuscript of Sraddha-Dinakritya by Jain Achārya Devendra Sūri, pages 1-7, complete.
P. 28. Protected Monuments :
Large Jain Image, Adargunchi; Hubli, Dharwar District, etc. Pp. 30-31. Agreements executed : Dharwar : Jain temple at Lakkundi, Gadag taluq, etc.
Belgaum : Jain temple of Mukteśvara at Wakkund, Sampgaon taluq. Two dated inscriptions Saka 797 and 902 in the old Jain temple at Saundatti, Parasgad taluq. An old an typical Jain temple in the jungle with fine carving at Nandgad, Khanpur taluq.
Kanara : Pārsvanātheśvara basti, and śānteśvara basti at Bhatkal in this same Peta, Chandranātha Deva basti āt Hadvalli, Peta Bhatkal, etc.
P. 42. Inscription reports :
Eastern Nara : Jain temple at Gori. Two Jain temples at Bhodesar, Temple at Virawah, etc.

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JAINA BIBLIOGRAPHY
P. 47. Works proposed : Jain temple in Missionary compound, Pattadkal, Bijapur district. P. 69. Conservation comment :
The great image of Risabha, known as "Bavan Ganj" at Barwani, Central India.
375 (xxvii)
Report for the Archaeological Survey of Western India, 1916-1917---Bombay, 1917. Pp. 14-16. Photos : No. 4529.---Jain temples, etc., Taranga hill, Mahi-Kantha. No. 4583.-Temples of Rikhadadev, etc., Kolar, Sirohi State. No. 4584.--Temple of Mahāvīra, etc., Paladi, Sirohi State. No. 4585.- Temple of Pārsvanātha, etc., Uthaman, Sirohi State. No. 4595.- Temple of Neminātha etc., Jiraval, Sirohi State. Pp. 17-18. Inscriptions :
Nos. 2740-2741.-On pillar etc. of the temple of Sambhavanātha, Kojra.
No. 2744.-On the lintel of the Jain temple, Balda. Nos. 2745.2751.-On pillars, etc. of the temple of Mahāvira, Paladi. Nos. 2752-2754.-On pillars, etc., of the temple of Sāntinātha, Vagin.
Nos. 2755-2756.- Temple of Parśvanātha, near the image in shrine and on the lintel of shrine door-way, Uthaman.
Nos. 2773-2780.-Temple of Neminātha, on a jamb, etc , Jirawal. Nos. 2788-2791.-Temple of Mahävira, on a pillar, etc., Varman. P. 33. Conservation : Jain temple in the Mission compound, Pattadkal, Badāmi, Bijapur. P. 44. Inscription Reports :
Eastern Nara.-- Jain temple at Gori. Jain temples at Bodeswar. Temple at Virawah.
P. 46. Works proposed (Special repairs): Jain temple in the Commissariat "store-yard, Belgaum.

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JAINA BIBLIOGRAPHY
419
Pp. 55-57. Conservation Comment: Badāmi : Sureli temple (Jain). Dilwara (Abū) : Vimala Šo's temple. Tejpāla's temple. Pp. 59-72. Exploration :
Or (Ur of maps) : Jain temple, now dedicated to Pārsvanatha. dedication was to Mahävira. Inscription dated v. 1242.
Its former
Nitora : The shrine of Sürra and the temple of Pārsvanätha.
Kojra : The Jain temple dedicated to Sambhavanātha. Inscription v. 1634. Originally of Pärśvanātha. Inscription Sam. 1224.
Bamanvarji : A temple dedicated to Mahāvīra, called Bamanvarji, belonging probably to the 14th or 15th century. A Śiva linga in this sanctum dedicated to Jain worship
Balda: A Jain temple of the 14th or 15th century. The shrine contains an image of Mahāvira installed in v. 1697. Inscription of v. 1483.
Kolar : (Sirohi) Temple of Ādinātha. Images bearing dedicatory inscriptions, 18th or 19th century of the Vikrama era. Pictorial representation of a legend, probably from the life of a Jain tirthankara.
Paladi : (Sirohi) Temple of Mahāvira. Images of tirthankaras. A Chahamana inscription recording the gradual encroachment of the Chahamanas of Marvar into the territory of the Paramaras of Abū in the beginning of the 13th century A, D. Inscription dated v. 1248.
Vagin : (Paladi) Two Jain temples one consecrated to Adinātha and the other to Śântinātha. Inscription dated v. 1264, 1359.
Uthaman : (Paladi). A Jain temple with an inscription. Inscription dated v. 1251.
Las : Two Jain temples.
Kalandri : A Jain temple at Javal dedicated to Mahāvira, of perhaps the 14th century.
Udrat : Discovery of an image of a tirthankara, showing evidence of the existence of a Jain temple in the place.
Jiraval : A Jain temple with inscriptions of the 14th century. Contains an image of Neminātha. The temple was originally consecrated to Pārsvanātha.
Varman : A Jain temple dedicated to Mahāvira. Inscription v. 1242.

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JAINA BIBLIOGRAPHY
375 (xxviii)
Report for the Archaeological Survey of Western India, 1917-1918-Bombay, 1918.
Pp. 7-8, 26. Conservation : Kolhapur : Group of Jain temples now appropriated by Hindu gods. Dilwara : Temple of Ādinātha. P. 12. Drawings :
Nos. 1394-1395.- Plan of Jain temples, Nos. 1 and 2, Belgaum.-Fort. P. 13. Photos :
No. 4693.- Jain images (broken) near Rama temple, Panala, Kolhapur State. P. 20. Agreements : Jain temple at Adhargunchi, Hubli, Dharwar. P. 22. Conservation : Jain temple in the Mission compound, Pattadkal, Badāmi. Bijapur. Pp, 28-31, Inspection Reports :
Bijapur (Bagalkot Subdivision) : Jain temple in the Missionary compound at Pattadkal.
Kanara : Chaturmukh basti in Nagarbastikere or Gersappa. Vardhamana Svāmi temple, Gersappa, and 3 inscription stones in it. Virabhadra temple, Nagarbastikeri, Gersappa.
Nasrat Canals : Jain temple at Gori, built in Sam, 1432 (1375-76 A. D.). Jain temples at Bhodesar.
P. 33. Works proposed : No. 11. Jain temples in the Fort, Belgaum.
375 (xxix)
Report for the Archaeological Survey of Western India, 1918-1919- Bombay, 1920. P. 18. Photos : No. 4863.–Jain temple, Gwalior. No. 4873 --Jain images in fiont of old fort, Jaso, Baghelkhand.

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JAINA BIBLIOGRAPIY
421
P. 22. Acquisitions :
Rajputana Museum, Ajmer. Head of a marble Jain image found in the enclosure of the Adhai-din-ki Jhonpura at Ajmer.
P. 26. Protected Monuments : No. 35.- Old Jain temple in fort, Hangal, Dharwar, Pp. 29-31. Conservation : No. 2.- Old Jain temples outside Commissariat store-yard, Belgaum. No. 3.-Old Jain temple in the corner of Commissariat store-yard, Belgaum. No. 4.-Jain temple behind the German prisoner's mess, Belgaum.
No. 9.-Jain temple in the Missionaries' compound at Pattadkal, Badāmi, Bijapur.
No. 37---Jain basti temple at Lakundi, Gadag, Dharwar.
No. 56.Jain temple at Gersappa, Honawar, Kanara. No. 57.-Vardhamāna Svāmi temple at Gersappa, Honawar, Kanara, No. 58.-Varabhadra temple at Gersappa. Honawar, Kanara. P. 38. Inspection Report :
Indus left bank division. Jain temple at Gori. Jain temple at Bodeswar. Temple at Virawah.
Pp. 46-47. Fort of Umarkot: A fragment of a Sanskrit inscription, dated Sam 1563 (1506 A. D.), bearing names of Thakkura Shetasimha (Kshetra-Simha) and tirthankara Ajitanātha (Plate XXVII).
Pp. 60-64. Explorations : Jaso, Baghelkhand : Jain images (Plate XIV). Sohagpur : Jain images showing existence of Jain temples.
Un : Two divisions of the temples at Un-(1) the Hindu temples, and (2) the Jain temples. Jain images discovered near the Chaubara Dera, a medieval Hindu temple. Erection of one of the images or colossi by Ratanakirti (Ratnakīrtti), a Jain Acharya ins. v. s. 1182 or 1192. A large Jain temple also called Chaubara Dera. In its sanctum stand two Digambara Jain images, one of which is dated in v. s. 13 (? 24). Another Jain temple, called Goaleśvară, containing three huge Digambara Jain images-of v. s. 1263. Reference to the huge image of Rişabhadeva at Khajarāha and Girnar.

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7
422
Illustrations :
Plate 14. Jain images in front of old palace. Jaso..
375 (xxx)
Report for the Archaeological Survey of Western India, 1919-1920-Bombay, 1921.
P. 20. Drawings:
Nos. 1451-1452.-Plan of two Jain temples, Kohala.
No. 1455.-Plans of Bada Jain Mandir, Sandhara. No. 1456.-Plan of Chhota Jain Mandir, Sandhara.
No. 1458.-Jain Mandir of Tamboli, Sandhara. Pp. 20-23. Photographs.
No. 4927. Metal Jain image and doorway of shrine, in Barton Museum, Bhavnagar.
No. 4928. Jain stele, in Barton Museum, Bhavanagar.
No. 4929. Jain Visva-Chakra on a stone slab, in Barton Museum, Bhavnagar.
Nos. 4991-4993.-Jain temples, Pavagarh; Panch Mahal.
No. 5038-5043.-Ukha Mandir. broken Jain images pillars etc. in court yard, Bayana, Bharatpur.
No. 5067.-Large Jain image, Bhanapura, Indore. Nos. 5085-5088.-Jain temples, Kethuli, Indore. Nos. 5089-5090-Jain temples, Kohala, Indore. Nos. 5099-5101.-Jain temples, Kukdeswar, Indore,
JAINA BIBLIOGRAPHY
No. 5108.-Jain temple, Mori, Indore.
Nos. 5110-5111.-Jain temple, Mori, Indore.
Nos. 5125-5128.-Bada Jain temple, Sandhara, Indore. Nos. 5129-5130.-Chota Jain temple, Sandhara, Indore. No. 5137.-Jain temple, Vanadia, Indore.
Nos. 5142-5145.-Jain temple, Vaikheda, Jaora.

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JAINA BIBLIOGRAPHY
P. 33. Acquisition :
Rajputanr Museum, Ajmer: A Digambara, Jain image of Santinatha. Budha
Peshkar.
Pp. 39-40. Conservation:
No. 2. Old Jain temple outside commissariat storeyard, Belgaum.
No. 3.-Old Jain temple in corner of the commissariat storeyard, Belgaum.
423
No. 4.-Jain temple behind the German prisoner's mess, Belgaum.
No. 54.-Jain basti, Lakundi, Gadag, Dharwar.
No. 65. Temple of Vardhamansvāmi, Nagarbastikeri or Gersappa, Honnavar, Kanara.
No. 72. Vardhamana Svami to the south of King's seat, Sonda, Sirsi, Kanara.
Pp. 75-109. Exploration :
Bhatkal Temples of the place adapted from the types of the Jain bastis at Mudabidri. Two principal Jain temples: (1) Jattapa Naik Chandranātheśvara basti, and (2) Pārsvanätheśvara basti. The Bhatkal temples built in the 16th century by the Chiefs of Sonda or Sundha.
Kothadi, or Kothri: The Jain temple known as Jainabhanjana. JavaresvaraRāma, probably of the 14th century.
Pura Gilana At one time in possession of an ancient Jain temple of the 11th or 12th century. One door-jamb of the temple and some Jain images are left at present. Mahavira, Pärivanätha, Sasanadev! with inscription.
Kohala Two Jain temples know as Sasbahu-ki-mandir erected sometime in the 16th or 17th century. Images of Mahavira, Vardhamana and two other images of Pārsvanatha in one of the temples. The other temple used for worship.
Champur A colossal figure of a Jain Tirthankara, a Digambara image, called Satmassia,
Sandhara Jain temple called Tamboli-ka-mandir. Temple of Adinatha. Both temples belong to the Digambaras. Another Jain temple dedicated to Adinatha also belongs to the Digambaras, Jina images on the lintels.
Kethuli, or Ketholi: A Jain temle. The mandapa of this temple is a well-filled museum of Jain inconography. Figures of Mahavira and standing Digambara Jinas. In the sanctum are Jain images which belong to the Digambara sect. Image of Parsvanatha, the presiding deity of the temple.
.04

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JAINA BIBLIOGRAPHY
Kukdeśvar : Temple of Pārsvanātha. interior of the sanctum.
Several morden Jain figures in the
Jharda : Two images of female Jain deities under a tree inside the village.
Depalpur : A huge Jain temple, in the village of Vanadiya, built during the reign of the Khilji Sultans of Malwa. The image of Adinātha, dedicated in v. e. 1548 (1492-93 A. D.) the principal figure in the temple.
Vaikheda : Jaora State. A mediaeval Jain temple, now dedicated to the worship of Pārsvanātha A stone door-frame belonging to a Jain temple. A figurine of a seated Jina. An inscription in characters of the 12th century A. D. recording the name of the merchant Ramadeva, the illustrious Gani of the Srimāla sect. Figure of a seated Jina in meditation on a throne.
Temple of Pataini Devi : Stands on a two hill. The lintel bears there niches, each containing the figure of a Jina. A mediaeval image of a female deity with figures of Jinas, Neminātha in the centre.
Illustrations in the Report :
Plate No. 11.--Porch of Jain temple No. 2, Kohala.
Plate No. 12.-Door of Jain temple. No. 1, Kohala.
Plate No. 14.-Door of shrine, Bada Jain temple, Sandhara.
No. 15.-Bas-relief on lintels. Bada Jain temple, Sandhara,
No. 16.--Pillar, Tamboli's temple and Sumeru, Sandhara.
No. 17.-Jain temples nos. 1, II. Kethuli.
No. 18.--Gateway of Jain temple, No. II. Kethuli,
No. 19.-Jain temple, Mori; Door of Jain temple, Mori. No. 20.- Jain temple, Kukdesvara.
No. 22.-Jain colossus near Bhanpura. No. 23.-—Dado of Jain temple No. 1, Kethuli. No. 24.-Door of Jain temple, Vanedia. No: 26.--Temple of Pataini Devi, Mohar,

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JAINA BIBLIOGRAPHY
375 (xxxi)
Report of the Archaeological Survey of Western India, 1920-1921-Bombay, 1922.
Pp. 2, 116. Discovery of Jain images during the excavation of the plinth of a house at Naroli, Bharatpur State.
Pp. 16-19. Photographs:
No. 5187.-Jain temple, Ghotan, Ahmednagar.
Nos. 5238-5239.-Jain temple converted into Hindu temple, Hallur Bijapur.
Nos 5245-5247.-Jain temple, Belgaum Fort.
Nos. 5368-5377.-Jain images, Bayana, Bharatpur, found at Naroli.
Nos. 5432-5433.-Jain images lying on hill, Bijawara, Indore State.
425
P. 27. Acqusitions: Rajputana Museum, Ajmer :-A pillar with four-seated Jain images on its four sides. A pedestal of Jain image.
P. 42. Inspection Report: Indus left bank division. Jain temple at Gori. 14 miles north-west of Virawah.
P. 47. Works Proposed:
No. 140.-Repairs to the old Jain temples, Deogaon, Belgaum.
No. 169.-Repairs to the Jain basti, Lakundi, Dharwar.
Pp. 65-123. Exploration:
Ahmedabad: Pillars and carved stones, in the compound wall of the tomb of Malik Shaban at Rakhiyal taken from some Jain or Hindu temples.
Ghotan: Close to the Nizam's dominions. Temple of Bali, probably Jain, appropriated later on to the use of Hindu deities,
Sohagpur Jain images in the Thakur's gadhi, Ambikā, Padmavati, Adinatha, Parsvanatha. Bijawada Indore State-Ruins of a very large Jain temple, probably erected during the 10th or 11th century A. D. at Bandarpekhan hills. Its foundations dug up to provide materials for a few Śaiva temple. The ruins consist of slabs of stones and three Digambara images. Vijeśvara temple entirely built of stones obtained from the ruins of the Jain temple on the foot of the hill. Images of the Digambara sect built into the walls of the temple. Pedestal inscription of v. s. 1234.
Rajor. Indore State: The garbhagriha of an ancient temple containing a Jain image and an image of Vişņu or Surya.

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JAINA BIBLIOGRAPHY
Sundarsi : Temples containing many fragments of Saiva and Jain images.
Bihar : Narsingarh State-Hindu or Jain materials used in the erection of a masjid during the reign of Sultan Mahmud I of Malwa in 844 A, H. (1440 A. D.)
Kotra : Rajgadh State-Reference to a headless Jain image in the Gazetteer of Rajgadh.
Naroli : Bharatpur State-Ten inscribed Jain images discovered, all dedicated on the same date v. s. 1193 (A. D. 1136).
Hallur : Bombay Presidency--on the top of a hill. An old Jain temple, locally called "Melgudi", and worshipped as a Saiva temple for sometime, probably built during the time when the Digambara Jains were inhabiting the place in about 11th century A. D. Eight Jain images carved on the walls.
Velapur : A Jain temple of Chālukya type, dedicated to Pārsvanātha, in the centre of the village known as Sarkarwada.
Illustrations in the Report : No. 8 (b) Jain temple, Hallur. No. 28 (a) Jain colossus, Bijawada. No. 33 (a) Jain image from Naroli.
376 (1)
Annual Progress Report of the Archaeological Survey Circle, North Western Provinces and Oudh. Years 1889-1891
Pages. 13-18.
The work of excavation of Dr. Fuhrer at Mathura, from the 15th November, 1890 to the 5th March, 1891. Information about the principal monuments discovered. General notes on the value of the inscriptions for history and the doctrine of Jainism ; Organisation of the Jaina Order : the Kottiya gana at Mathura, its -Kulas' and 'Sakhas', the Jaina nuns; the laic adepts; the cult; the goddess Sarasvati; the Tirthakaras; the stūpas; the period of the Jaina wrtitings; the Svetāmbaras and the Digambaras in the beginning of the Christian era.
Special examination of some fragments of sculpture and some inscriptions.
Year 1891-1892.

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427
3. Excavations in the neighbourhood of Nasratganj. A temple dedicated to Pārsvanātha was brought to light, with fragments of statues and different inscriptions dated from Samvat 18 to 74. One of them, of the year 50, refers to the erection of a statue of Neminātha. Year 1892-1893.
of the Jaina temple of Pali, in the province
11-12. Short description of Marwar.
12. Review on the temple of Mahāvīra, at Nadole. It is one of the finest Jaina temples. Three inscriptions, dated Samvat 1666, recalling its constructions, The temples of Pārsvanātha, at Jhalor, with inscription of Samvat 80.
12-14. The Jaina temples of the mount Abü :
1. Properly speaking on the mount Abü some ancient temples profusely decorated, and two others---one dedicated to Rişabhanātha the other to Pārsvanātha.
2. In the village of Dailwādā : five temples, three of which are modern; of the two others, the most ancient was constructed in Samvat 1088 (1032 A. D.) by Vimalašāh, in honour of Risabha; the last, of marvellous architecture, is the work of the ministers Vastupala and Tejapala, who constructed it in Samvat 1287 (1231 A. D.) in honour of Neminātha.
14. At Ajārı, in the district of Sirohi, ruins of a temple richly carved dedicated to Mehāvīra; inscription of Samvat 1185.
16. To the east of Udaypur, on the site of the ancient city af Tāmbāvati, there are two Jaina temples, with several short inscription of the 16th century and a beautiful Digambara statue; dated Samvat 1031.
17. Group of beautiful Jaina temples, magnificently carved, at Katragarh, to the north-east of Nāthdwāra. To the north of the same town, at Kumalgarh, two other ancient temples.
17-18. Two temples of Rāmpur, constructed in 1440 A. D. and dedicated to Pārsvanātha. The greatest of them contains several ancient statues of Pārsvanātha and an important collection of old Jaina manuscripts.
18. At Rakhabdeo, to the south of Udaypur, group of temples richly decorated and dedicated to Rishabhanātha; a very frequented place of pilgrimage.
18-20. Chitorgarh. A small temple nicely carved, and a group of other temples dating of the 12th century. A grotto, ancient Jaina hermitage, with several

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428
JAINA BIBLIOGRAPHY
inscriptions in Jaina Pratrit, of the 14th century. Monument erected in Samvat 952 in honour of Risabhanatha, with fragmentary inscription. Old temple constructed in Samvat 811.
21. Near Bijoli, group of four temples. The greatest of them dedicated to Parsvanatha includes an inscription of Samvat 1232 which gives a list of Jaina masters of the religious issue of Kundakunda and belonging to the Balätkära gaṇa and to the Sarasvati gaccha. Two other inscriptions are equally interesting one recalls the construction of the temple of Pärivanätha in Samvat 1226; the other gives a long list of masters of the Kharatara sect.
At Dhar, several Musalman monuments have been constructed with materials coming from rich Jaina temples of the 12th century.
Year 1895-1896.
1-2, New excavations of Dr. Fuhrer at Mathura in February and March 1896. Fifteen pedestals of Jaina statues bearing some inscriptions have been brought to light. One of these inscriptions, carved on a statue of Mabävira, and dated of Samvat 299, is of considerable chronological importance.
Year 1896-1897.
6. Ruins of Jaina temples at Bilaspur. To the south of this town, there are relics of a great and magnificent temple, constructed in Samvat 1319.
376 (ii)
Progress Report of the Archaeological Survey, North-Western Provinces and Oudh Circle, 1892-3.-Roorkee, 1893.
Pp. 11-12. Marwar State :
At Pali, the city of Marwar, a vast Jain temple known as Naulakha. The temple was built by Alhana Deva in Samvat 1218. It has been cloisters containing small images of the Tirthankaras.
Nadola Handsome Jain temple dedicated to Mahaviranätha. At Jhalor close to Surajpole, South of Jodhpur, are the remains of a temple of Pärivanatha with an inscription of Chandragupta, dated Samvat 80.
Pp. 12-14. Sirohi State:
Mount Abü. Ancient Jain temples. Within the Achalgarh fort are two Jain temples, one dedicated to Vișabhanatha and the other to Pärsvanätha.

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JAINA BIBLIOGRAPHY
Dailwara Jain temples at or near Dailwara. Temples erected in honour of Vriṣabhanatha and Neminatha. The former built by Vimla Sah, a Jain merchant of Anahilvad, in Sam. 1088 (A. D. 1032), the latter built by the two brothers Vastupala and Tejahapala in Samvat 1287 (A. D. 1231).
Ajari Ruins of beautifully carved Mahaviranätha temple, with an inscription of Sam. 1185.
429
Pp. 14-21. Mewar State:
Udaypur: The temple built by Räņā Jagat Singh II in A. D. 1734 preserves all the main characteristics of the ancient Jain temples of Mewar.
Ahar: A beautiful Jain temple erected under the auspices of Mira Băi. Another Jain temple containing interesting series of shrines. A fine Digambara statue bearing date Samvat 1037 (A. D. 974).
Temple village of Nagda and Eklingaji Two temples at Nagda called SasBahu rank first as specimens of Jain architecture.
Kotragarh: Group of handsome Jain temples.
Hill fort of Kamalmere, or Komalgarh: Two ancient Jain temples.
Sadri Pass The Rampura Jain temples. Temple of Parivanatha erected in A.D. 1440, in the reign of Ränä Kumbhakarna. Small temple containing a colossal statue of Parsvanatha, the image of Pārsvanatha in each of its 86 sikharas. Underneath this larger temple are vaults having ancient statues of Pärivanätha and collection of old Jain mss.
Rakhabdeo: Famous for beautifully sculptured Risabhanatha temples, built in A. D. 1375. Sculptures of Hindu gods worshipping the Tirthankaras in the sanctum of the chief temple.
Chitorgarh A richly carved Jain temple built during the reign of Rāņṇā Kumbhakarana. Elaborately carved Jain temples of the 12th century A. D. called satäis deorian, or "27 shrines"-Cave above the gaumukha tank apparently used as a Jain hermitage. It contains several Jain Prakrit inscriptions of the 14th century A.D.
Bijolia: A group of a few handsome Jain temples. The largest one, dedicated to Pärivanatha, contains an inscription of Sam. 1232, recording a list of the spiritual heads in the line of Kundakunda Acharya in the Balatkaragana, the Sarasvati gachchha, and the Mulasangha of the Digambara. An inscription recording erection of the temple of Pärivanatha in Sam. 1226, during the reign of Smeśvara, Another inscription giving a list of the spiritual heads of the Kharatara gachchha.

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Pp. 21-28. Dhar State :
Dhar or Dhara : Musalman buildings erected out of the wrecks of some Jain temples of the 12th cent. A. D. Colonnade of very fine Jain pillars in the quadrangle of Kamal-ud-din's Dargah built in A. H. 861. Jain columns in the Jami or Lat Masjid erected in A. II. 807. The Dargah of Abdul Shah Chaugal, built in A, H. 859, the transformation of a Jain temple of the 12th cent.
Hill fort of Mandu: Spoils of ancient Jain temple used in a colonnade to the west of Jami masjid. Masjid constructed by Hosang Shah Ghori, in A. H. 808, out of the materials of an ancient Jain temple. Juma masjid, built by Hoshang Shah in A. H. 835 from the wrecks of a magnificent Jain temple.
JAINA BIBLIOGRAPHY
376 (iii)
Report of the Archaeological Survey, North-Western Provinces and Oudh Circles, 1893-4.-Roorkee, 1894.
P. 29. List of ancient buildings, Lalitpur dist. Jain temples at Deogarh, Madanpur, Dudali.
376 (iv)
Report of the Archaeological Survey, North-Western Provinces and Oudh Circles, 1895-6.-Roorkee, 1896.
Pp. 1-2. Excavations at Muthura, Kankali Tila: Ornamental slabs belonging to very ancient Jain stupa-15 inscribed bases of Tirthankaras-Documents containing a number of names of Jain monks. A dated inscription (Sam. 299) incised on the base of a statue of Mahavira.
P. 5. Drawings from Mathura:
No. 782-Colossal statue of Neminatha, Sam. 1134.
No. 783-Inscribed statue of Neminatha, Sam. 1036.
No. 784-(a) Oranmental base of the colossal statue of Neminatha, A. D. 1000-1100.
(b) Ornamental base of a statue of a Tirthankara.
No. 785-Sitting statue of a Jina in red stone.
786-Three inscribed four-faced Jinas, dated A. D. 78-120, A. D. 93,
No. A. D. 1022.

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JAINA BIBLIOGRAPHY
No. 787-Sitting statue of a Jina in red sand-stone.
No. 788-Two statues of sitting Jinas.
No. 789-Sitting statue of Risabhanatha, dated A. D. 100-200.
No. 791-Ornamentation on the base of a Jina, Samvat 78.
No. 796--Sitting statue of Vardhamana.
No. 798-Back view of ancient Jain pillar.
376 (v)
Report of the Archaeological Survey, North-Western Provinces and Oudh Circles, 1896-7.-Roorkee, 1897.
P. 6. Kotah State, Rajputana :
431
Bilas, Nizamat Kishenganj. Ruined dwelling houses, palaces and temples. (Saiva and Jain) of an ancient city formerly called Suvarna-Panaripura.
Atru-Ganeshgunj, Nizamat Kunjer. Ruins of a large beautiful Jain temple, built by Mahäräjädhirāja Jayasimha in Sam.
Pp. 11-12 Drawings :
No. 844-Statue of Neminatha (12th century A. D.), Srāvasti. No. 860-Sculptured pilaster of an ancient Jain temple, Mathura. No. 863-Circular column sculptured with seated Jinas, Asaikhera. No. 865-Fragment of a Torana from ancient Jain stupa, Mathura. No. 866-Square pillar (sculptured) of Mahaviranätha, Mathura. No. 868-Statue of Munisuvratanatha, dated Samvat, 1063, Agra.
No. 869-Lintel sculptured with acanthus leaves from an ancient Jain temple, Mathura.
No. 871-Statue of Risabhanatha, dated Samvat 1234, Mainpuri.
No. 872-Statue of Adinatha, Dubkund (Gwalior State).
Nos. 879-80-Pilaster of Jain temple (12th century A.D.) at Atru, Kotah State, Rajputana.

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State.
Pp. 13-14. Photo Negatives:
No. D 656-Carvings on pilaster of mediaeval Jain temple at Atru, Kotah
JAINA BIBLIOGRAPHY
D 683-Jain tower erected in Sam. 952, at Chitorgarh, Mewar State. D 688-Eastern view of Jain temple of 12th cent. A. D. at Chitorgarh.
No. D 689-Interior view showing construction of dome of mediaeval Jain temple at Chitorgarh.
No. D 690-Exterior view of ruined Jain temple built in Samı, Chitorgarh.
376 (vi)
Report of the Archaeological Survey, North-Western Provinces and Oudh Circles, 1897-8.-Roorkee, 1898.
P. 10. Drawings:
No. 881-Standing image of Pärivanatha from Sironi Khurd, Jhansi Dist. No. 882-Images of Trisala Del, the mother of Mahaviranätha, Batesar, Agra dist.
No. 885-Image of Risabhanätha, dated Sam. 1234, from Mainpuri.
376 (vii)
Report of the Archaeological Survey, North-Western Provinces and Oudh Circles, 1899-100.-Lucknow, 1900.
P. 3. Appendix H.:
Mosque reared with the spoil of Hindu temples after careful defacement or basmearing of the sculptured Jain images.
376 (viii)

Annual Progress Report of the Superintendent of the Archaeological Survey, Punjab and United Provinces Circle.
Year 1903-1904 :
Pp. 61-62. Jaina images for Tonk. Hirananda Shastri. Review on eleven statues of Tirthankaras brought to light in January 1903 at Tonk (Rajputana).

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JAINA BIBLIOGRAPHY
These are Digambara statues, for they that they bear use the term 'Mulasangha'. Samvat 1510.
The statues were erected by one named Lapa, who belonged to the tribe of the Khandarwala.
433
naked and the inscriptions
These inscriptions are all dated of
376 (ix)
Report of the Archaeological Survey, United Provinces and Punjab, 1903-4. Part I.
P. 12. The Jain colonnade situated on the south of Qutab Minar, DelhiSpecial repairs.
Tonk.
376 (x)
Report of the Archaeological Survey, United Provinces and Punjab, 1903-04.
Pp. 14-17. Inscriptions copied :
Nos. 74685-Eleven Jain images in possession of His Highness the Nawab : Sanskrit-Nagari ruler, Lungar Deva: Sam. 1550 (A. D. 1550 (A. D. 1453); locality,
Nos. 95-98-Base of a Jain image: Sanskrit-Nagari; ruler, Madana Varman; locality Mahoba. No. 95 is dated Samvat 1211; No. 96 Samvat 1219; Nos. 97-98 are undated.
No. 99-Rock immediately south-west of Madan sägar with numerous Jain figures; Sanskrit-Nagari; Sam. 1240; locality, Mahoba.
No. 11-Inscription in the cave in the same rock, details as above.
P. 20. Photos:
Nos, 393-400-Eleven inscribed Jain images, Tonk (Gwalior State). P. 33. Collection of Jain and other images in the Lucknow Museum. Mahoba Inscribed fragments of Jains figures.
Chipiani Part of a seated Jain figure containing an inscription dated Sam. 1197.

P. 34. Fragments of Jain sculptures in the Public Library at Allahabad.
Pp. 61-62. Jain images from Tonk (Rajputana). By Pandit Hiranand Shästrt. Eleven Jain images excavated at the place in January, 1903-(1) Parsvanatha,

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JAINA BIBLIOGRAPHY
(2) Supārsvanātha, (3) Mahāvīranātha, (4) Neminātha, (5) Ajitanātha, (6) Mallinatha, (7) Sreyāmsaprabhu, (8) Suvidhinātha, (9) Sumatinātha, (10) Padmaprabha and (11) Sāntinātha.
Inscriptions at their bases are practically identical, the date Sam. 1510 (A.D. 1453) is invariably the Same. The nude figures belong to Digambar sect, as the term mülasamgha is used in the inscriptions. These were set up by Lāpū, his sons Salha and Palha and their wives Lashamini, Suhāgini and Gauri, of the Khendelavāla dlvision of the Digambara community, and the Vakulyavāla golra. The sculptures were carved in the reign of Lungaradeva.
376 (xi)
Report of the Archaeological Survey, Northern Circle, 1905-6,-Lahore, 1906.
Inscriptions copied :
No. 101–Base of Jain image; Sanskrit-Devanagari; Vikrama Sam. 1529 (A. D. 1471); Allahabad Public Library.
P. 23. Kangra District :
Kangra Fort. Two small Jain shrines at the back of the shrine of Ambikā Devi. Inscribed image contained in one of these shrines worshipped by Jains. .. Kangra Bazar : Two Jain sculptures in the temple of Indreśvara.
376 (xii) Report of the Archaeological Survey, Northern Circle, 1907-8.-Lahore, 1908. P. 7. Repairs to Pirthi Rajā's temple. Jain colonnade, Delhi.
Pp. 14-21. Inscriptions at Mathura Museum on Tirthankara images in Prakrit and Sanskrit in Brahmi character, Kushana period.
No. 26-The year 5, the 1st month of winter, the 12th day.
.
No. 27-The year 5, the 4th month of winter, the 20th day.
im No. 48--The year 50, the 3rd month of winter, the 2nd day (?) of the reign of Huviska.
No. 49-The year 83, the 2nd month of summer, the 16th day of the reign of Vasudeva.
No 50—The year 83, the 2nd month of summer, the 25th day.

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JAINA BÍBLIOGRAPHY
435
No. 51-The year 90 (?) No. 53– No. 54
No. 56
No. 67—The year 57 [A. D. 376 (?)], the 3rd month of winter, the 13th day. [Gupta (?) period].
No. 68—The year 97 (A. D. 416) the 1st month of the rainy season, (Gupta period).
No. 71-[Vikrama (?)] Samvat 1204. No. 75-Sam, 1896.
No. 80-Inscription at Allahabad Public Library on Tirthankara image in Sanskrit-Nagari, Sam 1524.
P. 27. Photos : No. 928—Tirthankara image, Faizabad Museum.
P. 34. Discovery of Jain sculptures when excavated the large Jain temple Sobhanātha at Mahet.
P. 51. Acquisition :
No. 114--Inscribed Jain statuette from Mātā Math, Mathura Museum.
376 (xiii)
Report of the Archaeological Survey, Northern Circle, 1908-9.–Lahore, 1909.
Pp. 17-19. Acquisitions :
Mathura Museum No. 16--Jain sculpture. No. 20-Jain chaumukhi. No. 26-Inscribed Jain image, Balbhadra Kunda. No. 39-Jain chaumukhi of red stone. Nos. 73-74-Headless Jina figure from Sarsvati Kunda.
Nos. 161-260-Fragmentary sculptures (Jain, Buddhist, and Brahmanical) exhumed from Shaloka and Ganeswar tanks near Muttra.

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436
JAINA BIBLIOGRAPHY
Pp. 22-23. Inscription :
No. 23-On Jain image from Balbhadra Kunda; Sanskrit-Nagari; Vadi 7 (?) Friday; Muttra Museum.
P. 25. Photo : No. 1003-Tirthankara image, Muttra Museum.
376 (xiv) Report of the Archaeological Survey, Northern Circle, 1909-10.- Lahore, 1910. Pp. 18-19. Inscription :
No. 7. Statuette of Vrişabhanātha seated; Prakrit-Kusan Brahmi; the year 84 and the reign of Vasudeva, locality, Balbhadra Kunda near Mathura,
P. 20. Photos :
No. 1046--Brass image of Jina (locally called Laksminarayana) front, No. 1047— Ditto.
back, (with inscription). Temple of Hirma. Pp. 29-31, Acquisitions : Mathura city. No. 42-Tirthankara, obtained from Potra Kunda. No. 43 -Tirthankara Ādināth, obtained from Potra Kunda. No. 44-Female figure nude, probably Jain, from Manoharpur.
No. 48-Lintel of some ancient Jain temple with Tirthankara image and other figures, from Isapur, facing Mathura city on the other side of the Jumna river.
No. 49-Headless Tirthankara image, from a building between Gokul and Mahāban.
and barracks
No. 53 - Tirthankara image, from the site of the orderly room for English soldiers of the regiment stationed at Mathura.
376 (xv)
Annual Report of the Archaeological Survey, Bengal Circle, 1902.-Calcutta, 1902.
P. 14. Seated statue of Pärśvanātha, and other minor Jain images, in a cave in the Southern face of the Pachar hill near Rafiganj-An inscription stating worship of Parsvanātha-Existence of a Jain sanctury in the locality.

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JAINA BIBLIOGRAPHY
437
P. 16. Rājgir, a sacred place to the Jains, Shrines containing stones with the footprints or padukās of some Jain Tirthankara and numerous Jain images. Settlement of the Jains in the place from the beginning of the Christian era. Sonbhandar or "gold treasury" cave, at the foot of the Baibhar hill, made by a Jain monk for the use of his own sect. Two caves made by Muni Vairadeva. Mutilated carving of Jain Tirthankara. Probably occupation of the caves by Jain monks when the Chinese pilgrims visited Räjgir,
P. 18. Ancient sculptures in Jain temple in village Baragaon. Jain pilgrimage to the place. Pāwāpuri, where Vardhamāna Mahāvira attained nirvana, a holy tirtha of the Jains.
376 (xvi)
List of ancient Monuments in Bengal. Revised and corrected upto 31st August 1895 - Calcutta, 1896.
Pages
Localities.
District.
254
Bargaon
Patna
274
Pāwā
Patna
344
Dharabra
Shāhabad
Jaina monuments. Temple of Säntinātha, constructed towards the 6th century A. D. Two temples of a very recent date with ancient statues. A third has been inaugurated in 1894. It is at Pawa that the traditian makes Mahāvīra die. Temple constructed towards 1845. Several temples, one of which is old of about 200 years. Modern temple. Grottos and modern temple. Temple with inscription of year 1768. Group of temples. Statue. Statues and temple of the 7th century.
422
Bhāgalpur
Bhāgalpur
428 488-502 546
Bhāgalpur Puri Hazāribāgh
Mandor Khandagiri Mount Pāresnāth Deoli Suissa Pakbirra
Mänbhūm
554 556
Mānbhūm Manbhūm
562

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438
JAINA BIBLIOGRAPHY
376 (xvii)
Annual Report of the Archaeological Survey, Bengal Circle, Calcutta.
Year 1902
Pages.
Localities,
Districts,
Jaina antiquities.
14
Pachar
Gaya
Grotto with grand statue of Pärsvanātha and other small statues.
Rajgir
Pātņā
Rājgir, the ancient Rājariha, is a very important Jain centre since the beginning of the Christian era approximately. Grottos, sanctuaries, inscriptions and numerous statues.
Bargaon
Patna
with ancient
Modern temple sculptures.
Pāwā
Patna
Locality where Mahävira died. Modern temples; none antiquity.
Year 1903
Champāran
Bhagalpur
Modern temples enclosing some ancient states. Inscriptions, of which one is of Samvat 1525.
Sultānganj
Bhagalpur
Two statues of Tirthankaras.
Lachur
Monghyr
Great modern temple (1874) and two small sanctuaries each enclosing a sall statue of Mahävira dated Samvat 1505.
Hazaribagh
Mount Pāresnāth.
Temple containing the prints of the feet. of Pārsvanātha consecrated in 1793. Other temples with the statues of eight Tirthankaras.

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JAINA BIBLIOGRAPHY
Pages.
13
14
14
14
14
16
Localities.
Pakbirra
Palma

Churra
Arsa
Vaiśäli
Districts,
Manbhum
Manbhüm
Manbhüm
Mänbhüm
Manbhum
Year 1904.
439
Jain antiquities.
The district contains a certain number of Jaina temples of the 14th or of the 15th century.
Statues of Adinatha, of Parivanatha and of Mahavira.
Temple in ruin. Two gigantic statues of Tirthankaras and other small images.
Temple and images.
Temples and statues, of which one with some particular characters representing probably Parivanatha.
One does not find any trace of Jainism in the village of Besarh which represents the ancient town of Vaisali. It was however in a suburb of this town, Kollage, today Kolhua, that Mahavira was born.
376 (xviii)
Report of the Archaeological Survey, Bengal Circle, 1903-Calcutta, 1903.
P. 7. Champänagar, Bhagalpur district, sacred to the Jains. Antique statues of Adinatha and Mahavira in the Jain temple in the locality. Extinction of Jainism in Eastern India for many centuries that followed. Inscriptions of Sam. 1525 and S. 1881.
P. 8. The Jahngira hill Sultanganj resorted to as a place of worship by the Hindus, the Buddhists and the Jains alike. Carvings of Santinatha.
Parasnäth hill, Hazaribagh district, bears footprints of padukas of various Jain Tirthankaras, consecrated on the 9th Feb. L. 1769 (N. s.).

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440
JAINA BIBLIOGRAPHY
Mānbhūm dist.-a number of mediaeval Hindu and Jain temples of about the 14th or 15th century A. D. Jain remains in Jharkhand. The country taken by the Hos from the Śrāvakas, i. e., the Jains, who came there to work in the nume. rous copper ores.
P. 14. Jain remains observed at Pakbirra, Palma, Churra and Arsa. Other remains at Burran. Jain images at Deoli. Jain images of Ādinātha, Pārsvanātha and Mahāvīra collected close to the temples at Pakbirra.
Two statues of Tirthankaras forming part of the temple at Palma-A few semilar statues in the village.
Jain Images in the Village Churra-Temples originally belonging to the Jains.
Jain statues at Arsa-Figure wearing a crown and the head surmounted by a many-hooded cobra. Unusual representation of Pärśvanātha.
P. 28. Photos :
Nos. 63-64-Bhāgalpur--Group of ancient Tirthankaras in a Jain temple at Champanagar.
Nos. 78-79-Mandar hill-Jain temple, on top, from south. Nos. 98-99--Pārasnātha hill-General view. Nos. 102-103—Pakbirra-Group of Jain statues. No. 113–Palma-A Jain Tirthankara. Nos. 116-117-Arsa--A ruined Jain temple; a Jain Tirthankara.
376 (xix)
Report af the Archacological Survey, Bengal Circle, 1904-Calcutta, 1904.
P. 16. Vaiśāli, birthplace of Buddha's contemporary and rival Vardhamana Mahāvīra. He belonged to the Ksatriya class of the Nāyas or Jñātris. Pāwāpuri, the place of Mahāvīra's death. No traces of Jainism at Vaiśāli. Mention by Hiuen Thsang of a number of Jains residing at the place at his time.
376 (xx)
Report of the Archaeological Survey, Bangal Circle, 1905-Calcutta, 1905.
Pt. 2. P. 14. Worship of stupas by Buddhists and Jains is nothing but an adoption of popular form of grave-worship.

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JAINA BIBLIOGRAPHY
376 (xxi)
Annual Report of the Archaeological Survey, Eastern Circle, 1905-06.-Calcutta, 1907.
P. 2. Inscription of Khäravela of the year 165 B. c. at Khandagiri Inscription on the Sonbhandar cave at Rajgir proving that it was made in the 2nd or 3rd century A. D. by a Jain for members of his order.
441
P. 12. Caves at Khandagiri-Doubt whether these caves originally intended as places of retreat for the Jain ascetics or any other order. Interpretation of carvings in the verandah of the Rani-ka-naur.
376 (xxii)
Report of the Archaeological Survey, Eastern Circle, 1906-07.-Calcutta, 1907.
P. 15. Udayagiri and Khandgiri. Caves and temples of the places becoming Jain in about the 10th or 11th century. Khandgiri hill crowned by a Jain temple in the end of the last century. Hathigumpha inscription engraved by king Khäravela. The caves are among the most interesting of all the caves in India.
376 (xxiii)
Report of the Archaeological Survey, Eastern Circle, 1906-07.-Calcutta, 1907.
P. 6. Repairs to temple of Pärivanatha, Bhandak, Dist. Chanda. Cleaning of Jain temples at 27th mile from Bunda on Saugar. Cawnpore Road, Dhamoni, district Saugor.
P. 9. Photo :
No. 109. C.-Jain statue, Bahuriband dist., Jubbulpore,
Flourishing settlement of Jains at Bahuriband. Fragments of Jain images-A standing image of a Tirthankara (Santinatha).
P. 34. An old ruined Jain temple of the 11th century at Arang, dist. Raipur belonging to the Digambaras. Standing Jain images. Figures of Brahma and Jain devis and Gaumukha, a favourite image of the Jains.
Pp. 36-37. Mahamai temple, Ratnapur, district Bilaspur, a Jain temple originally. Seated Jinas and rows of smaller Jinas. Several mutilated Jain images in the village in black stone.

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442
JAINA BIBLIOGRAPHY
376 (xxiv)
Report of the Archaeological Survey, Eastern Circle, 1911-12.-Calcutta, 1912. P. 24. Photo:
No. 242. C.--Statue of Jain Tirthankara in front of the temple, Kukkurmath, district Mandla.
P. 37. Jain temples at Kundlapur, district Damoth.
P. 40. Temple of Ranmukteśver, Kukkurmath, Dindori, dist. Mandla (plate 1)-Date of the temple. 9th cent, or earlier, or between 800 and 1200 A.D. This temple buit by the Jains. Nude colossal seated figure.
376 (xxv)
Report of the Archaeological Survey, Eastern Circle, 1912-13.-Calcutta, 1913. P. 9. Conservation :
Note 23, Antarikșa Pārsvanātha temple at Sirpur, Akola dist. Central Provinces.
Pp. 25-26. Photos : Nos. 252-3. C.-- Jain temple & building, Dhamoni, Saugor district.
Nos. 310 C., 311 C., 311 A. C.--Antariksa Pārsvanātha temple, Sirpur, Akola district.
P. 43. Temple of Antarikşa Pārsvanātha, Sirpur, Akola district.
P. 48. Kari Talai and Karanpur, Jubbulpore dist. : Brahmanical and Jain temples situated on a low ridge between the two villages. Many Jain figures seated in attitude of meditation.
Purwa, near Garha-Narharpuri Gufa, Jubbulpore district : Two Gufa Jain temples on an adjoining hill.
P. 51. Two Jain temples near the Tomb and Mosque of Beljati Sha, Saugor,
P. 53. The Fort Saugo or Kiosks built with old sculptured stones, collected from ruins of Hindu or Jain temples.
376 (xxvi)
Report of the Archaeological Survey, Eastern Circle, 1913-14.-Calcutta, 1914. P. 40. Lanji, Balaghat dist : Two sculptured Jain figures in the Fort,

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JAINA BIBLIOGRAPHY
443
376 (xxvii)
Report of the Archaeological Survey, Eastern Circle, 1914-15.--Calcutta, 1915. Ancient Monuments in the Central Provinces and Berar repaired since 1902:
P. 38. (1) Ruined Jain temple with other statues etc., enclosed in a wirefencing at Eran, Saugor district, Khurai tahsil.
P. 40. (2) Jain temple at Dhamoni, Saugor district, Banda tahsil.
(3) An old ruined Jain temple at Arang, Raipur district, Raipur tahsil.
(4) Jain temple, at Sirpur, Rajpur district, Raipur tahsil. P. 71. A ruined ancient temple at Adbhar, Bilaspur dist.-A mudhut with an image of Devi and a Jain figure, 8th ecntury.
376 (xxviii)
Report of the Archaeological Survey, Eastern Circle, 1915-16.-Calcutta, 1916.
Expenditure on archaeological works in the Central Provinces during the year. P. 19. An old ruihed Jain temple, Arang, Raipur district.
376 (xxix)
Report of the Archaeological Survey, Eastern Circle. 1916-17.-Calcutta, 1917.
Expenditure on archaeological works in the Central Provinces and Berar during the year.
Pp. 23-24. (1) An old ruined Jain temple, Arang, Raipur district. (2) A ruined Jain temple, etc., Eran, Saugor district.
376 (xxx)
Report of the Archaeological Survey, Eastern Circle, 1917-18. --Patna, 1918. Expenditure on archaeological works in the Central Provinces during the year,
P. 23. (1) An old ruined Jain temple, Arang, Raipur district.
(2) 8 stone Jain images, Nauhwara, Jubbulpore district. Pp. 53-54. Bahulara, Bankura district : Images of a Jain statue of Pārsvanātha in a temple.

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444
JAINA BIBLIOGRAPHY
376 (xxxi)
Report of the Archaeological Survey, Eastern Circle, 1918-19,-Patna, 1920. P. 5. Mehkar, Buldana district :
The Jain Madh' or old Dharamsala.
Expenditure on archaeological works in Bihar nnd Orissa during the year.
P. 23. (1) A Jain temple, Rājgir, Patna district.
P. 25. (2) Pārsvanatha temple, Bhandak, Chanda district.
P. 26. (3) Jain temple etc., Eran, Saugor district.
P. 43. Bhandak, Chanda district-Called Bhadravati or Bhadrapura by the Jains : It is the birthplace of Sitalanātha. Image consecrated is from temple of Pāresnāth which does not exist.
376 (xxxii)
Report of the Archaeological Survey, Eastern (now Central) Circle, 1919-20--Patna, 1920 Repairs to Monuments :
P. 5. Ruined Jain temple and statues, enclosed in a wire fencing Eran, Saugor district.
P. 20. (1) Jain temple, Rājgir, Patna district.
P. 24. (2) Old temple, of Pärasnātha, Bhadak, Chanda district.
Pp. 27-328. Photos :
Antiquities at Khaņdagiri, Puri.
Nos. 1936-7-Jian temples etc.
No. 1942—Images inside the Navamuni cave
No. 1965–Hāthigumphā.
Nos. 1966-68-Rāṇigumphā.
No. 1969-General view of caves.

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JAINA BIBLIOGRAPHY
445
376 (xxxiii)
Report of the Archaeological Survey, Central Circle, 1920-21.-Patna, 1921.
P. 10. (1) Jain temple, Rājgir, Patna district.
P. 12. (2) Khadagiri and Udayagiri caves etc., Bhubaneswar, Puri dist.
Ruined Jain temple and other statues etc., enclosed in a wire-fencing. Eran, Saugor district.
376 (xxxiv)
Annual Report of the Archaeological Department of H. H. the Nizam's Dominions, 191415—Calcutta, 1916.
Pp. 3-4. Devai masjid originally a Buddhist or Jain temple. Imageg of Buddha or of Tirthankaras carved on several stones. Its ārchitectural style similar to that of the 8th to 10th century A. D. of the Northern Deccan. Its conversion to a mosque by the Muhamadans in A, D. 1325-51.
376 (xxxv)
Report of the Archaeological Department of H. H. the Nizam's Dominions, 1915-16Calcutta, 1917.
P. 6. Patancheru once an important centre of Jain worship Colossal statues of Mahāvira and other Tirthankaras. New images said to be discovered. Attitude of the ruling princes in the northern part of the Deccan favourable to the Jain religion from the 7th to the 10th century A. D.--Subsequent destruction of the Jain temples by the worshippers of Siva and Vişņu or their conversion to shrines of these faiths No remains of the temples of Patancheru are found except statues lying buried in mounds or under the Brahmanical constructions.
376 (xxxvi)
Report of the Archaeological Depariment of H. H. the Nizam's Domimions 1918-19Calcutta, 1920.
P. 6. Group of Jain and Brahmanical caves known as Dabar Leņa or Tarla Lena.
P. 38. (434). Nagai Jain image in a temple (photographic negative).

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446
377 (i)
Annual Report Ar. Dept. of H. E. H. Nizam's Dominions, 1919-20-Calcutta, 1922.
Plate II (b). Indra Sabha. Ellora: Entrance showing Monolithic Pillar which down shortly after Lord Northbrook's visit.
Plate III (a). Indra Sabha, Ellora: Figure of Indrāni, (b) The same; figure of
Indra.
377 (ii)
Annual Report Ar. Dept. H. E. H. Nizam's Dominions, 1920-21-Calcutta, 1923.
Nothing.
377 (iii)
Annual Report Ar. Dept. H. E. H. Nizam's Dominions, 1921-24-Calcutta, 1926.
P. 10. Bodana, the modern Bodhana (Nizamabad) a vast array of Hindu and Jain remains noticed at this place.
App. G.-List of photographic Negatives. :
Sr. No.
590
591
Locality

JAINA BIBLIOGRAPHY
Ellora
-do
377 (iv)
Annual Report Arch, Dept. HE.H. Nizam's Dominions, 1924-25-Calcutta, 1926,
P. 10, Patancher-Once an important centre of Jain worship, a vast array of Jain images in the town.
P. 36. Photograph:
S. No. 709 Facade, Indra Sabha-Ellora.
710 Hall, -do
711 Facade Cave XXXIII Ellora.
712 Indra on Elephant, Cave XXXIII, Ellora.
-do
Descripton.
Indra Sabha, Indra on Elephant.
-do
Indrāni.

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JAINA BIBLIOGRAPHY
P. 42. Exhibits-Hyderabad Museum.
S. No. 1.
Seated statue of Jina.
2.
White marble Jain (head broken)
3 to 8. Light green stone Jinas (3 broken).
377 (v)
Annual Report of the Ar. Dept. of H. E. H. the Nizam's Dominion, 1926-27Calcutta, 1929.
P. 13. Conservation-Ellora caves-the large lanttress for the safety of west wing of the Indrasabha has been completed and the rock over the varandah of the small Jain cave (No. 34) has been grouted and propped.
P. 17. Drawings-Paintings in the Jaina group of caves. Indrasabha, belongs to the 8th to 10th centuries A. D. pervaded by ideals and beliefs of Jaina religion, persent a striking contrast to the wall paintings of Ajanţă.
377 (vi)
447
Annual Report of the Ar. Dept. of H. E. H. the Nizam's Dominion (1928-29) -Calcutta. 1931.
Nothing in this report.
377 (vii)
Annual Report of the Archaeological Department of H. E. H. The Nizam's Dominions - 1930-31-Calcutta, 1933.
P. 29. App. G. List of photo negatives;
No. 1035-Kopbal, Chandra Bandi Rock: Jain Canarese Inscription.
P. 32. App. I. List of Drawings:
Serial No, 1-A Panel from the eastern gallery of the Indra Sabha, Ellora. Nos. 2 & 3-Two panels from the eastern gellery of the Indra Sabha, Ellora. No. 4-Siva from the ceilling of the Indra Sabha, porch, Ellora.
P. 35. Sculptures:
Neglected sculptures removed to the Museum. A colossal Jain figure (D}'x2') from patancheru. A very good Jain figure-from Town Hall, Gulbarga. The Jain figures have been installed on pedestals in the Jain gallery.

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448
JAINA BIBLIOGRAPHY
P. 39. List of Exhibits acquired for the Hyderabed Museum. Serial No. 212-A Jain image found from Patancheru.
P. 44. No. 378. Jain figure with the hood of a snake-From Town Hall, Gulbarga.
· 377 (viii) Annual Report Arch. Dept. H. E. H. Nizam's Dominion, 1933 34--Calcutta, 1936. P. 3. Survey of Monuments.
Bhawāni Bais Moran. This is the main gateway of the village. It is an arched structure. Sculptures of Dwārapalas and Hindu gods, as well as the figures of Jain Tirthankaras have been fixed into the body of the building,
P. 9. Conservation :
At Ellora--as a result of cleaning of the frescoes, five frescoes representing flying Apsarases were brought to light in cave XXXI and XXXII. A complete set of the copies of these frescoes is being prepared, for they throw important light on the history of painting in India after the vanishing of the Buddhist religion from India. The frescoes generally are nearly a century posterior in date to those of Ajantā but the difference is so great that on fears to class them with the latter on points of beauty and artistic fealing (Plates I-IV in colours). App. List on sculptures noted in Warangal Dist.
Pp. 32-38. S No. 15.
Warangel Fort-Tirthankar Ajinäth with elephants on both sides; small inscription. (41" x 20" x 6" giving the Jain Formula on the lowest band).
S. No. 19. Jain Tirthankara Pārsvanātha 44" X 26" X 6".
S. No. 57-do- In the Yallammā gudi. A 18" x 17" X 6" fragmentary Tirthankara, in the fort.
S. No. 94. At Inugurti ) Mahāvir Vadhamāna Mahabudahad Tāluq to ( A Prabhavali, has the north of the ( 9 Tirthankaras, lion
57" x 34" X 18" village.
) in the centre seat.
App. L. List of drawings---1933-34.
P. 57. Serial No. 1-4. Panel from estern gallery of cave XXXI, Indrasabha with tracing; Border with intricate geometrical design with tracing; Panel from the ceiling; panel from the ceiling of the E. Gallery. Indrasaba-Ellora,

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JAINA BIBLIOGRAPHY
449
P. 60. App. N. List of Exhibits-Hyderabad Museum. S. No. 6-7-copy of
the Border of a panne-Indrasabha - Ellora caves.
-do
-do
No. 9-10—Dance scene, •doNo. 11-12-panels from the ceiling No. 12-Apsarases
-doNo. 13- Another Panel
-do
-do-do
P. 66. S. Nos. 347-349.--Excavated from Chidri Jägir, West of Bidar Jain figures, in sitting pose; in standing pose.
Plates II - Apsarases : Indra Sabha, Ellora (in colour).
Plate III--- Apsarases (musicians) : Indra Sabha, Ellora (in colour).
Plate IV (a)-A Jain figure : Indra Sabha, (b) Geometric Patterns Indrasabha-- Ellora (in colour).
377 (ix)
Annual Report Ar, Dept. H. E. H. the Nizam's Dominion, 1931-33-Calcutta, 1935.
P. 31. App. H: List of Paintings prepared in 1931-32 for Hyderabad Museum. Sr. Nos. 1 & 2-Border of a panel from the ceiling of the Indra Sabha, Ellora.
S. Nos. 4 & 5-Dance scenes--a panel from the Eastern Gallery of the Indra Sabha, Ellora.
Nos. 6 & 7-Two panels from the ceiling of the Eastern Gallery of the Indra Sabha, Ellora.
ceiling of the Eastern Gallery of the Indra
Nos. 8-9—Apsarases, panels from Sabha, Ellora.
-do
-do
-do
1932-33.
P. 91. App. I: List of paintings prepared in 1932-33.
S. Nos. 2 & 3-Broder design from the ceiling of Indra Sabha (tracing)-Ellora.
S. No. 4-Apsarases from the shrine of Indra Sabha (tracing)-Ellora. No. 5. A panel from the shrine of Indrasabha (Eastern wing), Ellora.
P. 92. App. J. & P. 99. Manuscript, acquired-Life of Lord Śni Krishņa-a Jain manuscript, profusely illustrated. Serial No. 229 purchased.

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450
JAINA BIBLIOGRAPHY
377 (x)
E. H. the Nizam's Dominions,
Annual Report of the Archaeological Department of H 1934-35-Calcutta, 1938.
Pp. 1-165 with 262 illustrations.
P. 67-List of Painting prepared, Ellora caves, during the years 1934-35.
Sr. No.
Localities.
Ellora
Subject Flying apsaras from shrine of cave XXXI, tracing -do- -o- painting Rājā with an attendant from cave XXX! tracing -do- - o
painting Gomasteśvara from cave XXXI painting Pārasnāth from cave XXXI painting
377 (xi)
Annual Report of the Archaeological Department of H. E. H. the Nizam's Dominions, (1935-36) - Calcutta, 1938.
P. 58-List of paintings prepared - Ellora caves during 1935-36.
Sr. No.
Subject
Locality
1.
Apsarasas, cave IXXX Indrasabhā with tracing.
Ellora
A pair of devotees, cave XXXI Indrasadhā with tracing.
,
P. 64. List of exhibits acquired for the Hyderabad Museum during the year 1934-35.
Sr. No.
Description.
How acquired.
140
Jaina images (Tirthankara)
152
Discovered Kadkal, in Raichur dist.
153
-do
Inscribed pedastal of a
Jain image. Jain images (Tirthankara)
155..
-do
159

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JAINA BIBLIOGRAPIY
377 (xii)
Annual Report Arch. Dept., H. E. H. Nizam's Domininons, 1940-41, HyderabadDeccan.
P. 5. Survey of monumants :
Nagaram : 45 miles from Hyderabad on the road to Nalgonda via. Bhongir, Opposite to the entrance of shrine Venkatesh Gudi, is the hill called Indrapallagutta and it has got a boulder upon which Jainite images have been carved; 4 vertical panels-a standing Jina, a seated Jina; 3rd & 4th standing Jina. Indrapallagutta has an ancient ruined fort; caverns.
P. 9. Kandigudda. Kondigudda between Iswarpet and Bayaram in Warangal Dist, is a small village. To the west of the village at a distance of about half a mile there is an old temple-Gopālswāmi's temple and contains an image of Krishna, the image is not so old as the shrine. But there is a mutilated Jain image lying in the compound which might originally have belonged to the temple.
JU
378 (i)
Annual Report of the Archeological Department-Cochin State for the year, 1936-1937 -Ernakulam, 1938.
Plate IV-A granite image of a seated Buddha in a small shrine at a Palace called Paruvasse ri, about 20 miles to the east of Trichur.
Plate V-A nearer view of the Buddha image at Parusvesseri : Note the holy umbrella over the head of Buddha, and also the two devotees standing on Buddha's either side.
378 (ii)
• The Annual Report af the Archaeological Department - Travancore-Cachin State for the year 1951-52.-Ernakulam, 1953.
Plate IX-(24)-Chittaral : A set of Jain images of the 4th, 5th century A. D, carved in relief on the side of an overhanging rock on Thiruchauthumalai—33 miles to the south of Trivandrum,
Plate X (25)-Chittaral : The Jaina reliefs with recently constructed masonary platform in the front, facing north.
Plate XI (26)-Chittaral : The brick tower forming part of the old edifice of the Jain temple. .: Plate XI (27)--Chittaral : The idol of a Jaina Tarthankara thrown outside the temple...

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452
379 (i)
Annual Report Archaeolagical Department, Gwalior State, for S. 1980 (1923-24), -Gwalior.
JAINA BIBLIOGRAPHY
Conservation :
Badoh, Dt. Bhilsa. The Jain temple is a group of some 20 different shrines enclosing an oblong court-yard constructed at different times ranging from the 9th to the 12 century.
The Gadarmal Temple, 9th Century; the image of a goddess on the dedicatory block of the shrine doorway; a mother goddess with a child the principal idol; the Gadarmal temple was dedicated to the Mothers; After the original temple had suffered mutilation at the hands of Muhammadan invaders, an attempt was made to repair it; upto the top of the walls of the shrine the original temple has survived, the structure above is a later repair some Jain sculptures are used in these repairs which indicate that the the temple was repaired by the Jains.
About 1/4 mile to the N.-W. of the Gadarmal temple stands a Jain temple consisting of 19 cells the images of Tirthankaras in the cells are as follows :--
Pp. 9-10.
1. Unidentified, standing; 2. Mahavir seated and Matinatha standing; 3. Ajitanatha (Polished), unidentified height 7'-8" biggest of the standing three (polished). Sambhavanath (polished); 4. Two images, bigger of the two is 9" tall standing; 5. Sambhavanath; Rishabhanatha height 9', Ajitanäth all standing; 6. Unidentified, Santinätha, Pärivanätha, unidentified-all standing, Rishabhanätha. unidentified, Two small images-all standing; 7. An empty cell for passage; 8. A large image height 9'; standing; 9. A big image height 11'-3" (this is the principal shrine) standing; 10. Five images, three images-all seated; 11. Rishabhanäth standing, Pārivanatha seated. A third image seated, outside this cell are two standing images of Tirthankaras; 12. A big image standing; 13. Contains a standing image of Bhujabali with 19 small seated images of Tirthankaras on the back ground and a 20th figure of a goddess with child-all standing; 14. Unidentified-standing; 15. Pärsvanatha seated, two images of Santinatha-standing; 16. Unidentified seated; 17. A small image standing; 18. Unidentified-seated; 19. A Chaumukha standing. Two pilgrims record on the door jambs of cells of this temple-one dated v. s. 1134 and the other v. s. 13 (v. s. 1113).
Pp. 10-11.
Udayagiri Dt., Bhilsa-Jain cave No. 20, the inscription on the cave speaks of the installation of an image of Parsvanatha at the mouth of the cave. The inscrip

Page #478

JAINA BIBLIOGRAPHY
tion flanks the mouth of the cave on one side and on the other are two rock-cut images of Tirthankaras one of which is that of Pārsva. In the inscription the image of Jina (Jinakritim) is qualified by the adjective spuhata-Vikato-tkatam which Dr. Fleet (Gupta Inscriptions, page 259) rendered by (richly endowed with the expanded. hoods of a snake) and an attendant female deity. Of course, the hoods of the snake are present in the rock sculpture referred to above, but the female attendant is not. This however can be very easily accounted for. Because the natural interpretation of the qualifying phrase quoted above is "mighty and fierce on account of the hoods of a snake". This description fits in very well with the rock-cut images in questionthat the inscription refers to this image rather than (as held by Dr. Fleet) to some other loose image which has disappeared now. The style of sculpture, the image is referable to the same period (5th century A. D) to which the inscription belongs. The word achikarat occuring in the inscription would refer to the 'making or chiselling' of an image (in rock) rather than to the installation of a loose image.
P. 26. Inscription copied :
No. 3 Badoh (Dt. Bhilsa)-on a door jamb of a cell in Jain temple. 4 lines, old Nagari, Sanskrit v. s. (11) 13, is a pilgrim's record it reads:
ॐ स्वस्ति द्वादस [क्क] मंडले प्राचार्य केवलि [वं दिजै ? ] भूपचंद्रस्व ।। स-१३ [६] में The date evidently omits the figures 11.
No. 4.-do-do- on another door jamb of a wall in Jain temple. 3 lines old Nagari, Sanskrit. v. s. 1134, is also a pilgrim's record. Text.
west.
P. 36. Photographs.
Serial No. 1-Badoh Dr. Bhilsa-Jain Temple before conservation, from south
Serial No. 2.
Serial No. 3.
Conservation from north-west.
S. No. 4.
Conservation, from North.

-do
-do
-do
-do
-do
-do
P. 38:
S. No. 57 Gwalior Museum, Chaumukha, from Bhilsa.
S. No. 61
S. No. 62
S. No. 63
-do
-do
-do
-do
-do
-do
-do
North-west.
interior, before.
from Mohanpur.
another view.

453
interior after.

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454
JAINA BIBLIOGRAPHY
P. 41. Lantern Slides made in s. 1980. Capitals : S. No. 25-Bell and Lion capital at Udayagiri. Capitals : S. No. 26 -do
at Sarnath, P. 45. List of drawings. Badoh (Dist. Bhilsa) - Jain temple, block plan 6'-1".
379 (ii)
Annual Report of the Ar, Dept-Gwalior State for S. 1981 (1924-25). Not available-To find in the A.S.B. or National Library.
379 (iii)
Annual Report Ar. Dept.--Gwalior State for S. 1982 (1925-26) Gwalior—no date, Conservation.
P. 6. Suhania-ruins. Jain—10th to 12 century A. C. round the present village which lies about 30 miles north of Gwalior.
P. 7. Listing of monuments.
Narwar-Below the Urwahi gate of the Narwar Fort is a Jain Temple, shelters images of Tirthankaras very much old, three of Neminätha and the fourth of Rishabhanātha, earliest, bears an inscriptian v. s. 1213. The other 3 of black marble bear dates v. s. 1316, 1340, 1348. One of white marble has no inscription.
P. 44. Indhar-Old village about 20 miles to the south-east of Kolarus; possessed a number of Hindu & Jain temple sites, contains old sculptures, 8th century, see App. No. F.
P. 9. Mahuwan (Dt. Esagarh) --old village about 10 miles to the north of Esagarh, a number of Hindu & Jain sculptures of 11th century onwards.
P. 10. Memon (Dt. Esagarh)-a hamlet, 4 miles to the south of Esagarh ruins of mediaeval Jain temples. One Jain temple in the southern most group is standing, inside a big idol of Tirthankar (8'-10") 10th century lintels bear images of Tirthankara. Flanking the door is a fine sculpture of saint Pārsvanātha. In a nich a sculpture of Ambikā, in another nich Chakreśvari; number of broken images of Tirthankaras lying in the debris.
Monuments listed.
P. 20. Siroha (Dt. Narwar)-Some fragments of Jain images. Indhar Dt. Narwar---sites of Jain Temples, A big idol of standing Tirthankara in the site of the river about 1/4 mile to the north-east of the village.

Page #480

JAINA BIBLIOGRAPHY
455
P. 21. Mahuwan Dt. Esagarh-a seated Tirthankara, another smaller Tirthankar half burried.
Mamon - Dt. Esagarh-A Jain temple and ruins; Jain sculptures.
Khichipur-Dt. Mandsor -Two small old sculptures of Dvārapālas (?) built into the wall of a modern Jain temple.
P. 23. Inscriptions copied :
No. 3. Narwar-on the pedastal a Tirthankar in a Jain temple at western fout of the Narwar Furt. Nayari ; v. s. 1213. Records installation ut he idol.
No. 4. •do- another image -do-, v s. 1316 records installation of the idol.
No. 5. •do- another image -do- v. s. 1340 records installation of the idol. No. 6. -do- v. s. 1348 Records the installation of the image.
Antiquities added to the Arch. Museum,
P. 28. Narwar--a canopy of a Jain image flanked on either side by an elephant.
Photographs : P. 33. No. 33—Arch. Museum : A Jain Chaumukha.
379 (iv)
Annual Report of Ar. Dept Gwalior Slate for S. 1983 (1926-27), Gwalior-No date.
Photos
P. 25. No. 25-Suhania, Dt. Tonwarghar, a group of Jain images.
373 (v)
Annual Report of the Ar. Dept. Gwalior State for V, S. 1984 (1927-28), GwaliorNo date.
Listing of monuments :
P. 10. Sakara (Dt. Esagarh)-an village 2 miles west of Kadwaha and is located on the south-west slope of a hill. The southern temple of the western group-the shrine contains an idol of Mahishamardini and also one of a Jain Tirthankar leaning against a side wall. Another Jain figure outside against the south side wall.
Pp. 13-14. Sujwaya (Dt. Gird)-a small village about a mile and a half south-west of Tighra, which is 11 miles by puccā road to the west of Lashkar. Near the village Malipura, but in the limits of the village Sujwaya, are the ruins of some

Page #481

456
JAINA BIBLIOGRAPHY
Jain Temple in two groups-almost razed to the ground; heaps of carved debris, ceiling slabs, mutilated sculptures of Tirthankars; remains of 11th century A.C.
Monuments listed :
P. 26. Sujwaya (Dr. Gird)-Ruins of some Jain temple of mediaeval period with sculpture; a pillar having a chaumukha; Ruins of Jain temples with attendant shrines of mediaeval period; ruins of two more Jain temples.
Inscriptions copied.
N. 28. No. 5.-Gwalior Fort-On a pillar with a Jain image 2 lines, Nagari, Hindi, reads Sri Chandra Nikarya.
No. 6. do -do- on a Jain image-1 line, Nagari, Sanskrit, v. s. 16(7)3 mention-Bhattaraka Bhanu Kirttideva, Subhaktrttideva and others.
By the side of a Jain image, 23 lines, Nagari, Sanskrit,
No. 7. -do- -dov. s. 1488 ? illegible.
No. 18. -do- -do
on a Jain Tirthankara; right-side, Urwali group, 23 lines, Nagari, Sanskrit, v.s. 1497 (A. c. 1440) Names of Jain Acharya-Devasena, Yashkitti, Jayakirti etc.
Pp. 30-33. No. 10 -do- -do- on a Tirthankara Adinatha right side, Urawahi group, 14 lines, Nagari, Sanskrit, v. s. 1497 (A c. 1440), record-installation of the image of Adinatha, also refers to construction of wells and gardens.
No. 20. -do-do- on a Tirthankar, left side Urwahi Group. 21 lines, Nagari, Sanskrit, King Dungar Singh.
No. 21. do -do- on an image of Chandraprabha, left side Urwahi Group, 15 lines, Nagari, Sanskrit, Dungarsingh (King).
No 22. -do- -do- on an image of Mahavira, Urwahi group-11 linesNagai, Sanskrit, King Dungar Singh, Records the installation of the image by a number of devotees names mentioned.
No. 23. -do- -do- on a Jain image, left side Urwahi gate, 12 linesNagari, Sanskrit, Kirti Singh v. s. 1522 (A. c. 1465).
No. 24, do- -do
13 lines.
No. 25. -do- -do- 8 lines, Nagari, Sanskrit, King Dungar Singh. v. s. 1514 (A. c 145) records excavation of a cave temple by a group of devotees mentioned. by names, in the reign of Dungar Singh.

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No. 26. Gwalior Fort-on a Jain image on the Marimata side, 19 lines, Nagari, Sanskrit, Kirti Singh, v. s. 1525 (A. c. 1468)-records installation of a huge image of Yugadinath by Hemaraja Sanghadhipati, mentions names of several Jain. Acharyas
No. 27. do do on a Jain image on the Marimata side, 5 lines, Nagari, Sanskrit v. s. 1525 (A. c. 1469)-illegible.
No. 28. -do--do- on a image of Shantinätha, 9 lines, Nagari, Sanskrit, Kirti Singh v. s. 1525 (A. c. 1468) records the installation of a huge image of Shantinatha, in the reign of Kirti Singh Deva.
No. 29. -do- -do- 9 line -do- -do- Kirti Singh v. s. 1525-certain names of Jain Acharyas also mentioned.
No. 30. -do- -do
No. 31. -do- -do
v. s. 1580-purport not clear.
No. 32. do- -do- 4 lines Nagari, Sanskrit, Kirti Singh, v. s. 1525. Purport not clear. Refers to the reign of Kirti Singh son of Dungarendradeva Tomara of Gopachaldurga (Gwalior Fort).
15 lines -do- -do- Kirti Singh v. s. 1525 same as above. on a Jain image, Marimata side. 4 lines, Nagari, Hindi.
No. 33. do- -doa Jain image, Marimata group 12 lines, Nagari, Sanskrit, Kirti Singh, v. s. 1525, Kirti Singh Deva and his official Gunabhadra Deva are mentioned.
No. 34. do-do- of Parsvanath -do-, 9 lines. Nagari, Sanskrit, Kirti Singh v. s. 1525. Records the installation of the image of Pärivanatha.
-do-do- 7 lines, Nagari, Sanskrit Kirti Singh v. s. 1525-illegible. -do-do- 1 line, Nagari, Hindi-illegible.
No. 37. do do- 9 lines, Nagari, Hindi-illegible (Kirti Singh v. s. 1525). -do- on image of Pārsvanatha, 14 lines, Nagari Sanskrit, Kirti Singh, V. s. 1525- illegible.
No. 39. do lation of Pärsvanatha.
do- 5 lines, Nagari, Sanskrit, 1525-illegible. Records instalReign of Kirti Singh.
No. 40. -do- on an image on the Koteshwar side. 7 lines, Nagari, Sanskrit. Dungar Singh. s. 1527. Records the installation of an image.

No. 41. do- do on an image on the Koteshwar side, 8 lines Nag. Sans.; Kirti Singh. v. s. 1531. This inscription and one that follows, together make one inscription for purport see No. 42.

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No. 42. Gwalior Fort-on an image on the Koteshwar side. 8 lines, Nagari, Sanskrit, Kirti Singh. v. s. 1531. This inscription and No. 41 above together complete the record, they record the installation of an image of Pärsvanatha by a lady named Champa in the reign of Kirt: Singh.
No. 43. do-do- on a lintel of a temple-porch, found built into a modern pavement, 6 lines, old Nagari, Sanskrit (verse)-King. Ram Deva. No date in the existing portion. This record-complete itself in more than two lintels. Other being not found, the record remains incomplete-Museum Gujri Mahal.
No. 44. -do
No. 45. Bhatnavar, Pohari Jagir, on a square slab lying loose on a platform near a Jain image. 38 lines, Nagari, Sanskrit. Totally damaged. Removed to the Museum.
-do
-do
379 (vi)
Annual Report of Ar. Dept. Gwalior State for V. S. 1985 (1928-29) Gwalior (no date)
P. 6. Udayagiri (Dt. Bhilsa)-In the Udayagiri hill a group of 23 rock-cut Hindu and Jain caves ranging in date from 5th to 9th century A. c. situated in the vicinity of Sanchi. Caves situated at the sloping foot of the hill-a few on or near the top.
Exploration:
P. 13. Berad (Dt. Narwar)-a village 10 miles beyond Bhatnawar a side of a single small temple only a portion of shrine wall survives with which are resting. 3 sculptures-two broken and one in the centre is a standing Jina.
P. 17. Visit to monuments outside the State: (a) Visit to Badwani-The Digambara Jain Sri Chulagiri (Bawangaja) Siddhakshettra pravandha-Karint Committee at Budwani, (C. India) solicited advice with regard to the work of restoration of the collosal rock-cut Jain image in the biggest extent-known as Bawangaja-a living object of worship.
Monuments listed :
P. 26. Kalamadh (Dt. Narwar)-a loose Jain sculpture near the temple of
Varaha.

Berad (Dt. Narwar)-a ruined temple Jain on the eastern extremity of the
village.

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P. 10. Inscriptions copied.
No. 5. Udayagiri. In a natural rock cavern near cave No. 20 at Udayagiri8 lines, Nagari, Sanskrit Text:
देहा अभिमाने गलितं विसाचते परमात्मनि, यत्र यत्र मनो याति तत्र तत्र समाधिय [ - ] इन्द्रियाराज्य ( धि ) ष्ठा (ष्ठा) त्री भूतानामखिलेस्व ( षु) या भूतेषु श ( स ) तततस्यै व्याप्तौ [ -न्ये] देव्यै नमो नमः, fa.
459
P. 42. Antiquities added to the Museum.
Old Paintings.
No. 25.-47 Purchased-a booklet containing pictures of 23 Tirthankaras
6" x 4".
Photos.
P. 45. No. 16-Udayagiri (Bhilsa) Cave No. 1--General ruins.
P. 46. No. 40.
Cave No. 20, passage upto hill.
P. 49. Nos. 143-149. Lashkar (Dt. Gird). Fort, Elephant Gate--Western entrance with Jain sculpture; View of Western descent from west; General view showing Jain rock sculpture on west; -do- another view, a group of rock-cut Jain sculpture; another group, still another group.
-do
Nos. 150-152-Gwalior, Fort, rock-cut Jain sculpture standing; A rock-cut Jain sculpture, a lady lying perhas Mahavira as a baby and his mother? A rock-cut Jain sculpture seated.
P. 50. No. 173-Gwalior, Arch. Museum.
Torso of a Jain sculpture from Lashkar.
P. 51. No. 190-A map of Gwalior State, showing some places of archaeological interest.
Plate X(b) Gwalior Fort: A Jain rock sculpture.
379 (vii)
Annual Report of Ar. Dept. Gwalior State for V. S. 1986 (1929-30)-Gwalior(No date).

P. 10-Listing or monuments :
Bajarangarh, Dt. Bajrangarh (Esagarh)-Close to the Hill is an old site-old bricks and stones of Jain temples now built into modern Jain temples in the town of Bajrangarh.

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P. 12. Amrol (Dt. Gird)-10 miles to the north-west of Antri Railway Stationsome ruins-besides the cart-track to on a platform under a pipal tree, are heaped images of Tirthankaras.
P. 14. Churli (Dt. Gird)--a hamlet half a mile to the south of the Tekanpur dam on the Gwalior-Jhansi Road; half a mile to the South-east of the hamlet stand a Jain Chaumukha--on each pedestal two lions seated with a wheel or Dharma chakra between; in the panels above are four seated Jinas--one being Pārsvanātha; the canopies are in the form of Bengal roofs with foliage decoration other discription also given.
P. 15. Dundapur (Dt. Gird)-A village 3 miles by foot to the north-east of Pawa (south of Lashkar). Ruins of a Jain temple outside the temple a seated Jina appears to date from the Ilth century; the Sabha Mandapa and porch remains, one of the pillars has a short pilgrim's record dated v. s. 1598 (?).
Pp. 16-17. Sujawaya (Dt. Gird)-close to at Malipura--a village lie a number of ruins of Jain temples-those ruins lie within the limits of Sujwa, another village a mile further of Malipura.
On the slope a hill to the north of Malipura is a large group of ruins; temples of Tirthankaras about 2 dozens mutilated images of these Tirthankaras, some seated, others standing some inverted and lying upside down; half a dozen of Parsvanātha, one of Adinātha; style of carvings 10th century. Other remains described.
P. 17. About 2 furlongs east of the above ruins on the opposite bank of the Nala are the ruins of another group of temple, all Jain; two platforms, carved ceiling slabs, sculptures of Tirthankaras. A few yards further north site of another Jain temple a number of well-carved sculptures of Tirthankara, a chaumukha (2'X2' X 4-5") is well preserved, another sculpture-a high pedestal and a seated figure; a door and a life size figure of Ambikā half buried and without head.
Pp. 23-24. Gudar (Dt. Narwar)--the village stands on the slope of a hill about 4 miles to the south of Khaniadhana; the area below this village and to its northstudded with antiquities of the 10-12th centuries both Hindu and Jain. Between the top of the hill and the village is a gadhi (fort)-about a few yards below this ruined gadhi or near the upper skirts of the village stands a modern temple-a few pillars and other stones of 12th century temples are built up in its verandah. This temple built in V, s. 1812 but some of the idols are considerably older---three of them have inscriptions dated v. s. 1390-there are all scated Jinas of brass except two of stone. A furlong from the village almost opposite to this modern Jain temple, stand in a field 3 big images of Tirthankara, two small ones (each 6'' high) slanking the central bigger sculpture (9' high)-one side sculpture has a symbol of an antelope and tlie other a fish. The bigger central one has an inscription recording the installation of

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461
the three Jinas-Säntinātha, Kunthunātha and Aranātha by one Dharmadeva in V, s. 1206 (vide No. 28 of App. D). About 2 furlongs north-west of the group of Jain images on an eminence lie the ruins of another old Jain temple whose principal, a Tirthankara is still standing (71'), a small chaumukha 21' with a seated Jina on each face is lying near the big sculpture.
P. 26. Sesai (Dt. Narwar)--close to the sarai is on old step-well, clase to this is lying a damaged sculpture of a seated Jina.
P. 31. Batesvar Valley (Dt. Tonwarghar)-a religious centre--padhavli possesses numerous remnants of both Hindu and Jain shrines and sculptures (described in previous reports).
P. 31. Bharaoli (Dt. Tonwarghar)-a village lying on the slope of the hill or almost on the back of Bhatesvar valley. Along the way to the Siva Temple lie on a Chabutrā some broken images of Jina.
Monuments listed :
P. 47. Dundapura (Dt. Gird)---a ruined Jain temple.
P. 49. Gudar (Dt. Narwar)-Traces of a Jain temple with a standing Tirthankara; a group of 3 Tirthankaras standing in a field one of which has an inscription; a modern Jain temple in the viilage in which pillars of old temple are built and old Jain sculptures are sheltered.
Sesai (Dt. Narwar)--a seated Jain sculpture lying loose near the step-well.
Inscriptions copied.
P. 28. Gudar-On the pedestal of the biggest one of the three Jain statues in a field at Gudar- 7 lines, Nagari, Sanskrit v. s. 1206-Records the construction of the three images by Gange Dharma Deva, son of Sadhu Guna Chandra of the Lavakanchuka race.
PhotographP. 71. No. 38--Churli (Dt. Gird)-a Jain Chaumukha.
P. 72, No. 58-Gudar (Narwar)-a group of Jain images standing in a field,
P. 79. No. 53--Gwalior-Fort-Jain images at Urwahi Gate.
Plate III-C-A Jain chaumukla at Chiroli. Plate VI-a-A group of Jain images at Gudar.

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379 (viii)
Annual Report of Ar. Dept. Gwalior State for V. S. 1987 (1930-31) Gwalior- no gear, P. 2 and 21. Listing of monuments.
Chor Kho (Dist. Esagarh)-about a mile and a half to the West of Benai Kho (1 mile to the east of Naderi village; 6 miles to the south-east of Chanderi) at the top of this Kho (depression in the hills) lie some ruins of shrines-Jain & others.
Antiquities added to the Museum at Gwalior : A Jain image brought from Rithoro.
-do- -o- ---doP. 33. Photos :
No. 83-Sesai (Dt. Narwar)-a Jain image.
379 (ix)
Annual Report of Ar. Dept. Gwalior State for V. S. 1988 (1931-32)-Gwalior, 1937. P. 6. Monuments listed :
Kagpur or Kakpur (Dist. Bhılsa), it lies on the Bhilsa-Pachhar Road and is 17 miles north of Bhilsa. Close to Malā-ki-madhi are lying sculptures and a chaumukha (1'-7" x 1'-7" x 3'-6") the only Jain relic at Kagpur.
Monuments listed : P. 16. Kagpur (Dist. Bhilsa)- A Jain Chaumukh above. P. 17. Inscription copied.
Udaigiri (Dist. Bhilsa)--on the ceiling of cave No. 1. In 6 lines : Gupta script, Sanskrit; Si (si) (vd) dify(h) a name probably of a mason.
P. 29. Photos : No. 35-Kakpur-a Jain Chaumukh.
379 (x)
Annual Report of Ar. Dept. Gwalior State for V. S. 1989 (1932-33)-Gwalior, 1937. P. 3. Conservation :
Gyaraspur-It is 23 miles North-East of Bhilsa. Also ruins of monument of the Jains.

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463
Bajramath Temple-originally Hindu but appropriated by the Jains; 10th century A. D. Mala Devi Temple also originally Hindu, appropriated by the Jains. P. 27. Archaeological Museum at Ujjain-additions, Jain Tirthankara a fragment found at Ujjain.
P. 35. Photos:
No. 123-Two standing Jain images found from Padhavli, Arch, Museum, Gwalior.
379 (xi)
Annual Report Arch. Dept. Gwalior State for Samvat 1990 (1933-34)-Gwalior, 1938.
Pp. 11-12. Listing of monuments.
Chait (Dist. Gird)-Gwalior. A Hamlet-about 5 miles to the North of Karhaia, About 2 furlongs to the south-west of the village on the slope of a low hill are the ruins of Jain temples of about the 11th century A. D. Description given-a large sculpture of Santinäth, more than 10 feet high. Higher up the hill remnants of shrines pillars, Sanskrit inscriptions-an inscription of a pillar dated v. s. 1189 (A. D. 1126) fragments of Jain figures; Down on the plain at the foot of the hillocktwo large idols of Tirthankara of about the double the height of a man.
P. 16. Epigraphy: Three Sanskrit inscriptions in old Nagari characters, discovered in the ruins of an old Jain temple at Chait in Dist. Gird; two of these dated in v. s. 1182 and 1183. One of them records the name of certain Jain Pandits and their disciples. The Third records the installation of a Jain image by Vrishabhasena a disciple of Padma Sena.
Monuments listed :
P. 25. Dist. Gird-Chait No. 9-Ruins of Jain Shrines, three inscribed
pillars.
No. 10-Temple of Santinatha.
No. 11-Two large idols of standing Jinas.
No. 12-Fragments of Jain sculptures.
Inscription: Dist. Gird (Gwalior).
P. 27. 3 chait on a pillar in the ruin of a Jain temple old Nagari, Sanskrit, v. s. 1183 Fragmentary, obliterated.
4. -do- on a pillar -do- old Nagari, Sanskrit v. s. 1182-records names certain Jain Pandits and their disciples-Vijaya Sena.
5. -do- Phalguna Vadi 2 (Year last) records, installation of possibly an image

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JAINA BIBLIOGRAPHY
of Vrishabha Sena, disciple of Padma Sena. The names of Pandit Kanaka Sena and his disciple Vijaya Sena also given--other names illegible.
Photos :
P. 38. Nos. 56-61. Chait (Dist Gird)-An old Jain temple, door frame, a ruined shrine, a ruined temple, 2 big Jain images etc.
P. 40. No. 92-Gwalior Museum. Jain Chauvisi from Padhavli.
379 (xii)
Annual Report Arch. Dept. Gwalior State for V. S. 1991 (1934-35)-Gwalior, 1938.
P. 4. Conservation.
Gyaraspur,-(Dt. Bhilsa) --Maladevi Temple. The largest monument of Gyaraspur. 10th century temple of a goddess which seems to have been captured by the Jains just after or even during the course of its construction.
P. 10. Listing of Monuments :
Kadwaha (Dt. Esagarh)-8 miles to the north of Esagarh. An old Sanskrit inscription dated v. s. 1351 (A. D. 1294) brought from elsewhere and built into a niche in a modern Jain temple--it records the construction of astep-well.
P. 13. Epigraphy :
Inscription dated in v. s. 1703 incised on the pedestal of Jain foot-prints, in the premises of the Bangana Kund at Shivpuri, the donor Mohandas a Khandelwäl Baniā, a Potdar under Mahāraja Sangrama of Utangarh Gunora, visited all places of pilgrimage, settled at Shivpuri, won the title of Singhaij it resisters the installation of a Śiva linga along with that of a pedestal bearing foot-prints of the Jain Tirthankara, by a Jain donor in one and the same temple (e)-a testimony to the feeling of toleration and good will which prevailed among Jains and Hindus in good old times. One of the two inscriptions on the doorways of the shrines of a Jain temple at Maksi is dated v.s. 1782 or A.D. 1725-in Marwari dialect of Hindi; the other is in Sanskrit and dated in v. s. 1913 or A. D. 1856; both record constructions and repairs of the temple. The names of donors and a line of Jain Acharyas are specified.
P. 23. Monuments listed : Maksi (Dt. Ujjain) Svetāmbara Jain Temple with inscriptions.

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Inscriptions :
P. 27. No. 19-Shivpur, on a stump of a pillar near a Kund-Nagari, Hindi, Shajahan and Amarsingh-Kacbhawaha, v s. 1703 (A. D. 1646). Nos. 19 and 20 together make one complete record mentioning the performance of Tuladana by Narahari Das son of Mohandas a Khandelwäl Bania Bijaivargi. No. 20. -do
-do
Pp. 27-28. No. 21-Shivpuri (Banganga)-on a post records the installation of images and construrction of a Tank Manikarnika by Singhavi Mohandas-his geneology given.
No. 22.-do- on a slab. Nagari, Hindi-Shahjahan, v.s. 1703. Records construction of a tank and a temple installation of images of 24 Tirthankar Pārsvanātha and Vishwanath Mahadeva at Banganga by Mohandas Bijaivargi Khandelwal Mahajana of Ghuhariya Gotra; its geneology is given in No. 21 above; other details above P. 13.
No. 23. - do- on pedestal foot-prints of a Tirthankar-Nagari, Hindi. Shah Jahan, v. s. 1703. Records certain names-Gangadas, Girdhandas and Champavati.
No. 24. - do-on a post Nagari, Hindi-Totally defaced.
P. 29. No. 26-Maksi (Dt Ujjain) on a doorway of the Jain temple of Pārsvanātha. Nagari, Hindi local. v. s. 1782-Records, the session or a meeting of Sri Sangha at Avanti, discussed the repairs of the temple and subsequently carried them out in the time of Suba Bahadur.
No. 27. -do-- on anther doorway of the same temple Nagari, Sanskrit. V. s. 1913, Saka 1776 (A.D. 1856). Records construction of Sikhara & Kalasa on the temple of Pārsvanātha at Maksi-the ceremony performed by Kalyanavijaya Sūri of the Mahātapa Gachchha.
P. 42. No. 184-Ujjain. Aach. Museum-an inscription, a fragment of a Jain image etc.
P. 43. No-195 -do---do-Head of a Jain Tirthankara.
379 (xiii) Annual Report Ar.Dept. Gwalior State for 1992 (1935-36)-Gwalior, 1939. P. 12. Monuments listed :
Bagher (Dist. Sheopur)--a deserted village 4 milles from Brapur station; ruins of a large Jain temple--an inscription in Devanagari dated in v. s. 1532 (size 2'-6" x 1'-6" x 24").
ed!

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Puranakheda, 1 mile from Bhurwada (Dt. Sheopur)-a number of Jain sculptures. There was a large Jain temple of about the 11th or 12th century A. D.
P. 13-Dhonakona-5 miles from Khojipura Station (Dt. Sheopur)-a Kho (Valley) in thick jungle are the ruins of Jain temple-in the main shrine large image of Suparsanath (10' high); the walls of the enclosures, lined with niches, each sheltered an image of a Tirthankara-many images disapeared but numerous still exist. Most of them bear inscription on their pedestal dates varying between the 11th and 14th century A. D.; a huge image of Tirthankara abont 20' in length, lying in the bed of the adjoining stream; carved in a huge boulder, left unfinished.
Radeb - old village-12 milles to the east of Sheopur; possess numerous ruins; a small shrine-original temple Jain of Shantinath; of about 11th century A.D image mutilated, dethroned, lies at the foot of platform, a Sivealinga now worshipped in the shrine; a little further to the east of the temple, a platform; an image of Bara-Bhuja Mara (has sixteen arms) apparently chakreśvari, riding on Garuda. To the west of the village another Group of Jain images.
P. 17. Arch. Museum at Gwalior: stone images of Tirthankaras unearthed fom Gwalior Fort.
P. 26. Listed monumnets: Dt. Sheopur.
No. 14-Bagher-An inscription dated v. s. 1532 in a Jain temple.
Nos. 16-17-Bhurwada-group of 10 Jain Tirthankaras of reddish black stone and a Tirthankara of white sand stone.
P. 26 No. 19-Bukhari-mutilated Jain image (2' x 1'-6") locally called Siddhabaho, about half a mile east of the villge.
P. 27. Nos. 23-24-Dhona Khona-A Jain temple of 12th century A. D., an image of Tirthankara lying in the bed of the river.
Nos. 25-27-Radeb-old Jain temple. 12th century A.D.-image of Santinatha;
Goddess with 16 arms.
P. 61. Antiquities added to the Gwalior Museum.
Nos. 1-7 From Gwalior Fort-Jain Tirthankaras photos.
P. 66, No. 55-Gyaraspur-A Jain image on a hill.
P. 67. Nos. 82-83-Gwalior Museum-Two Jain Chaumukha. P. 68, Nos. 143-147-Burwada (Dt. Mandasor)-Jain images. Nos. 148-149-Bukhari (Dt. Sheopur)-Jain images.

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467
Nos. 150-151—Dhancha (Dt. Sheopur)—a ruined Jain temple of Pārsvanātha; images of Pārsvanātha -do
P. 70. Nos. 152-154-Dhancha-Chambers in the compound of PārŚwanātha Temple
Nos. 155-157–Radeb (Dt. Sheopuri)-A ruined Jain temple now sheltering a Siva linga Jain images; goddess Chakresvari. No. 168—Ujjain Mahakal Museum-head of a Jain image.
379 (xiii)
Annual Report of Arch. Dept. of Gwalior State for V. S. 1993 (1936-37)-Gwalior, 1939.
P. 29. Exploration : Indore (Dt. Guna): a village-ruins of Jain monuments of mediaeval period.
P. 10. Suhania (Dt. Morena)-An old image of Vemināth in a new Jain Temple; Two seated Tirthankaras.
P. 23. Monuments listed-Suhania shrine of Neminātha newly restored and sculptures of two seated Tirthankaras.
Photographs :
P. 35. No. 4-Bhilsa (Dt. Bhilsa)-open air museum at Dak Bungalowna sculpture of Tīrthankara.
Nos. 13-18-Gyaraspur Dist. Bhilsa Mahädevi Temple-images Jain Gods, goddesses & Tirthankaras.
P. 37. Nos. 55-63-Gwalior Arch. Museum--Jain sculpture Tirthankaras.
P. 38. No. 80---do-do- Torso of a Tirthankara plate VI (b) Tirthankaraseated from Gwalior fort (now in the Museum Gwalior).
379 (xiv)
Annual Report of Arch. Dept. of Gwalior State for V. S. 1995 (1938-39)-Gwalior, 1940.
Exploration :
P. 16--Kumhar Tekri-Excavations. The round mound-a burial-cum-cremation ground-Skeletons, in various position, one seated in a mediatating attitude almost like a Buddhist monk or a Jain Sadhu (plate ixc (d)].
Plan of cave No. 20 Udayagiri.

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JAINA BIBLIOGRAPHY
379 (xv)
Annual Ad. Report Arch. Dept. Gwalior State for V. S. 1996 (1939-40)-Gwalior, 1942.
P. 17–Pali-on the padora, Kota Road about 12 miles to the east of its junction with Agra Bombay Road or about 22 miles from Shivpuri. To the south of the village, under a Banyan tree-site of a Jain temple; part of shrine and few idols in the roots and trunk of the tree. Sculptures of Tirthankaras lie scattered.
P. 38. Monuments listed.
Pali (Dt. Shivpuri)-Site of a Jain Temple of about the 10th or 11th century A. D. in ruins, carved stones and images of Tirthankaras only remnants.
379 (xvi)
Annual Administrative Report of the Arch. Dept. Gwalior State for V. S. (1940-41)-Gwalior. 1943.
1997
P. 4. Barai (Dist Gird)—A big Jain idol in the ruins of an old temple at Barai.
Pp. 22-23. Amrol--8 miles to the south-west of Antri; another route via Harsi Canal Bank road which branches off from the Gwalior-Jhansi Road near Tekanpur. A shrine sheltering a large medieval idol of a gooddess Behmata, built on the site of large Jain temple, statues of Tirthankaras scattered round about.
Barai (Dt. Giro)-Two groups of ruined Jain temples-on to the north of the village consists of two temples - one sheltering a very large image of a Jina; the other on the hill to the south consists of four shrines; all sheltering big idols of Tirthankaras. From a dated inscription on the pedestal of an image and the style of architecture, those temples are contemporary with the rock-cut Jain statues on Gwalior Fort (15th Century A. D.).
Paytha (Dt. Morena)-near the village site of a Jain temple, strewn with mutilated Jain statues
P. 98. Epigraphy-An inscription on the pedestal of large Jain image enshrined in a temple on a hill to the south of village Barai; dated in v. s. 1529 (A. D. 1472) refers to Mahārāja Kirtisingh Tomara of Gwalior.
Pp. 51-53. Monuments listed in 1940-41.
No. 4. Amrol (Dt Gird, Gwalior)-Behmata Temple and site of a Jain temple.

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No. 8 Barai-Ruins of a Jain temple sheltering a huge image of Tirthankara on the N. W. of village.
No. 9-Ruins of another Jain temple-three shrines near No. 8. No. 10-A Jain temple with 4 shrines on hill to the S. of village.
No. 16–Paytha (Dt. Morena) --Site of a Jain temple on the S. E. outskirts of village-number of Jain sculptures scattered around.
Nos. 18 20-Dadur (Dt. Sardarpur)--three different sites of Jain Temples strewn with stone images--two very large.
P. 52. Inscription copied :
1. Panihar (Dt. Gird)-on a standing Jain image in the 3rd shrine from the north in the group of four shrines, on hill; Nagari-Hindi.
P. 66. Mahakal Temple of Museum, Ujjain. P. 68 Photos :
No. 29 Barai-(Dt. Gird)-a Triple Jain temple in ruins. No. 30. Another ruined Jain temple near No. 29 sheltering a huge Jain image.
Nos. 31-32. Fourfold Jain temple, Pt. 1 (first two); Pt. II (last two).
379 (xvii)
Annual Report of the Archaeological Department of the Gwalior State.
Quinquanial Administration Report of the Archaeological Dept. Gwalior State-Madhya Bharat.
For the Samvat 1998-2002 (1942-46)-Gwalior, 1949. Conservation :
P. 3. Udayagiri : The rock-cut caves in Udayagiri hill situated about 4 miles west of Bhilsa; monuments of the Gupta age. Out of the 20 caves, No. 1 at the southern end and No, 20 at the northern end are Jain.
Pp. 17-18. Indore : The village Indore lies ahout 4 miles to the North-East of Kadwaha, possesses Jain relics of mediaeval period. A ruined shrines and a Chaumukha situated at about half a mile to the South-east of the village. The structural Chaumukha or four faced hollow structure; in the centre of each face is the principal image of a seated Tirthankara surrounded by a number of subsidiary figures of Tirthankaras. In the shrine room there is a a large standing idol of śāntinātha. Both of circa 10th century A. D.

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JAINA BIBLIOGRAPHY
Pp. 20-21. Amrol village (Dist. Gird)--An old Jain Temple situated a short distance fo the west of village. In a modern Jain temple-Baimata Mandir, a seated Jain goddess (Ambika?) and an image of Tirthankaras enshrined. In the faces of the platform a number of images of Tirthankaras are built up. A large number of Jain images are strewn over the site.
P. 22. Gandhaval, Dist. Ujjain: Bhavant temple at the south of the village Gandhaval (which is about 8 miles by cart-track north of Sonkachh, is surrounded by a large number of sculptures mostly Jain. The modern temple stands on the platform of an old Jain temple.
A little north of the village is a Darga platform. A number of Jain sculptures kept against the north side of this platform while an old Jain image has been used in the construction of the platform.
On the bank of a Nala to the north-west of the village are lying two Jain
images.
To the western side of Khedapati Hanuman temple is lying an image of Tirthankara. Futher, north-east at a distance is a standing colossal image of a Tirthankara about 10 feet high. About 50 feet in front are lying half buried, two more Jain life-size sculpture; this was a site of an old temple.
P. 25. Epigraphy: An inscription on the Jain image refers to the reign of Vijayapala and is dated in v. s. 1132.
P. 34. App. A.-Antiquities found in the excavations of the Tila site at Pawaya in 1941-42.
No. 43 Head of a Tirthankara-Photo No. 114/128.
P. 70. List of Inscriptions: No. 3-Bhiloa, on a Jain image old Nagari, Sanskrit-King Vijayapala v, s. 1132, A. c. 1075 mentions-Sri Vasvachandra,
380 (i)
Annual Report of the Archaeological Survey of Mysore, 1903-4-Bangalore, 1904.
P. 4. Jain orators' success in religious disputes. Inscription of the 16th century at Humcha. Triumphs over European faith, Bauddha and others.
P. 5. Manuscripts:
Spala-charita, in Kannada, by Mangrasa, beginning of the 16th cent.Kalyanakaraka, a work on medicine in Sanskrit, by Ugräditya, probably 12th or 13th
century.

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JAINA BIBLIOGRAPHY
380 (ii)
Report of the Archaeological Survey of Mysore, 1904 05-Bangalore, 1905.
Pp. 2-4. The Changalvas and the Kongalvas, they were Jains. The priests of the Changalves claim control of all the Jain Bastis from Panasoga to Tala Kavini, which is the source of Kaveri river in Coorg.
471
Rajendra-Chola-Kongälva's son Rajadhiraj Kongalva, and his mother Pochabbarasi, had as their guru Gurusena pandita, the disciple of Puspasena, Siddhantadeva. In 1058 Rajendra Kongälva Tammayya built a basti at Muttur (near Samvarsante in Coorg) and endowed it. (Coorg inscriptions).
380 (iii)
Report of the Archaeological Survey of Mysore, 1905-06-Bangalore, 1906.
P. 3. Śravana Belgola inscription-priority of the Jains to the Buddhists. Jain sect, one of the most ancient in India; its first discovery in Mysore.
Pp. 4-5. An inscription of 1368 A. D. in Magadi taluq recording reconciliation effected by Bukka Raya between the Jains and the Vaisnavas.
P. 6. Literature noticed: Lokopakara, a Kannada work by Chamundaraya, probably of the 12th century treating of rain, wells etc.-Dharmapadeśamrita, a Sanskrit work on Jain philosophy, by Padmanandi flourishing in the 12th century.
380 (iv)
Report of the Archaeological Survey of Mysore, 1906-07-Bangalore, 1907.
Pp. 14-15. Account of Sculptures in the three Jain temples at Halebid in the Work called "The History of the Ancient Temples at Halebid" by one
Sivananji Gauda.
P. 15.
Literature :
Sukti sudharnava, a Kannada anthology of the 13th cent., compiled by the Jain Poet Mallikarjuna for the recreation of a Hoysala King Someśvara (1233-1254)Vyavohāra gania, a work on arithmetic, composed by Rajaditya, a Jain poet, a contemporary of the Hoysala King Vishnu Vardhana (1104-1141 A. D.) and author of works on Geometry, Algebra and Mensuration-Padma-charita or Maha-Rāmāyaṇa a Sanskrit work, by Raviṣeṇacharya in the 7th cent. The work contains one of the earliest Jain version of the story of Räma-Kalyaṇakaraka, a Sanskrit work on medicine by Ugraditya a contemporary of Rashtrakuta King Nripatunga (815-877 A. D.) giveng a discourse on the uselessness of a flesh diet.

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JAINA BIBLIOGRAPHY
380 (v)
Report of the Archaeological Survey of Mysore, 1907-08.—Bangalore, 1908.
Pp. 2-3. Halebid Jain temples-A Jain image about 20 feet high in a temple built by Punisa, a famous general under Vişnuvardhana.
Pp. 6-7. The Santara plates of about 700 A. D.
Pp. 9-13. Inscriptions of the reign of Vişnuvardhana. Ballala III, a Nishidhi (memorial) in honour of Vardhamāna Maladhāri-deva (1295) at Halebid, erected by people of Dorasamudra.
P. 27. Literature: Mss.
Aştuśti, by Akalanka, the celebrated Jain philosopher of the 8th cent. Lingānusasana by the Jain author. Harşavardhana flourishing in the Ilth cent. Jñānabhaskaracharita, a Kannada work on Jain Philosophy by Nemana of Samadallipura of the 16th cent. (Temple built by Punisa, general of Vişnuvardhana; Heggade Mallimayya, a lay disciple of Subhachandra-Siddhantha deva, set up the god Mallinātha in the Divakara Jinalaya of the Sri Mülasangha (at Bastihalli); dandanāyak-Echikayya also made a grant in 1138 A. D., Gangarāja's son Boppa erected Drohagharatta Jinālaya at Halebid.
380 (vi)
Report of the Archaeological Surrey of Mysore, 1908-09—Bangalore, 1909.
P. 3. Arsikere : Ruined Jain temple styled Sahasrakūta-Jinālaya in the inse criptions-Discovery of new inscriptions in the temple.
P. 5. Siddapura Malakadamuru Taluka. Basti temple at the foot of the Brahmagiri hill-No Jains living in the village at present.
Pp. 6-9. Śravana Be!goļa : Discovery of 250 new inscriptions-Inscriptions in bastis brought to light and copied-Copying of inscriptions on the hills Vindhyagiri and Chandragiri, Bhadrabāhu inscription-Säntinātha basti, in Jinanāthapura, built in about 1200 A. D.
P. 10. Bevur : Two old Jain inscriptions (Nos. 69 and 70 of Channapatnam tāluq) on the rock to the north of the Visnu temple on the Tirummappa hill near the village. Their existence leads one to suppose that the place was once a Jain settlement.

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JAINA BIBLIOGRAPHY
473
P. 11. Discovery of a Kannada inscription, dated in 1541 A.D. of the reign of Krishnadeva-Rāya of Vijayanagara at Bhāvanagar in Kathiāwār--Importance of the work Lokavibhāga in determining the period of the Pallava king Simhavarma.
Pp. 12-29. Epigraphy:
Bhadrabāhu inscription (Sr. Bel. No. 1) and its period--Inscriptions during the Epitaphs mention names of :-Sarvajña-bhatļāraka of Vegur; Gunadeva-sūri; Māsena; Sarbanandi ; Basudeva ; Vrishabhanandi's disciple (name not given); Mahadevamuni ; Baladevächārya ; Padmanandi ; Pushpanandi ; Visokabhatāra of Kolattür sangha; Indranandyāchārya ; Rajñimati-ganti ; Pushpasenāchārya of Navilur sangha ; Sridevāchārya Meghanandi-muni of Navilur sangha ; Pātranandi-muni ; Gunamati-avve of Navilur sangha.
P. 31. Manuscripts :
Lokavibhaga, a Sanskrit work treating of Jain consmography, by Simha Sūri flourishing in the 5th cent. A. D.-- Jivandhara-șatpadi, a Kannada work, by the Jain author Kotiśvara-Kavi of Sangitapura.
Illustrations in the Report.
Plate 1. Epitaph on Aristanemi, Sravana Belgoļa. Plate 3. Old inscriptions at Sravana Bego!a & at Kudalur.
380 (vii)
Report of the Arch, Survey of Mysore, 1909-10-Bangalore, 1910.
P. 7. Chikka Bilagumba : Proof of existence of some Jain basti in the vicinity of the village, though no Jains are found now for several miles around.
P. 8. Vaidyanathapura : An inscribed stone of about the 8th cent., in the Vaidyanātheśvara temple appears to have originally belonged to some Jain temple.
Malaganhalli : A Jain epitaph of about the 10th cent, A, D. on a pillar in front of the Māri temple.
Pp. 12-13. A List of transcripts of Jain Works prepared in the office of the Survey and sent to the Oriental Library, Mysore.
No. 3..-Sabodhachandrodaya, a Sanskrit work by Padmanandi. No. 4.-Dharmopadeśāmrita, a Sanskrit work by Padmanandi.
No 5.- Srutavatāra, a Sanskrit work by Srindinandi (?)
No. 7.-Virttachintäratna, a Sanskrit work by Santarājapandita.

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JAINA BIBLIOGRAPHY
No. 9.--Munivamśabhyudaya, a Kannada work by Chidananda Kavi.
No. 10.-Chikka-Śrāvakāchāra, a Kannada work by Chidānanda Kavi.
No. 11.-Śrāvakachära, a Kannada work by Chidānanda Kavi. No. 12.-Jñānasāra, a Kannada work by Chidānanda Kavi.
No. 14.-Karņāțaka-Bhāṣabhüșana, a Sanskrit work by Nāgavarma.
No. 15.-Munisuvrata-Kavya, a Sanskrit work by Arhaddasa.
No. 19.--Supaśastra, a Kannada work by Mängarasa. No. 22.-Purudeva-Champu, a Sanskrit work by Arhaddasa. No. 24.--Bhadrabā hucharitam, a Sanskrit work by Ratnanandi.
No. 25.--Bhadrabahucharitārthasangraha, a Kannada work by Jagannāthāchārya.
P. 14. Photographs :
Nos. 28-43. Jinanathapura basti, Maharnavami Mantapa, Chamundarāya basti, etc., Sravaņa Belgoļa, Hassan Dist.
P. 15. Drawings :
Nos. 7-11.-Ceiling in front of the Gommateśvara, pillar in Akkana basti, Sravana Belgola, Hassan district.
P. 23. Epigraphy :
Avinita, son of Ganga king Madhavavarma III (Madhava, about 400 A.D.) said to have made a grant to a Jain temple at Pérur.
P. 27. A Jain epitaph on a pillar in front of the Māri temple at Mārgānhalli, Mandya taluq, mentions Mädevikantiyar.
P. 43. Names of some Agarvala Baniyas occuring in some Guzarati inscriptions copied at Sravana Bego!a-Their distinction from the Jain Agravālas.
Pp. 45-47. Manuscripts :
Discovery of the initial date of the Pallava king Simhavarma in the Jain work called Lokavibhāga by Simha Süri and discussion on the subject. Acquirement of a Kannada medical work known as Karnataka-Kalyaņakāraka by Jagaddala Somanātha (Chitrakavi-Soma), a Jain author belonging to the middle of the 12th cent,

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JAINA BIBLIOGRAPHY
380 (viii)
Report, of the Arch. Survey of Mysore, 1910-11-Bangalore, 1911.
P. 3. Laksmidevihalli: Discovery of a Jain epitaph of the Ganga period, near the Basavanna temple, pointing to the place having once been a Jain settlement.
Kallangere A Jain image, presumably of Pārsvanatha, brought to light in the neighbourhood of the hillock Kanchinakovi Marati.
475
P. 6. Javagal: The temple of Chandranatha, with rows of Tirthankaras here and there on the outer walls of the temple.
P. 9. Bastihalli: Examination of the three temples of Pärsvanatha, Adinatha and Santinatha, fully described: Takshas and Yakshis; inscriptions.
P. 13. Belur: In the Kesava temple of the Hindus, figures with dead game and figures shooting with guns and a figure of a Jina.
Pp. 15-16. Belgami: In several parts of the village, large figures of Jinas one inscribed (Shikarpur-134) lying in a mutilated condition, though no trace of Jain basti is now found.
P. 19. Bandalike: The Santinätha basti, with mutilated Jina figures here and
there.
Chikka-Magaḍi: An inscribed stone (Shikarpur-201) in the Basavanna temple (originally a basti) having seated figures of a Jain teacher and four female disciples, Several Jina images and inscriptions lying about in a mutilated condition.
Hanchi: A new inscription on a stone at the Virabhadra temple (once a basti) It has a large Svastika at the top with a seated Jina figure to the left.
P. 20. Kuppatur: A seated image of Jina in the Jain temple with an inscrip
tion.
P. 21. Sravana Belgola: Erection of one of the bastis by the Ganga king, Śivamāra on the small hill at Sravana Belgola according to an inscription.
P. 25. A List of transcripts of Jain works prepared in the office of the Survey and sent to the Oriental Library, Mysore.
No, 5-Belgolada Commatesvara-charitre, a Kannada work by Anantakavi. No. 6-Kagendramaṇidarpaṇa, a Kannada work by Mangaraj.
No. 7-Karkalada Gommatasvami charitre, a Kannada work by Chandrama.

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JAINA BIBLIOGRAPHY
No. 9--Siddho-Stolra, a Sanskrit work by Aśādhara Sūri.
No. 10--Pañcāakalyāņa-Stotra, a Sanskrit work by Aśādhara Sūri. No. 11--Mangarāja-nighonţu, a Kannada work by Mangarāja. No. 12-Kannada Ratnakarandaka, a Kannada work by Ayatavarma,
No. 13—Loka-Svarupa, a Kannada work, author not known. No. 14--Karmaprakrili, a Kannada work, author not known. No. 15--Paramāgam asāra, a Kannada work by Chandrakirti. No. 16-Gadyachintāmani, a Sanskrit work by Vādibhasimha Süri. No. 24-Samudrika lakșana, a Sanskrit work by Bhadrabāhu. No. 25--Karmaprakriti, a Sanskrit work by Abhayachandra. No. 26--Kriyāchülikā, a Sanskrit work, Author not known.
No. 27-Ganadhara Stotra, a Sanskrit work. Author not known.
No. 28-Ratnakarandaka or Upasakadhyayana, a Sanskrit work by Samantabha
dra.
No. 29-Dravyasamgrahagama, a Prakrit work by Nemichandra. No. 30--Prabhanjana-charitre, a Kannada work by Mangarasa. No. 31-Udoygasära, a Kannada work by Atmajña. N . 32-Chandranathastaka, a Kannada work by Gunavarına. No. 33–Šripala-chartre, a Kannada work by Mangarasa. No. 34-Sanatkumara Şalpadi, a Kannada work by Bommarasa. P. 27. Photographs : Nos. 39-41--Views of Pärsvanatha basti at Bastihalli in the Hassan dist.
No. 42-Sāntinātha basti figure at Bastihalli in the Hassan dist.
Epigraphy : (a) Ganga period
P. 38. Au inscription near the Basvanna teinple at Lakşnidevihalli, recording a grant of land to a Jain nun named Paramabbe Kantiyar in connection with a basti called Biduga- Jinalaya.

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JAINA BIBLIOGRAPHY
(b) Chalukya period
Pp. 40-41. An inscription of the reign of Tribhuvanamalla or Vikramaditya. having reference to the ruined Jain temple at Kuppatur, Sorab talug. It mentions a Jain munt, named Parvata of the Mulasangha, Kanur-gana, and Tintrinika-gachchha.
477
(c) Hoysala period
Pp. 43-49. An inscription at Belur of Visnuvardhana recording a grant in 1129 A, D. to a Jain temple named Malli Jinalaya. Epigraphs on the pedestals of images in temples of Parsvanatha and Adinatha at Bastihalli near Halebid, mention Subhachandra, Kukkutäsan-Maladharideva.
An inscription in the Someśvara temple at Belgami, dated in 1199, recording that during the reign of Ballala II, Heggade Siriyanna and a few others granted certain customs duties to Padmanandi-deva for the god Mallikämoda-Säntinäthadeva of the Hiriyabasadi at Balligrame. Description in details of two records, dated in 1207 A.D., and copied at Hanchi Sorab tāluk. The one on a stone lying in the pond to the south of the Virabhadra temple, the other in front of the ruined Naranārāyaṇa temple.
A record of King Narasimha III to the north of Bennegudda at Halebid, giving some interesting details about the Jain gurus of the Balatkara-gana. An inscription on the pedestal of the image in the Santinatha temple at Bastihalli near Halebid, inscription recording grants to Maghanandi. Siddhanatha-chakravarti in A.D. 1265. Spiritual descent of the guru given.
P. 59. Manuscripts:
Discovery of the earliest Śaka date viz. 380 in the Jain work Lukavibhāga. Acquisition of an astrological work Jalakatilaka, written in 1049 A.D., by the Jain. poet Sridharacharya, author of Chandraprabha-charita, a Kannada champu.
380 (ix)
Report of the Arch. Survey of Mysore, 1911-12-Bangalore, 1912.
P. 3. Seringapatam: The Adiśvara temple, a Jain basti, with a seated figure of Adinatha. with Gomukha and Chakreśvari and images of 24 Tirthankaras.
P. 4. Kalasavadi : A place containing at one time numerous bastis or Jain temples.

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JAINA BIBLIOGRAPHY
P. 9. Talkad : An inscribed slab built into the wall of the Añjaneya temple appears to have belonged to some Jain temple. The site of the Jain temple converted to a private garden and the images removed to Mysore.
P. 14. Vijayapura : Two Jina images lying half buried in the earth in the fort to the south of the Arkešvara temple.
P. 15. T. Narsipur : A panel containing a seated Jina figure in front of the taluq office.
P. 16. Mugur. T.-Narsipur 88 : An old Jain epitaph.
P. 17. Chamrājinagar : Pārsvanātha temple with figures of Pārsvanātha and Yaksha and Yakshi.
P. 27. Works Transcribed :
(1) Bhujabali-charitre, (2) Uttarapurāņa (in part), and (3) Jainendra-vjākaranam (in part).
P. 29. Drawings : No. 2. Elevation of Chāmundarāya basti. Sravaņa Belgola, Hassan district.
Epigraphy : (a) Ganga period,
P. 35. Importance of an inscription (A. D. 550) of the Ganga Durvinita in explaining the connection with Pujyapāda and the work Śabdāvatāra.
P. 37. A Jain epitaph (T.--Narsipur 88) at Mugur. Two Jain records in the Mahabaleśvara temple on the Chamundi hill near Mysore.
(b) Period unknown
P. 63. A Jain record built into the wall of the new Vaikunthanārāyaṇa temple at Talkad. It records the death of Lokāchārya, disciple of Mahānanda. Achārya Kamaladeva of the Dravila and Nandi-gana.
P. 68. Manuscripts :
Trivaranikachāra, a Jain law-book in Sanskrit, by Nemichandra flourishing probably in the 15th cent.
Bhujabati-charitre, a Kannada poem, by the Jain poet Panchabana giving an account of Bhujabali or Gommata, a son of Vrişabha, composed in about 1612 A. D.
Bharatesa-Vaibhava, a Jain work written in 1660 A.D. by Ratnākara-siddha, giving an account of Bharata, a son of Vrişabha.

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479
380 (x)
Report of the Arch. Survey of Mysore, 1912-13-Bangalore, 1913.
Pp. 3-7. Sravana Belgola : Survey of the town of Sravana Belgola and its surroundings, as also of the larger and smaller hills, Vindhyagiri and Chandragirithe Jain matha in the town. Inspection of a collection of mss. bearing mostly on Jain literature.
Pp. 7-8. Jinanāthapura : śāntinātha basti in the village. Hale--Belgoļa : A ruined Jain temple with figures of Pārsvanātha and Jinas.
Aghalaya : A Chaturvimšati-Tirthankara figure in front of the Malleśvara temple.
P. 9. Channarayapatna : Two beams built into the front portion of the Keśava temple are from some Jain temple.
Pp. 10-11. Hola Narsipur: Inscribed door-jambs of the Lakshminarasimha temple belonged at one time to a Jain temple. Another pretty structure is the Neminātha basti. Renovation of the Ankanāthesvara temple in Ankanāthapura with materials of ruined Jain bastis, containing here and there Jain epitaphs of about the 10th cent.
P. 16. Saligrama : Two Jain temples in the village both dedicated to Anantanātha-worship by the Jains of two sculptured foot-prints on rock Gurugalare.
P. 18. Chikka Hanasoge : The three-celled temple of Ādinātha. The place once an important flourishing Jain settlement, possessing at one time 64 bastis.
P. 22. Heggadadevankote : The Pärśvanātha basti, with an inscription on the pedestal of the image of Pārsvanātha.
P. 27. List of photographs of Jain bastis, etc. Pp. 29-36, 50-51—Epigraphs :
General--Old inscriptions near Lakkidone at Sravana Beļgo!a. A few inscriptions of the Ganga period mostly consisting of old Jain epitaphs copied at HoleNarsipur taluq, and short inscriptions discovered at Sravana Belgoļa. A Jain epitaph of the Kadamba dynasty of about 950. This record is built into the ceiling of the Subrahmanya temple at Ankanāthapura, Hole-Narsipur taluq-An inscription (about 100 A.D.) of the Kongalva king Dudda-Mallarasa, recording his grant of the village of Aybavalli to Prabhāchandradeva for the erection and occasional repairs of a Jain temple-A record (about 1115 A.D.) of Vira-Kongalva-Deva, a lay disciple of prabhachandra-Siddhānta-Deva; he caused the erection of Satyavākya-Jinalaya. Two inscriptions of the Hoysalas found on pedestals of two Jain figures at Sravana

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JAINA BIBLIOGRAPHY
Belgola. Another inscription of the time of the Narasimha I, a Hoysala king, on a Jain image in Anantanātha basti at Saligrama. Inscriptions on the pedestal of the image of Ādinātha in the ruined Jain basti and in the garbhagriha of the Adinātha basti at Chikka Hanasoge, Yedatore taluq. Records found on the images of chandranātha, Vardhamāna and Neminātha in the Jain matha at Sravana Be!go!a.
Pp. 57-58. Manuscripts :
Jinendra-Kalyānābhyudaya, a work on the mode of Jain worship, by Ayyapparva, of the Jainālapāka lineage and completed in 1319 A. D.—Chandraprabha- Satpadi, an account of Chandraprabha, by Doddana, and composed in 1578.
Illustrations in the Report : Pl. 1. Jina figures in the fort Anantanātha basti at Saligrāma. Pl. 4. Images at Sravana Belgola and Jinanāthapura. Pl. 5. View of the śāntinātha basti at Jinanāthapura and inscribed Jina
figure at Saligrāma. Pl. 8. Inscriptions at Sravana Belgoļa and Kunche.
380 (xi)
Report of the Arch. Survey of Mysore, 1913-14-Bangalore, 1914.
P. 7. Hulidenhalli : A seated Jina figure below a tamarind tree in the village. It belonged to a basti or Jain temple, no longer in existence.
P. 16. Gopinātha Hill : A Jain inscription on the east face of the cliff.
P. 21. Chikka Hanasoge : Jain epitaphs of the 9th and 10th centuries. The place was once an important Jain settlement.
Pp. 26, 37-38. Epigraphy:
General-A reference to Nagamangala plates, recording a grant by Sripurusa to a Jain temple erected by Paramagula's consort Kundachchi. Two Jain epitaphs dated about 900 and 910, belonging to the Ganga period in Gaddebasava and Ramesvara temples, Chikka Hansoge, Yadatore taluq; another Jain inscription at the place, of about the same date, recording the death of the devoted Sravaki Jakkiyabbe, wife of Nāgakumära.
Pp. 55-56. Manuscripts :
Vrata-svarūpa, a Jain work, by Prabhachandra. Gayatrivyakhyāna, a Jain commentary on the Vedic verse called the Gayatri-Sukumaracharitra, by Śäntinātha, of about the 12th cent,

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380 (xii)
Report of the Arch. Survey of Mysore, 1914-15.-Bangalore, 1915.
Pp. 4-5. Kalya (Kalleha): Once a holy place to both the Jains and the Lingayats. An inscription at the place recording a compact made in 1368 A. D. by Bukka-Raya of Vijayanagara to settle difference between the Vaisnava and the Jains. A reference to a fierce fight between the Jains and the inhabitants of the city named Kalavati.
Pp. 6-7. Bisakur: Once a city of considerable importance, containing 75 bastis or Jain temples.
481
Sankigatta A basti dedicated to Vardhamana-Geneaology of the Hoysala kings from Vinayaditya to Narasimha I given in the inscription on the back of the image of Vardhamana is carved out of an inscription stone. There are about 30 families of Jains in the village.
Pp. 16-17. Begur: Once an important Jain settlement.
P. 18. Hosaholau: An epitaph in the Pärivanatha basti dated in 1118 A. D. and of the time of the Hoysala king Visnuvardhana..
P. 26. Kambadahalli: A place holy to the Jains. To the south of the Brahmadeva pillar is the Jain temple Pancha basti or Panchakuta basti To the north of this basti is the basti dedicated to Santinatha or temple known as Bhandara basti. Ruins of a basti with a seated Jina figure on a hill to the south of Kambadahalli. From an inscription found on rock Donneboranare it is clear that this basti was dedicated to Chandraprabha.
dist.
Pp. 26-27. Bellur: A basti dedicated to Vimalanätha.
Pp. 31-32. Sravana Belgola and its bastis: The picture of a forest scene in the Jain matha intended to illustrate the six lesyas of Jain philosophy.
P. 36. Photographs:
Nos. 65-68. Views of basti and Brahmadeva pillar, Kambadahalli, Mysore

Nos. 80-108.-Chandragupta besti; Chamundaraya basti; painting of forest scene at the Sravana Belgola matha; Akkana basti; Jinanathapura basti; and inseriptions for a revised edition of Sravana Belgola volume-Sravana Belgola, Hassan dist,

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482
JAINA BIBLIOGRAPHY
P. 37. Drawings : No. 6.---Kattale basti, stone-screen, Sravana Belgoļa, Hassan dist. Epigraphy : (a) Ganga period
P. 46. A Jain epitaph (middle of 9th cent.), built into the floor in front of the shrine of the goddess in Nageśvara temple at Begur, Bangalore tälug, recording the death of a disciple of Monabhattāra. Another epitaph in the same village recording the death of a Jain nun named Mankabbe-Kantiyar.
(b) Hoysala period -
Pp. 51-54, 67-68. A record of the time of Visnuvardhana stating erection of a basli at Kattarighatta by Demikabbe. Another record of this reign on the left jamb of the north doorway of the Säntinātha basti at Kambadahalli, Nagamangala lalu.
A record of the reign of Narasimha I or a beam in front of the image of Śäntiśvara in the śāntinātha basti at Kambadahalli, Nagāmangala taluq. Another inscription of this reign is on the back of the image of Vardhamāna in the Vardhmāna basti at Sankigatta, Magadi taluq.
An epitaph of the reign of Ballala II on a beam in the śāntiśvara basti at Kambadahalli, Nagamangala taluq.
A record of the time of Narasimha II stating that Saļa, one of the ancient kings born in the Hoysala family, struck a fierce tiger by order of a Jina-muni, and hence his line became known as Hoysala-Vamśa.
Miscellaneous Inscriptions :
An epigraph of about 1200 in the śāntinātha basli at Kambadahalli, Nagamangala taluq, iecording grant of some privileges to the Jains by the Saivas. An eiptaph, dated in 1311, of a Jain merchant Payisett, son of Nagi-setti, on the west outer wall of the inner Prakāra around Gommateśvara on the larger hill at Sravana Belgola.
Illustrations in the Report :
Plate 1–View of tower of Akkana-basti at Sravana Belgola.
Plate 12 (2)-View of Panchaküta-basti at Kambadahalli.
Plate 15 (2)-Adiśvara in Chandragupta-basti.
Plate 17–Painting at the Jain matha at Sravana Belgo!a.

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483
380 (xiii)
Report of the Arch. Survey of Mysore, 1916– Bangalore, 1917.
P. 8. Narasimharajapura (Yedehalli) : At the west end locally known as Singanagadde are three bastis or Jain temples and a Jain matha known as Sugappa's matha, said to be affiliated to the Kolalamatha near Lal Bagh, Bangalore.
P. 10. Belehonnur : A Jina figure on one of the two boulders on the bank of the Bhadra.
Pp. 12-13, 17. Sringeri (Sringapura) : Several temples at the place, including a Jain basti. A figure of Jina for Buddha in Vidyāsan kara temple. The Pārsvanätha basti; an inscription in it, dated in 1161, is the oldest lithic record in the village.
P. 21. Chikmagalur : Discovery of two Jain epitaphs of the close of the 11th century.
P. 22. Mattavara : The Pärśvanätha-basti.
P. 27. Varuna : A mound known as basti-littu to the west of the village. Here once stood a large basti or Jain temple.
Ketamanhalli : Numerous vīragals. A mutilated Jina figure on the way to the village.
Epigraphy :
Pp. 48-50. Erection of the Neminātha basti by the general of the silāhāra king Vijayāditya at Eksambi in the Kundi Province, and a grant made to it in 1165 A. D. by Kārtavīrya of the Ratta family.
Pp. 51-53. An epigraph of the reign of the Hoysala king Vinayāditya II in the Pārsvanātha basti at Mattavara, Chikmaglur taluq ; it bears the date Śaka 991. Another inscription of about 1120, belonging to the time of Vişnuvardhana, Hoysala king, in the Basava temple near Kumbarhalli; it mentions one Punisamayya, a devout Jain and builder of several bastis. He founded the Pārsvanätna basti at Chämarājanagar and also the ruined basti at Bastihalli near Halebid.
P. 69. A copper grant issued by a chief of Gerasoppe in the Jain matha at Sode in the Sirsi taluq, North Canara district; it bears the date 1572.

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Miscellaneous Inscriptions:
Pp. 82-84. Two Jain epitaphs near the Agrahara street at Chikmagalur, dated 1101. An inscription in the Pärivanatha-basti at Sringeri, dated 1161. An epigraph on the pedestal of the Jina image in the basti at Kuchchangi, Tumkur taluq, dated in about 1180. Two inscriptions in the Chandranatha basti at Koppala. on the pedestals of Jina images.
Records
JAINA BIBLIOGRAPHY
P. 92. Mullakastra, a Kannada work, by a Jain poet named Chandrasägaravarri, living in 1800 A.D. His theory of the origin of Muhammadanism.
380 (xiv)
Report of the Arch. Survey of Mysore, 1917-Bangalore, 1918.
Pp. 2, 4-5. Halebid: A solitary Jina figure on the rail of the Hoysaleśvara temple. The Pärivanätha basti at Bastihalli, the Adinatha basti and the Santhinatha basti. The Brahma pillar in front of the Santinatha-basti has a caparisoned horse galloping to the east, the emblem of Brahma according to Jain iconography.
Pp. 7-8. Angadi At some distance from the Vasantamma temple are two ruined bastis or Jain shrines. Behind the bastis is a Jain epitaph of about 1000 A. D. No Jains now at the place.
Pp. 9-10. Grama: The east doorway to the hall of the Kesava temple once belonging to a basti at Eleyur, Channarayapatna taluq bears a Jain inscription on the lintel. A basti in the village dedicated to Santinätha by Santale, queen of Višņu
vardhana.
Pp. 10-11. Sravana Belgola: Temples at the place. Jain matha. nätha basti at Jinanathapur.
P. 14. Yelandur: The Jain minister of the Mysore King Chikka-Deva-RajaOdeyar (1672-1704), a resident of the place.
P. 24. Transcripts of Jain works made by the Survey and sent to the Oriental Library, Mysore:
The Santi
No. 13-Mulla-iästra, a a Kannada work by Chandrasagaravarni, dated C 1810.
No. 15-Chhandasāra, a Kannada work by Ganachandra, dated C 1600.
No. 16-Bharatesvaracharita, a Kannada work by

C. 1557.
No. 20-Punyasravakatha, a Kannada work by Nagaraja, dated C. 1331.
Ratnākarvarṇi, dated

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JAINA BIBLIOGRAPHY
485
work
by Nemichandra, dated
No. 21-Neminātha-purāna, a Kannada C 1170.
No. 24—Lokopakāra, a Kannada work by Chāmundarāya. dated C 1150. No. 26-Sukumāra-charita, a Kannada work by śāntinātha, dated C 1068. No. 27– Sabdāgama, etc. No. 30-Dhanyakumāra-charit, a Kannada work by Adiyappa, dated C. 1650. No. 33- Lokabibhāga, a Sanskrit work by Simhasüri, dated 457:
by Gunanandi dated
No. 36--- Fainendra-parkriyāvatāra, a Sanskrit work C 900.
No. 39-Uttara-purāna, a Sanskrit work by Gunabhadra, dated C 860. No. 40-Trivarnikāchara, a Sanskrit work by Nemichandra, dated C 1500. No. 42—Prāyaschitta, a Sanskrit work by Vidyānanda, dated C 1385. No. 43--Somadeva-niti, a Sanskrit work by Somadeva, dated C 960.
No. 46-Amoghavritti-Nyasa, a Sanskrit work by Prabhāchandra, dated C 800.
No. 48-Padmacharita, or Mahāramāyana, a Sanskrit work by Ravişeņa, dated C 700.
No. 49-Svarupa-Sambhodhana, a Sanskrit work by Akalanka, dated C 800.
No. 50—Akalanka ştaka, a Sanskrit work by Akalanka, dated C 800. No. 51-Akalanka-charita, a Sanskrit work by Akalanka, dated C 800.
No. 52--Praśnottararatnamala, a Sanskrit work by Amoghavarşa, dated C 820.
No. 53-Kāśikāvivarana-panchika, a Sanskrit work by Jinendrabuddhi, dated C 700.
No. 57--Minor Jain works.
Pp. 25-26. Photographs :
No. 31--Pārsvanātha basti, pillar in rangamandapa, Bastihalli, Hassan district.
No. 71-View of matha, Sravaņa Belgola,
-do
Nos. 72-76-Views of Jain basti, Jinanāthapura
-do

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486
JAINA BIBLIOGRAPHY
Epigraphy:
P. 39. A Jain epigraph of the Ganga period at Manne, Nelamangala tāluq; the record may be of the middle of the 10th cent.
P. 41. A reference to the ancient kingdom of Punnad, mentioned as Punnata in connection with the Jain migration from the north in the 3rd century B. C., and as Paunnata by Ptolemy in the 2nd century A. D.
P. 44. A Hoysala inscription on the navaranga doorway of the Keśava temple at Grama, Hassan taluq; in it mention is made of the erection of the Vasudeva Jina. basti by Udayāditya, son of Pergade Vasudeva, and contains praise of a Jain guru named Chandanandi.
Miscellaneous Inscription :
Pp. 60-61. An inscription on the pedestal of the Jina image in the Säntinātha basti at Grama, Hassan taluq, of about 1200. An epigraph to the north-west of the ruined Mulasthāna temple at Jodi Kempanpura, Chāmarajanagar taluq.
Manuscripts :
Pp. 64-65. Manuscripts belonging to the library of Pandit Dorbali Šāstri at Sravana Belgola-Sripadaśni, a Kannada poem in praise of the Pancha-Parameşthis, by the Jain poet Achanna (Vanivallabha), flourishing at the close of the 12th cent. Atmatalva-parākşan, a Sanskrit work treating of Jain philosophy of Devaraja of the 15th cent.
380 (xv)
Report of the Arch. Survey of Mysore, 1918-Bangalore, 1919.
P. 2. Kaidala: An inscription in the Gangādhareśvara temple having on the slab a figure of Vişnu with a figure of Jina; tells us about the erection of Visnu and Jina temples at the village by Samanta Bāchi, a subordinate of the Hoysala king Narasimha I.
P. 4. Stones marked with a discuss indicate a grant to a Vişņu temple, while those marked with a Mukkode or triple umbrella, a grant to a Jain temple.
P. 5. Rampura : The Anantanātha basti.
P. 6. Maddagiri : The Mallinātha basti ; besides Jina figures the basti has figures of Sarasvati and Padmavati.

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487
P. 11. Nidugal: The Parsvanatha-basti; this temple probably came into existence in 1232.
P. 16. Kandikere: A basti dedicated to Santinatha.
P. 18. Huliyar A stone pedestal of a Jina figure set up by Śriyadevi, consort of Samanta-Gova, now found in the Ranganatha temple.
P. 19. Heggere: The Parsvanatha-basti. A fine specimen of Hoysala architecture. This basti is perhaps the only basti of its kind in the State.
P. 21. Hatna Nakara-Jinālaya; the basti seems to go back to the beginning of the 12th century.
Arsikere The Sahasra-küta-Jinälaya, founded in 1220 by Vasudhaikabandhava Recharara, minister of the Hoysala king Ballala II. The object of worship is a mountain containing 1,000 Jina figures.
P. 29. Mysore The Säntisvara-basti.
Pp. 32-33. Photographs:
Nos. 1-65-Drawings for the revised edition of Sravana Belgola, Sravana Belgola, Hassan dist.
P. 33. Drawings:
No. 5-Plan of Akkana-basti,
No. 6-Plan of Chamundaraya-basti,
No. 7-Plan of Chandragiri inscriptions,
-do
No. 8-Plan of Santinatha-basti, Jinanathapura. -doEpigraphy:
Pp 45-46. An inscription of the period of the Chola chief Irungola on the pedestal of Pärivanatha in the Pärivanätha basti, on the Nidugal hill, Pavugada taluq, stating that the image was caused to be made by the Jains of Bellumbatte.
Sravana Belgola, Hassan Dist.
-do
-do

-do
Hoysala period
Ballala I. An epigraph on the pedestal of the Jina image in the busti at Hatna, Tiptur talug in it is mentioned the name of the Jain teacher Subhachandra.
-do
Narasimha I. A Jain record on a stone pedestal in the Ranganatha temple at Haliyar, chikkanayakanhalli taluq. Samanta-Gova, feudatory of Narasimha I, built the Pärivanatha basti at Heggere in 1160.

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JAINA BIBLIOGRAPHY
Pp. 60-61, 64. Mysore king Chama Raja-Odeyar (IX). Reference to two lampstands in the Santiśvara basti at Mysore and four brass vessels in the same basti.
488
Mysore king Krisna Raja-Odeyar III. An inscription on the pedestal of the metallic image of Anantanatha in the Santiśvarabasti at Mysore.
Pp. 65-66. Miscellaneous Inscriptions:
A record at Maddagiri stating offering of grant to god Mallinatha, Another record in the Mallinatha basti at Maddagiri.
P. 68. Jain kings of Tundiradesa :
Satyandhara, his son Jivandhara, his son Yasodhara, his son Gunapala, his son Yasahpala, his son Prajapala, his son Lokapäla, his descendant Himasitala.who ruled from Kali 1125 Pingala and in whose reign Akalanka vanquished the Buddhhists; then followed Harivikrama, Simhavikrama, Sataratha, Nyayaratha and Dharmaratha whose son Chamundaraya set up Gommata at Sravana Belgola in Kali 600 Vibhava.
Report of the Arch. Survey of Mysore, 1919-Bangalore, 1919.
P. 11. Nittur: The Säntisvara-basti is a Hoysala structure of about the middle of the 12th century.
380 (xvi)
Pp. 13-14. Kunigal : An inscription on the sluice of the Kunigal taluq, giving information that the sluice was built in 1394 by Irugapa, the Jain general of the Vijayanagar king Harihara II, and the author of the Sanskrit lexicon Nanartharatnākara.
Kottagere (Sridharapura): Mutilated Jina figures in a ruined basti in the
P. 16. Hatna: The Virabhadra temple once a Jain basti dedicated to Pärivanatha. On a Jain pedestal stands the image of Virabhadra.
village.
P. 18. Mysore Palm-leaf manuscripts at thhe Säntisvara-basti and two new inscriptions at the basti-copper-plate grants received from Laksmisena-bhaṭṭārakapattacharya of the Jain matha at Singangadde, Narasimharajapura taluq.

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489
P. 20. Photographs : Nos. 29-32---Views etc., of śāntinātha basti, Nittur, Tumkur district.
Drawings :
No. 2-Ceiling of Gommateśvara temple, Sravana Belgola. No. 6-Plan of Pārsvanātha-basti, Heggere.
No. 7-Plan of Pārsvanātha-basti, Bastihalli.
Epigraphy : Hoysala period
P. 33. An inscription on the pedestal of a Jina image lying on the site of a ruined basti at Kottagere Kunigal tāluq; the image represents Sāntinātha.
Vijayanagar period
Harihara II. A record stating that Irugappa-dannayaka was a famous Jain general of the king, and was the author of Nanārtharatnamala.
Miscellaneous Inscriptions :
P. 51. An inscription in characters of the 12th century in the śāntiśvara-basit at Nittur, Gubbi tāluq. Another Jain epitaph (nisidi), dated in 1380 in the basti. Three copper plate inscriptions from the Basti matha at Singangadde, Narasimharājapura taluq.
Manuscripts :
P. 53. A commentary on Dhanañjaya's Raghava-pandaviya by Nemichandra. A commentary styled Vardhichandrodaya on Vijaya Süri's Śriñgārārnavachandrikā by Devachandra--Jñanachandracharita, a Kannada poem giving an account of the Jain prince Jñanachandra, composed in 1659 by the Jain poet Pāyaṇavarni, a native of Sravana Belgo!a.
Illustration in the Report : Plate 1. North view of śāntiśvara basti at Nittur,
380 (xvii)
Report of the Arch. Survey of Mysore, 1920-Bangalore, 1921.
P. 8. Kancheri : A Jina figure in cave 64; it is apparently a figure of Pārśyanātha, seated on the coils of a serpent canopied by its five hoods.

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490
JAINA BIBLIOGRAPHY
P. 10. Nasik : Cave No. 11 is a small Jain cave. A seated figure of Neminātha opposite its entrante.
P. 11. Daulatabad : Some Jain and Hindu images built into the walls of the Daulatabad fort; these belonged to temples no longer in existence.
P. 13. Ellora : Of the 34 caves nos. 30-34 are Jain caves; principal Jina figures in these caves represent Neminātha. To the left of No. 34 is another Jain cave bearing no number.
Pp. 13-14, Badami : Caves, 4 in number, known as Mena-basti. Cave 4 is Jain with Jina figures in the shrine and on the walls and pillars. The left wall contains an epitaph of Jakkavve, wife of Jinavarma, who died by the rite of salekhanā or starvation,
P. 14. Hampe : On Hemakūta there are two or three small but neat temples in the Hoysala style, said to be Jain, though without any such indication.
Near the Achyutarāya temple is a Vişņu shrine, erroneously called a Jain temple.
P. 17. Basti-Haskote : A lofty Jina figure at Basti, now enshrined in a modern building. Two seated Jina figures to the north of the huge image.
Pp. 18-19. Reference to two sets of copper plates, one recording grants to a Jain basti during the reigns of the Ganga kings sripurusa and his son Saigotta Śivamāra; the other registering a grant to a Jain basti at Talkad in 807 by the Rāştraküța prince Kamba Deva.
Drawings :
No. 4–Ceiling of Pārsvanātha-basti, Bastihalli, Hassan dist.
Epigraphy :
Pp. 27-32, 42. A set of copper-plates, relating to the Gangas, received from Narasimharājapura, recording grants to a Jain temple during the reigns of Sripurusa and his son Saigetta Sivamāra. A Jain epigraph assignable to the Ganga period at Hullegala. A record, relating to the Răstrakütas, rece.ved from Chāmarājanagara,
registering a grant in 807 A. D. to a Jain guru namned Vardhamāna by prince Kamba • Deva. Two epigraphs at Basti Haskote, Krişnarājapete taluq, stating that the two ruined Jain temples there were built in about 1117 by Punisa, general of the Hoysala king Vişnuvardhana, and his wife Jakkavve.

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491
Miscellaneous Inscriptions :
Two Jain records at Varakodu, dated in 1425 and 1431, indicate that the pillars on which thay are inscribed once belonged to a Jain temple. An inscription at Hagalhalli opening with a prayer for the prosperity of the Jina-sāsana.
Manuscript Examined :
P. 44. Mahisūra-doregala-vamśabali, a Kannada poem, written by an unknown Jain author, living in the early part of the 19th cent.
Illustrations in the Report :
Plate 13. Jina figure, architrave of a doorway, and pillar in ruined bastis at Basti Haskote.
380 (xviii)
Report of the Arch. Survey of Mysore, 1921-Bangalore, 1922. Works Transcribed :
P. 5. Indrabhyudaya, a champu by Raghunātha Sūsi. Sastrasāra-samuchchaya by Māghanandi (in part)--Padarthasāra by Māghanandi (in part).
Epigraphy :
Pp. 18-29. A set of copper plates received from the Tirumukudlu, Narsipur taluq, relating to the Gangas. It registers a grant in 963 A D. by king Mārasimha to a scholar named Munjärya alias Vädighanghalabhatta. A full account of the Ganga dynasty is given in the record.
Manuscripts Examined :
P. 33. Sastrasāra Samuchchaya, a Kannada prose work on Jain philosophy by Māghanandi, a Jain teacher of the middle of the 13th cent. Vaidyanighanţusāra, a Sanskrit work bearing on medicine in the form of a lexicon by Chikkana pandita, a Jain author. He was patronised by the Mysore king Chikka-Deva-Raja-Odeyar (1672-1704).
380 (xix)
Report of the Arch. Survey of Mysore, 1922— Bangalore, 1922.
Pp. 5 6 Khaņdagiri : Of the many caves in the place, two appear to be Buddhist and three Jain. On the top of the hill is a Jina temple dedicated to Śăntinātha.

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JAINA BIBLIOGRAPHY
380 (xx)
Report of the Arch. Survey of Mysore, 1923—Bangalore, 1924. P. 2. Halebid : Pārsvanātha basti.
P. 3. Belvadi : An important Jain settlement during the time of the early Hoysala kings. Two inscriptions dated 1160 and 1208 A. D. record the grant to the god Janneśvara.
P. 4. Conversion of the Hoysala king Bitti Deva (Vişnuvardhana) to Vaişņavism from Jainism.
P. 7. Markuli : Pärśvanātha basti,
Pp. 9-30. The age of the early Guptas. Valabhi a stronghold of the Guptas destroyed in 319 A. D. Jain Harivamsa of Jinsenācharya contains chronology of the Murundas, Guptas and other kings. Kalki, born in 402, started an era after his own name in 428, persecuted the Jains, died in 472 A, D. The initial date of the chronology of the Guptas A, D. 200-201. The exact date of the erection of the statue of Gommateśvara in Sravana Belgola A. D. 1208. Chandragupta II, living in 282, became a Jain and left the country in company with Bhadrabāhu III during the terrible famine to spend his days in solitude in Sravana Belgoļa.
Epigraphy:
Pp. 36-40. Inscription dated A. D. 1176 at Kalasapura, Kadur district, * Chikmagalur tāluq, on the ceiling of the Anjaneya temple containing the genealogy of the Hoysala kings. It records the construction of a Jain temple called Virballāļa Jinalaya during the rule of Virballāla by Deviseth at the request of his teacher Balachandramuni of Mulasamgha.
Pp. 113-115. An inscription on a fragmentary stone by the side of a temple in ruins in the Jungle to the west of the village Ichavādi of Shimoga Hobli. It records the gift of wet fields by king Nanniya Ganga and his guru to Chandra. siddhānta deva, a Jain teacher. It gives the genealogy of the Ganga dynasty. The probable date is about the close of the 10th century A. D.
Manuscripts Examined :
P, 127 (1) Trailokyadipikā; (2) Bahubalicharita-śataka by Nemichandra ; (3) Belugulada Vistara by Anantakavi.
P. 130. Conservation : Repairs to Jain basti at Halebid, Hassan dist.

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493
380 (xxi)
Annual Report of the Mysore Achaeological Department for the year 1925-Bangalore, 1926.
Pp. 1-2. Jain Basti at Markuli 3 miles to the east of Ambuga (Mysore Arsikere Rly)--of early Hoysala style-constructed in 1173 A. D. by Buchimayya minister of Ballāla Deva-fully described--a seated figure of Adiśvara, 5 ft. high in the south cell of the main temple. A standing image of Bahubali, 6 ft. high in the east cell. A standing image of Pärśvanātha 5 ft. high. Eastern of the front shrine contains an image of Bahubali and the western of Pārsvanatha.
Two more figures in the Sukhanasi-one of male and the other female-- 4 heads of the male and 12 hands of the female-names of the figures not traceable.
The Jain Basti possesses endowment of 14 acres of land.
P. 3. Jain Basti at Heggere.
P. 6. Trishashthi Salaka-purushas--comprises 24 Tirthankaras, 12 Chakravarti kings, 9 Baladevas, 9 Vāsudevas aad 9 Prati-vāsudevas.
P. 8. Appar. Vagiša or Dharmasena a Brahmin by birth became Jaina and then known by the name, Dharmasena-an author of a number of learned works on Jainism. His reconversion to Saivism.
Mention of Vadībhasimha a celebrated Jaina scholar ; his disputes with Sambandhar on the merits of Saivism.
P. 10. Kadumārānāyanar or Dirghamāra also called Kuna and Kubja king of Madura, converted to Jainism by Jinasena Bhattākalanka and others.
Mention of Ahāra-abhaya-bhaishajya-śāstradāna offered to the people of S. India by the Jains and Buddhists for the spread of their faiths among the Saivites.
P. 11. No trace of Buddhism or Jainism in S. India before Asoka's Buddhistic Mission to South India about 240 B. C. Spread of Buddhism and Jainism especially during the reign of Andhra-bhrityas in the north of Mysore.

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JAINA BIBLIOGRAPHY
P. 12. Jinasena, Nayasena, Śrutakirti, Viśālakirti, Budhachandra and Suvvratakirti attempted to cure the fever of Dirghamāra of Madura mentioned in Kanchakravarti's statement in his Trishashthi-Purātana-charita (P. 301. ms. no. 365).
Date of the composition of Harivamsa mentioned in Jinasena's Brihadharivamsa Purāna.
Rajavalekathe--a Kannarese historical work of the Jainas-contains the evidence of the epoch of Kunapāņdya to be partly in the 8th and partly in the 9th century.
Bhattākalanka mentioned in Mahāpurāņa of Jinasena-taught Hoysala the legendary founder of the Hoysala dynasty some charmes to enable him to conquer Kunapāndya of Madura.
from Jainism
under
P. 13. Mention of Kunapāņdya's conversion to Saivism the influence of Trivumangayalvar.
P. 14. Trikūtāchala Jain temple at Chikka Hanasoge built by king Vikramārāya, chief of Nanjarājapattana-images of Ādiśvara, śāntiśvara and Nemiśvara erectedgranting of the villages Dodda Hanasoge, Chikka Hanasoge and Channamagge for the services of the Jain temple.
P. 15. Presence of a figure with the word Jina written below it on the side of the pedestal of the double Linga in a cave near the Anjaneya temple at the foot of the hill in Betta dapur. Association of Jain image of Mallinātha Saivite Linga points out to the inference that a sort of reconciliation was effected between the Jainas and the Lingayats during the rule of the Chengalvas in the 2nd half of the 16th century. Early Chengalyas were Jainas-granting of an extensive plot of wet land for the purpose of feeding the poor. Mangarasa minister to Chengalva. Vikrama in S. 1547 was a Jain.
Bastis of Ādiśvara, śāntiśvara and Neminātha constructed in the 1st half of the 11th century A. D.--mentioned in inscriptions found in Chikka Hanasoge (Yedalore 26, 27).
P. 15. Mention of Manuscript recording the history of the Jain rulers of Kallahalli.
P. 51. An Inscription No. 44-on a boulder near the village Tangale in the Hobali of Kadur Dist.-transliteration--figures of Jaina images on the boulder names inscribed below them. Ajitakirti, Devanandibrati, Guņasāgarabhatārak, Kirtisāgarabhatāvar, Ajitasenabhatāraka, Prabhachandradeva, Vimalagunabrati, | Ajitasena Bhatara, Subhachandra.

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495
P. 91. Mention of a Jain teacher in the copper plate grant of Ganga king Šivamāra purchased from Anantaramaiya of the village Kulagān in Harave Hubli, Mysore dist.
P. 93. An inscription No. 109-at the village Kallahalli in the hobali of Chilkunda on the pedestal of Jina image in Jaina Basti in Kannada language and characterits transliteration-records an image of Ādiparameśvara caused to be carved at the instance of Rayagauda disciple of Anantaviryadeva whose guru was Jayadeva Bhattāraka of Mūlasangha, Desigana, Pustaka gachchha and Konda Kundanvaya, Ruvari Nagoja son of Ruvari Bupoja carved the image.
P. 102. Kubja - Pandya or Kurapāndya--contemporary of Jinasenāchārya the author of Brihaddharivamsa of the Jains of Saka 705/Appendix A. Repairs of Jain basti. Adiśvaraswāmi Basti Sravaņa-belgoļa.
380 (xxii)
Mysore Archaeological Survey-Annual Report, 1926—(Bangalore, 1927).
P. 8. Sanction of Rs. 723 for the repair of the Jain basti at Heggere.
P. 12. "Abhilashitārtha Chintāmaņi” Work of Somadeva copied by MarataMs. preserved in the Dekhan College.
P. 42. An inscription No. 12-at the village Tolalu in the Hobali of Areh alli Dist. Bangalore, on a stone set up near the ruined Jain basti in Kannada language and characters, its transliteration and notes--records the death of a Jaina guru Abhayachandra. The basti built up in memorium by his disciple Padmāvatiyakka--not dated.
Pp. 47-52. An inscription No 25-on the hill Nanjedevaragudda in the village Sompur in the Hobli of Hussan in Kannada language and characters, transliteration and notes-records gifts of two villages Muchchandni and Kadalehollie gummanavritti in Mayseneod by king Viraballāļa deva for the services of God Abhinava śāntināthadeva set up by some Settis including Rājasetti with the co-operation of Nadugaund-as and the Jaina saint Sripālatraividya. Vajranandi disciple of Vāsupūjya , entrusted with management. Dated S. 1114.
P. 83. Inscription No. 91--on a stone at the village Huladenahalli in Malur Talug, Kolar District in old Kannada language and characters, transliteration and notes-records the gift of some dry ond wet land and some house sites on a Jain guru. Nandiyadigal of the province of Tekal-nad inscription broken and erroneous.

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496
JAINA BIBLIOGRAPHY
380 (xxiii)
Annual Report of the Mysore Archaeological Department for the year 1928-Bangalore, 1929,
P. 8. Repairs of the Jain bastis. Akkanabasti Sravana Bego!a Rs. 678/-. Pārsvanāthaswāmi and Sāntināthasvāmi Bastis Halebid Rs. 440/-.
P. 47. Inscription No. 35-on a stone lying in a field near a grove in the village Ummattur in the Hobali of Ummattur, Chamarājanagar Taluk, Mysore district, in Kannada languages and character its transliteration and notes-record the embracing of sanjāsāśrama and the death of Rājabhatārar a Jain ascetic and the setting up of the inscription stone in memory thereof.
P. 70. Mention of Nagaragiri Basti in the Hobali of Bharangi Sagar Taluk, Shimoga district.
P. 95. Inscription No. 107--on the pedastal of God Mudejina close to Nagarageri basti in Gersoppe, Sagar Tāluk, Shimoga dist., in Kannada language and characters-its transliteration and notes, records the image caused to be made by Ajana son of Kallapa Sreshthi and Mabamba Kallapasreshthi being the son of Ojana under the instruction of Devachandra-Suri disciple (son) of Lalitakirti of Desigana and Ghanasoka-vali.
Pp 95-96. Inscription No. 108--by the side of Vardhamāna basti near Nagarageri basti in Gersoppe, Sagar Taluk, Shimoga dist., of size 6-0" x 22-9" in Kannada language and character, Transliteration and notes--Records some grant made by Honnapasetti- mention of Ramakka mother of Yojanasetti and wife of Ramana.
Pp. 97-98. Inscription No. 109-on a stone set up near the same Vardhamānabasti in Gersoppe--size 4'-6" X 3'-3'' in Kannada language and characters-Records the death of Ramakka (20th Oct. 1932 A,p.) builder of Chaityälaya of Ananthatirtha in Gersoppe Genealogy of Ramakka in the inscription-notes the death of Ramakka's father,
P. 99. Inscription No. 110-on stone near the Vardhamana-basti by the side of Nagarageri basti in Gersoppe--size 3'-6" x 2"-6" in Kannada language and characterits transliteration and notes-Records Sāntaladevi daughter of Bommanasetti and queen of Haivanarasa--genealogy of Haivanarasa--Sāntaladevi whose mother was Bommakka died uttering the name of Jina at the doom.
P. 106. No. 27-Photograph taken of Ground plan of Pārsvanātha basti vill. Heggere-Chitaldurg dist.

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JAINA BIBLIOGRAPHY
497
P. 109. Monuments inspected by Revenue sub-division officers. No. 103. -- Ādinātha Basti Saligrama of Yedatore Tāluq.
No. 107.--Place where Rāmānujächārya held a dispute with Jains in TonnurFrench rocks.
Nos. 120-121.---Pārsvanātha and Ādinātha Bastis, Halebid, Belur. No. 134.-Akkana Basti Channarayapatna, Sravaņa Beļgoļa.
Nos. 136-138.-- Chavundraya, Chandragupta, Pārsvanātha Bastis, Channarayapatnas-Sravaņa Belgo!a.
No. 139.--śāntinātha Basti, Channarayapatna, Jinanāthapura. No. 168.--Bastis and inscriptions Humcha, Nagar Tal. No. 170.-Jaina Basti, with Brahmadeva Pillar, Melige. No. 181.-Jaina Basti, Angadi-Mudgere. No. 189.-Jaina Basti, Heggere-Hosdurga.
380 (xxiv)
Archaeological Survey of Mysore-Annual Report for 1929—Bangalore, 1931,
Facing P. 4. Plate II
(1) Jain Manastambha, Melige, (2) Jain Mānastambha, Humcha.
Pp. 5-7. Melige a village 6 miles to south of Tirthahalli-a Jain basti in ruinsinscription dated 1608 A.D. states erection by Bomanna Sreśthi-fully described - Dravidian style (late Vijayanagar) a beautiful piece of architecture with a Bhaktabigraha representing the founder,
Humcha about 22 miles north of Tirthahalli of Nagar Taluq-existence of a Jaina matt. Two Jain temples within the matt dedicated to Pārsvanātha and Padmā. vati with four hands holding ankuša, Pasa and Pustaka-right hand in abhaya pose. The latter set up by Jinadatta--a place of Jain pilgrimage. Three more bastis in the village-Panchakūta basti, being most important mānastambha (monolithic pillar) of Humcha fully described-carvings of Ashta-dikpalakas. Two small shrines on either side of the main basti-one with the image of Bahubali-other dedicated to Pārsvanātha of 1077 A.D. Fragmentary inscription on the wall-mention of Paliyakka Basti of 800 Saka year. Main basti constructed by Chattala-Devi and called Urvi Tilaka (Glory of the World)--Northern Patta sale constructed in 1147 A.D.-image of

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498
JAINA BIBLIOGRAPHY
Chandranātha, śāntinātha and Pārsvanātha-image of Jvälāmalini-Yaksha and Yakshini in the navaranga.
Ruined basti called Chandraprava-basti of 10th centuary attached to the matt. Guddada Basti on the top of hill dedicated to Bahubali erected in 820 S. by Vikramaditya Santara-All Dravidian style with instances of Chālukyan influence.
Pp. 8-9. Angadi-a small village in Mudgere Taluq (Sasakapura) -- Two Jaina bastis with inscription in ruins of 10th centuary. One named Makara Jinalaya built by Manika Poysalachāri-existence prior to 1054 A D. Three standing images in the bigger basti. Also one Yaksha and a female figure standing below a tree holding a lotus in left hand placed on the head of a small figure to the right a small figure riding a lion. Huge figure of Sāntinātha in the smaller basti.
P. 11. Devanur--5 miles north of Bänāvar near the waste wrir of tank an inscription of the side of which is said to have stood a Jain basti.
P. 33. Visälāksha Pandita-the Jain Prime Minister of Mysore (1672-1704) introduction of the system of minting the regnal years on copper coins by him.
Pp. 75-77. In the village of Halebid (Belur Taluq, Hassan Dist.) an inscription (No. 14) on a slab lying in the tank near the Snāna Manndapa (bathing pavilion) (Plate XVI-3) Size 3-3" x 2-3"-in Kannada language and character, transliteration. Record of the death of Sakalachandra muni belonging to Mula Sangha, Kondakundānvaya, Desiya gana a Jain guru disciple of Bahubali Siddhänti who was a younger co-disciple of Viranandi. Arhanandimuni also his guru -- death in chailyagriha (monastery) in the Bilicha village on Monday the 11th Feb. 1236 A. D. erection of a monument in his memory by the bhavya-nagagarangal (Jaina citizens) of Doyasamudra.
P. 79. At the village of Halebid (in Belur Taluq, Hassan Dist.) No. 17. on the Ord Virangal near the Snānaslūpa an inscription size 3'-6" x 2-9" in Kannada language and characters mentions the death of a Jaina merchant named Namisetti by Sallekhanu son of Ukkisetti and Ekavve-disciple of Nayakirti Jain saint-characters of 13th centuary.
Plate XVI. 3 Facing page 10+--Halebid Tank epitaph of the Jain Monk Sakalachandramuni.
Pp. 106-107. Village Marase in the Hobali of Mysore (No. 39)--inscriptions on the pedastal of the figure of Parsvanātha lying in the land of Patel Siddanayaka near the village in Kannada language ar d Hoysala characters --transliterationrecords-Dravila Sangha, Nandi Sangha and Arungalanvaya like Müla Sangha with its branches Sena, Nandi, Deva and Simha Sanghas. Dravilla Sangha had its branch Nandi Sangha.
Jain Education Anternational

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JAINA BIBLIOGRAPHY
949
Pp. 108-109. Inscription stone of the Anjaneya temple, Sagarkatti near the Rly. station Sagarkatti in Hobli, Mysore. No. 41-size 6' x 1" in Kannada language and characters-records the death of Vardhamanadeva by Sanyasan a Jaina guru a disciple of Vadiraja-deva descendant from Santimuni belonging to Dravilla. Sanga, Arunaglanvaya, Nandijana and administrator under Hoysalas (seated figure of a Jaina guru in the inscription)-inscription set up by his fellow student Kamaladeva, characters of 11th century, Jain guru Vädiraj under Jayasimha I (1018-1042) may be identical with the above Vādirajadeva.
P. 125. At the village of Belgomi in the Hobli of Tolagunda inscription on fragmentary stone in front of the house of Hadapada Channabasappa No. 57, 2′-9′′ x 0'-9" in Kannada language and character. Mention of a estate belonging to a Jain temple named Prathama Sena basadi.
P. 126. At the village Belgomi in the Hobali of Talagunda, Śimoga dist. No. 58-inscription of a stone set up near Kasimatha of the size 2-3" x 1-6" in Kannada language and character-records the death by Samadhi of Jakavve-a Jain woman disciple of Kamalasena of 1206 A.D. Samadhi or Sallekhana absentation from food and drink when one is ill and knows that he cannot survive the illness.
P. 126. No. 59-In front of Samayachara matt at the same village on the pedestal of the Jain image in Kannada characters and Sanskrit language refers to a Jain guru who is described as the Sun of Eastern Mountain.
Pp. 129-30. No. 62-In the above village Belgami-on a pillar in the Veranda of the Somesvara temple-size 1'-9" x 1'-6" inscription No. 6 in Kannada language and character-Registers the grant of customs dues on 70 pack-bullocks made by Heggade Sinyanna, Chavundaraya, Somayya and Malaveggade officers of customs for services in the Jaina temples of Hiriya Basadi in Balligave (Belgami). Padmanandi guru the trustee of the temple.
P. 142. No. 68.-An inscription on a stone near a linga on the tank bund of the village Uddari in the Hobali of Sorab, size 2'-5" x 0-9 in Kannada language and characters of 14th centuary-mention of a Jaina guru Vijayakirti-bhatarar.
Brahmans as demolishers of Jaina religion (copper plate inscription in the possession of Mallarappa patel of the village Hejje in the Hobali of Chandragutti lines 56-57.).
List of photographs taken during the year 1928-29. Panchakuta basti Nos. 11, 12, 13, 14. village Humcha, dist. Shimoga, Manstambha view and basti, Nos. 15, 16. Village Milige, dist. Shimoga basti.

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500
JAINA BIBLIOGRAPHY
380 (xxv)
Archaeological Survey of Mysore-Annual Report-Bangalore, 1932.
Pp. 57-60. Nandi in Chikballapur Taluq Ascetic cave-Jaina monks lived in Ganga days.
P. 65. Gopināth hill--in Nandi-once an asylum of Jaina monks in Ganga days.
Pp. 161-162. An inscriptian at the town of Chikmagalur in the Hobli of Chikmagalur on a slab in a mound in the Agrahara street in Kannada language and characters-records the death of Jaina by sanyāsana Nisidige (in Kannada) the memorial monument Feb. 4, 1101 A.D.
P. 171. An inscription at the village of Mattavara in the Hobli of Chikmagalur Kadur Dist. on a slab set up in the enclosure of Pārsvanātha basli—in Kannada language and character-size 2' x 1'-3'-records the death of a Jain woman Chatavenganti- a native of Marula-Jina Jukavehatti 1400 A. D.
P. 171. At the village Mattavara-inscription on a slab in the Sukhanasi of the same Pārsvanātha basti in Kannada language and character--records. Influence of Jainism at the time of Hoysala king Vinayaditya, 11th century.
Pp. 189-190. Inscription on a 2nd Viragul near the temple of Dattatreyamatha at the village of Kelagur in the Hobali of Adur, Kadur dist. In Kannada language and characters--records the change of name of the Jaina king Bittideva to Vishnubardhan.
Pp. 240-241. In the village Hebbalaguppe of Heggadadevanakoti HobaliHeggadadevankote Tāluq inscription on a slab-to the left of Ajaneya temple (plate-XXIV) size 3' x 2-6" in Kannada language and character-records the grant of land for a Jaina temple of the time of Duggamara 825 A. D.-A Jaina temple in the neighbourhood.
List of inscriptions
Contents
Ruler Duggamara Grant of lands to Jain's temple.
Page No. Ins. No.
240 58
1615 . 171 15
Date 825 A.D. Feb. 4, 1101 C. 1400 A.D.
...
Death of Jaina by Sanyāsana. Death of Jaina woman named Chattave ganti.

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JAINA BIBLIOGRAPHY
501
381 (i)
Annual Progress Report of the Superintendent, Hindu and Buddhist Monuments, Northern Circle, 1910-1911.
Acquisitions : P. 28. Mathura Museum. No. 11-Tirthankara image from Adoki.
381 (ii)
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circle--1911-12.
P. 5. Photos :
S. No. 1299—Temple of Murli-Manohar. Brass statuette of Jina (Mahāvira) with inscription ; front.
S. No. 1300-Ditto, back. P. 9. Acquisitions : Mathura Museum. No. 14-Fragment of Jain (?) sculpture, from Gurgaon.
381 (iii)
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circle--1912-13.
Pp. 4-5. Exploration : An inscribed four-fold Jain image at Katra.
Pp. vi-x. Photos :
S. No. 1406-Headless Jain sculpture of Pārsvanātha, Baijnāth, Kangra dist S. No. 1471-One Jain figure etc. Muttra city.
S. No. 1494Jain statue, Paigor, Bharatpur, Muttra dist. S. No. 1559-Headless Tirthankara, Muttra Museum.
Acquisitions : Pp. xii-xiv. Lucknow Museum-- No. 4--Colossal statue of a standing Jain Tirthankara, Kusan period. No. 5-Jain column adorned with Jain figures. C. 1000 A.D. No. 7-Jain Tirthankara, probably, Rișabhanātha, mediaeval period.

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502
JAINA BIBLIOGRAPHY
No. 20-Metal image of Supārsvanātha with several Jain figures around.
Muttra MuseumNo. 24-Jain sculpture, Mahävan, Dt. Muttra. No. 33-Inscribed Jain Tirthankara, Katra, Muttra.
381 (iv)
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circle--1913-14.
Jain Nagari, (Vikrama)
P. vii. Inscriptions :
Marble Jain image (Baijnāth), 2 lines, Sanskrit, Samvat 1286, (1240 A.D.)
Ind. Vol. I Pp. 118-19.
P. xi. Photos : S. No. 1607-Jain inscription in Baijnāth temple, Kangra district.
Pp. xv-xvi. Acquisitions : Lucknow MuseumNo. 1-Bell metal image of Supārsvanātha.
No. 9--Brass image of Risabhanātha, with a votive inscription dated Samvat 1216 (A.D. 1159).
No. 18-Brass image of Pārsvanātha with an inscription dated Samvat 1652 (A.D. 1595).
No. 27-A slab with an image of Pārsvanätha. No. 29-A nude figure of Neminātha, mediaeval period. No. 30—A nude figure of a standing Jina.
381 (v)
381
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circte--1914-15.
Pp. 4-5. An inscription in later Gupta characters on a pillar in the Jain temple at Deogarh.
Discovery of a number of Jain images in an underground temple at Karagua, dated Samvat 1343-4 and giving the names of Vişāladeva and others.

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JAINA BIBLIOGRAPHY
Excavations at Sārnāth:
P. 21. List of find
No. 267-Jain (?), headless and feet lost. Late mediaeval.
Pp. viii-ix. Inscriptions copied :
No. 56-Pillar of the detached portions of the great Jain temple; Deogarh, Jhansi district; 10 lines; Sanskrit; Northern class of alphabets; A. D. 862. ep. Ind. Vol. IV. P. 309; Vol. V. p. 4.
503
No. 57-Octagonal column in the ante-chamber of the great Jain temples; Deogarh, Jhansi district; Sanskrit; late Gupta characters.
No. 60-An image of Chandraprabhu, Deograh, Jhansi district; 1 line; Sanskrit, Nagari, mentions Gunanandi; 9th-10th cen. A.D.
No. 63-Image of a Jain Tirthankara; Ranipur, Jhansi district; 2 lines; Sanskrit, Nagari; Samvat 1226.
Pp. xi-xii. Photos:
No. 1703-Fragment of railing pillar from Kankali Tila; Muttra Museum, Muttra.
No. 1704-Five sculptures from Kankali Tila; Muttra Museum, Muttra.
No. 1705-Well on Kankali Tila which yielded sculpture; Muttra Museum, Muttra.
No. 1713-Inscribed Jain image of Tirthankara from Katra; Muttra Museum, Muttra.
No. 1755-Inscribed Jain image, dated Samvat 1226; Ranipur, Jhansi district.
No. 1756-Jain temple S.; Ranipur, Jhansi dist.
No. 1762-Ruined Jain temple in fort S.E.; Deogarh, Jhansi dist.
No. 1763-Lakhputali temple in Fort E.; Deogarh, Jhansi dist.
No. 1764-Neminatha temple in Fort S,; Deogarh, Jhansi dist.
No. 1765-Pillar in front of Jain temple in Fort. Inscribed and dated Samvat 1121 S E.; Deogarh, Jhansi dist.
No. 1766-Jain images lying S. W. of the Bara Mandir in Fort; Deogarh, Jhansi dist.

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504
JAINA BIBLIOGRAPHY
No. 1767–Porch of Bara Mandir in Fort W; Deogarh, Jhansi dist. No. 1768-Jain temple N.E. of Bara Mandir in Fort W; Deogarh, Jhansi dist.
No. 1769-Bara Mandir in Fort S.W.; Deogarh, Jhansi dist.
No. 1777–Image of Chandraprabhu in temple in the fort; S.W.; Deogarh, Jhansi dist.
Acquisitions : P. xvii. Lucknow Museum
1. Marble image representing Suvidinātha. Sam. 1205. 2. Marble Statue representing Neminātha, Sam. 1208.
381 (vi)
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circle--1915-16.
P. 5. The name Jejakabhukti (designation in inscriptions of the region now known as Bundelkhand) in the inscription on an octagonal pillar in the main Jain temple, Deogarh fort-Erection of the temple, v. s. 1057 anterior to A.D. 994.
Jain image at Mahoba, Hamirpur dist.
P. 14. One of the Khajaraha monuments, the temple of Ādinātha, like Gahrso Kāmath, is also a Chandel monument.
Inside the portico of tne Gahrao Ka Math is a headless inscribed Jain figure of Neminātha, dated Sam. 1228.
Pp. i-ii. Inscriptions copied :
No. 1--Broken image of Neminātha, Gahrao, Jhansi district, 2 lines; Sanskrit, Nagari; Samvat 1228.
No. 6—Pillar of the portico in front of the main Jain temple, Deogarh, Jhansi district; 2 lines; Sanskrit, Nagari; of about 11th century.
No. 7-Left door jamb of main Jain temple, Deogarh, Jhansi dist.; 8 lines; Sanskrit, Nagari; characters of about the 9th century.
No. 8---Below No. 7; Deogarh, Jhansi district; 8 lines; Sanskrit, Nagari; Samvat 1051 (A.D. 994).
No. 9--Below No. 8, Deogarh, Jhansi district; 3 lines; Sanskrit, Nagari. No. 10-Below No. 9, Deogarh, Jhansi district; 2 lines, Sanskrit, Nagari.

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JAINA BIBLIOGRAPHY
No. 11-Slab below niche on left hand of sanctum in main Jain temple, Deogarh, Jhansi district; 1 line, Sanskrit, Nagari; ruler's name, Mahäsämanta Sri Udayapāladeva.
No. 12-Slab below niche on right hand wall of sanctum in main Jain temple, Deogarh, Jhansi district; I line, Sanskrit, Nagari; Samvat 1210 (A.D. 1153); ruler's name Mahāsāmanta Sri Udayapāladeva.
505
No. 15-Inscribed column with Jain images, Deogarh, Jhansi dist.; 18 lines; Sanskrit, Nagari; mention of the name of Mahārāj Odesimha (Udot Singh), of Orcha (1689-1735 A.D.).
Pp. v-vii. Photos:
Nos. 1994-1997-Main Jain temple in Fort, Deogarh, Jhansi district.
Nos. 2041-2043-Jain temple, Dudhai, Jhansi district.
Nos. 2046-2048-Kankali Tila ruins, Mathura Museum, Muttra.
381 (vii)
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circle, 1916-17Lahore, 1917.
Acquisitions:
P. 4. Lucknow Museum
A seated Jina.
An inscribed image of Risabhanatha from Laharpur, Sitapur dist.
P. 9. Bust of a Jina or Tirthankara of the Kuśāna period unearthed at the Kankali or Jain Tila. A fragment of the pedestal of a Jain sculpture of the Kuśāna period.
P. 10. Sculptures added to the Mathura Museum inscribed. Figure of a Tirthankara Risabha. Inscribed pedestal of a statue of the Tirthankara Vardhamana.
Pp. 14-17. Inscriptions copied :
No. 7-Fragment of pedestal of an image of a Tirthankara, Mathura Museum, Prakrit, with Sanskrit grammatical forms, Brahmi Kusana period.
No. 22-Pdestal of seated statue of Tirthankara Vardhamana, Mathura Museum, Prakrit. Brahmi of Kusana peried.

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JAINA BIBLIOGRAPHY
Pp. 19-20. Photos :
No. 2123—Last page of Jain manuscript dated v. s. 1683, Hastināpur, Meerut district,
No. 2174_Image of a Tirthankara of mediaeval period, Kosam, Allahabad district.
381 (viii)
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circle, 1917-18– Lahore, 1918.
P. 3.
Inscriptions of special value for the Jain art and iconography.
Pp. 8-10. Jain temples in the eastern portion of Deogarh Fort Sculptures and inscriptions of value for the history of Jain art and mythology. Figures of twenty Jain Yaksts Their importance-Image of Gommateśvara or Bahubali, second son of Rişabha-Jain mythology in these sculptures--Dated inscriptions in the Jain temples, between the Vikrama years 919 and 1876-Colossal statue of śāntinātha-- Brāhmi, daughter of Rişabha, invented eighteen different alphabets including Turkish, Nagari, all the Dravidian dialects, Canares, Persian and the characters used in Orissa.
P. 11. The three-shrined temple at Makarbai, near Mahobā, probably a Jain temple. A fragmentary sculpture of a Jain Tirthankara.
Inscriptions copied :
Pp. 12-21. Brief description of 154 inscriptions found in Jain temples in the Deogarh Fort, Jhansi dist.
Pp. 22-29. Photos : Nos. 2191-2192—Jain temple, Makarbai (near Mahobā), Hamirpur dist. Nos. 2193-Jain temple, Sijari (near Mahobā), Hamirpur dist.
Nos. 2204-2265-Ruins of different temples, Jain images, etc., Deogarh, Jhansi dist.
381 (ix) Report of the Snpdt., Hindu and Buddhist Monuments, Northern Circle, 1918-1919– Lahore, 1920.
P. 2. Paintings of the Basohhai school show more trace of Jain than of Mughal traditions,

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JAINA BIBLIOGRAPHY
P. 4. Jain temples of Kampila said to contain important inscriptions.
P. 7. Repair of Jain temples in Deogarh.
P. 12. Temple on the hill Murti identified as the Jain temple seen by Hiouen. Thsang near Simnapur, the spot where the original teacher of the white-robed heretics or Jains reached enlightenment and first preached the law he had discovered.
P. 13. Sculptures in the Jogion-ka-math, near Rohtak.
No. 6 Image of the Tirthankara, Santinatha.
-
No. 7-Statue of Pārsvanatha.
P. viii. Inscription copied :
No. 77-On back of the brass image of Sumatinatha, Sanskrit, Nagari; Sam. 1563; and worshipped in the modern temple of Parsvanatha, Kampila.
Pp. ix-xiv. Photos:
No. 2405-Crossed legs of a seated Tirthanaka, Mathura Museum. No. 2410-Inscribed standing image of Risabha, Mathura Museum.
507
No. 2413-A man and a woman seated under a Kalpadruma of the Jain mythology; Mathura Museum.
No. 2414-A Jain statue of which only the feet survive, Mathura Museum.
No. 2430-Image of Santinatha at Jugion-ka-math; Rohtak.
No. 2431-Image of Pārsvanath, same math; Rohtak.
No. 2438-Jain temple; Hastinapur, Meerut dist.
No. 2464-Headless seated Tirthankara on bank of old bed of the Ganges, Kampila Farrukhabad dist.
P. xvi. Drawings:
No. 370-Group of Jain temples; Deogarh fort, Jhansi dist.
Nos 371-376-Detailed plan of Jain temple, Nos. 1, 5, 12, 15, 19, 28; Deogarh Fort, Jhansi dist.
Protected Monuments:

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508
JAINA BIBLIOGRAPHY
Pp. xxi-xxii. Jhansi district
No. 67-Jain temples; Chandpur.
No. 82---Jain temples; Dud hai village. No. 92-Jain temples in Fort; Deogarh village.
381 (x)
Report of the Supdt., Hindu and Buddhist Monuments, Northern Circle, 1919-1020— Lahore, 1921.
P. iii. Inscriptions copied :
No. 1-Inscribed slab in the compound of śāntinātha temple; Siron Khurd (Siyadoni), Jhansi dist., 46 lines; Sanskrit, Nagari; v. s. 960-1025; donors-Mahendrapāladeva and Devapāladeva. ep. Ind. Vol. I, p. 173.
No. 31-On the pedestal of a Jain image; Fort Kangra; 3 lines; Sanskrit, Nagari; v. s. 1412; donor Samsarachandra.
Pp. iv-viii. Photos : No. 2531 – Jain image; Chaitru, Kangra dist. No. 2554-Doorway of Santinātha temple; Sironi, Jhansi dist.
No. 2555-Sculpture hall in front of Sāntinātha temple; Sironi, Jhansi dist.
Nos. 2556-57-Jain temples; inscribed slabs, and sculptures lying inside, Sironi, Jhansi dist.
No. 2558-Image of a Jina: Barsana, Muttra dist. No. 2559-Image of Pärśvanātha; Kosikalan, Muttra dist.
No. 2570—Jain Tirthankara ; Chaumuhani, Muttra dist.
No. 2645--Inscription on Jñana-sila in the Jain Temple, No. 12; Deogarh Fort, Jhansi dist.
Monuments Protected:
No. 69-Jain temples; Chandpur, Jhansi dist.
No. 84-Jain temples; Dudhai village, Jhansi dist.
No. 94-Jain temples in Fort; Deogarh village, Jhansi dist.

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JINA BIBLIOGRAPHY
509
382 (i)
Archaeological Survey of Mysore---Annual Report, 1930-Bangalore, 1934.
P. 21. A granite statue (3' high) of a seated Tathankar in Someśvara temple in Kolar.
Pp. 23-24. (In plate V, in a plan of Brahmagiri hill Asoka's Isila Chitra durga dist.) No. 14 a Jain temple.
P. 31. On Brahmagiri hill-Haneya-A Jain temple fully described. Image of a Tirthankara with broken head-3 ft. high.
P. 36. Plate IX-Pärsvanātha Basti, Bastihalli--Halebid.
P. 52. Halebid-several mounds formed by ruins of Jain temples about a hundred yards to the south of existing Jain Basti—se veral inscriptions colossal broken Jain image of 15' high in several pieces (see page 34 plate VIII-map of Dorasamudra-Halebid).
P. 53.
Bastihalli-Jain temples.
Pp. 55-59. Halebid-Pärsvanätha Basti-Jains scenes on panels and friezes-- descriptions--Pārsvanātha Basti Hoysala building erected by Boppadeva in memory of his father Ganga Raja minister and general 1133 A.D. In the centre Bhuvanendra Yaksha-probably (perhaps as Arhant) Pārsvanātha as a Prince-seated Jinas on the parapet-a Jina figure on a simhāsana on the Navaranga doorway. 24 Jain Tirthankaras each seated in their characteristic rogāsana on the navaranga ceiling-fully described--a Jain Goddess in the corner of the Sukkanasi-probably Kushmāndini14 ft. high image of Pārsvanātha--fully described.
P. 58 (N)-Inscription (E. C. V. BI 127) states a 6 cubit high image of śāntinätha lies in the ground near the temple (of Pārsvanātha) Halebid. But the image is not discovered yet.
P. 58. Temple of Ādinātha Hoysala building fully described (Belur inscription 335) Jain figures on the lintel-Hoysala image of Sarada foot prints of some Tirthankaras under the west canopy. The mutiliated image of Adinātha-transferred to śāntinātha basti nearby. Śāntinätha Basti-construction of roughly shaped old material--fully described-Seated image of Ādinātha with head broken. The image in the Garbhagriha 14 ft. high-inscription on the pedestal of the image (Belur inscription 334). Inscriptions consisting epitaphs of Jain images on the wall. A 20 ft. high pilllar in front-with a Yaksha shrine on the top.

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JAINA BIBLIOGRAPHY
P. 133. An inscription No. 6 in Kannada language and character on a boulder in a hillock at a distance of one mile from the village Ambale-in the Hobali Chikmagular, Kadur Dist. Text and notes:-records the death of a Jain priest Jinachandra.
510
P. 142. Copper-plate in the possession of Channavirarädhya in the village Haradanhalli in the Hobali of Hardhanhalli, Chamarajanagar Taluq, Mysore dist. -records breaking of Jina idol by Mahadeveśvara and placing of images of various deities in a Jain temple.
P. 157. The village Madehalli, dist. Kudugunad previously granted to a Jain temple Bittijinälaya of Tuppur in S. 1118 (E. C. IV Gundlupet) regranted to the temple of Ramayyadevaru by Prince Naujana grandson of Bukka I of Vijayanagar.
Pp. 185-186. Inscription No. 41-at the village Saņņa Mallipura a hamlet of Kirugunda in Nanjangud Taluq, in Kannada language and characters-size 7' x 13' text, transliteration and notes, records the gift of some plots of rent-free land in the villages Tagudur, Tayur and Guliyapura by some heggade to Nagagauḍa.
Pp. 245-246. Inscription No. 79-In the village Salur, Shikarpur Talug of Shimogudist on a stone set up in the rice field of Bhadrappagauda in Kannada language and characters (size 3'-0" x 2(-10") transliteration. Translation and notesrecords a grant to a Jaina temple Brahmajinalaya-basadi in Saliyur by a merchant Bhadrarayisetti-disciple of Kulachandra panditadeva who was the disciple of Prabhachandra of Kanurgana and Meghapashanagachchha.
List of inscriptions puplished in the report:
Page No. Inscription
Date
245
184
79
41

1131 A. D.
1285 A. D. (?)
Ruler
Mayurvarma Deva III
Narsimha III
Contents.
Grant of Brahma Jinälaya basadi.
P. 303 (No. 20)-List of photographs of Jaina figures in the field, Chandravalli-chitaldurg vill. taken by the Archaeological survey Dept. No. 30. Jain figure Siddapur Chitaldurg.

Gift of some lands
rent free by a Jaina heggade.
P. 257 No. 86-Inscription at Nittur in the Hobli of Nittur Gubbi Talug, Tumkur Dist. in Kannada language and character, text and note on a stone set up behind the Jaina basti, a nishadhi stone set up for a Jaina sanyasi named Bommanna.

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JAINA BIBLIOGRAPHY
511
382 (ii)
Archaeological Survey of Mysore-- Annual Report, 1931-Bangalore, 1935.
P. 12. Jain Buildings one mile to the S. W. of Narasimharājapura-image of Chandra Prabha. 2} ft. high found in the Bhadra river near Tadasa. Temple of Jvālāmālini-image of Jvālāmālini fully described (plate VI 3) Sāntinātha 'image 3 ft. high (14th century inscription).
P. 15. Pārsvanātha basti in the centre of the town Sringeri-fully described 14th century A D.-images of Pārsvanātha with inscriptions-one of 11th century with illustrative panels a seated Jina in the upper panel.
P. 24. Hoysala inscriptions on vīragul near Ranganātha temple at Sakkarepatna with Jina figure. Another Viragul by the wall in the basti 'hittalu'.
P. 25. Pārsvanātha Basti mound in Sakkarepatna 14 miles to the N. E. of Chikmagalur on the Kudar road-Mound containing the ruins of a Jain temple-a fine soap--stone image of Pārsvanātha-5ft. high-hands broken.
Pp. 28-29. The Naganayakana mantapa (Belur) constructed of materials of ruined Siva and Jain temples. 15th century.
P. 32. Kesava temple (Belur) scroll frieze VI depicting a Jain Yogi plate XII, Ib.
Pp. 65-65. Udri 6 miles to the N.E. of sorab town. One seated and one standing Jain images in the lintel and panel of Sivālaya temple. Yakshini figure. A Jain temple at first converted to Shivālaya later on. 1197 A. D. (E. C. VIII, S. 1140).
P. 66. A Jain Basti of 10th century at Bandanike additions made by Boppa Setti (1200-1203 A. D.) and endowment granted by other devotees.
Pp. 104-112. Copper-plate grants of Chennavira. Vodeyar, date S. 1506, 1507, 1509 in the Jain basti in Yedehalli--now in possession of Jogis Venkatakrishnaiya at Tarikere in the Tarikere taluq (Dist. Kadur) in Kannada language and characters, text, transliteration and notes. Refer to grant of lands to the Jain guru Vira Sena disciple of Guņabhadra, who was a disciple of Samantabhadra of the village Gersoppa. The donor was Chennavīrappa Vodeyar chief of Danivasa (village in Narasimsarājepura, Kadur Dist.
P110
P. 112. Inscriprion on a Jaina image in Ghamrājanagar in the hob'i of Chāmarājanagar-in the compound of Pārsvanātha Basti—2-6"x l'-0" in Kannada language and character, text, translation and notes, records the death by Sanyāsana

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512
JAINA BIBLIOGRAPHY of a Jaina named Boppaya--disciple of Anantakirti of Müla samgha and Kanurgana 14th century.
P. 113. Inscription in Kadahalli of Chāmarājanagar, Mysore dist. on the Garudagama in front of Basaveśvara temple in Kannada language and characters, text, transliteration and notes--records the setting up of a manasthambha by Vaidyaiya 1683 A. D.
P, 125. Inscription No. 29--at village Bastipura belonging to village Mukhadahalli on a virāgul 21 near the Jaina image. Letters worn out.
P. 172. Inscription No. 63-on a stone set up near Gundan Basappa's house in town Hosanagar-size 3'-6" x 2"-6" in Kannada language and character, text, translation and notes-Records the death of a Jaina woman Havvaka wife of Sarbādhikāri Bammāchāri (1190 A. D.), mention of Puspasena-devar a Jain guru.
Pp. 195-200. Inscriptions No. 73--on the four sides of a slab lying in the jungle near the village Hebbailu in Kalurkatte hobli (Nagar Taluq, Simago Dist.), size 5' x 3' in Kanada language and character-text, translation, transliteration and note--Record belongs to the reign of Vira Santaradeva king of Santalige of the Santara dynasty his minister named Nagularasa, both were Jainas-Pushpasena the Jain guru preceptor of Nagularasar, Nagularasar's wife Chațţarasi daughter of the Dandanāyaka Oddamma and two sons-Chavundarāya and Nagavarmma.
Pp. 81-83-88. Manuscripts Mallikarjuna's Saktisudhārņava (Kannada)--No. Belur, K.A. 180 according to Mr. R. Narasimhachar (Karnāțaka Kavicharitre 2nd ed.) the poet was a Jain while Dr. A. Venkatasubbiah (Kelavu Kannada Kavigala Jivana Kalavichāra p. 182) the author was a Smarta Brahman named Chidānanda Mallikārjuna. It is maha-kavya-some of the verses deal with Jain stories which may be extracts from various works from Jain authors.
P. 209. Inscription No. 79 on a Viragal in village Harahittalu in Kerehalli hobali Nagar Taluq in Kannada mentions Santara king Virasantara (dated 1191 A.D.) his titles as worshipper of the 'lotus feet of Jina'.
P. 233. List o, photographs No. 83-Basti-Jvālāmalini figure-Narasimharāja. pur-Kadur No. 84—"Chandraprabha".
382 (iii)
Archaeological Survey of Mysore-- Annual Report 1934-Bangalore.
Pp. 29-30. śāntiśvara Basti, Nittur (Binnamanggala)—Repairs done by government and public collections-small shrine for Padmāvati-Jain inscription to

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JAINA BIBLIOGRAPHY
513
the North-refers to his title of 'Dharmāmbunidhi' the person being the sishya' of Chandra Siddhānta Chakravarti-Jain guru-Mention of Mülasangha and Desigana-a Jaina figure on the lintel.
P. 84. Inscription in the Kesava temple (at Belur-Hassan Dist.) in the capital pillar to the south of Nāganāyaka's mantapa, in Kannada, records the mantapa built from the materials of dilapidated Jaina structure--12th century characters.
P. 84. An inscription at Bastihalli near Halebid (Belur Talug, Dist. Hassan) records Punisa--the builder of a Jain temple-now in ruins-to the South of Pārsvanātha temple.
Pp. 113-114. Inscriptions on a slab lying in the muktamantapa of the Pārsvanātha basti at Sringeri village, Sringeri Jogir, Dist. Kadur, in Kannada, size 2' x 1'-6"__ records. Influence of Jainism in 12th century-mention of Kanur-gana, Mūlasangha and Pustakagachchha, Jain divisions.
P. 119. Mention of Honnale Jina heggade as the witness of a Vināyakadeva grant of Harihara II S. 1325.
Pp. 169-170. Inscription on the pedestal of Pärávanātha image lying near Musafirkhānā at the village Serakanambi Gundlupet Tāluq, Mysore Dist. in Kannada records. Jaina image set up by Lalitakirtti bhattaraka. Jain guru of Mula sangha, Desigana, Pustakagachchha, Kondakundānvaya and Hanasogeya bali-Hasogeya. bali a Jain community at Hanasogi-Hanasoge a Jain centre with a Jain basti in Yedatore Taluq, Mysore.
Pp. 175-176. Inscription on a stone set up to the south in the enclosure of Pancha-basti temple in Humcha, Nagar Taluq, Shimoga dist., in Kannada of size 4' x 1'-6"-records. Chokisetti a disciple of Dharmbhūșaņa Bhattāraka-a repairer of Jaina temples. Mention of Amarkirti as Junior disciple to Dharmabhüşaņa Bhattāraka of Mūla sangha, Balātkaragaņa-Latter revered by king Devarāya. Amarkirti a contemporary of Lakshmisena-Mānasena a disciple of Lakshmisena. 15th century.
P. 177. Inscription at the same village Humcha on a slab near the northern wall in the enclosure of Padmavati temple in Kannada, size 2' x 1'-4'--records the death by Samādhi of Bammagavuda disciple of Siddhānta Yogindra 17th March 1295. Mention of Gunasena Muni.

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514
JAINA BIBLIOGRAPHY
P. 196. List of inscriptions published.
Page No.
Ins. No.
Date
Ruler
Contents.
Vishnuvardhana.
83 113
2 24
12th century 5th April 1150 A. D. 14th century
Genealogy of Punisa. Influence of Jainism in Sringeri 12th cent. Records setting up of a Jaina image by orders of Lalitakirti.
169
177
49
17th March 1295 A. D.
Records the death by Samadhi of Bammagauda.
382 (iv)
Archaeological Survey of Mysore-Annual Report, 1935-Bangalore.
P. 57. Collection of materials of Jain Bastis for the enlargement of Ranganatha temple.
382 (v)
Archaeological Survey of Mysore-Annual Reports for 1933—Bangalore, 1936.
P. 13. Basti-100 yds, to the N E. of Lakshminārāyana temple, Hosaholau. Constructed in 1118 A, D. (Hoysala period)--three images of Pārsvanāth one of Anantanātha-one of the 21 Tirthankaras-images of Dharanendra and Padmāvati.
P. 80. Jaina Basti-N. W. of Narasimha temple about 50 yds. away in Javagal, nine miles from the Banavar railway station on Halebid road with sculptures of Jinas, dancers and musicians.
P. 104. Whether the title "Bhujabala" used by numerous dynasties and kings had any special connection with Bhujabalasvāmi-or Gumateśvara of the Jains ?
Pp. 109. 116 Sanskrit inscriptions of Kannada characters (5th century) found in possession of Nadiga Basappa lawyer in Davangere town, Chitaldrug dist. Text, transliteration, translation and notes-records the gift of land in Asandi and Koramangu on the river Samana with the right of Sa nālhi ---Free from Uchchha (tax) for the temples of Siddhas (Jain saints) and for the property of the Sangha by Kadamba king Ravivarma at the instance Haridatta son (?) Mrigesa -influence of Jainism-6th century.

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515
Pp. 122-123. No. 3---Inscription on a slab in the navaranga of Pārsvanāth basti village Sringeri. Sringeri, Jaghir, Kadur dist, records gifts of lands and dues paid by some merchants for Jaina basodi 1160 A. D.- the Jaina basti set up in memory of a Marisetti descendent from Nijaya Nārāyana Santisetti of Nidugod near Belur. The inscription proves influence of Jainism in Sringeri.
P. 124. No. 4-At the same village Sringeri-inscription in Kannada language and character on the pedestal of the bronze image of Anantanātha in the Pārsvanātha basli at Sringeri-records the erection of Anantanātha image by Devanasetti of Halumidi 1523 A. D.
P. 124 No. 5-Inscription at the same basti on the pedestal of the bronze image of Chandranāth in Kannada language and character-records erection of image of Chandranatha Bommarasetti (1523 A. D.).
P. 125. Inscription No. 6-at the same bastı on the pedestal of stone image of Pärsvanātha in Garbhagriha says salutation to Parisanāth (1160 A. D.).
P. 219. Copper-plate inscripticn of Vijayanagara king Harihara II (S. 1302) found in Kadita in the Sringeri Matt in Kannada character and Sanskrit language speaks of Bhāratitirtha reduces to powder the teachings of Kshapanaku (Jainas).
P. 264 No. 57-Inscriptions in T.--Narsipur town, on the pedestal of Jaina image in front of the Taluq office in Kannada, mentions Mūlasangha. Desiva-gana, Pustakagachcha, Konda-Kundānvaya, 14th century; Jain image fully described.
List of inscriptions published in the reportPage No. Ins. No. Date Ruler 109
34th yr, of Ravithe reign. varma
Contents. Gift of some lands for the temples of Siddhas.
P. 239 No. 38--Inscription at the village Basavatti in the Hobli of Santemarahalli (Chämarājanagar. Tāluq, Mysore dist.). The destruction of basadis (Jain temples) is included in the imprecatory sentence in their grant as a great sin along with the slaying of cows of Brahmans etc. It is probable the author of the inscription was either a Jain or had great reverence for that religion,
P. 290. Repairs of Jain Basti at Nittur, Gubitan in 1932-33 at the cost of Rs. 3601/-.
P 292. Photographs of the Pārsvanātha temple village Bastihilli Dist. Hussan Nos. 405-410.
P. 293. śāntināth and Ādiśvara bostis–Jinanāthpura dist. Hassan Nos. 246-252. Akkana basti S-avana Belgola dist. Hassan Nos. 253-258.

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516
1938.
382 (vi)
Annual Report of the Mysore Archaeological Department for the year 1936- Bangalore,
JAINA BIBLIOGRAPHY
Pp. 8-9. Adinatha Basti-Chikkahanasoge, Chikkahanasoge important Jain centre in 11th century-dwelt in ancient time of Jain gurus of Kundakundanvaya, Mula sangha, Desiga-gana and Pustaka Gachcha.
Basti erected by Vira-Rajendra Nanni changalva called Rajendra chola Jina Basti.
The temple is there called of pre-Hoysala Chalukya style-fully describedimages of Adinath, Säntinätha and Neminatha.
Present conditions and conservations fully narrated.
P. 17. The identification of Vasantikä with Vaishnavi Šakti is nateworthy in view of the widespread belief that the patron of deity of the early Moysalas was a Jain goddess.
Neminatha Basti at Angadi-torana resembling that of Adinatha Basti at Bastihalli near Halebid. Temple described.
P 30. Mention of a nude figure standing like a Jina No. 21-west in the Vidyasankara temple, Sringeri.
P. 36. The roof of Janardana temple near the Vidyasankara temple resembles that of Parsvanātha basti at Halebid.
P. 38. Anantanatha Basti-Meliage 6 miles to the S. E. of Tirthahalli of 1608 A. D.-fully described.
P. 40. Pārsvanatha and Padmavati Bastis. Humcha-rebuilt in the Keladi style over an older Hoysala and Chalukyan temple-11th century A. D.
The Panchakula Basti-Humcha-constructed in Chalukyan style of 10th or 11th century A. D.-a fine mānastambha-images of Yakshis Padmavati and Kushmandini.
P. 101. Inscription No. 30-on the pedestal of the bronze image of AnantaTirthankara in Säntisvara Basti Mysore Taluq, Mysore Dist. in Kannada characters and Sanskrit language-Transliteration, Translation and notes-records the observance of Anantavrata by Devarajanripati and his wife, Kampammanni and setting up the Anantanatha image in the Säntisvara basti by himself and his wife-Devarajanripati belonged to Arasu community in Mysore 1832 A. D.

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517
P. 102. Inscription No. 32—on four pots on the same basti in Kannada characters and Sanskrit language-records, the gift of four brass vassels by the queen Devirammanni for the abhisheka (bathing) of Säntisa i. e. Śāntinātha.
P. 103. Inscription No. 34-on the brass covered door of the above basti in Kannada characters and Sanskrit language, Transliteration, Translation and notesrecords the construction of the Sukhanasi doorway by Naga (Nagaiya son of Dhanikara Padmaiya) 1814 A. D.
P. 142. A Jain basti in the village Echiganahalli in the hobli of Chikkaiyanachhatra on a rock in the middle of the bed of the river Kapila, Nanjagud Taluq Mysore Dist.
P. 143. Inscription No. 57-on a stone to the north of the Jain basti in the above village in Kannada language and characters, records the death of Meghachandradeva in S. 1293. Nisidige monument for the dead set up by the Jains prepared by his disciple Manikadevam.
Illustrations Plate III-Adinātha Basti-Chikkahanaso-ground plan,
Plate IV (1) Ādinātha Basti-Doorway of Chandranātha shrine. Plate X (3) Basti--Angadi-Yaksha.
(4) Basti–Angadi--- Yakshi. List of Photographs taken during the year 1935-36. No. 5-Adinātha Basti-Doorway of the north cell-Chikkapana. 6 -do- Interior view
-do36 Chandragupta Basti Sculptured screen-Sravanabelgola. 37 -do-do
-do38 -do- Doorway
-do39 Bhadrabāhu cave N. W. view
-do48 Ādinātha Basti-- Ādinātha. Angadi-Kadur. 49-50 śāntinātha Basti-Yaksha & Yakshi.
Angadi-Kadur.
Appendix C. List of Drawings prepared during 1935-36. 1. Bastihalli, Halebid. Bastis ground, plan.

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518
JAINA BIBLIOGRAPHY
382 (vii)
Annual Report of the Mysore Archaeological Dept. for the year 1937-Bangalore, 1938.
P. 4. Heggadadevankote-image of Chandranātha in the quadrangle of the Taluq office--seated in Yogāsana Ilth or 10th century A. D.--mention of 4 potstone pillars in front of Varadarājaswāmi temple belonged probably to a Jain basti.
P. 9. Pārsvanātha Basti at Kirrur.
P. 42. Jain Basti known as Bastitittu, Haralakote.
P. 185. Inscription No. 35--at the village Halebid on a pillar in the room to the south of the garbha griha in the Hoysaleśvara temple, Arsikere TāluqHussan Dist. in Kannada language and characters, records the gift of 3 salages of wet land below the Bolavagatta tank belonging to Hiriyakere of Jivamgal and three hundred measures of dry land in Gangavura for the services of Sāntinātha set up by Kavadeyara Jakkavve under the advice of Nayakirti-Siddhanta Chandra. The donor Surabhi Kumudachandra alias Nemichandrapandita disciple of Nayakirti12th century A. D.
382 (viii)
Annual Report of the Mysore Archaeological Dept. for the year 1938—Bangalore, 1940.
P. 6. Pārsvanātha Basti at Nidugal of late Hoysala-Dravidian structure of about 1232 A.D.- fully described--rebuilt in 1600 A.D.--mānstambha with an interesting niche in front of the temple.
Pp. 18-19. Sravanabe!go!a--Gomateśvara image fully descrided-List of Jain Bastis at Chikkabetta conditions---fully noted.
P. 20.
śāntinātha basti at Jinanāthapura. Hassan Dist.
P. 31. Temples of Ādinātha and Pārsvanātha at Mugur, Mysore Dist. with 4 ft. high images of each of the Tirthankaras-Described.
P. 86. Hosakote Plate of the 12th year of the reign of Ganga king Konganyadhirāja (Avinita), records the grant of some lands to the Arhat by the above king.
Inscription No. 1. (Hosakote plates of the 12th year of the Ganga king Konganyadbirāja received from Madhvachar, Hosaknte town in Sanskrit language and old Kannada characters--transliteration, translation and notes.

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JAINA BIBLIOGRAPHY
P. 90. Mention of gift of land to Jaina temple by Konkunda (mentioned also in Nonamangala plates of Avinita) under the advice of Jain teacher. A Jain temple erected by the mother of Simhavishnu at Pulliyur in Ganga territory.
Pp. 106-108. Inscription No. 10-at Belur in the Chennakešava temple in Kannada language and characters-with a few Sanskrit verses. Transliteration, translation and notes-record it as a Jain grant and gives the genealogy of Jaina gurus from Vardhamana to Śripäla Traividyadeva..
519
Machadanḍādhisa disciple of Sripala Traividya deva-stated to have made tex free grant of the village nagarahal for the basadi of Adideva 1153 A. D.
P. 164. Inscription No. 36-at the village Hadajana in varuma Hobli (Mysore dist.) on a stone set up at the entrance of Lakshmikānta temple in Kannada language and characters records the death of a Jain lady Maradevi her genealogy is givenNisidige (tomb stone) set up for her by Hiriya Madanna-a mention of a grant of some wet land by Hirija Madanna for the worship of the Nisidige-mention of Jain guru Siddhanti-deva in record S. 1306.
P. 167. Inscription No. 38-at the village Kumarabidu (Mysore Talug and dist.) on a slab in the Kodige field of Isvara temple in Kannada language and characters--Transliteration, Translation and notes-records the erection and endowment of a Jaina tasti at Hadaravagilu in memory of his brother by Gangaraja general of Vishnuvardhana. S. 1044.
P. 168. Inscription No. 39--on a viragal in Kannada language and characters in the above field enlogises the Jiva-sasana and Jaina Sastras-Abrupt end of the
writing.
P. 183. Inscription No. 57-at Mugur in the Hobli of Mugur (T. Narsipur Talng, Mysore Dist.) on the pedestal of the Parsvanathasvāmi image in the Parsvanätha Besti in Kannada language and characters-records the gavundas of Mugur being disciples of Jain guru Kan Nandi who was a disciple of Bhanukirti-pandita of Mulasangha, Desi-gana, Pustaka-gachcha, Kondakuṇḍānvaya and Inganesvara sangha renovated a Jain basti in Mugur named Kodeyara basadi and set up the god (Pārsvanatha apparently) therein. No date-characters seem 13th century A. D.
P. 183. Inscription No. 58-on the pedestal of Adinatha image in the Adinatha basti in the above village-in Kannada language and characters-records the construction of the above basti by a woman (name lost) daughter of Jakkiyabbe for the Jain guru Bharatapandita in Ka. hagereyatirtha belonging to Mula sangha, Desiyagana, Pustaka-gachchha and Kondakuṇḍänvaya-no date, characters of 13th
century.

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520
JAINA BIBLIOGRAPHY
Pp. 193-4. Inscription on the Biligiri Ranganabetta in the hobli of Yelandur, on a stone lying in the boulder called Sravana Are (Yelandur, Taluq, Mysore Dist.) in Kannada language and characters--Record incomplete and stops abruptly-indicates the invocation to Jina-śāsana and the record was probably meant to register some grants to a Jain temple or it might have been a epitaph in memory of a Jain Saint.
382 (ix) Annual Report of the Mysore Archaeological Department, for the year 1939-Mysore, 1940.
Facing P. 1. Plate Neminātha Santinātha Basti, Kambadahalli.
Pp. 9-10. Panchakūta Basti-Kambadahalli-comparatively in good state of preservation.
6
.
śāntinātha Basti Kambadahall-dilapidated condition. Jain pillar at Kambadahalli- most elegant in the state.
P. 11. Jaina temple at Santebachalli-a mutiliated Jain image of 5 ft. height probably of Šātinātha.
Channanna bastis
in
P. 17. Vindhyagiri-Sravanabe!go!a-Odegal and decaying condition.
P. 22. Jain bastis, Angadi-in a state of disrepair.
P. 28. Mention of Rāmānujachārya and Vishņuvardhana pounding into pulp some Jains at Naresinha temple,
P. 35. Vimalanātha Bastt in Bellur, 1680 A. D. image of Vimalanātha within.
P. 40. facing--plate VII Pancha Kūta Basti Kambadahalli, group plan.
P. 43. facing-plate VIII
-do
Pp. 44–46. Kambadahalli; a mile south of Bindiganavale a hobli town in the N. W. of Nagamangala Tāluq.
Panchakuta a basti-oldest Jain monument of the State.
Ādināth Basti-fully described--belonged to the period earlier than the Hoysalas and perhaps much nearer to that of Bhoga Nandi temple; C. 900 A. D.
The twin temples with Jina Tirthankaras near the above Adināth basti, fully described; broken image of Pārsvanātha within the compound of Adinātha Basti.

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JAINA BIBLIOGRAPHY
to the Müla sangha Kondakundānvaya,
Pancha Kuta Basti--belonged Pustakagachchha and Desigana.
P. 44. facing plate IX :
(1) East tower, Ādinātha Basti,
(2) South Tower, Adinātha Basti, (3) West Tower, Ādinātha Basti,
(4) West Tower, Twin Bastis.
.
P. 46. facing plate X.
Sāntinātha Basti friezes :
(1) Elephant frieze-Säntinātha basti, Kambadahalli.
(2) a. Elephant and lions
-do(2) b. Two bulls facing each other --do(3) a. Two riderless horses -do(3) b. Elephant and horses -do
Pp. 47-49. śāntinātha basti Kambadahalli, fully described-Säntinātha image within-figures of rakshas, Neminātha, a seatad Jina, and Yakshi (Padmavati), fully described. Jain pillar Panchakūta Basti, fully described.
P. 48. Plate XI-Navaranga ceiling, Säntinātha Basti, Kambadahalli.
P. 50. facing plate XII-3 pillars in front of Panchakuța Basti, Kambadahalli.
P. 79. facing plate XXIV-A Navaranga doorway, Bhandari Basti, Sravanabe!go!a.
P. 80. facing plate XXV--3 Chamundaraya group on Tyagada Brahmadeva Pillar, Sravanabe!go!a.
-do--
(4) Ceiling in front of Gomateśvara, Sravanabelagola.
P. 82. śāntinātha Basti, Grama, Hassan Dist, standing image of Säntinätha 3 ft. high; an inscription on the pedestal --records its erection by Sumati Bhattārakar.
P. 82. facing plate XXVI-Gomateśvara, Sravanabelgoļa-front and side views.

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JAINA BIBLIOGRAPHY
P. 104. Inscription No 1-Chitaldrug town on a boulder in the garden belonging to Siddhanti Abalappa in Kannada language and characters, records its erection as an instance of a nisithige-a memorial of a highly religious Jaina man or woman. Record set up in memory of Gummisetti son of Akiya Mangisetti S. 1385. The name Vitaraga, an epithet of Jina, is invoked at the end.
522
P. 105. Inscription No. 2-on another boulder in the above garden in Kannada language and characters-records its erection as a nistige in memory of a Jaina named Bachanna.
Pp. 144-5. Inscription No. 36-at the village Kogodu in the Arehalli hobli a viragal set up in front of the Malleśvara temple Belur Taluq, Hussan Dist. in Kannada language and character, its transliteration and translation-records the death by Sanyasana of Niti Mahārāja of minor Kadamba dynasty to 11th century.
P. 150. Jaina images discovered near the village Tumbadevanahalli Belur Taluq, Hassan Dist.
P. 152. Mention of the queen of Eveyanga of Kadamba dynasty being a Jain who probably built the Jain basti at Tumbadevanahalli, Belur.
P. 152. Inscription No. 38-on the pedestal of a Jaina image Tumbadevanahalli village, Belur, in Kannada language and characters-records the granting of 2 gadyanas and 50 measures of paddy to basadi at Basavura, 11th century characters.
Pp. 187-191, No. 62-Copper plate grant of Apinahalli by Harati chief Rayappa Nayaka, of S. 1602 in the possession of Mr. Bramhasurappa Jain Matt, Bellur in Kannada language and characters, its transliteratian, translation and notes, records gift of a village Apinahalli in Serehadasime to a Jain guru, Lakshmisenabhaṭṭäraka, disciple of Virasena-Bhattaraka, who was a disciple of Samantabhadrasvami, at the time of consecration of the Jina image in Ratnagiri basti temple.
Pp. 192-3. Inscription no. 65-on the vacant site of Sahukar K. Ugregauda of Bindiganavale on a nisidi pillar. Nagamangala Talug in Kannada language and characters-Transliteration, translation and notes, records the erection of memorial on the death of Jaina women by samadhi named Amritabbe-kanti of 75 A. D.
Pp. 193-4. Inscription No. 66-at the village Kambadahalli in the hobli of Bindiganavale, on a stone standing to the left of northern doorway of the ruined Säntisvara Basti, in Kannada language and characters, records the erection of basti at Kambadahalli by Boppa which was sculptured by Drohagharaṭṭāchări.

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JAINA BIBLIOGRAPHY
523
Mention of Boppa as the builder of Adiśvara basti at Halebid (E. C. V. Belur 124).
P. 212. App. A.--List of photographs taken during the year in 1938-39.
Nos. 114-115-Jain basti
Back view-Kambadahalli-Mandya.
116.
--do
View from north
-do
117-120
-do
Towers
-do
121
--do
Jain figures
-do
122
Temple figures
-do
-dośāntinātha
123
basti ceilling
-do
124
-do
Female figure
--do
125
-do
Male fig. with chauri
bearer.
-do
126-135
-do
-do
Mythological friezes Dvārapalas.
382 (x)
Annual Report of the Mysore Archaeological Dept. for the year 1940–Mysore, 1941.
P. 2. Varuna-an important Jain settlement during Ganga period, mention of discovery of Jain images at Varuna. Mysore Dist. Bogaví-an important Jain agrahara town during 12th century A. D Kelagere a Jain settlement 12th century,
P. 3. Vasantika a Jain goddess according to Hoysala tradition,
P. 5. Jain Basti at Varuna Mysore Taluq, Mysore Dist. neglected Jain images and Ganga inscriptions.
P. 10. Jain Bastis, Angadi in a state of disrepair.
P. 17. Jain Basti at Heggere. Hosdurga Taluq.
P. 19. Jain Basti at Varuna, Mysore Dist. of 780 A. D.---fully describedfigures of Suparsvana--the Yakshas and Yakshis and Dharanindra and Padmāvati.

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524
JAINA BIBLIOGRAPHY
*
P. 20. facing Plate II—
(1) Pārsvanātha old Basti ruins & Varuna.
(2) Jina, Old Basti ruins, Varuna,
(3) Dharanindra, Old Basti ruins, Varuna. (4) Supārsvanātha, Old Basti ruins, Varuna,
P. 43. Mention of a 10 ft. high broken Jaina image on the hills beyond Kembanahalli on the way to Bogavi of about 12th century A, D.
Bogavi-9 miles to the N. E. of Honakere Original name according to inscription No 11-Nagamangala Tāluq, was Bhogavati a Jain centre with a Basti.
Srikarana Jinälaya-a ruined Jain Basti Mandya dist. erected by Heggade Mädayya and endowed by Moysanadeva, 1145 A. D.---fully described.
P. 48. facing-Plate XVI-ground plan, Bogavi Basti.
P. 30. facing Plate XVII
(1)
Basti, Bogavi
(2)
Basti (N. E. view) Yeladahalli
(4)
Basti (front view)
--do
P. 50. Jain Basti at Yeladahlli. Mandya Dist.-fully described-an inscription on a pot stone No. 76 (1145 A. D.) in front of the temple, records a grant made by the Hoysala king Narasimha I to the temple.
P. 52. facing Plate XVIII--Ground plan Basti at Yelladahalli (Cholasandra).
P. 56. śāntinātha Basti Dadaga, Mandya dist. with a fine 2) ft. high image said to be brought from Heggaddevankote taluq Basti of recent structure.
P. 57. Kelagere-- an important Jain centre during 12th century-a lofty Jain pillar called 'Garudagamba'-20 ft. high bearing names of several Jain monks, a Jaina inscription at the base of the pillar.
P. 66. No. 14-Locating Jain temple on the map of Brahmagiri-Asoka's Isila Chitaldurg Dist.
P. 145. Inscription No. 25--at the village Lakkunda, Bikkod hobli on the pedestal image of chandeśvari near Malleśvara temple, Hassan Dist. in Kannada language and characters, transliteration, translation and notes, records Vasantikādevi

Page #550

JAINA BIBLIOGRAPHY
who is regarded as a Jain goddess helped Sala the anonymous founder of Hoysala lineage. Vasantikādevi a Vaishnavi goddess.
Pp. 150-154. Inscription No. 29-at the village Bogadi in the hobli of Honakere Mandya Dt. on the Western basement cornice of the ruined Jaina Basti, in Kannada language and characters, Tansliteration, translation and notes, records.
525
A grant of customs dues of the village Bhogavadi by Heggade Ballayya S. 1095 A. D. Padmaprabha disciple of Akalanka the donee.
Pp. 156-160. Inscription No. 33-at the village Dadaga in the hobli of Bindiganavale Mandya Dist. on a stone set up near the house of Padmarajaiya in Kannada language and characters, Transliteration, translation and notes, records the gift of a basti called Bahubalikuta and grant of some lands by Mariyane Bharatimayya (1106-1141) Munibhadra-siddhantadeva of Kanur gana and Tintrinigachchha receipient of the grant.
Pp. 160-161.Inscription No. 34-at the village Kodihalli of the above place. on the nishadi stone to the north of Mayamma's temple in Kannada language and characters, transliteration and notes, records the death of a person (name lost) by sanaysana. His daughter Bidakka the erector of the stone 10th century characters.
Pp. 164-167. Inscription No. 37-at the village Kelagere in the Bindiganavale hobli, Mandya Dist. in Kannada language and characters, transliteration, translation and notes, records the gift of village Chika Kanneyanahalli for Säntinätha basti at Halebid by Hoysala Narasimha III, management entrusted to Jain guru Maghanandi, Siddhanta-Chakravarti; disciple of Kumudachandra of Müla Sangha and Balātkāra gaṇa.
Pp. 172-173. Inscription No. 43-at the village Varuna in the hobli of Varuna, Mysore Dist. on a stone in the fencing of the land of Maraiya, son of Mariya. Lingappa, in Kannada language and characters, transliteration, translation and notes, records the death of Jaina monk Dharmasena of Nandisangha by sanyasanarecorded as son (disciple) of Padmaprabha, himself a disciple of Śripala the Jain guru-13th century characters.
P. 190. Appendix A.
List of Photographs taken during the year 1939-40:
No. 10. Basti Site Pārsvanatha (sitting) Varuna, Mysore.
No. 11. do
(standing)
-do

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526
No. 12. Basti Site Yaksha
No. 13. do
No. 20.
-do
No. 21. do
No. 22. -do
belgola.
Santinatha
S. E. View
N. E. View
North View
Varuna, Mysore.
-do

JAINA BIBLIOGRAPHY
382 (xi)
Annual Report of the Mysore Archaeological Dept. for the year 1941-Mysore, 1942. Mention of conservation work for the Gomateśvara image at Sravana
Bogavi Mysore.
-do
-do
P. 17 Jain Basti at Chikkamagadi, Shimoga Dist.
P. 18. Pärivanätha Basti, Chikkamagadi, of Chalukyan built-image in the compound lies neglected.
P. 19. Jain Basti at Bharangi Shimoga Dist. Jain Basti at Udri Shimoga Dist.
P. 22. Anantanätha Jain Basti at Melige.
Bastis and inscriptions Humcha, Nagar Taluq, inspected.
P. 29. Renovation of Jain Basti at Halebid, Hassan Dist.
Repairs of Jain Basti at Heggere Chitaldurg Dist. for Rs. 1,100.
Pp. 36-37 Chandranätha Basti, Gudibande hill Kolar Dist. Gudibande a place of Jain settlement-Pada Betta Hillock near Gudibande a place for Jain monks practising sanyasana.
Chandranatha Basti known as Chikka Basti of Vijayanagar period-fully descibed Metallic images of Tirthankaras-stucco image of Chandranatha.
Dodda Basti-to the N. W. of Chikka Basti-fully described,
P. 80. Old Jain temples about a 100 yds. to the south of Brahmeśvara temple Belgami, Shimoga Dist.-a broken image of Tirthankara-locally known as Bhetalaanother Jain temple in ruins nearby. Headless image of Pärivanatha on another Jain temple mound to the north of Yedavatti-koppa road.

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JAINA BIBLIOGRAPHY
Mention of a Jaina inscription found in the proximity of Someśvara temple in the village in a tank (E C. Shimoga, Sk. 124) of 1077 A. D.-well executed image of a Jaina in Dhyānāsana.
Pp. 87-89. Old Jain Basti, Bandalike, Shimoga Dist.'inscription on the entrance (Sk. 219) of 912 A. D. mentions a certain basadi and was endowed by Jakiyabbe-but not this present basti-the present basti belongs to earlier 1200 A. D. as mentioned in one of the pillars in mukha mantapa-fully described of Hoysala built following architectural traditions of Chalukyas images of Santinatha and Jinas.
P. 98. Pärsvanätha basti, Kubatur, Shimoga Dist. of 1077 A. D.--four pillars in the mantapa are of Chalukyan period-fully described-images in the garbhagrika(1) a seated Nägini; (2) standing Parsvanätha canopied by cobra; & (3) standing Chandranatha under mukkode seated image of Parsvanatha on the lintel of the door
way.
P. 100. Jaina Basti at Bharangi, Shimoga Dist.-of Chalukyan periodstanding Jina under mukkode on the parapet-temple and images-fully described.
P. 193. Inscription No. 30-on a nishadhikallu stone at the village Mavali in the hobli of Sorab, Sorab Taluq, Shimoga Dist. in Kannada langvage and characters, record the death by samadhi of a woman named Nagavve daughter of Gokave and disciple of Madhavachandra devar belonging to Mülasangha Kundakundanvaya and Kanur gana 12th century characters.
P. 249. Inscription No. 49-on the pedestal of a Jain image of brass (8" high) containing a panel of 24 Tirthankaras in the Nahar Museum, Calcutta in Kannada language and characters of S. 1548 refers to a salutation by a disciple to the Jain guru Dharmachandra of Mulasangha who taught the Jain dharma.
Pp 249-50. Inscription No. 50-to the right of the some image in Nagari characters and Sanskrit language gives the name of Sri Matibira who was probably a disciple of Dharmachandra and may belong to the same date (i. e. S. 1548).
P. 260. Appendix A-List of photographs taken during the year 1940-41.
No. 168
Shimoga Dist.
No. 169
-do
-do
-do
-do
No. 170
No. 171
No 176
527

Basti
front view
-do- side view
do Yuksha
-do Sukhanasi doorway
-do- view
Bandalike,
-do
-do
-do
Chikkamagadi

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JAINA BIBLIOGRAPHY
No. 177
Basti
Simhalata
Chikkamagadi,
Shimoga Dist.
No. 186
-do-
Pārsvanātha
Kuppattur
-do
No. 187
-do-
Inscription
-do
-do-do
No. 188
-do-
Images Bharangi
Illustrations to face-page :
Plate XIII (3) Yaksha-Old Basti-Bandalike-p. 84.
382 (xii)
Annual Report of Mysore Archaeological Dept. for the year 1942—Mysore, 1943.
P. 2. Mention of-special committee formed for the conservation of the colossal Gomata image of Sravaņa Be!goļa.
P. 17. Jain Bastis at Angadi Mudigere Talug Kadur Dist.
P. 22. Jain Basti at Palyu, Hassan Dist. of Vijayanagara period.
P. 26. Jain Basti at Heragu, Hassan Dist. resembling the Ādinātha Basti at Chikka, Hanasage in plan--in ruined condition. Original images of Tirthankarasmissing.
P. 37. Adagur, Hassan dist., a place of Jain importance in 12th and 13th century A. D. mention of Vardhamāna Basti at Adagur,
Pp 40-41. Vardhamāna Basti---Adagur with some sculptures of the Hoysala period-fully described images of Dharanindra Yaksha--4 ft. high image of Vardhamāna inside the garbhagriha-standing under a mukkode. Stone representation called Mandara-Saila worked in the form of a Brindavana with stepped pyramidal cornices-15 cows of sculptures representing Tirthankaras. 504 saints depicted in the same way.
P. 56. Hulikal, Kadur Dist. 1} miles from Tangali--5 nude standing figures of Jain saints in the upper row of boulders and 8 sitting in the lower-inscription under the 8th figure--characters of 15th or 16th century-giving the names of the saints. Nemannagalu, Rakannagalu, Vinaya---Bhattarakaru, Aryasena--Bhattārakaru, Ajitasena-Bhattārakaru, Prabha-a-chandradevaru-devaru and Gunakirtidevaru. Four more figures without names inscribed.

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JAINA BIBLIOGRAPHY
529
P. 126. Inscription No. 25-at Honganur, Channapatria Taluk, below śāntinātha image-Transliteration, translation and notes-record the construction of the basti of the Jogavaddige of the God śāntinātha by Ubhayanana--desis (merchants), the disciples of Madhavachandra Bhattāraka, the pupil of Sakalachandrabhattāraka belonging to Mülasangha and Sri Kranva (same as the Kānurgaña).
P. 141. Two Jain bastis-at Konkunda Vishaya and Nonamangala (E. C. X. Mr. 72 and in Annual Report 1938. Inscription No. 1).
P. 143. Durvinita's translation of Vaddakathā into Sanskrit suggestive of his inclinations towards Jainism. His father Avinita builder of some Jain bastis and donor of grants (notes from Pennur grant of Durvvinita found in possession of Gokari Channappa at Bisanahalli, Hosakote Taluq).
Pp. 181-184. Inscription No. 53-at Tavanandi Kuppagadde hobbli Sorab Tāluq, on the 3rd stone in front of the basti in old fort (Somb No. 196 revised). Transliteration, translation and notes-record the death by Sanyāsana of Bommana (ruler of Tavanidhi) and of Bommale his wife S. 1293-Parisvasena Bhattāraka his guru.
P. 185. Inscription No. 54-at the same place. Transliteration, translation and notes-record the death of Mahalakshmi, wife of Hariyanandana (?) belonging to the Jaina sect by entering fire 14th century characters.
Pp. 185-186. Inscription No. 55-on the pedestal of an image lying in old fort at Tavanandi and is now brought and kept in Archaeological museum at Mysore-records the installation of the image by one (name not given) belonging to Mülasangha, Surastagana and Chitrakūtānvaya. 13th century characters.
P. 208. Inscription No. 74-at Becharak Bɔmlapur in the hobli of Bilikere of Hunasur Taluq in the land of Venkataramanegauda, son of Honnalliamma transliteration, translation and notes-records the setting up of nishadi stone in memory of Makabbeganti by Bichagauda S. 935.
P. 246. Appendix-A. List of photographs taken during 1941-42. Nos, 8-10--basti on hill-view Gomata-Sravana---Mysore. No. 13.-basti on hill-Gomata with front mantapa Gauda, Mysore.
382 (xii)
Annual Report of the Mysore Archaeological Dept. of the year 1943--Mysore, 1944.
P. 25. A Jain Basti at Ratnāpuri, Mysore Dist.--headless image of a Tirthankara lying outside with a Kannada inscription on the pedestal of 12th century A.D.

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JAINA BIBLIOGRAPHY
records the name of Bhattārakadeva belonging probably to the Kondakundanyaya and a gachcha of which the name is lost.
Pp. 71-74. An inscription No. 15-at Gorur of the Madihalli hobli (Belur Taluq, Hassan Dist.) on a nishidhikal set up in front of the Chennakeśavasvämi temple-- transliteration and notes. Satya-Heggade son of Heriyābaseveggade and Nijikabbe as the ruler of Kisuvalli-his wife Bachave disciple of Nayakirttideva Siddhānteśa. The death of the wives of Satyaveggade by Sanyasana (12th century A. D.).
The spiritual descent of Nayakirti. Gunachandra Siddhānt Balachandramunindra (E. C. II & V).
P. 60. Mention of Masavi Barma a Jain mentioned in the stone inscription set up in the backyard of Govindappas honse, Belur Hassan Dist.
Pp. 74-75. Inscription No. 16-on a stone lying in front of the above templeregisters the grant of five Khandugas of wet land by three persons Malavesetti, Katakadabanisetti and Kesisețți to a basadi at Goravur-Mantion of one Melliyakka in the record of about 12th century A. D.
Pp. 113—115. Inscription No. 35---at Bidirur Bharangi hobli, (Sagar Taluq, Shimoga Dist.) on the brass pedestal of the God Adināth in the Vardhamānas svami basti transliteration and notes -- records the construction of a Chaityālaya (Jain temple) and the installation of Adiśvara by Ramnäyka a Santara chief, 1487 A D.
Inscription No. 36-on the pedestal of chaturvimsati Tirthankara image in the above basti transliteration and notes --records the presentation of the image of 24 Tīrthankaras to the basli by Malli, a Jaina dovotee-basti constructed by Subhachandradeva of Mainadanvaya, Desiyagana and Kaditab gotra (13th century A. D.).
P. 182. Appendix-A. List of Photographs taken during the year 1942-1943.
No. 66.--Adirātha with the mud fort wall in the background Ratnapuri, Mysore, Dist.
No. 93-94.Jina figure, Basavapatna. Mysore Dist.
382 (xiii)
Annual Report of the Alysore Archaeological Dept. for the year 1944-Mysore, 1 45.
P. 18. Mention of Jain Basti at Heggere, Davangere, Chitaldrug District.
P. 19. Mention of Jain temple at Suttur nine miles east of Nanjangud on the banks of Kapini.

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JAINA BIBLIOGRAPHY
531
P. 31. Jain Basti at Belgo!a, Mandya Dist. of Hoysala period dedicated to Pārsvanātha.
Pp 42-43. Inscription No. 3--on the the pedestal of the Neminätha image in the backyard of Mr. Sannayya's house at Basavapatna, Rāmnāthapur hobli, Hassan dist, transliteration and notes--records the installation of the image of Neminātha by two brothers Kakanna and Homanna sons of Srikarananda Kavanna and disciple of Śrutakirttideva (about 12th or 13th century A. D.).
Pp. 57-58. Inscription No. 12--on the pedestal of the Pārsvanātha image lying near the Basti mound at the village Belgoļa, seringapatam Taluq, Mandya dist. --records the main sect and subsects Dravilla sangha, Nandi sangha and Arungalānvaya among the Jains (12th or 13th century A. D. Characters).
P. 70. Inscription No. 16-on the pedestal of a Jina image lying near the Jaina Basti mound inside the fort at Ratnapuri. Hunsur Taluq, Mysore dist.-records that certain Bhattārak deva belonging probably to Kondakundāvaya and pustaka gachcha consecrated the above image of probably Mahāvīra (12th or 13th century A.D.).
P. 166. Inscription No. 43-at Setu, Karur hobli on the pedestal of the image of Abhinandana Tirthankara, in Sagar Talug, Shimoga dist. Transliteration and notes--records the installation of the image in Vardhamāna--svāmi basti at Setu by one Sanghayyasetti basti constructed by Gummayyasetti 16th century A. D.
P. 167. Inscription No. 44—on the pedestal of the Pārsvanātha image in the same basti records that the pedestal was made by a number of Jain devotees headed by Timmaganda of Chaipalli and Setti gauda son of Jattigauda and grandson of Nayakkagauda of Yivall. S. 1505.
P. 181. Appendix-A. List of photographs taken during the year 1943-1944. No. 83.--Pārsvanātha-view. Basti Mound-- Belgo!a--Mysore. No. 84.-Pedestal of Pärśvanätha view Basti mound-Belgoļa --Mysore.
,
383 (i)
Travancore Archaeological Series, Vol. 1, Madras, 1910-13. No. 7: Trivandrum Museum Stone Inscription of Maranjadaiyan.
P. 155, No. 12---Conversion of Pandya Märavarman (i) from the Jain to the Saiva faith under the influence of the Saiva saint Tirnjñāna Sambandar.
P. 157, No. 21-Symbolical interpretation of the shrine of Narasimha, the Brāhmana Lion god, excavated in the Anaimalai hill (the Jain elephant hill).

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532
JAINA BIBLIOGRAPHY
No. 12-Two Inscriptions of Vikramaditya Varaguna.
Pp. 193-195. Chitaral inscriptions : Figures of the Tirthankaras and of the goddess Padmavatidevi carved in a cave on the hill Tiruchchanatumalai. Figures of the Devi, Mahävira and Pārsvanätha. Jain figures on a brick gopuram--original temple destroyed. Present temple believed by the Hindus to be the temple of Bhagavati. Application of the name charana to any Jain ascetic. Tiruchcharanattumalai, meaning a hill sacred to the Jain ascetics. Kalugumalai, an important Jain settlement of old. Records donation of gold to the Bhatariyar of the Tiruchcharanattumalai by Gunandangi Kurattigal, disciple of Araţtanemibhatara.
Illustrations :
Mahävira-Tīrthankara in the central shrine of the temple on the Tiruchchanattumalai. General view of the temple of Bhagavati on hill,
Sculptures on the overhanging rock on the north of the temple.
383 (ii)
Trav. Arch., Ser. Vol. 2. Trivandrum, 1916-21.
Bauddha and Jain Vestiges in Travancore :
Pp. 115-130. Bauddha and Jain faiths over the whole of India. Jain faith still lingers. The Jains said to have migrated into the south under the leadership of Bhadrabāhusvāmi. Kings of the Dravida countries, adherents of Bauddha and Jain faiths. Grant of a Burmese king named Maravijayottunga-varman to the Jain temple at Tirunarungoddi, Travancore under the influence of the Bauddha and Jain faiths. Vikramaditya Varaguna, a donee to the Jain temple of Chitaral. The image of Tirthankara in the Manasara The images of Jina and Buddha in the Brihat Samhita. The Jain centres of worship on the extreme north and south of the State--- Bhagavati temple on the Tiruchchanattumalai near Chitaral. Some Jain figures and the figure of Padmavatidevi. Jain temple of Nāgarāja in Nägarkoyil Jain images in this Nāga temple.
Illustrations :
Map of Travancore showing the positions of the Bauddha and Jain relics. Jain images in the Nāgarājasvāmi temple at Nägarakoyil. Jain images at Kallil. Megalithic image of a Tīrshankara in the Jain temple at Tirumalai near Polur, South Arcot dist. Metallic Jain images and Yantras in the Jain temple at Tirumalai near Polur, South Arcot dist.

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JAINA BIBLIOGRAPHY
533
Foot Notes :
P. 115. Kuna Pandya, staunch Jain. Some Chālukya, Rāșțraküța, Kadamba and Hoysala kings, patrons of Jainism.
P. 128. Term Pallichchandam denoting land granted to Jain and Bauddha temples.
383 (iii)
Trav. Arch. Ser., Vol. 3, Part 1--Trivandrum, 1922.
P. 3. Aiyai, a female ascetic of the Jain or Bauddha creed figuring in the work Silappadigaram.
Guņavirakkurav-Adigal, a Jain teacher.
383 (iv)
Trav. Arch. Ser., Vol IV,-Trivandrum, 1923-24.
Pp. 146-148. Jain temple at Chitral.
384
Annual Report of the Archaeological Department, Cochin State for the year 1110 M.E.--- (1934-1935 A, D.).
Ernakulam (Cochin) 1936. Supplement--The Parasurām significance.
legend and
its
P. 6. Brāhmaṇas verses Kshatriyas. The seeds of dissension between the two prominent communities were sown in the Vedic period-it was most acute at the time when Jainism and Buddhism sprang up and brought into existence two powerful organisations and it continued till the second century after Christ.
385 (i)
Annual Progress Report of the Archaeological Department, Jammu and Kashmir State, for the Vikrama year 1974-(A. D. 1917-18).
P. 7. Brass image of Jina (two photographs).

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534
385 (ii)
Report of the Archaeological Department, Jammu and Kashmir State, for the Vikrama year 1975-(A. D. 1918-19).
JAINA BIBLIOGRAPHY
P. . Haravana, the ancient Sadaradvana or forest of six saints. The site. explored and some bricks and tiles stamped with the image of an Arhat, discovered.
386
Annual Report of the Watson Museum of Antiquities, Rajkot, for the year ending 31st March, 1920.
P. 6. In Saurăṣṭra are holy places of the Brahmanical Hindus, the Jains and of the Buddhists.
387
Annual Report of the Sardar Museum and Sumer Public Library, Jodhpur, for the year ending 30th September, 1922.
P. 2. An inscription, engraved on a white stone and fixed on the wall of the temple of Pārsvanatha at Jaswantpur, dated Samvat 1881. The foundation of the temple was laid in samvat 1817.
-do-dated Sam. 1258 engraved on the back of a brass image of Santinatha lying in the above temple.
P. 3. Two inscriptions, dated Sam. 1238 engraved on 2 pillars of the sabha mandapa of the Jain temple of Ratnapur.
P. 4. An inscription, carved on a white stone slab containing the image of Parsvanatha and lying in the Jain temple, Ratnapur, dated Sam. 1308. It mentions that Doongar Simha, son of Madan Simha built an image of Jinendra at the temple of Pärivanatha at Sanderagarh, Ratnapur.
--Do- engraved on the pillar of the same Sobha Mandapa of the above temple, dated Sam. 1332. It mentions a grant of land to the above temple.
-Do- dated Sam, 1348, engraved on the pillar of the Sabha Mandapa of the above temple, mentions some grants for the temple.
-Do- engraved on the lintel of the temple of Siva (at Ratnapur) to the west of the above Jain temple belonging to the reign of Kumarapaladeva. It refers to the announcement of non-slaughter of animals on the 14th and 15th day of both (dark and bright) parts of every month by queen Sirayadevi of a feudatory of Kumārpāla.

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JAINA BIBLIOGRAPHY
535
P. 9. Back upper portion of a seat of Jain god together with Chhatra in the middle of the lower portion and 109 miniature figures of Jain Tirthankara (photograph).
Jain temple at Ratanpur (photograph).
Carving of the ceiling of the Sabha Mandapa of the above Jain temple (photo. graph).
Gate in the front of the above Jain temple (photograph).
388
Hicks, W. W. The Sanctuary of Mahāvīra, Boston, 1911.
The Mahāvīra temple described.
389 (i)
Annual Report of Archaeological Survey of India-1907-08, Pt. 2--Calcutta, 1911.
Pp. 81-131. Excavation at Saheth-Maheth :
Maheth, general description--Kachchi-kuti. Finds-Pākki-kuti. Stupa. A Nausahra gate. Temple of Sobhnath-list of Jain sculptures. Minor finds --Saheth, etc.
Pp. 189-204.
The ancient temples at Aihole.
Description of the village--- Temple of Lad Khan. The Kontgudi Durga temple. Meguti temple. Huchchimalligudi temple, etc.
Pp. 205-218. Chaumukh temple at Rānpur.
Description of temple. History of its erection. Inscriptions in the temple. Local and epigrapic accounts compared. Tod's account-Plan of temple. FERGUSSON'S description. Transcripts and translation of inscriptions.
Illustrations :
Plates 22-39. Excavations at Saheth-Maheth, including plan and illustration of the temple of Sobhanätha.
Plate 69. Ancient temples at Aihole, including an illustration of the Jain temple near Virupākṣa.
Plates 80-81, Chaumukh temple at Rāņpur.

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536
JAINA BIBLIOGRAPHY
389
(ii)
Annual Report of Archaeological Survey of India, 1908-09, Pt. I : Administrative Calcutta, 1911.
P. 3. Acquisitions :
22 Jain images, Madras Museum.
P. 6. Jain remains at the Tirupparangunram hill, now believed to represent a linga-Alagaramalai, once Occupied by the Jains. Mention in an inscription of the Jain teacher Ajjanandi discovered on the Tirupparangunram hill. Jain remains at Kuppalnattam and Kongar. Puliyangulam, Madura district, and at Vedal, North Arcot district.
389 (iii)
Report of Archaeological Survey of India, 1908-09,
Pt. 2.-Calcutta, 1911
Pp. 22-23. Hemakutam Jain temple at Vijayanagar.
Pp. 100-101, 108. Hindu and Jain legends in connection with Osia--The Jain temple dedicated to Mahāvira.
Pp. 118-119. Jain sculptures and inscriptions discovered on the hills at Tirupparangunram and Alagaramalai. An epitaph in the Topkhānā at Jalor refers to a temple of Pārsvanātha under the name Kenara-Vihāra.
389 (iv) Report of Archaeological Survey of India, 1909-10, P. I: AdministrativeCalcutta, 1911,
P. 17. Photographs : No. 150. Image of a Jain Tirthankara, Mathura Museum.
Nos. 210--212. Jain temple at Basti, Halebid.
389 (v) Report of Archaeological Survey of India, 1910-11, Pt. I: AdministrativeCalcutta, 1911.
P. 6. Ādināh masjid at Rohtak, originally a Jain temple but converted into a mosque by Ala-ud-din.

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JAINA BIBLIOGRAPHY
390 (i)
BLOCH, Theodor. Supplementary Catalogue of the Archaeological Section of the Indian Museum.-Calcutta, 1911.
P. 94. Jain sculptures.
1911.
390 (ii)
VASU, Nagendranath. The Archaeological Survey of Mayurabhanja. Vol, I-Calcutta,
537
Pp. xlii-xlvi. The Jain influence-Pärivanätha-Mahavira-Evidences of Jain influence prevalent in Orissa-Relics found in Jhadesvarapur excel all other works of art under Jain influence to be found in the whole of Orissa-Jain figures found at Khiching and at place close to Adipur, the ancient capital of Mayurabhanja.
Pp. 36-38: Badasai (Barsai): Jain and Buddhist relics. An image of Parivanätha at the outskirts of village Kosali.
P. 92. Pundal Image of Pärivanatha, showing the prevalence of Jainism in the place.
P. 45. Kosali Temple of Pärivanatha and its description.
P. 95. Doma-Gandara: A broken image of the Jain Tirthankara, Pärśvanatha.
Pp. 103-104. Bhimapur: A very beautiful life-size image of Jain Tirthankara, Vardhamana Swämi-Another beautiful image of Vardhmana Swami: worship of this naked image by the people of the village. Another image of Mahavira.
P. 108. Pandava Ghat: A sacred place of the Jains-Jain merchants used to come here to see and worship some foot, prints which they believed to be of Jina.
391 (1)
Annual Pro. Report of Archaeological Survey, Southern India, 1910-11-Madras, 1911. P. 2. Sultan's Battery, Wynaad-Once occupied by the Jains.
P. 3. Kaveripatnam-Once a seat of the Jains (present Sambapathi temple).
P. 14. The Durga Konda-Remains at the place originally Buddhist, subsequently occupied by the Jains. Existence of sevreral Jain slab images, four natural
caves.
P. 29. Jain temple at Mattuputtur, Vijayamangalam. Has special carvings.

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538
JAINA BIBLIOGRAPHY
Pp. 30-31. Jain images from the Jain temple at Sultan's Bettery brought down to Calicut-Traditionally the images were smashed by Tippu Sultan, and after his departure the priests collected the fragments and buried them.
P. 32. The Jain temple of Chandranāthasvāmi, Palghat, built by Doddapayappa Bhattar, has figures of Jain Tirthankaras-A finely carved Jain seated image near the temple.
P. 41. Fort Gingee-Rock---sculptures of twenty-four Jain Tirthankaras. P. 44. Brahmapurisvara temple, Shiyali --Sambandhar and decline of Jainism.
Conservation :
P. 66. No. 32-Śiva temple with Jain image and inscription, Gudivada, Kistna District.
P. 78 No. 84_Remains of buried Jain temple, Danavalupudu, Jammalamadagu taluq, Cuddapah district.
P. 80. No. 114-Jain temple on the hill Chippagiri, Alur tāluq, Bellary district.
No. 118-Jain temple, Vijayamangalam, Erode taluq, Coimbatore district.
P. 84. No. 154-Jain sculptures and inscriptions on the hill Vallimalai, Chittoor district.
No. 158-Jain rock-cut caves, etc., Tirumalai, Polur tuluq, North Arcot district.
P. 86. No. 185-Ole Jain basti, etc., Mudbidri: Mangalore tātug, South Canara District
No. 186-Jain statue and three bastis, Venur Mangalore, tāluq, South Canara district. :
No. 187-Gumteśvara Devi, Karkal, Udipi tāluq, South Canara district.
No. 187-Chandramukha basti, Karkal. Udipi taluq, South Canara district.
No. 190-Jain temple, Guruvayankeri, Uppinangadi taluq, South Canara district.
P. 94. No. 239-Jain images, Arapakam, Chingleput tāluq, Chingleput district.

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JAINA BIBLIOGRAPHY
539 P. 96. No. 264-Jain temple, Triparatikunram, Conjeeveram taluq, Chingleput district
P. 102. No, 299-Jain image in Annavasal, Virupatty, Trichinopoly tāluq, Trichinopoly district.
No. 300--- Jain image, Vellanoor, Trichinopoly tāluq, Trichinopoly district.
No. 306-Jain statues, Jayankondasholapuram, Udaiyarpalayam talug, Trichinopoly district.
P. 106 No. 329-Jain Madura district,
cave
inscriptions, Yanamalai, Madura tāluq,
P. 108. No. 349 -- Jain sculptures on the hill rock, Kuppulanatham, Tirus mangalam taluq, Madura district.
P. 118. No. 416-Jain temple, south of Pampapathi temple, Hampi, Hospet taluq, Bellary district.
Photos :
No.
Description
Village
District
Age
P. 120
Sultan's Battery
Malabar
Jain
-do
•do
2275 jain images 2276-7 Jain figures 2279 Jain temple 2280 Images & Naga
stones in the Jain temple.
Palghat
-do-do-do
-do
-do
-do
P. 123
2340
-do
23 Tirthankaras at Tirunathankannu..
Gingee
.
South Arcot.
391 (ii)
Annual Pro. Report of Archaeological Survey, Southern India, 1911-12--Madras, 1912.
P. 6. Periapatnam-Discovery of Jain sculptures buried in certain parts of the place.
Bezwada Museum - Jain sculptures in the compound of the building.

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540
JAINA BIBLIOGRAPHY
P. 1. Conservation : Jain statues Jayangondasholapuram, Udayarpalayam talug. P 49. Photo
No, 2820 --Rock-cut Jain sculptures in the Fort, Rayadrug. Beilary district.
MENANT, D. Pelerinage aux Temples Jainas du Girnar. Paris, 1912. Annales du Musée Guimet--Bibliotheque de Vuigarisation, Tom. xxxix, p. 189-239).
392
GANGULY, Mano Mohan, Orissa and her remains-Calcutta, 1912.
Jain and Buddha figures in the caves. Eight Jain demi-gods, Jaina dynasty in Kalinga. Jain influence in Orissa History. Jain influence noticed in the caves. Jain period of Architecture. Jain Sromanas at Khaņdagiri. Jain temple on the summit of Khandagiri --Description of the Jain Tirthankaras of the caves. List of Jain Tirthankaras. Jainism in Kalinga.
393
TABARD, A.M. Śravaņa-Belgola (OJMS, iii, 1912-13. Pp. 12-31).
This paper gives a description of the several temples and other interesting buildings at Sravaņa-Belgola.
(1) Chandra Giri.
Temples on this hill : (i) Kuge Brahama Deva Kambha, (ii) Chandragupta Basti, (iii) Kattale Basti. (iv) Pärsvanāthasvāmi Basti, (v) Śāsana Basti, (vi) Chamundaraya Basti, (vii) Erukade Basti, (viii) Savatigandhavārana Basti, (ix) Terina Basti, (x) śāntiśvarasvāmi Basli, (xi) śāntināthasvämi Basti, (xii) Suparsvanāthasvami Basti, (xiii) Chandraprabhasvāmi Basti, (xiv) Magigamna Basis, (xv) Bhadrabahu's Cave, (xvi) Brahmadeva temple, (xvii) Sn aller inage,
(2) The Town.
The chief objects of interest are : (i) The Guru's Matha, (ii) Bhandhara Basti, (iii) Mangayi Basti, (iv) Nagar-Jinālaya, (v) Akkana Basti.
(3) Indra Giri or Vindnya Giri.
The Principal objects of interest on this hill are : (i) Gommateśvara, (ii) The twenty-four Tirthankaras, (iii) Tyagada Brahmadeva Kambha, (iv) Yakshi Deva, (v) Chauvisatirthankara Basti, (vi) Wodegal or Trikuța Basti, (vii) Siddala Busti, (viii) Channana Basti.

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JAINA BIBLIOGRAPHY
$41
(4) Bhadrabāhu's Inscription.
The article contains illustrations of Gommateśvara, etc.
394
SLATER, Arthur R.
The Caves at Badami (MR, Jany. 1913).
Pp. 13-20. The Jain cave was probabiy cut out in about A.D. 650. Inside the cave there is a fine specimen of the figure of Mahavira.
395
Annual Progress Report of Archaeological Survey, Southern India, 1912-13 - Madras, 1913.
P. 7. Photographic Negatives
No.
Jain Art and Architecture
C-1
C-2
C-3
C-5
A group of Jain temples, Hampi, Bellary dist, A Jain image (sitting posture); Villivakkam, Chingleput district. A Jain image Do Bezwada Museum, Kistna dist. Rock-cut Jain sculptures in the furt, Rayadrus Bellary dist. Stone pillars with sculptures on all four sides, Bezwada, Kistna dist. Fragments of Jain images discovered near the Sultan's Battery, Wynaad, Malabar dist. Foot and armless Jain figure discovered near the Sultan's Battery, Wynaad, Malabar dist.
C-6
Another view of Jain figure discovered near the Sultan's Battery. Wynaad, Malabar dist.
C-9
South-east view of the Jain temple, Palghat, Malabar dist.
C-10 C-11
Images and Vaga stones in the Jain teinple, Palghat, Malabar dist The 24-Tirthankaras near the Fort, Gingee, South Arcot dist.
Conservation :.
P. 29. No. 38-Jain temples south of Pampapati temple, Hampi, Hospet taluq, Bellary district.

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542
P. 42. Bellary district, Raydrug taluq.
Rayadrug oldest Jain antiquities, on the hill known locally as "Rosa Siddha's hermitage."
P. 46. Bellary district, Hospet taluq, Ganagitti temple, a Jain structure of the fourteenth century.
influence.
P. 52.
Ancient Monuments:
1. Group of small Jain temples, south of Pampapati temple.
25. Jain temple on hill side, near Pampapati temple.
P. 58. Anantapur district, Kalyandrug taluq.
Kambaduru-Two deserted Jain temples and a variety of objects having Jain
1914.
JAINA BIBLIOGRAPHY
396 (1)
Annual Report of Archaeological Survey of India, 1909-10. Pt. 2-Calcutta, 1914.
P. 6. Jain temples above Hampi village.
P. 95. A Jain temple in the castle at Mandor.
Pp. 131-134. Mention of several Jain teachers in some Jain inscriptionsTemple of Parsvanatha at Phalodi, Jodhpur State; and the legend in connection with its origin.
396 (ii)
Annual Progress Report of Archaeological Survey of India, 1910-11. Pt. 2-Calcutta,
P. 18. A pedestal of a Jain image discovered in course of excavation at Saheth Maheth.
P. 83. A seated Jain image on a slab in a cave in the Gurubhaktakonda hill at Ramatirtham,
P. 87. Jain slab images and ruins on the Durgakonda hill at Ramatirtham.
396 (iii)
Annual Report of Archaeological Survey of India, 1911-12. Pt. I.
P. 17. Discovery of a broken Jain image of the Kusana period during excavation of the Katra mound, Muttra.

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JAINA BIBLIOGRAPHY
513
Acquisitions : P. 22. Ajmer Museum. A fragmentary Jain record. Images of Santinātha.
P. 31. Muttra and Lucknow Museums. Buddhist and Jain images of early date.
P. 41. Photographs :
No. 46--Viranarayana sain temple, Pattadakal.
Nos. 56-58-Jain temple, Baro (C. I.)
396 (iv)
Annual Progress Report of Archaeological Survey, Southern India, 1913-14-Madras, 1914.
New monuments included in the standard list of ancient monuments :
Pp. 4-6. Group of small Jain temples, south of Pampapati temple at Hampi (the ancient Royal City of Vijayanagar), Hospet, Bellary dist.
Jain temple on hill side at Hampi, Hospet, Bellary dist.
Twenty-four Jain figures, etc. at Sirukadambur, Gingee, South Arcot Dist. Two inscriptions on Thirunāthankunn in Sirukadambur.
Jain statues, inscriptions etc. at Mettuppatti, Nilkottai, Madura dist. and Panchapāņdava beds on the hill.
Jain statues, and inscriptions on the settipodavu cave on the Ummanamalai Hill.
Jain statues etc. at Kolikkudi, Madura, Madura district.
Similar statues and inscriptions on the top of the same hill at Pechchipallam above the Ayyanar temple.
Panchapāndava beds, Jain statues and Brāhmi and Vatteluttu inscriptions on the panchapāndava, Malai, Melur, Kilavalavu, Madura district,
Kuruppannasvāmi rock and Jain sculptures etc. Periakulam, Uttamapalyam, Madura Dist.
Monuments deleted from the List of Ancient Monuments :
P. 8. Jain temple, Chippagiri, Alur, Bellary dist.

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544
JAINA BIBLIOGRAPHY
Pp. 11-13. Photo Negatives :
C. 34 to C. 96. Different views of Chandranātha, Nemiśvara, Chaturmukha śānteśvara, Gummateśvara Jain temples, etc., at Mudabidri, Kārkal, Venur, Guruvayankeri, South Canara district.
P. 28. Landscape view from near Gummateśvara Jain temple, Venur, South Canara.
Conservation :
Pp 28-33. No. 80 --Jain temple, Vijaimangalam, Erode taluq, Coimbatore
dist.
Pp. 39-41, South Canara district
Mudabidri : Great Chandranātha temple, 23 old Jain tombs and the Choutar's palace.
Kārkal : Colossal Jain statue known locally as Gumta Rāya Chaturmukha temple and the Great stambha at Hateangadi.
Venur: Statue of Gommateśvara or Gumta Rāya and Santeśvara temple.
Guruvayankeri : Two Jain temples dedicated to śāntiśvara and Chandranātha and a Jain mānastambha.
397
JOUVEAU DUBREIL, G. Archaeologic du sud de l'Indie. 2 Vols. Paris, 1914. (Annales du Musee Guimet, Bibliotheque d'Etudes, Vols. 26, 27).
Vihāras of Udayagiri
Vol. I, Pp. 30-32. Buddhist and Jain monasteries. Khāravela inscription.
Vol. I, Pp. 69, 93. Räni-gumpha, Udayagiri.
Vol. 2, P. 2. Jain images.
Vol. 2, P. 58. Appar, formerly a Jain.
Vol. 2, P. 59. In the time of Manikyavatchakā (800 A. D.) a struggle between Buddhism and Jainism in Ceylon.
Vol. 2, P. 93. Balabhadra.

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JAINA BIBLIOGRAPHY
398
SAHNI, Daya Ram. Catalogue of the Museum of Archaeology at Sarnath. With an Introduction by Dr. J. Ph. VOGEL.-Calcutta, 1914.
Pp. 164. 327-328. Jain images and sculptures.
399
AIYAR, V. Natesa. Introduction to the Descriptive List of Exhibits in the Archaeological section of the Nagpur Museum-Allahabad, 1914.
1915.
Pp. 12-17. Jain sculptures. The origin of the Jain sect. Life of MahaviraDigambara and Svetambara. The Sasanadevatas or attendant spirits. The secondary gods. The Ganas, Kulas, Šakhas and Gachchhas.
400
Annual Report of Archaeological Survey of India, 1913-14. Pt. I.-Calcutta, 1915.
P. 9. Architecture, exclusively Jain, in Kanara-Temples of the Jains at Mudabidri.
545

P. 27. Acquisitions:
Lucknow Museum-Brass images of the later Buddhist and Jain Pantheon. Sarnath Museum-Buddhist and Jain images discovered locally.
Illustrations :
Plate 10. (a) Chandranatha Jain temple, Mudabidri.
(b) Manastambha in front of Chandranatha Jain temple, Mudabidri. Plate 11. (a) Chaturmukha Jain temple, Kärkal.
401
Annual Progress Report of Archaeological Survey-Southern India, 1914-15-Madras,
P. 2. Treasure Trove :
No. 8.-A stone Jain image, etc. Molagavalli, Alur taluq, Bellary district. P. 6. Jain antiquities discovered in the Ramnad and Madura districts,

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546
JAINA BIBLIOGRAPHY
P. 8. Photo Negative : No, c. 97,--Stone image of a Jain saint, Hulibidu, Bellary district. Archaeological Works Proposed to be Undertaken: Pp. 14-15. No. 42.-Jain temple, Vijayamangalam, Coimbatore distirct. No. 66.- Jain temple, Tirumalai, North Arcot district.
Pp. 22–24. Conservation :
N57-lain temple on Hemakutam rock, Tambrahalli, Hospet talug, Bellary
district.
No. 65.-Jain temple, Sultan's Battery, Wynaad taluq, Malabar district.
No. 68-Tombs of the Jain priests. Mudabidri, Kārkal taluq, South Canara district.
No. 69--Gumtarāya statue, Kārkal tāluq, South Canara district. No. 71--Jain temple, Vijayamangalam, Erode taluq, Coimbatore district.
P. 37. Worship of snakes among the Jains of Southern India--Group of Nagakals found in Jain temples in South Canara---Custom of offering snake stones among the Jains in South Canara.
No. 80-Jain temple, Vijiamangalm, Erody laluq, Coimbatore district. No. 146-Jain temple, Tirumalai, Polur taluq, North Aroct distirict.
401 (i) Smith, Vincent A. Archaeological Research; a Jain duty. (MR, Jany.-June, 1915, Pp. 519-522).
Importance of Archaeological Research-Duty of wealthy Jains. The field for exploration The tradition about Chandragupta Maurya. Conflict of Religion in the South Some books to be studied. Jain monuments mistaken for Buddhist. The problem of Kausambi. Survey of monuments above ground-Bibliograpy--Excavation-Action suggested.
402
SRINIVAS, T. The Antiquities of Kulpak. (JHAS, 1916. Pp. 14-36).
Pp. 15-16. Description of a female deity placed on a pedestal with four miniature pillars, and explanation of certain symbols found therein. The Chakra is one of the sacred emblems of the Buddhists, the Jains and the Hindus. With the

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JAINA BIBLIOGRAPHY
547
Buddhists and the Jains the Chakra is "the wheel of the Law”, and with the Hindus, "the wheel of Life". The lion cognizance belongs to Mahāvīra, the 24th Tirthankara, but from the diminutive antelopes in addition it can be inferred that the pedestal has reference to Santinātha.
Pp. 22-23. An old Jain temple: The Sikharas and the cells of the three principal deities alone belong to the original structure. The chtef presiding deity is Rikabdeva or Ādinātha occupying the middle shrine, the other two are Mahāvīra and Neminātha. In course of renovatinn of the temple numerous sculptures were brought to light. Of these the most important are nine images of Tirthankaras. There is also a fine image of Mahāvīra, with the litile statuettes of the other 23 Tirthankaras arranged as a border.
Pp. 31–32. Discovery of an inscription of the time of Vikramāditya II, came to the throne in 1076 A. D.) cut on a broken stone, caived at the top with the figures of a Jina and some devotees. It contains a Jain incovation and an imprecatory verse. The prasent Jain temple is also known as the Manikya Swami Gudi among the villagers.
P. 33. The Jain Gudi has three shrines but here all the three cells are placed in a row facing the east with the principal one is the middle.
The Jain tower has plaster---carved images and other ornaments all round.
403
YAZDANI, G. The Antiquities of Warangal. (JHAS, 1916, Pp. 37–47).
P. 47. Near the site of the old town of Anamkond there are several minor temples on the hill. One of them has numerous Jain figures carved in the rock and an inscription cut on a square pillar.
404
MARSHALL, John. Remarks on the monuments of the Dekhan. (JHAS, 1916, Pp. 125-135).
P. 129. Contribution in an almost equal degree of the three great religious sects the Budhhists, the Hindus and the Jains, in the temple and monostaries of Ellora.
Pp. 130-131. Remarks on Jain temples : They are very perfect, very elaborate, very sumptuous, but one and all destitute of creative genius. They are richly decorated, but we are struk with their narrow nerveless design and

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JAINA BIBLIOGRAPHY
we gaze unmoved at their composed and icy images. It has always been so with the Jains. They followed the Buddhist at an early date in adopting iconism in their religion, but even at the beginning of the Christian era their sculptures displayed the same nerveless character that they do in mediaeval and later times. It is dangerous to utilize Buddhist works as a basis for determining as grounds of style the age of Jain works, or vice versa.
405 (i)
Annual Report of Archaeological Survey of India, 1914-15, Pt. I-Calcutta, 1916.
P. 8. Dilwara temples at Mount Abü.
P. 11. Tombs of Jain priest at Mudabidri.
P. 27. Great Jain temple at Deogarh-Saugoli plates of the early Kadamba king Harivarman.
405 (ii)
Annual Report of Archaeological Survey of India, 1913-14. Pt. 2--Calcutta, 1917.
Pp. 262-263. Kosam or Kausambi, a holy place to the Jains-Discovery of a fine head of a Jain image,
405 (iii)
Annual Pro. Report of Archaeological Survey, Southern India, 1916-17-Madras, 1917. P. 6. Photo Negatives : No. C. 98---Jain temple on a rock near the river, Hampi, Bellary dist. No. C. 99-Ganagitti Jain temple, Hampi, Bellary district. No. C. 100—Jain figures in the village, Vengunram, North Arcot district, No. C. 101–
-do
No. C. 102
-do
No. C. 103-- Boulder with Jain figures. Tirrakkol, North Arcot district.
P. 31. Barbar near Gaya Bihar shrines hewn during Asoka's reign either by the Jains or Buddhists.
Pp. 37-38. Antiquities in Coorg. Jain temples discovered at mulur. Three stone built Jain temples at Mulur in Nanjarājpatna.

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JAINA BIBLIOGRAPHY
Archaeological Works proposed to be Undertaken :
Pp. 9-10.
No. 32-Ganigitti Jain temple, Hampi, Bellary district.
No. 33-Jain temple south of Pampapathi temple, Hampi, Bellary district.
No. 36-Jain temples, Danavulapad, Cuddapah district.
No. 40-Jain temple, Sultan's Battery, Malabar district.
No. 78-Jain rock-cut çaves. etc., Tirumalai, North Arcot district.
Pp. 14-17. Conservation :
No. 38-Jain temple No. 3 on Hemakutam rock, Hampi, Hospect taluq; Bellary district.
No. 69-Jain temple, Sulatan's Battery, Wynaad taluq, Malabar district.
549
406
A.H. LONGHURST. Hampi Ruins. Madras, 1917 (My. No. 111 revised now).
P. 12. Bukka Raya his reconcilation of the Jains and the Vaishnavas in 1368; being presecuted by the latter, the Jain appealed to the king for protection; he ordained that they should each pursue their own religious practices with equal freedom.
P. 26. Religion-Jain in occupation of site on Hemakuṭam hill long before the founding of Vijayanagar in the 14th century; Jains were an important and influential community at this period; wide prevalence of Jain faith; Brahmans used to select old Jain sites for their temples.
P. 38. A Jain temple on the bank of river, half way between Hampi and Vitthala temple.
P. 100-1. Group of Jain temples in Hampi, their stepped pyranidal towers; Ganigitti Jain temples; other 5 Jain temples.
Pp. 121. 123. Jain temple near the river: Jain temples often covered in Hindu figuses in South Kanara and showing Hindu gods as subordinate to the Tirthankaras.
Illustrations-Fig. 44-Group of Jain temples, south of the Pampapati temple. Fig. 54-Jaina temple on a hillcock. Fig. 66 Ganigitti Jain temple.

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550
JAINA BIBLIOGRAPHY
406 (ii)
LONGHURST, A.H. Hampi Ruins-Madras, 1917.
Pt. I
Religion : Jainism. Pt. II.
Buildings on the road to Hampi : Group of Jain temples.
Buildings on the northern and eastetn sides of the city. Jain temple near the River. Ganigitti Jain temple.
407
NARSIMHACHAR, R. The Keśava temple at Somanāthapur. Bangalore, 1917. (Mysore Archaeological Series--Aachitecture and Sculpture in Mysore, No. 1).
P. v-vii. Provisional list of Artistic Buildings of the Hoysala and Dravidian styles in Mysore.
HOYSALA
Temple
Place
Period
Reign
Remarks
Vinayāditya
C 1050 C 1090
1133
-do
Triple
Vişnuvardhana
Triple
Jain Bastis Angadi Adinātha-basti Chikka Hanasoge Pārsvanātha Halebid basti. Jain Basti Cholasandra Akkana basti Sravana
Belgoļa Säntinātha Jinanāthpur basti. śāntinātha Bandalike basti. Virabhadra Halebid
1145 1182
Narasimha I Ballala II
C 1200
-do
C 1204
-do
C 1220
-do
DRAVIDIAN
C
980
Rajāmalla
Chāmundarāya Sravana Basti.
Belgoļa Panchakūta Kambadahalli Basti.
C 1120
Vişnuvardhana.

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JAINA BIBLIOGRAPHY
408 (i)
Annual Report of Archaeological Survey of India, 1916-17, Pt. I--Calcutta, 1918. P. 20. Names of a line of Jain teachers given in the two records at Ghusai (Ghosavati).
P. 23. Vast influence of the Jains and their creeds pointed out in some records from Madakasira taluq, Anantapur district.
Pp. 33-34. Negatives of some Jain objects, Lucknow Museum.
1918.
551
408 (ii)
Annual Progress Report of Archaeological Survey, Southern India, 1917-18-Madras,"
P. 5. Photo Negatives:
Jain art and architecture.
P. 6. Photographs of interesting Jain antiquities at Suai.
S. No. C. 104-Jain figure, Tenkarai, Tinnevelly district.
S. No. C. 105-Jain stone image, Danavulupad, Cuddapah district.
P. 10. Archaeological Works proposed to be undertaken.
Vide No. 137(xxi) above under works proposed No. 36 and Conservation No. 69.
No. 33-Remains of buried Jain temples, Danavulapad, Cuddapah district.
No. 43-Jain temples, Sultan's Battery, Malabar district.
Pp. 14-16, 18. Conservation:
Vide No. 137 (XXI) above under works proposed and conservation. No. 32-Ganigitti Jain temple, Hampi, Hospet talug, Bellary district. No. 33 Jain temple on Hemakutam rock,
-do
No. 48 Buried Jain temple, Danavulapad, Jammalamadugu, Cuddapah. No. 58-Jain temple, Sultan's Battery, Wynaad tatuq, Malabar district.
No. 104--Jain rock-cut caves; etc., Tirumalai, Polur taluq, North Arcot
district.

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JAINA BIBLIOGRAPHY
Pp. 22-33. Srisailam, Nandikotkur Talug, Kurnool district two figures on the right of a panel look like Jains.
P. 23. Jains executed by Sāntalinga (15th century).
409
SARKAR, Guru Das. Alleged Buddhist Influence in the Sun tempele at Konark(IA, xlvii, 1918, Pp. 209-220).
Pp. 209-210. The Khaņdagiri caves are of Jain origin; this is evident from the Häthigumphā inscription of king Khāravela and three other inscriptions.
P. 216. Images of Sri Gaja Laksmi or Mahalaksmi and pictures of trees, etc., are common alike to Hindus, Buddhists and Jains.
410
NARASIMHACHAR, R. The Keśava Temple at Belur.-Bangalore, 1919. (Mysore Archaeological Series-Architecture and Sculpture in Mysore, No. 2.)
Pp. y-vii. Provisional List of Artistic Buildings of the Hoysala and Dravidian Styles in Mysore.
Hoysala-Same as in No. 112. Dravidian-Same as in No. 112. Pārsvanatha basti at Heggere of C 1160 (Narasimha I).
411
NARASIMHACHAR, R. The Laksmidevi Temple at Doddagaddavalli.-Bangalore, 1919. (Mysore Archaeological Series-Architecture and Sculpture in Mysore, No. 3).
P. v. Provisional List of Artistic Buildings of the Hoysala and Dravidian Styles in Mysore.
Same as in No. 114.
412
PERIS, M. M. Jain Antiquities of Southern India.-(CR. 1919, Pp. 72-79). Remains of Jain power in South Canara.
Four seats of Jain Antiquities in Canara : Kärkal, Venoor, Mudbidri and Guruvankere.

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JAINA BIBLIOGRAPHY
BASAK, Radhagovind and Dinesh Chandra BHATTACHARYYA. A Catalogue of the Archaeological Relics of the Varendra Research Society, -Rajshahi, 1919.
the
Museum
P. 7. Jain images-Images of Tirthankaras,
414
SRINIVASA, T. Nagai and its remains. (JHAS, 1919-20, Pp. 33-46). P. 35. The principal remains at Nagai are a temple with two mandapas, a Jain temple etc.
1919.
413
P. 36. Description of a ruined Jain shrine near a temple-Standing Jina image in the shrine with five hooded snake canopy and a triple crown above. Identity of the image with Supärśvanätha; the seventh Tirthankara of the Digambara Jains. Sculpture of a seated Jina with a seven hooded naga over the head and a square block with a seated Jina on each of its sides and some smaller seated figures below in the mantap attached to the shrine.
P. 7. Photo-Negatives:
553
415 (1)
Annual Progress Report of Archaeological Survey, Southern India, 1918-19-Madras,
No. C.
Jain art and architecture.
No, C. 106-Jain figure at the second entrance of the Śiva temple, Tiruvalanjuli, Tanjore district.
107-Rock carvings of twelve Jain saints, Sirukadambur, South Arcot
district.
Pp. 10-11. Archaeological works proposed to be undertaken.
Vide 137 (xxi), under works proposed and conservation Nos. 38 & 69.

S. No. 53-Jain temples at Hemakutam hill, Hampi, Bellary district.
S. No. 57-Jain temple, Mettupudur, Coimbatore district.
No. 62-Jain temple, Sultan's Battery, Malabar district.
No. 100-On the boulder, inscription and JAIN images, Tirakkol, North Arcot
district.

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554
JAINA BIBLIOGRA PHY
Pp. 15, 18. Conservation : Vide 137 (xxi) under works proposed Nos. 46, 40 and 78. No. 49-Jain temple, Danavulapad, Jammalamadugu taluq, Cuddapah district. No. 57 - Jain temple, Sultan's Battery, Wynaad taluq, Malabar district. No. 102-Jain temple, Tirumalai, Polur taluq, North Arcot district.
P. 20. Pallavas, either foreigners, or became Jains or Buddhists identical with Pahlavas, Pallavas and Pahanavas of the Purāņas.
P. 21. The earliest known records of the Pallavas are three Prakrit copperplate characters; these grants prove that there was a time when the court language in Southern India was Prākrit. Later records (5th and 6th Cen. A. D.) in Sanskrit.
Indian builders or sculptors of the 7th century or there abouts engaged exclusively in erecting Jain and Buddhist monuments. No trace of Hindu temples before this period.
P. 22. The Pallavas had a bull for their crest.
P. 23. The Pallava king Mahendravaram I, first a Jain, asterwards Saiva under the influence of Appar or Tirunavukkaraiyar. (Ep. Ind. Vol. III, P. 278).
P. 24. Jainism and Buddhism flourished side by side in the 7th century A. D. Some of the Pallava kings either Jains or Buddhists.
P. 25. Destruction of the Jain monastery at Pataliputtiram, a seat of Jain learning in South Arcot district, by Mahendravaram I-Erection of a Siva temple on the spot-As a Jain he is also said to have persecuted the Saivas and the Saint Appar in particular. Hiuen Tsiang's statement showing that the Buddhists, Nirgranthas (Digambara Jains), etc, escaped persecution.
415 (ii)
Annual Report of Archaeological Survey of India, 1917-18, Pt. I.--Calcutta, 1920.
P. 7. Jain temples and Jain images at Deogarh.
P. 21. Jain temple of Susani at Morkhana, 12th century A. D.
P. 24. A Digambara Jain temple, now occupied by an image of Vişnu.
P. 32. An inscription at Deogarh supplying names of twenty out of twentyfour Yaksis of the Jain pantheon.
P. 33. Vimalāditya, a patron of Jainism. His Guru Trailokya Yogi-Sid. dhāntadeva of the Desigaņa.

Page #580

JAINA BIBLIOGRAPHY
Illustrations:
Plate 2. (a, b, c)-Deogarh fort, views of Jain temples and images of Jain Yaksis Chakreśvari and Malini or Sumālini.
415 (iii)
Annual Report of Archaeological Survey of India. 1914-15, Pt. 2-Calcutta, 1920.
Pp. 39-41. Literary references to Taxila from Jain sources-Paumachariya of Vimala Suri Avaiyakaniryukti of Haribhadra Süri-Trisaṣṭišalaka-purupa-charitra of Hemachandra Süri-Vidhipaksa-gachchhiya Panchapratikramana of Mahendraprabha Süri-Prabhavakacharitra of Prabhachandra Süri-Darkanaratnaratnakara-Hirasaubhagya of Devavimalagani-Satrunjayanahatmya of Dhanesvara Suri.
415 (iv)
Annual Progress Report of Archaeological Survey, Southern India, 1919-20Madras, 1920.
P. 4. New monument. Jain temple with inscriptions, etc., Hampi ruins, Hospet taluq.
P. 7. Photo-Negatives:
555
Jain art and architecture.
S. No. C. 108-Main entrance of the Jain temple, Mettupudur, Coimbatore district.
No. C. 109-General view of the Jain temple, Mettupudur, Coimbatore
district.
No. C. 110-Broken Jain image in the compound of the Bhimesvara temple, Drakṣārama, Godavari district.
P. 11. Archaeological works to be undertaken.
No. 35-Ganagitti Jain temple, Hampi, Bellary district.
No. 52-Jain temple on hill side close to Vişņu temple, Hampi, Bellary district.
Pp. 16, 18, 19, 20, 22. Conservation :
Vide 137 (xxi) under Conservation, Nos. 38, 69.
No. 31-Jain temple near the elephant stables at Hampi, Hospet, Bellary
district.
No. 44-Group of Jain temples on Hemakūtam hill at Hampi, Hospet, Bellary district,

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JAINA BIBLIOGRAPHY
No. 63---Jain temple at Danavulapad, Jammalamadugu Cuddapah district. val No. 73-Jain temple at Sultan's Battery, Wynaad, Malabar district.
No. 82-Jain temple at Mettupudur, Erode, Coimbatore district.
No. 122-Jain images in the Jain temple at Tirrakol, Wandiwash, North Arcot district and inscription.
"P. 33. Hampi ruins. A ruined Jain temple containing inscriptions in a field at the back of the elephant stables,
416
Jagadişa Ayyar, P. V. South Indian Shrines-Madras, 1920.
P. 26. Jain temple at Tirupparuttikunram. It is a famous place of Jain antiquarian interest containing ruins of Buddhist and Jain temples.
P. 140. Conversion of the Hoysala sovereign Bitti from the Jain faith to that of Vişnu by Rāmānuja. A P. 238. Toleration of Jainism during the reign of king Bukka Raya who allowed the Jains to have their shrines in Hemakuta near the Hindu temple of Pampapati.
417 (i)
Annual Report of Archaeological Survey of India, 1918-19. Pt. I-Calcutta, 1921.
P. 17. Hindu and Jain temples at Un, Nimar district. The interesting temple in the village, Chaubara Dera Colossal Jain images of the Digambara sect contained in the temple of Goaleśvara.
417 (ii)
of
Archaeological Survey, Southern
India, 1920-21
Annual Progress Report Madras, 1921.
P. 5. Photo Negatives.
Jain art and architecture. S. No. C. 111-Kathale (Jain) temple, Barkur, South Canara district.
No. C. 112-Chandraprabha Tirthankara, Tiruparatikunram, Chingleput district.
No. C. 113–Trilokanātha Jain temple, Tiruparatikunram, Chingleput district.
No. C. 114-Jain image in Trilokanātha temple, Tiruparatikunram, Chingleput district.

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JAINA BIBLIOGRAPHY
557
Pp. 9-11. Conservation works proposed : No. 73-Jain temple at Sultan's Battery, Wynaad, Malabar district. No. 87—Seventeen Jain tombs, Mudabidri, S. Kanara district. No. 88–Jain statue of Gumateśvara, Kārkal, S. Kanara district. No. 114-Jain image in Annavasal, Virappati, Trichinopoly district. No. 132.-Jain temple, Tirumalai, North Aroct district. No. 149–Three Jain temples, Mallur, Coorg district.
Pp. 14-19. Conservation works done :
No. 28-Group of Jain temples on the Hemakutam hill at Hampi, Hospect, Bellary district.
No. 40–Ganigitti Jain temple at Hampi, Hospet, Bellary district.
No. 44-Jain temple on hill side, close to Vişnu temple at Hampi, Hospet, Bellary district.
No. 66-Jain temple at Mettupudur, Erode, Coimbatore district. No. 71-Jain temple at Sultan's Bettery, Wynaad, Malabar district.
No. 80—Great Chandranātha temple at Mudabidri, Uppingangadi, S. Kanara district.
No. 81-Two Jain temples, Santeśvara and Chandranātha at Guruvayankeri, Uppinangadi, S. Kanara district.
Pp. 25-26. Bārkūr ancient Bārakanyāpur capital of Tuluva ruined Jain monuments in the village. Members of the Humcha family were Jains. Conversion from Jainism to Brahmanism of the Hoysala King Vişnuvardhana. Jains extirpated throughout the province of Bärkür in about 1608 by Sadāśiva Nayak. Bārkūr's importance ceased with the fall of the local Jain influence.
No Jains living there now. Three small groups of Jain monuments, the best of these known as the Kathale Basti.
417 (iii) Annual Report of Archaeological Survey of India, 1919-20. Pt. I—Calcutta, 1922.: P. 6. Jain temple in the fort at Deogarh.
P. 36. Rajputana museum, Ajmer, Inscriptions on backs of Jain images, both Svetāmbara and Digambara, dating from 1119 A. D. to 1664 A. D.
!

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558
JAINA BILIOGRAPHY P. 43. Hindu and Jain temples at Bhatkal, Kanara district.
P. 44. Jain temples at Sandhara, Garoth district. Jain temple at Kukdeśvara, Garoth district
Photograph : No. 269–Jain images in the temple Pārsvanātha Noharu (Bikaner State).
418 Gwalior Fort Album. Gwalior, 1922 (Published by the Archaeological Department, Gwalior State).
P. 5. Most of the rock-cut Jain sculptures on the Fort were made at the time of Dungarsingh Tomara, a Rajput.
Pp. 54-57. Jain rock sculptures (With two plates).
419
Binyon LAURENCE. Examples of Indian sculpture at the British museumLondon, 1923.
Plate VI--Sarasvati, treated as protector of the sixth Tirthankara, with Nagari inscription at base of white marble, Rajputana 11th or 12th century.
420
RAY, Chuni Lal. A further Note on the Ruins at Gholamara. (JBORS, X, 1924, Pp. 171-174.)
The central image, provided to be a Buddhistic image, is the figure of a Jain Tirthankara resembling in many respects the image of what is now worshipped as Bhaironātha. The figure is either of Suniatinātha or of Vardhamana or Mahāvira. The figure is now in the Patna Museum No. 1596 (Archaeology).
421
Annual Report of Archaeological Survey of India, 1921-22. Pt. 2-Simla, 1924.
Pp. 66-69. Ancient Jain caves on the Manugya Tanga Hills in the Nasik District. Their dates assigned to the eighth or the ninth century A. D. Jaina figures in small niches.
Miri, a small village near Ahmedanagar, a stronghold of Jainism in later mediaeval ages-Numerous Jain images found in its vicinity. All images discovered at Miri are Digambara images.

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JAINA BIBLIOGRAPHY
559
P. 85. An interesting standing image of the Jain Tirthankara Pārsvanātha, an object of worship, in the Siddheśvara temple at Bahulara, Bankura.
Illustrations in the volume :
Plate 29
the temple of Siddheśvara
at
(a) Image of Pärśvanātha in
Bahulara, Bankura.
Plate 31 (b) Early caves, maungya Tunga. Image in shrine of cave No. 1,
Plate 32 (a) Early caves, maungya Tunga.
cave No. 1.
Sculptures in verandah of
Plate 32 (b) Maungya Peak; stele in cave No. 2.
422
ARAVAMUTHAN, T. G. The Kaveri, the Maukharis and the Sangam age--Madras, 1925.
P. 2.
Influence of Jainism over early Dravidians—fully discussed.
P. 33. Resemblence of the architecture of Nepal to that of south India may be due to their adherence to Buddhist and Jainic styles.
P. 120. Conversion of a Siva temple to a temple of Śramanas near the Chola capital in the Tamil country in the time of Tiru Navukku-Arasu.
423
AYYAR, P. V. Jagadisa--South Indian Archaeology (R. J. A. H. R. S. Vol. I., No. 1, P. 26). Rajahmundry, 1926.
valin sa mga revela Arcont dis)
P. 28 Discoveries of Jain caves containing sculptures and inscriptions at Vallimalai (North Arcot dist.) Mudbidri (near Mangalore) Kaizhugumalai (near Madura), Hampi etc.
P. 29. Chālukyan styles—this lunar dynasty of kings came from the North of India; Jains had very great influence over them which affected their architecture also.

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560
SRINIVASACHARI, C. S. Progress of Archaeological Research in Mysore (I. H. Q. Vol. II, 1926).
424
P. 190. Mention of Jain monk Laksmisägaragani of Tapagaccha of the Prajñāta line referred to in Somacaritragani's Guru-gana-ratna-kara.
Vol. I
IYER, A. V. T. Indian Artchitecture Vols. I & II-Madras, 1926.
JAINA BIBLIOGRAPHY
425 (i)
Vol. II
Pp. 21-22. Plate XIV-Interior of a Jain temple on Mount Abu. The structural style of the Jains was more after the Dravidian Aryans. Classified by FERGUSSION as the Western Hindu style of about the sixth century, a result of long experience and continuous artistic development. Temple of Adinath on Mount Abu-built by Vimala in 11th century. Carvings of the Dravidian style. The existence of the Sikhara over the Garbhagriha.
P. 24. The structure with high basement, pillared Varendaha with horizontal beams look quite Dravidian and Jainic in the Jain temple of Ranpur in Godwar dist. in Jodhpur.
P. 347. History dawns with Vardhamana Mahabir as the last "Tirthankara' of the Jains.

P. 348. Jains with non-Brahmanical allegiance. Jains followed more nearly the doctrine of Śankya Philosophy. Their influence over the whole of India. Mahavira a moderate religionist. "Jainism less diametrically opposed to the victorious creed of Brhamans". RHYS. Jain religion "a faith older than, and was an elder sister of Buddhism similar to it in ethics but different from it in its psychology". Virchand GANDHI,
P. 349. The Jain literature contains an admixture of faith taught in both the Brahmanical and Buddhist cults.

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JAINA BIBLIOGRAPHY
561
Twentyfour Tirthankara from Rshava to Vardhamāna styled as Jinas or conquerors.
Pārsvanātha the twentythird Tirthankara of Ikshawaku--Solar race born near Beneras-married Prabhävati-turned rati-attains wisdom,
Mahāvira of Solar race of Ikshwaku-preached doctrines in Papapuri in Beharconversion of several Brahmins to Janinism in Magadha--death in about 572 B. C. Two blessings of Mahāvīra (1) the essential universality of the brotherhood of all living beeings (2) spiritual independence of man-dependence of soul upon itself for progress.
Digambaras-reference in Buddhist 'Pitakas' as earlier sect to that of Śwetāmbaras.
P. 350. The forty-five 'Agamas' of Jains were handed down to Tirthankara by word of mouth not by writing-Jaina Prakrit' the earliest Jain language. Attainment of 'Nirvana' by Mahāvīra after twelve years of penance, becomes a teacher then (Jacobi's Jaina sūtra). Rejection of 'Supreme soul by Jainas. 'Niravāna' a state of beatific rest without rebirth but not annihilation.-Rejection of the authority of Vedas, but having their Pürvas and Agamas. Nirgantha Niganthas meaning 'tie less' (Aśoka edicts).
P. 351. Chālukyas having many Jains-Influence of religious conceptions in the Jain architecture. The Jaina style with close alliance with Buddhist style. The usual location of temples on the mountain tops.
The Dilwara temple on Mount Abi-a seventh wonder of India-For minute delicacy of carving and beauty of detail it stands almost unrivalled even in the land of patient and lavish labour -FERGUSSION.
P. 352. Plate I. The interior view of the Jain Dilwara temple on Mount Abü.
Construction of the Dilwara temple in 1197-1247 A, D. ascribed to Tejahpāla and Vastupäla of Jain repute. Songagarh and Muktāgiri temples after Buddhistic structure with Saracenic influence conversion of Jain temples to Moslem mosques by effecting slight modifications in the structures.
Jain bastis in Guzrat and Mysore province contains high class sculpture. P. 362. Plate 3-Jain temple on Mount Abü.
Moksha of the Brahmin is substituted by Nirvana of Jaina. Maintenance of soul and body and rejection of Vedic law by Jains.
P. 428. Plate 35- Mana-stambha at Sravana Begoļa.

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425 (ii)
IYER, A. V. T. Indian Architecture-Madras, 1926-Vols. I & II.
Vol. I:
P. 18. Dravidian influence in the Jain Bastis.
Pp. 21-22. Jain temple at Mount Abu-its style of architecture.
P. 40. The fifty-fifty chapter of the Manasara Silpa Sastra explains the mode of making Jain idols,
Vol. II :
P. 64. Nedumaran, an early Pandya king, was a Jain by birth, according to the Tamil work Peria Puranam.
P. 93. Jain sculptures on the Yanamalai hill, near Madura.
P. 240. Jain temples in Hampi, Vijayanagar. The Ganigitti. Temple in Jain style erected by Jain general Irugappa in 1385 A. D. in Hampi, Vijayanagara.
P. 242. Two small ruined Jain temples in Vijayanagara.
P. 250. Chalukyas were Jains at first.
P. 252. Jain influences on Chalukyan architecture,
P. 276-77. Lamp arrangement in Jain architecture.
JAINA BIBLIOGRAPHY
Vishnuvardhana, Hoysala renounced Jain faith.
Pp. 348-53. History of Jainism. Jain temples at Mount Abu and Śravana Belgola.
Kutub Minar at Delhi rebuilt from Jain temples.
P. 481. Arrangement of domes in mosques and pillars of buildings of Tughlag Shah of 14th century borrowed from Jain octagonal basement over pillar-capitals and Jain square piers.
426

COUSENS, H. The Chalukyan Architecture of the Kanarese Districts-Calcutta, 1926. P. 4. Mention of grants made by Vikramaditya for Jain worship at Lakshmesvara, the old Raktapura.
P. 12. Mention of Kalachuris being Jains.

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P. 13. Mention of usurpation of Jain temples by Lingayats. Hoysalas originally followers of Jain.
P. 14. Desecration of Jain and Hindu temples for three hundred years by Moslems in the Dakhan.
P. 19. Mention of Jain temple at Lakkundi.
P. 20. Jaina temples—comparatively plain exteriors.
P. 22. The identification of Jain temples by the image of seated or standing figure of a Jina.
Pp. 26-27. The old Jain temples of Chalukyan period possess distinctive Jaina Characteristics. The little group of Gaja Lakshmi when occured upon the dedicatory block over a temple is not a sure sign of Jain temple.
P. 31. Temple of MEGUTI, Aihole. Figure of a colossal Jaina seated upon a throne-lying in the passage round the shrine, on the west side, is a huge slab containing the image of a devi. Known by the either names of Ambikā Ambā Bhaväni, Ambādevi and Ambāji. Children held by attendants on cither side. Temple faces north the Jains not being particular upon this point. Figure of a small seated Jina in front of the shrine door.
P. 32.
The two storeyed Jain temple, Aihole.
P. 39. Durga temple at Aihole-on a stone in the basement words 'Shri-finAlayan' Holy temple of Jina in Characters of 696-733 Ad. Scribbled by Jaina stranger mistaking the temple to be a Jaina one when found deserted.
P. 45. Temple in field No. 268, Aihole Jaina temple in the fort at Belgaum is styled after this.
Pp. 48-49. Jaina temple No. 39 in the N. E. corner of the village Aihole near the temple of Virupāksha of later Chälukyan type a little Jina upon the doorway of the shrine and antichamber in a small temple in front of temple No. 39. The figure of a Jaina deity on the simhasana of the small temple.
Fine image of a nude Jina seated upon the throne in the temple No. 39. Small Jinas in the little niches on the mouldings outside-Figure of nude Pārsvanātha high up above the doorway outside. Image of Pārsvanātha in the main shrine.
Temple of
P. 49. Fig. 14. Image in small temple in front of No. 39, Aihole Virupāksha close beside No. 39. Facing south possibly a Jain temple.

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JAINA BIBLIOGRAPHY
P. 53. Mention of old Hindu and Jain cave temples of sixth century A.D. in Badami in the S.E. corner of Bijapur dist.
P. 57. The temple of dakulisa at Badāmi little Jinas canopied by five hooded cobras to the extreme right end of the temple. Upon the cliff a carved large image Left hand rests Jina--like in the lap, palm upward, seated on lion throne.
P. 71. Old Jaina temple Pattadakal Badāmi desecrated and disused. Old Dravidian style save for the Kalasa or Pot tinialy of the time of Amoghavarsha I or Krishna II, great elephants on the either side of the entrance construction unfinished, fully described within the shrine is a small mean looking linga without any Salunka-Two little images of seated Jinas--one half way up the back or west side and one on the north side of the Tower.
P. 71. Fig. 21. Elephant beside the door of the Jaina temple, Pattadakal.
Pp. 77-79. Lakkundi & Lokkigundi-7 miles to the S.E. of Gadag in Bharwar district. The old Jaina temple in the west end of the village akin to the style of Kattesvara at Kukkanur-Dravidian roof-fully described-seated Jinas in the little circular riches above the cornice. Image of Mahāvīra seated on Simhāsana with his symbol. 4 fit 4" high attendant on either side each holding Chawri in his outer hand. A Jina upon the block above the shrine door. Gajalakshmi over the antechamber another Jina over the outer door. An inscription on a Plaster on the north side of the doorway of the inner mandapa dated 1172 A.D. surinounted by a seated Jina. Reoccupation by Jains.
A small Jain temple to the north. Image of Jina within a seated Jina over the doorway with the attendant chawri beares. Another Jain temple about 40 yds. in front of the above small temple used by Lingāyats.
Another Jaina shrine in N.W. corner of the village dedicated to Pārswanāthaimage of Pārswanatha over the shrine door--Gajalakshmi on the outer door--known as temple of Nagnāths --image of Pārsvanātha in a little arched niche.
P. 78. Fig. 25. Griffin from the Jain temple, Lakkundi.
P. 96. The temple of Arvattukambhada. Bankapur often been called a Jain temple because of Gajulakshmi found on the doorway. No Jain images. An inscription on the shrine door tells of a grant to a Jain temple in 1120 A.D. but not refering to this temple.
An inscribed slab on the entrance of 1055 A.D. tells of the existence of five religious colleges of the Jains at Bankapur.

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P. 98. Temple of Sambhulinga-Kundgol. Brahmins of the village maintain the temple to be Jain originally--no vestige of Jain work. A large image of a seated Jina and a small standing image of Pārsvanātha---just outside the temple at the school house.
P. 107. Vill. Balaganive in Maisur 14 miles to the S.W. of Hirc--Kerur in Dharwar dist. Remains of a colossal image of a Jina lying upon a mound on the north-east of the village. Jain figures and Jain inscriptions about the village.
P. 121. Two old Jain temples in the fort, Belgaum.
(1) Jain temple facing north-Described. A row of little seated and standing Jinas in niches in the lower octagonal part of the dome. A seated Jina above the dedicatory block of the doorway. A dancing male figure above the door of the anti-chamber like tāndava image of Siva mutiliated—Shrine doorway elaborately carved. A seated Jina upon the dedicatory block.
Two stone tablets taken to the must um of the Bombay Branch of the R.A. Society record a grant to the high priest in A.D. 1205 for the purpose of a Jaina temple of the Rattas which had been built by King Bicha.
(2) The Jaina temples facing south----described. A seated Jina on the centre slab with his hands in lap and attendants on each side. A devi on the west--four armed holding in her upper hands ankusa and pasa---lower hands broken-Existence of a devī the female counterpart of Vishņu and Garuda above the shrine door point it out to be a Vaishṇava shrine. Jains appropriated when it was disused.
P. 125. Gersappa town right bank of the Shiravati river--Chaturmukha-Basii in ruins, a cruciform ruined temple having four porches one facing each of the four cardinal points. Four seated life-sized Jinas in the Shrines one on each side of the square facing each door,
Mention of temples in ruinous state built of laterite. Existence of images and inscriptions. The temple of Vardhamana Svāmi with a five, perfect black-stone image of a Tirthankara temple of Neminātha-deserted. Fine large image on a circular asana. Collection of images in Pārsvanātha temples nearly a dozen neglected images of standing Digambara Jinas all huddled together to the West. A black stone image of Pārsvanātha in Kade Basti-a fine image of Virabhadra with arrow, sword, shield and bow with wooden sandal, (khadavās) on the Virabhadra deval over grown with a large tree, a collection of images in the S. E, corner of Pārsvanātha temple.
P. 129. The temple of Pārsvanātha-Bilgi in North Kanara. Three old temples-largest and the most important being of Pārsvanātha of Dravidian style.

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P. 131. Two Jain temples in Arasibidi, 9 miles S. E. from Aihole among hills-known as Kumbharanagudi and Suligudi-resembling the dakkundi temples. in style-image of Jina lying prostrate and covered with bat's dung in the shrine of Suligudi.
566
Pp. 134-35. Bhatkal Town-Mention of Jaina columns-Surmounted with tiny pavilion or chhatri on four little pillars with chawmukha.
Jain basti known as Jattapa Nayakana Chandranätheśvara Basti-to the north of the town-composed of two blocks facings east-West block two storeyed-described--above the doorway on the lintels the figure of little seated Jinas.
Waterpot the symbol of Mallinatha carved in one and bull of Rishavanatha in the other.
P. 136. Fig. 38-Pillar in Chandranätheśvara temple Bhatkal.
P. 136. Fig. 39-Dvarapala from Chandranätheśvara temple Bhatkal.
P. 137. Hadavalli-11 miles E. N. E from Bhatkal plain temple of Chandranatha swami of 69'6" by 26'9"-standing nude image of Chandranatha in the Shrine. Gundin Basti about half a mile off a very well carved and wellpreserved seated Jina on the shrine--Pärśvanätha with his nine-hooded snake.
P. 151. Fig. 43-Jaina image from Aminabhavi a village 6 miles to the N. E. of Dharwar. Represents a Digambar Jina encircled by 21 small images of Jinas above two beside under snake hoods one of the images is of Parsvanatha.
P. 155 (Glossavy) Jina-A Jaina Tirthankara or a religious reformer of whom they count seventy-two i. e. twenty-four in the past, twenty-four in the present and twenty-four in the future.
P. 158. Vihara, a Buddhist or Jaina monastry or temple,
Plate IV Jina & Devi in the temple of Meguti.
XXIII-Aihole-Back of Jains temple No. 39.
XXIII. (5)-Images of (Jina?) from the temple of Lakulisa. LI fig.
(1) Pattadakal
Jaina temple from the S. E. Jaina temple from the S. W.
(2) Pattadakal LIII. Fig. (2) Paṭṭadakal LIV. Figs. (1) & (2) Paṭṭadakal

Pillars from the Jaina temple.
Doorways of the shrine and Mandapa of the Jaina temple.

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LXI. Lakkundi : The large Jain temple. LXII. Lakkundi : Plan of the large Jaina temple. LXIII. Elevation, image, detail and pillars from the Jains temple at Lakkundi
(in six figures). LXIV. Lakkundi-Doorway from the Jains temple. LXXXVIII. Hangal Jains temple in the fort. Plate CXXXLV. Belgaum : Portion of the front of the Jain temple
facing south. Plate CXXXV. (1) Belgaum-Open hall of the Jaina temple facing
north.
(2) Belgaum---Front of small Jaina temple facing south. Plate CXXXVI. (1) Belgaum-Mouldings of doorway in Jaina temple facing
north. Plate CXILVII. Plan of Chandranätheśvara temple at Bhatkal. Plate CXIVIII. Elevation of Chandranātheśvara temple, Bhatkal. Plate CL.
Bhatkal Pillars and panels from Chandranātheśvara.
427
A. V. T. AYER, Indian Architecture--3 Vols.-Madras, 1926.
Vol. I:
Pp. 20-21. All Indian religions viz. the Buddhist, the Jain, the Saiva and the Vaishnava-had temples of similar fundamentals in appearance. Jain temple on Mount Abü (Plate XLV)-of 11th century. The structural style of the Jains was more after the Dravidian Aryans, as was their religion, but only modified by sectarian requirements.
Vol. II :
P. 93. The Pandyas had Jain remains of natural cool caverns with rock-cut beds for them, Tamil works Periapurāņam and Tiruvilayadal Purānam mention conversion of Jain Pāņdyian kings by Sambandhar. Jain sculptures on the Yanamalaie (Elephant hill) on the north of the city of Madura.
P. 191. There were also Jains among the Pallavas.

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The Kailasnatha temple (Conjivaram) believed to be once a Jain temple, but absolutely no traces of Jain figures or emblems of any kind left there.
568
P. 212. Jain temple in Tiruparattikunram two miles from Conjivaram belongs to the period when the Chola power was at its Zenith-Buddha said to have got rid of sin of converting the Hindus to Buddhism at this spot.
P. 240. Hampi-on the bank of the Tungabhadra-of the religious building here the earliest are the groups of Jain temples to the south of Pampapati Swami temple also near the village of Hampi and on the banks of the Tungabhadra all are examples of modified form of the Jain or Chalukyan style of architecture-Inscriptions show their date to be 1385 A. D. During 15th century, temples here are of the Dravidian style. Ganigitti temple erected about 1385 A. D. by a Jain General Irug ppa.
Two small ruined Jain temples near the Dewankhänä.
Pp. 252-257. The Chalukyan style-expresses forcibly their religious shiftings, combining in it the characteristic features of both the Jain and Hindu elements, originally being Jain. Most of the earlier and finer examples perished during the early Moslem invasion. The family religion of the Chalukyans first Jainism and then Vaishnavism, being tolerant endowed both the Siva and Vaishnava temples liberally temples at Aihole, Paṭṭadkal and Ellora the earliest examples of the Chalukyans. In the planning of their temples the Chalukyas built one or three cells all attached to a central Mantapa this style although adopted by the Hindus evidently indicates their origin to Jainism whose type of temple planning was starshaped or cruciform.
P. 276. The Dipdans or Dipstambhas: typical and originally the Jain style of architecture-Jain manstambha in Guruvayankeri Dlawaja stambha and Dipstambha in front of Chandranatha Jain temple in Mudabidri.
P. 282. The kings of the Hoysala Dynasty were generally followers of Jainism but were persecuted by the Saiva kings of the Chola country.
Bitti Deva a Hoysala ruler married Vaishnava wife and embraced the Vaishnava faith and became known as Vishnuvardhan (12th century A. D.).
P. 302. The fine chisel work or rather jewellery work found in the temples. of Chalukyan style was favourate of the Jain Silpis.
Pp. 348-353. Jainism-non-Brahmanical but less diametrically opposed to the Brahmans-older than Buddhism. Its literature an admixture of Brahminica! and Buddhist cult-Tirthankaras Pärsvanatha (776 B.C.) Mahavira (572 B.c.) conversion

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rf several Brahmins in Magadha, preached Universality of the brotherhood of all living beings and the spiritual independence of man and the saul depends upon itself for its progress-Digambaras and Svetāmbaras. Posterity of Niganthas-their statue of Jina stark naked-Śwetāmbaras later-Srāvakas Jain laity-Jaina Prākrit, their language-the theory of 'Syād-Vada'. Salvation through penance but according to Buddhists penance not--the path to Nirvana. God not independent entity above the soul. Belief in existence of angels and demons. Jain moral code-avoiding injury to life, observing truth, honesty, chastity and abstenance from worldly desires, liberality, gentleness, pity, panance, restraining the strength of the mind, tongue and person, Nirvana a state beautific rest without rebirth, but not annihilation-deny authority of the Vedas--Asoka's edicts mention them as Nigantha. Jains copied the structures of the early Cholas and Dravidians—their architecture influenced by their religious conceptions.
Jain temples : consisted normally of a square cell with a curvilinear stepped spire over it and a colonnaded portico in front, usually cruci-form in plan and surmounted at the top by a pointed dome resting on eight columns, with the pracket capitals and the raking struts. The cell containing the statue of one of the twentyfour Jinas-walls ornamented with symbolical sculptures-their temples usually located on mountain tops and valleys—their environment giving additional beauty.
Dilwara temple one of the seven wonders of India.-fully described (Plate I and Plate III P. 362), built of white marble between 1197 A. D.-1247 A. D.
Difference of styles of southern and northern temples-Sravana Belgoļa temples being Dravidian and early Chola in plan and Chālukyan ornamentation; Sonagarh and Muktāgiri temples Buddhist in style with traces of saracenic influence. Conversion of Jain temples to Moslem mosques. Jain Bastis-in Guzerat and Mysore
P. 361. Jainism based upun Patanjali's school of thought; Nikāya represents the Universe as emanating from nine primary substances.
P. 362. The Jains substituted Nirvāṇa for Brahmin Moksha but kept, 'lapas', transmigration and rejected the Vedic law and god, keeping only soul and body.
P. 364. Mysore and Kanchi centres of Jain influence-defeat of Buddhists by Akalānka in Kanchi in 788 A, D.
P. 399. Cave-digging patronized by Jains--the Girnar Mahatmyam gives great antiquity to Girnar (in Kathiawar) and its caves; a retailer of 'fables falsifying all dates'.
P. 413. Ellora caves reflect the varying character in development of the successive cave temples Buddhist, Jain and Brahmanical.

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P. 429. Stambhas (Plate 35) (Manastambha at Sravana Belgola)-Plate 36 (Jain tower at Chitor)-Lats common amongst the Jains as 'dip-dans' or lamp-bearing pillars and also to carry figures of Jinas.
Pp. 480-481. Kutub-Minar of Delhi (1196 to 1235 A. D.)
The series of Jain pillars-seen in the colonnades and the domical roofing round. about the Kutub-minär were originally of Jain temples; the Jain figures on the pillars mutiliated being offensive to the Moslem sentiment. Tughlak Shah buildings. (14th century)-domes in these mosques follow Jains method of forming an octagonal basement over the pillar capitals-the rectangular pillars evolved from the square piers of the Jains'.
428
JAINA BIBLIOGRAPHY
COUSENS, H. The Architectural Antiquities of Western India, London, 1926.
P. 12. Ter-30 miles east of Barsi (Nizam's Dominions)-a place of importance first with Buddhists and then with the Hindus and Jains-remains of heavy brick foundations.
P. 15. Mention of a colossal seated image of a Jina in the temple at Mugutinothing to show which Tirthankara it is intended to represent-image of Ambädevi or Ambajt lying in the passage.
P. 16. Mention of a small seated Śwetämbara Jina in the two storied temple on the hill on which stands Meguti temple.
P. 20. Jain temple of Meguti-representation of Kartirikeva in the proch. ceiling. In front of the temple Kanarese inscription bearing records of the grant of oil to the priest by king Vijayaditya in 708 A. D.

P. 25. Jain temple at pattadakal, or patṭanda-kisuvalal of old in Badami district--fine makaras and life-sized elephants flanking the shrine doorways.
Pp. 27-29. Jain temle at Lakkundi, Dharwar districts-structure discussed.
Frequency of the image of Gaja Lakshmi found in the outer doorways of Jain temples in the Chalukyan districts-Lakshmi a favourite of Jains and Brahmins in these districts-mention of the presidency of Jaina images on the dedicatory block over the shrine door of a Jain temple.
P. 33. Mention of the existence of Chaumukhas in Jain temples..
P. 40. Jain temple at Anhillaväḍa-Pattan reputed image of Wanraj the founder of Pattan within. Mention of fine marble works on Jain temples.

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Pp. 44-45. Jain temples on Mount Satruñjaya in S. E. corner of Kathiawad 2,000 ft. above sea level The shrine of Ādinātha in the southern Summit-great Chaumukha temple in the north. One of the five great Tirthas of Jains-mention of Samet Sikhara or Mt Pārsvanätha in Behar, Mt. Arbuda or Abü, in Mirohi, Girnar in Kathiawad, and Chandragiri in the Himalayas other 4 Jain Tirthas. Repairs of the Ādishvara temples-destruction of the original work, images and inscriptions not of beyond 12th century. Pancha pāndava temple the oldest in the group ascribed to Kumārapāla-Forbes remarks cited. Salrunjaya Mahātmya or legend supposed to be composed by Daneśvara at Valabhi by the command of Śilāditya, king of Surastra of 8,700 lines in Sanskrit --contains 108 names for the hill.
Pp. 46-50. Jain Shrines Mt. Abü, Rajputana, 4,000 ft. above sea level temple of Achalešvara--Dilvada group of temples. 4 temples with Jina images-Vimala Sha's (1032 A. D.) and Tejahpäla's (1232 A. D.) being most important--fully described. Pillars of the hall of Vimala's temple resembling those of Sürya temple at Mudhera and Ambarnātha. Sameness of images especially of the Tirthankaras in Jain temples, recognitions from their respective Symbols, or Chihnia, temple of Rishavadevaearlier images smashed by Muhammadana-curly haired head of a colossal Jina found lying in an undergound room-tlie anti Jainic activities of the Sultan of Mandu referred. Mention of several inscription in Vimala's temple. Mention of Mahmud of Ghazni's Vengeance upon the temples of Mt. Abü, and restoration of the temples of his father by Vimala Sha of Pattan in 1032 A. D. and of Neminātha temple by Tajahpāla and Vastupāla of Anbillavada in 1232 A. D.
A Jain tirtha at Taranga about 26 miles E. N. E. of Siddhapur-Temple of Ajitanātha built by Kumārapāla (1143-1174) ---one of the largest Jaina temples in Gujrat inscription on the doorpots records the visit of Akbar and the names of the entertainers.
P. 56. Mention of Jain shrines found in all directions in the village Balsane in Khandesh.
P. 81. Mention of the remains of old decorated Hindu and Jain temples (?)
Photos Plate 17-The temple of Meguti at Aihole.
Plate 35--Interior of Vimala Sha's temple at Abü.
36 (a) Ceiling in Vimala Sha's temple at Abü.
(b) Central pendant of ceiling of Tejahpala's temple, Ābū.

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37 (a) Ceiling panal from temple at Ābü,
(b) Another ceiling panel from temple at Abü.
42 (a) Southern peak of Satruñjaya Hill.
Torana from temple at Ābū.
429
CHANDA, Ramprasad. Memoirs of the Archaeological survey of India-No. 30, Calcutta, 1927.
P. 3. The ancient Jaina texts reveal the existence of a primitive religion in Eastern India.
P. 7,
Sürya prajñapti-an ancient Jaina text.
P. 37. A different Jaina version as to the story of Kunala-Though Jaina tradition recognizes Samprati as the earliest consecrator of Jina images, it is very doubtful whether the Jains had begun to make such images so early.
430
“The Bagh caves in the Gwalior State" with text by Sir John MARSHAL, M. B. GARDE, Dr. J. Ph-VOGEL, E. B. HARVEL, Dr. J. H. Cousins-London, 1927.
P. 3. Of the whole vast galaxy of monuments that Antiquity has bequeathed to India, none are more remarkable or more interesting to the archaeologist than her rock-hewn shrines and monastries. Starting in the 3rd century B. c. and extending down to the 15th century A, D., they unfold for us the story of Indian architecture and art during those sixteen hundred years with a wealth of deal with more perishable buildings could never have preserved. Some are the work of the Buddhists, others of the Brahmans and others of the Jains. Most are hollowed out, like caves, from the sides of cliffs and exhibit only the internal features of the structural prototypes from which they were copied, a few, however, like the Kailas at Ellora, are hewn entire from the rock and are thus complete replicas of free standing edifices finished in very particular both without and within.
ARAVAMUTHAN, T. G. Some Survivals of the Harppa Culture-Bombay, 1942.
Pl. sn. Among the bequests of the religion of the culture, are amongst others a prototype of Rsabha the Jain Tirthankara (see Chahda, in Modern Review, Aug. 1932 : 159-60.)

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Pp. 12 and 16. Sculpture of Gaja-Lakshmi at Udayagiri (Fig. 10) of about the 2nd and the 1st century B. C.--a fine panel and an excellent illustration of cult object between adorants. The goddess Sri or Lakshmi stands as the central figure in a composition in which lotus buds and blossoms, elephants raising well-filled vessels with their trunks and emptying them on the goddess, and birds picking at lotus buds, are presented in pairs but disposed symmetrically on either side of the goddess.
P. 30. In Jain art as in the Buddhist, the various cults were often represented in conformity with the formula cult object between adorants.
P. 51. Circle is a substitute for the lotus or the wheel and either of them may represent Brahman, the Buddha, the Jina-in a piece of Jain sculpture (Fig. 16:13) four nandipadas surrounded a circle in which is depicted the Jina.
P. 55. Jaina inconography-smaller images on the head-Ambikā-devi, the Yakși or the Šasanadevatā of Neminātha the twenty-second Tirthankara and a seated Jina (Nerinātha) poised on her head.
431
India. No. 30,
CHANDA, R. P. R. Memoirs of the Archaeological Survey of Calcutta, 1927.
P. 3. The existence of a primitive religion in Eastern India is revealed in Jaina texts.
P. 7. Manibhadra Chaitya is said to have situated to the north-east of Mithila—the fact revealed by Surya Prajñapti an ancient Jain text.
P. 13.
The narration of the lives of several Chakravarlines in Jaina literatures.
P. 37. Jaina tradition recognise Samprati as the earliest consecrator of Jina images.
Plate II—Sarnāth capital.
Indian Architecture according
to the Mānsāra
ACHARYA, Prasanna Kumār. Šilpaśāstra, 1972.
Pp. 76-78. Jaina images and their details, according to the MānsāraŠilp-aśāstra, a work of architecture, sculpture, etc.

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574
JAINA BIBLIOGRAPHY P. 104. The “ilpa-Sásrra of Mandana (c. 15th century A. D.) has a chapter on Jina-pratishtha, consecration of Jaina images.
Pp. 178-79. Jaina style of architecture a variety of the northern of IndoAryan style-details of the Jains style.
Pp. 185-87. Indifferent treatment according to Jainism in the Mānsāra--at the time of the Mänsära. Jains not persecuted but not in a flourishing condition.
P. 211. Defective language in the Jaina inscriptions from Mathura and Śatruñjaya. Older Jaina authors, Merutunga, Rājasekhara, Jinamandana.
432
M. HURLIMANN. Pictursque India, Bombay (Berlin 1928). P. XV. Introduction. The Jains possess several magnificent temples.
List of Illustrations
No. 34--Ceiling Paintings in the Jain temple near Conjeeveram.
No. 98-Statue of the Indrāņi in the Jaina cave Indrasabha.
No. 178-Jain statues in the Arwahil--Talam rock temple of Gwalior.
No. 237--The tower of fame, Kirtistambha, probably of the 12th century dedicated to Tirthankara Adinātha. Lower part which Jain sculptures.
Nos. 248-252-Mount Abū (Hill of Wisdom) a sacred Mountain of the Jainas.
No. 248-Dilwara-Marble ceiling of the Neminäth temple (13th century).
No. 249–Dilwara. Hall of the Adināth temple (11th century, rest. 14th cent.) like the Nemināth temple white marble.
No. 250-Dilwara. Side chapel in the Nemināth temple.
No. 251-Dilwara, ceiling of a side chapel in the Adinaih temple,
No. 252--View from the heights of the Achilgarh temple.
Jain temple on
the sacred Mt. Satrunjaya in
Nos, 254-55-Palitana. Kathia war.
No. 256-Jain monk in meditation.
No. 257-Nuns in the new Jain temple of Ahmedabad,

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JAINA BIBLIOGRAPHY
575
433
GANGOLY.
O. C.
Indian Architecture Calcutta, 1928.
P. 23. Jaina temples at Mount Abü. Fully described-contributions of Vimala Shah (C. 1032 A. D.) and Tejapāla (1382 A. D.)
P. 26. Beds of the Pandavas-rock cut caves in Tamil-excavated for Jaina monks.
Plate XLIV-Chaumukha Temple Mount Abū 13th-14th century.
Plate XLV-Interior Tejpal temple Mount Abū Circa 1232 A. D.
Plate XLVI--Ceiling of Tejpal temple. Mount Abü.
434
Annual Report of the Archaeological Survey of India.
1925/26--Calcutta, 1928.
List of Plates
LVI (b) Jina Neminātha, Vaibharagiri, Rājgir.
(c)
Standing Jina Vaibharagiri, Rājgir.
(d) Jina Rishabha, Vaibharagiri, Rājgir.
(e) Jina Pārsvanātha, Udayagiri, Rājgir.
LVII (a) Jaina Vardhamāna, Vaibharagiri, Rājgir.
(b) Jina Rishabha, village Temple, Rājgir.
(c)
Jina Munisuvrata, village temple, Rājgir.
(d) Jina Rishabha, Sonagiri, Räjgir.
LX
(e) Jina Pārsvarātha, from Deulbhira, Dist : Bankura.
LXV
(b) Jainas Títhankaras in a "Pratima" from Chahardi, Dist: East
Khandesh: Front View.
Chabardi Dist East
(c) Jaina Tirthankaras in a "Pratima" from
Khandesh, back view.

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JAINA BIBLIOGRAPHY
P. 15. Images looking like Jain Tirthankars---Makarbai temple, 10 miles N. E, Mahoba, U. P.
P. 24. Relics of Jain constructions lie scattere ! all over the forest near Champaner and Pāvāgadh in Panch Mahal District.
of Khandagiri exclusively
P. 32. Caves 2nd century B. c.
of
Jain
Origin
dates
to
P. 43. Krishana temple--Mariammanahalli Rly. Stn. in Hospet Taluk, Bellary district-Jainic in plan.
P. 46. Mudabidri, 22 miles N. E. of Mangalore an important Jaina centre. The great Chandranātha temple finest specimen of Jaina architecture in South Kanara. A number of Jaina tombs scattered about-Choutar-the name of a place belonging to Jaina chieftain-now repaired and modernised--fully described.
P. 115. Sarengarh on the bank of a small river Kumari on the borders adjoining the Dists. of Midnapur and Manbhum. The Shrines and dieties discovered there show a curious mixture of Jaina and Hindu worship of 10th century A. D. Figure of Pārsvanátha standing with the figures of 24 Tirthankaras on the back ground.
Pp. 121-127. Jaina remains at Rājgir--mention of Jaina sculptures preserved in modern Jain temple on the hills around old Räjagriha, Rājagriha sacred place to Jains, Buddhists and Brahmanists. Munisuvrata Jina born and attained perfect knowledge at Rājagriha 11 Ganadharas meaning disciples of Mahāvīra died at Rājagriha.
Gunsila-Mahāvīra's residence out side Rājagriba. Chaitya according to Jains means a park with a tree corroborated by Hemachandra in his Trishashțiśalākāpurushacharitra. Modern Gunava 11 miles to the S. of Rājgir is recognised as old Gunasila Chai ya referred to in the Jain classical work viz. Bhagavati Sūtra and Sthavirāvalicharita of Hemachandra.
Uttarapurāņa-A Digambara work by Gunabhadra of 9th century A, D. mentions Vipula Hill at Rājgir as the permanent Residence of Mahāvira,
Contradictory statements regarding Gunaśila--fully discussed. Vaibhāra hillmentioned as Mahävira's residence at Rājagriha referred to in the Jaina taxts (Trishashțiśulākāpurushacharita of Hemachandra, X, 10, 145.)

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JAINA BIBLIOGRAPHY
577
Mention of Buddha coming across a number of Niganthas at Black rock on the slopes of Mt. Isigili (Rishigiri) referred to in Cula-Dukka-Khandha-Sutta of Majjhima Nikaya (14).
Mention of Yuanchwang coming across many Digambara Jains on Vipula mountain in 7th century A. D.
Preservation of ancient monuments a distinctive feature of the Jains-mention of four Jina images found at Rājgir in the modern temple on Vaibhāra hill. Traditional belief of the Svetämbara Jains holding Samprati and his teacher Suhastin as the builder of the temples of the Jinas referred to by Hemachandra.
Cave dwellings of Khaņdagiri and Udayagiri Jaina remains of Sunga period Ist century B. C.--fully described. Former of later date. The friezes and basreliefs include scenes of worship conspicuous by the absence of Jina, sacred tree. svastika and Nandya-avarta take place of the image. Seated Jina on the back wall of the Ganesa Gumphā Udayagiri and unfinished standing Jina on the back wall of the Ananta Gumphā are mediaeval works. Jainas like Buddhists did not worship Jinas upto 1st century B. C.
Mention of Jina images with a Brāhmi inscription. Collected from Mathura seated in dhyanı of pre-Kushān period i. e. Saka Parthian (i. e. on the beginning of Christian era) now preserved in Indian Museum. All inscribed free Jina images of early Mathura group bear votive inscriptions dated in Kushāņa era 2nd century A.D. Earliest in the group a standing Jina in Kayotsarga or dedication of the body. 4 seated Jina images -(1) dated 12 and (2) dated 48 in the region of Huvishka. The 3rd in the year 80 in the reign of Vasudeva and the 4th in 84 year of the same
king
Jaina Kushān images more or less stiff and lack animation.
Black Basalt image of Neminātha (31" X 27") with an inscription below, on the wall of Vaibhāra temple-one of earliest images of Gupta period. Three standing images of Tirthankaras of Gupta period. The artistic side of these images does not lack in animation and grace like Kushān image,
Jina image in the proximity of the above shrine with an inscription in nailheaded characters current in N. India from 7th to 9th century-reading 'pious gift of Vasantanandin'--image of 8th century belonging to Rishabha (Plate LVI).

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JAINA BIBLIOGRAPHY
Seated image of Parsvanatha (261"x15") (Plate LVI) installed in modera Jaina temple on Udayagiri hill with an inscription-9th century A. D. headed Nāga the congnizance of Parsva. Coiling round the Jina seated on the lotus throne conveys a splendid decorative effect. Image of Vardhamana. (Plate LVII) in the modern Jain temple at Rajgir and of Rishbha (Plate LVII-b) in the Svetambara temple of later mediaeval sculpture.
Image of Munisuvrta (Plate LVII Fig. c) in the Svetambara temple.
578
Image of Rishabha in the Sonagiri temple (Plate LVII fig. d). Inscription in Nagari of the former is mutiliated and that of the latter dated v. s. 1504. 15th century Jain images of Rajgir and other Jain centres lifeless, soulless and crude.
Kanarese inscription in Cave No. 4, Badami (one next to Vaishnava cave) records the death of a Jaina lady Akkiyakka, wife of Jinavarama and mother of Kala deva. Probable date 12th century A. D.
P. 167. Discovery of a bronz. Jains image in the village of Chahardi Taluka Chopda, East Khandesh in 1924-25. Image belongs to Neminatha-standing in the centre with miniature figures of the other twenty-three Jinas arranged in horizontal rows above and on either side of the centre figure, attended by Yakshi or Sasanadevi, Ambikä or Kushmandini and by a male figure corresponding to the Yakshi on the opposite or proper right side represents 'Gomedha".
Pp. 176-182. Chap. The Svetambara and the Digambara images of the Jinas. The rise of Digambara sect narrated in Avassakanijjutti by Bhadrababu, Pravachana pariksha or Kupakshakausikasahasrakirana by Dharmasagara, in the commentary on Kalpasutra by Samayasundaropadhyaya. Agreement of these authorities in holding Botika or Digambara order of Jains to have been started in 609 years after the Nirvana of Mahavira, i.e. in 82 A. D. by Šivabhuti at Rathavirapura. Devasena a Digambara in his Dariana-ara (A. D. 933) states the Svetämbaras order to have been started by Jinachandra at Valabhi in Saurashtra (Kathiawar) 136 years after the death of king Vikrama i.e. 79 A. D.
Codification of Jaina canons in the council of Pataliputra of the Jains to 12 Angas in the year 170 after the death of Mahavira.

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JAINA BIBLIOGRAPHY
579
The list of Sthāviras who succeeded Mahävira is given in Theravali section of the Kalpasūtra of Bhadrabāhu and that of earliest Digambara list in Gunabhadras's Uttarapurāņa B. K. 76 (516-525). The following is the list :
Kalpasūtra1. Mahāvira 2. Sudharaman 3. Jambu 4. Prabhava 5. Sayyambhava 6. Yasóbhadra 7. Sambhutavijaya 8. Bhadrabāhu
1. Mahävira 2. Sudharaman 3. Jambu 4. Nandimuni 5. Namdimitra 6. Aparajita 7. Bhadrabāhu. 8. Govardhana 9. Bhadrabāhu.
Above classification proves the separation of Jainas after the death of Jambuthe last Keralin. Bhadrabāhu in the above list not the same identical personage. The points of dissentions of the schools are :
1. Salvation of Women. 2. Taking of food by a Kevalin and his liability to fall ill. 3. Episode relating to the birth of Mahāvira.
4. Salvation of those who put on emblems on non-Jina sects. 5. Eatir.g clean food wherever available.
Bhadrabahu charita of Ratnanandin, a late Digambara work refers to the growth of schism--mention of famine at Malva in the above book and migration of Jain monks to the south. The story of Chandrelekā and her husband Prajapāla of Valabhi regarding the entertainment of the Svetāmbara Jains fully narrated.
Discovery of Ardhaphālaka in the Kankāli Tila at Muttra by FUBRER in 1890-91. Probable date 95 (?). Figure of a naked ascetic holding up a rajoharana in the right hand--an inscription to the right of the head of the ascetic gives his name as Kaņa samana, Kșishna, the ascetic.
The Jain Mathura images of the Kushan emperors Kanishka, Huvishka and Väsudeva roughly falling within 82-176 A. D. Standing images-all naked, seated images having hands touching abdomen do not show male organ. All the inscriptions on the images prove the Svetämbars belonging to ganas, Šakhās and kulas,

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JAINA BIBLIOGRAPHY
Two Jain images from Kankäli Tila at Mathura now in Lucknow Provincial museum No. J 143. J. 145. The former of Parsvanatha with an inscription mentioning its erection by Srideva in S. 1038 at the instance of Svetämbaras. Inscription in the latter mentions its erection by Śrideva at the instance of Svetämbaras of
Mathura S. 1134.
580
Two other types of seated Jina images which do not show their male organs of the later mediaeval period (1) in one of the types space is left between the abdomen and the hands rendering the carving of male organ possible and in the other though the thighs or legs bear no mark of drapery. The añchalika or the border of the loin cloth is engraved on the lotus throne.
The story of the defferentiation of Svetämbara and Digambara Jain images narrated in Ratnamandiraganin's Upadesatarangint.
The exhibition of the male organ a distinctive feature of Digambara images while the Svetämbaras engrave anchalika or the border of the cloth.
Repeatation of the disputes over Girnar hill re. the defferentiation of the images is repeated in Kupakshakaushikasahasrakirana or Pravachanapariksha written by Dharmasagara in 1629 S.
Engraving the pallava or the border of the loin cloth below the feet of the images by Srisangha (the Svetämbaras) is mark of their images in order to avoid. disputes with Digambaras. No difference of images before the dispute.
Appendix-A-Conservations.
P. 257.
P 258.
P. 258.
P. 258.
Conservation of Jain Temple, Sakura, Hamirpur.
Jain Temple, Degaon, Belgaum.
Old Jain temple in the corner of commissariat store yard Belgaum Fort, Belgaum.

do.
do.
do.
do.
do.
P. 258. do.
Old Jain temple outside the storeyard Barrack No. 4, Belgaum Fort, Belgaum.
Old Jain temple in front of Barrack No. 1, Belgaum Fort, Belgaum.
Old Jnin temple in Jungle with fine carvings Nandgad, Belgaum.
Jain Basti-Lakkundi-Dharwar.

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JAINA BIBLIOGRAPHY
581
P. 263. P. 269. P. 282.
P. 283.
Conservation of Jain temple (sculptured shed) Rājgir, Patna. do.
Old ruined Jain temple --Arang, Raipur. do.
Jain temple N. E. of Elephant Stables. Hampi
Ruins, Bellary. do
Jain temple on hill side else to Krishna templeHampi Ruins, Bellary. Jain statue of Gummatesvara---Karkal, S. Kanara.
Jain temple, Sultan's Battery, Malabar. do.
Jain temple, Mullur, Coorg.
P. 285. P. 288. P. 290.
Appendix-B :
List of exhibits acquired for the Indian Museum Archaeological section during the year 1925-26.
No. 3 (6484)-Red sandstone Vishnu transformed into a Yaksha of the Jain Pantheon with a hood of three serpent heads. From Tendua Mirzapur Dist. U.P.221" x 12".
No. 4. (6485) --Reddish sandstone Siva transformed into a Yaksha of the Jain Pantheon with a hood of three serpent heads. From Tendua, Mirzapur District, U. P.--23" x 13".
Deulbhira, P. S.
No. 23. (6520) ---Stone image of the Jina Pārsvanātha from Taldangra, Dist. Bunkura, Bengal-54" x 341".
435
D. R. B. Archaeological Progress (Miscellanea) (Ind. Ant. Vol. LVIII–1929 --Bombay)
P. 39. Excavations at Pahārpur in the Rajshahi District, Bengal; a copperplate inscription, dated 159 G. E. (477-8 A D.) ; Records grant of land by a Brahman Nātha and his wife Rāmi for the maintenance of the worship of the Arhats at the Vihāra presided over by the Nirgrantha ascetics, Guhanandan and his successors, at the village of Vața-Gohali. Originally this temple belonged to the Jaina community; about the middle of the 6th century A. D. it scems to have been occupied by the Brahmanists (from c. 550 to 650 A, D.); about the beginning of the 8th century the

Page #607

582
JAINA BIBLIOGRAPHY
temple came into the charge of Buddhist monks during the time of King Dharma. pala. The structure of the temple. This is the first example found in India of this type of structure and of the 5th century. The excavation of this temple leaves no doubt as to the Indocolonical art and architecture being derived from India.
Ludwing BACHHOFER, Early Indian sculpture, 2 Vols. Paris, 1929. Vol. I.
P. 74. Mathura Amohini relief A. D. 14. Ayagapata erected for the adoration of the Arhats-Aryanati Goddess.
P. XXXIII. 90. Mathura Jina head.
P. XXXV. 101. Mathura statue of Adinatha. A. D. 162. Stiffening and coarsing of form characteristic of the style of Mathura sculpture after A. D. 150.
P. XII. 133. Khandagiri-Ananta cave-Door frames 100-50 B.c. Viharas in Eastern Indian destined for Jaina monks.
Pp. 102-3. Upto A. D. 127, the lions flanking the figure in the pedestal with their mouths shut and the plinth runs above the animals. From A. D. 129 onwards the lions sit with jaws wide open. This phenomenon is also seen in the works of the Jains. Close relationship between the plastic arts (same symbols, same ornaments, same mode of composition) of the Buddhists and the Jains.
P. 107. Jainas of Mathura provided their Tirthankaras with a hairdress of Curls (marks of a Mahapurusha) from very early times.
P. 114. Parsvanatha statue from Mathura (CoOMARSWAMY-History of Indian and Indonesian art).
Vol. II-Plate :
436
Mathura- Plate No. 74

دو
91
101
13
Amohint Relief.
The Holi relief.
Statue of Jina Adinatha.
Ananta cave (Khandagiri 100-50 B. c)
134-139 Udaigiri (Orissa).

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JAINA BIBLIOGRAPHY
583
437
BACHHOFER, Ludwing. Early Indian sculpture. 2 Vols., Paris. 1929.
Vol. I
P. 62. In the time of Huviska (according to the inscription A. D. III to 138) the Jain Vodva stūpa was already very ancient.
P. 103 Close relationship between the plastic arts of Buddhism and Jainism as regards symbols, ornaments and mode of composition,
Vol. II
Plate No. 74-mohini Relief (A. D. 14) from Mathura--Aya gapata, plated erected in Jain temples for the adoration of Arhats.
Plate No. 87-Socle fragment of the statue of the Arhat Nandyāvarta (Jaina), from Kenkāli Tilā, near Mathura dated A, D. 127.
Plate No. 90-Jina head from Mathura dated A. D. 130-150. Plate No. 101 --Statue of Adinātha from Mathura, dated A.D. 162.
Plate No. 133--Ananta cave Khandagiri (Orissa) two door frames, dated 100-50 B.C.
438
CODRINGTON, K. De. B. An Introduction to the Study of Mediaeval Indian Sculpture. --London, 1929.
P. 14. Portrayal of Tirthankaras in Mathura sculptures of Kushan period.
Plate 23--Figure of a standing Jina; sandstone, Rajputana of 16" height; c. 1000 A. D.-Criticism.
Plate 24-Figure of Pārsvanātha; black marble Rajputana; C. 1700 A. D. 4'-8" high.
439
Jain, K. P.--- 514 Digambara Jain Stūpas at Mathura. I. H. Q. Vol. VI, 1930.
P. 376. Sāhutodar of Garga-Gotra, one Digambara Jain resident of Bhatāniä kol--mentioned as having repaired Jain Stüpas at Mathura--referred to in Kavi Raja Malls work Jambu svämi-carita (s. 1632) now brought to light by Jain Pandit Śri Jugol Kisorji Mukhtar from the Jain Bhandar, Delhi.

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JAINA BIBLIOGRAPHY
According to Jain tradition Jambusvāmin the last Kevalin came to Mathura and ordained a notorious thief Vidyuccorra as a Jain muni with his 500 followers. Mention of this Sangha of 501 Munis coming to Mathura and encamped in the Mahodyānā where they were brutally murdered by some antagonist of Jainism. The 501 stūpas were built in their memory and 13 cthers in memory of Jambukumārsvāmin and his followers.
440
R. P. CHANDA- Exploration in Orissa, Mem. Arch. Survey of India, No. 44, Ca. 1930.
P. 4. Large collection of Sculptures, Buddhist, Brahmanism and Jainaround the modern temples, ranging from 8th to the 16th century A. D.
P. 9. An image of Risabha with the Buddhist creed engraved on the back lying over turned in village Kesraipur on the northern slope of the Parahari hill, in Nalatigiri (Nalatigiri lies about 6 miles to the S. E. of Balichandrapur, 8 miles from Dhanmandal R. S. Station, B. N. R.).
441
VENKATA RAMANAYYA, N. Origin of the South Indian Temple--Madras, 1930.
P. 47. “Vasso” of the Buddhas and Jainas is derived from a Brahmanical source--BÜHLER.
Mention of organization of the respective churches of Buddha and Mahavira on the basis of some of the republican constitutions of their time.
442
PARSONS, C. E. Mysore City, 1930,
P. 74. Mention of Chandragupta's turned a Jain.
P. 97. Sumathināth basti-to the east of Doddapetta--rebuilt, enlarged and redecorated by local merchants elaborate ceremony on amavasi. Pictures of Kinis Lama and his drawing of the wheel of life on the walls.
P. 133. Pārsvanātha Basti and Hostel for Jain students Hostel building and grounds given by late Mr, M. L. Vardhamaniah, 1909,

Page #610

Jalna BIBLIOGRAPHY
585 P. 151. Šāntiśvara Basti-quaint Jain figures on the tower-image of Anantanätha inside-an inscription records the setting up of the image by Devarājanripati and his wife Kempammanni in 1832 inscriptions commemorating the gift of one doorway by Nagaiya son of Dhanikara Padmaiya in 1814 and the other by Naga son of Dhanikara Marinaga Two lampstands given by Rani-Devajammanni one of the queens of Khasa Chama Raja Nadiyar IX. Mention of 200 palm leaf Mss in the library.
Pp. 154-55. Jain image of Gɔmata on Śravana Gutta or Gomata giri (Photo) - 18 ft. htgh Jain image-one finger broken and bandaged about 15th century.
P. 167. Traces of Jain influence to the west of the village Varuna, mention of a Jain temple on a mount named Bastitittu six abandoned and mutiliated Jain figures. One standing 5 ft. high image of Pārsvanātha a statue 2 ft. high of Jain Kunti-the basti demolished about 250 years ago-materials carried to varakodu.
P. 169. Mention of a Jain inscription depicting the erection of Varadarāya Svāmi temple erected by Chikka Dava Rāja of materials brought from Jain Basti at Vruna.
443
Annual Report of the Archaeological Survey of Mysore for the year 1929, Bangalore, 1931.
Plate II : Jain Manastambha, Melige.
Plate II : Jain Manastambha, Humcha.
Pp. 5-7. Melige-a village with a Jain basti 6 miles to the south of Tirthahalli. An inscription dated 1608 states the basti, being erected by one Bommanna Sreshthi ; a complete description of its style--a beautiful piece of architecture and exquisitely carved in the 17th century style.
Humcha--a village about 22 miles north of Tirthahalli in Nagar Täluk--A Jain math with two temples dedicated to Pārsvanātha and Padmävati. A sacred place of pilgrimage of the Jains. Three more Jain temples, one Panchakūta being important. A full description of the two small bastis, one of the south enshrines the image of Bahubali and the one to the north is dedicated to Pārsvanātha. Posterity of the latter 1077 A. D.--inscriptions on the walls in 950 A. D.-its mention of another basti called Paliyakka Basti constructed about the Śaka year 800. Numerous inscriptions tell that the basti was constructed in 1077 A. D. An inscription to the north of Toranabagil states the northern pastasale of the basti was constructed in 1147. Monument under deteriorate condition, now Chandragupta basti of

Page #611

586
JAINA BIBLIOGRAPHY
All structures of Dravidian style.
10th century, Guddada basti of 820 Śaka year. Later some Chalukyan influence.
P. 8. Two Jain bastis in Angadi in Mudgere Täluk built in about 10th century. Earlier than Brahmanical temples. One is called Makara finālaya built by one Manika Poysalachari according to inscriptions. Bastis existed before 1054 A D., a huge figure representing Sāntinātha
P. 74. In the village of Halebid inscription on a slab-original Kannade language and its translation Saint Bahubali well versed in Siddhanta (Jain religious system) Great ascetic Sakalendu--Jaina ascetics, with twelve kinds of austerities and thirty-two kinds of 'Bhavanās' (thoughts). The death of Saklachandra (1157) in Bilicha basti - erection of a monument in his memory.
P. 109. An inscription of 17th century; death of a Jaina guru VardhamānadevaVädirāja a Jain guru honoured by Jayasimha I (1018.1042) of the Chalukyas.
P. 125-26. Inscriptions at the village Belgami in the Hobli of Talagunda (on fragmentary stones)-- making over a plot of land to Jain temple. Death of a Jaina woman by Samadhi. Reference to a Jain guru descrbed as a sun to Eastern Mountain.
Pp. 129. Inscription on Veranda pillar of the Someswara temple at Belgami village-Remission of customs for the services of Jain temple by Hoysala king; Padmanandi a Jain guru, made trustee of Jain temple.
444
Archaeological Survey of India-New imperial Series Vol. II (List of Ancient Monuments protected under Act VII of 1904 in the province of Bihar and Orissa) by Maulavi Muhammad Hamid Kuraishi, Calcutta, 1931.
P. 29. Kolhua ancient Kollaga, a suburb of Vaisali connected with the birth of Mahāvīra.
P. 34. Ājivikas mentioned with Jains and Buddhists edict VII-Ajivikas closely related to Jainas.
in
(Asoka's) Pillar
P. 54. The tradition of Jaina founder of the fort of Bihar Padmodaya and that of Maga Rāja-dismissed by Dr. B. HAMILTON as purely mythical.
P. 95. Col. WADDELL's mention of a Jain priest named Sudarśana having been thrown into a furnace by the king of Pātaliputra and the priests non-injury leading to the patronisation of the king later on.

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JAINA BIBLIOGRAPHY
P. 113. Rajgir-mentinn of a Jain ascetic offering poisoned rice to Buddhaa place of Jaina pilgrimage-mentinn of several temples on the five hills.
P. 121 (No. 39) Sonbhandar cave, Rajgir-Excavation ascribed to Muni Vairadeva enshrined to the images of Tirthankaras-the form 'vaira' is peculiar to the Jaina Prakrit-mention of the image of a small Tirthankara below an inscription and a sculpture depicting a Jain figure.
587
P. 121. Photos Exterior and Interior af Sonbhandar cave, Rajgir.
Mention Sanskrit inscription by the right side of the doorway of 3rd or 4th century characters transliteration and translation, records the erection, of two caves at the instance of Vairadeva and placing of images of Arhats by him.
Mention of Dhanapat Babu's modern Jain Temple, Patna.
P. 126. (No. 44) Ruins of a Jaina temple, Patna, a seated Jaina figure and figures of Tirthankaras two representing Parsvanatha.
P. 128. Jain temple of Adinatha at Vaibhara Giri.
P. 131. Maniyar Math-The Jains setting up a shrine to Śalibhadra.
P. 244. A Jain math at the foot of the Udaigiri hills.
Pp. 49-50. (No. 91). Jain scenes in the Khandagiri caves. Mention of Pärávanätha-Charita of Bhavadeva Sūri of 13th century-relates the life of Pärsvanathahis marriage with Prabhavati-his asceticism-preachings at Paundra, Tamralipta and Nagapuri. His Nirvana on Mt. Sametašikhara, identified with modern Parsvanatha hill. The Kalpasūtra (5th century A. D.) refers to the seige and relief of Kusasthala and the names of the places visited by Pārsva.
Reliefs on the Rani Gumpha depicting. Parsvanatha's marriage and renunciation.
P. 252. Mention of a Jaina math near Khandagiri Bajaghar cave.
P. 262. (No. 102). Hathigumpha inscription 160 B.c. recording the Jain king Kharavela's career.
PP. 264-269. Transliteration of Hathigumpha inscription and translation,
Pp. 273-74. (No. 108). Ananta cave (Puri dist.) A Jain temple-incomplete image of Tirthankara on the back wall, Jains symbols on the back wall,

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P. 278 (No. 114). Navamuni cave (Puri dist.) figures of Jain saints on the walls-10 seated Tirthankaras about 1 ft, high with Sasana-deuts below them-image of Parsvatha and Adinatha. Inscriptions on (i) the verandah in Nagari script, records the name of U(d)dyotakesari-dav. (The work of) Subhachandra the disciple of Kulachandra belonging to Graha Kula of Arya congregation Designa, (ii) On the broken walls, records Vijo the pupil of Khalla Subhachandra the disciple of Acharya Kulachandra.
588
P. 278. Fig. 153-Rock cut images of Tirthankaras inside Navamuni cave,
P. 280-82 (No. 116). The Triśüla or Hanuman cave (Puri dist.), images of 24 Tirthankaras-Pārsvanatha in the centre-detached chlorite image of Adinatha originally kept in Barabhuji cave-description:
1. Standing figure of Rishbhadeva.
2. Standing figure of Ajitanatha.
3. Sambhavanatha in meditation.
4. Dhyani-figure of Abhinandana.
5. Seated figure of Sumantinätha.
6. Dhyani-figure of Padma Prabhu.
7. Dhyani-figure of Supărśvanatha.
8. Dhyani-figure of Chandraprabha.
9. A seated figure (unidentifiable).
10. Standing figure of a Tirthankara.
11. Seated figure of a Pārsvantha or Neminatha.
12. Standing figure, with buffalo.
13. Standing figure.
14. Dhyani-figure of Suvidhenätha.
15. Dhyani-figure of (unknown).
16. Dhyani-figure of Santinātha. 17. Dhyani-figure of Kunthanätha.
18. Dhyani-figure of (unknown).

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19. Dhyāni-figure of Mallinātha. 29. Dhyāni-figure of Mallinātha. 21. Dhyāni ---figure of Munisuvrata. 22. Dhāni--figure of Neminātha. 23. Standing figure of Sreyamsanätha. 24. Standing figure of Mahävira.
P. 282. (117) Three Jaina images to the south of Triśüla cave (No. 116). Two images belonging to Rishabhadeva,
P. 283. (No.118). Eight nude figures of Tirthankaras carved on the back of the wall of Lalatendu Kesari or Singh Rāja cave 5. Probably representing Pārsvanātha.
A Sanskrit inscription of Medieaval times in the above cave recores erection of the images of 24 Tirthankaras in the 5th year of the reign of Udyotakesari.
P. 282. (Fig. 155)-Jaina images cut in rock near the Lalatendu Kesari cave Khardagiri.
445
Henry COUSENS. Somanātha and other medieval temples in Kathiawad-Calcutta, 1931 (Ar. Sur, of India, Vol. XLV-Imperial Series).
into four provin
P. 2. Chandragupta Maurya B. c. 322 divided his kingdom ces of which Saurashtra (Kathiawad) was one.
P. 22. Siddharāja's (1100 A.D.), minister in Sorath denoted the royal revenue for three years to the re-edification of the temple of Nemeenāth upon Girnar. Sidharāj made a grant of twelve villages to Rishal Deva.
P. 23. According to Prabandha Chintāmaņi A.D. 1305) Hemachandra advised Kumārapāla to restore the wooden Prāsāda (shrine) of Somanātha.
P. 24. Kumārapāla drifted over to Jainism--forebade sacrifice of life, built Jain temples at Anhillaväda-Pattan; his nephew waged relentless warfare upon the Jain edifices constructed by the Jaina-converted monarch.
P. 28. Jains used secret underground shrines to save their images from being destroyed by iconoclasts muslim.

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JAINA BIBLIOGRAPHY
P. 30 Shrine of Pārsvanātha at Pattam-one of the oldest and finest, is now used as a dwelling.
P. 34. The Jain masjid at Verāval (a short distance from Somanātha Pattan) constructed of materials from a Jain temple in A, d. 1331.
Pp. 50-51. Thān-half way between Wadhwān and Rājkot--on the two small Jaina temples upon a detached portion of the hill to the south-east of the Surya temple (Plate XLVIII) and a small unfinished. shrine upon a hillock between them and the village; a seated Jina with a single umbrella over him; image of Ambāji seated upon a tiger, with a child upon her lap a favourite goddess with the Jains and Brahmins--her chief seat is among hills in Mahikantha; another in Vimala Shah's temple on Mt. Abü; a colossal image of her in the Jain cave-temple, the Indra Sabhā at Elura, where she is called Indrāni. Possibly image in the great Gadarmal temple, at Pathāri in central India intended for her Temples to goddesses, as a rule, face the North.
Pp. 55-56. Wadhwān---the town walls and their bastions contain sculptured fragments-in the north-east bastion, outside, is built a colossal head of a Jina, which is called "Dodar". Amog old fragment built into the later walls on east side of the town, are portions of a Digambara Jain temple. The Old name of Wadhwān was Vardhamāna. There is a modern shrine of Mahāvira Swāmi along the river bank.
P. 58. Sejakpur, about 6 miles to the south-east of Dolia railway station, on the western outskirts of the village, about 100 yards to the south of the Navalakha temple, is a ruined Jain temple of considerable merit (Pl. Lxlv & Lxvlll). Its original consisted of a shrine, an inner closed mandapa, and an outer open one, a richly sculptured niche.
Pp. 69-70. Miāni near the coast in the north-west corner of the Porbandar state-in the villge on the hill is a Jaina temple entirely deserted, over the shrine and the doorways are mutilated Jaina images.
Pp. 73-85. Satruñjaya-an isolated hill, about a mile to the south of Palitana, covered with hundred of temples- a sacred city in mid-air (Pl. XCII-CVI); two thousand feet above the plains with two peaks, sacred to Adinatha--fully described. There is nothing dated earlier than the twelfth century A. D. ; between that and the fifteenth century there are many dated inscriptions; of the sixteenth threre are but three, which form the easlier part of the seventeenth to the present time they abound in undertaken succession. The Muhammadan kings of Gujarat did a deal of mischief amongst the temples of both the Hindus and Jains. In A. D. 1414, Ahmad Shah, deputed Taj-ul-Mulk to destroy all idolatrous temples in Gujarat and, again, in

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591
1469 Girnar was educed by the Muhammadans-Jains built miniature idgahas to protect the temple of Adiśvara from ruthless hands of the Muhammadans. Muhammadans took particular pleasure in lopping off nose.
P. 77. Jains adopted most of the Hindu deities as minor devas.
P. 86. Girnar; Girinagar, or Ujjayantādri, "the mountain king Raivata" in the south of Kathiawad -Reader is referred to the account of the hill and its shrines by Dr. BURGESS in his report on the Antiquities of Kathiawal and Kachh.
Plates XV-
Plan a id section of old Jaina temple at Somanātha-pathan.
Xvl --Plan and section of a oiling in the old Jain temple at Soinnātha and
Pattans.
XLvlll--Small Jain shrine at Yhan.
Lxly --Small Jain temple at Sejakpur.
Lxvlll ---Plan of sain temple at Sejakpur.
xclll-Śatruñjaya Hill and different temples.
CVI--General plan of Jain temples of Mt. Satruñjaya in Palitana.
446 (i)
CoUsENs, H. Somanātha and other mediaeval temples in Kathiawad, Calcutta, 1931.
P. 5. Mention of Siddharāja King of Kathiawad worshipping at the temple of Neminātha at Girnar.
P. 17. Pillars of Somnātha temple--after the pattern of Tejahpala's temple at Ābū.
P. 22. Gift of royal revenue for three years to the re-edification of the temple of Nemcenāth upon Girnar" by Sorath the Prime Minister of Siddharāja about 1100 A. D. Grant of 12 villages to Rishabh Deva by Siddharāja.
P. 23. Advice of Hemachandra to Kumārapäla for the restoration of the wooden 'prasada' of Someśvara recorded in Prabandh z Chiniamaņi also mentioned in Dvyāsharaya a work commenced by Hemchandra and completed by a Jaina monk in A, D. 1255 after Hemachandra's death.

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JAINA BIBLIOGRAPHY
P. 23. (n). Prabandha Chintāmaņi written by Merutunga Acharya at Wadhwān and completed in 1305 A. D.
P. 24. Mention of Hemachandra worshipping in the Somanātha temple with Kumārapāla in order not to give offence to Brahmins. Kumärapāla's conversion to Jainism-Jain temple Anhillavada Pattan-built by Kumārapāla. Mention of his successor attacking Jaina shrines built by Kumārapāla.
P. 30. Jain shrine of Pārsvanātha to the north of Jami Masjid at Pattan.
Pp. 50-51. Two Jain shrines placed upon a hill at Thān--half way between Wadhwān and Rājkot, damaged figure of a seated Jina over the lintel-image of a devi seated on a tiger within the larger shrine considered to be Ambaji or Ambā Bhavāni. Mention of colossal image of Ambāji in the Jaina cave temple the Indra Sabhā at Elura where she is called Indrāni. The image in the Gudaronal temple at Pathari central India is intended for her.
P. 55. Colossal head of a Jina called 'Dodar in the N. E. bastion outside Wadhwān. Mention of a Jina temple of Digambaras at Wadhwän.
P. 69. A Jain temple at Miäni in Porbandar state deserted-Jina images over the doorwys mutilated.
Pp. 73-85. Satruñjaya hill in Palitana, sacred to Ādeenātha-gigantic image of Rishab Dev with the bull to the southern summit, innumerable Jain shrines over the hill of Paleetana-fully described-many repaired Idgahs built by Jains in front of Jain shrines in order to protect them from the attack of Muhammadans--Mention of ruthless attack on images by Muhammadans style of the temples is of 12th and 13th century.
Jains adopting Hindu deities but respected as minor devas. Mention of over ten thousand images on Mt. Satruñjaya temples--inferior to other rich Jain shrines in their styles Description of Chaumukha temple in the northern end of the mountain.
P. 86. Girnar--a sacred place of the Jains-a group of Jaina templesNeminātha the presiding deity. Temples resembling those of Satruñjaya.
Fig. 7. The gold and silver car at the temple of Ādiśvara Bhagavān.
Fig. 8.
The Chaumukha image in the great Chaumukha temple on Satuñjaya,

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593
Plates :
XV
The old Jaina temple-Plan and section.
XVI
--do- sculptured-ceiling.
LXIV
The small Jaina temple.
XLVIII
Jaina shrine.
LXVIII
Plans of small Saiva and Jaina temple.
XCIII
Śatruñjaya hill--southern Balabhai's temple.
XCV XCVIII
---do- The temple of Ādiśvara Bhagavān. The great Chaumukha temple on the northern hill.
XCVIII
-do- Columns on the southern side. Image of Pārsvanātha in the Balbhai Tuk. and altar with 1008 images.
CII
CV
Installation of an image in a new temple offering to the Dikpalas, Šatruñjaya.
CVI
General plan of the Jaina temples on Mt. Satruñjaya in Palitana.
446 (ii)
KURAISHI, Muhammad Hamid. List of Ancient Monuments protected under Act, VII of 1904 in the Provinces of Bihar and Orissa, Calcutta, 1931.
P. 34. Supiya cave or the Karan Chaupar at Barabar (Gaya district)-Asoka bestowed caves on Jainas.
P. 54. A tradition that the fort of Bihar, known as the Qila (Patna district) was built by a Jaina, Padmodaya-rejected by Dr. Buchanun HAMILTON.
P. 113. At Räjgir, a Jaina ascetic did mischief to Buddha.
Pp. 120-22. Sonbhandar Cave Rājgir (Patna district) of 3rd or 4th century A.D.-a Jaina cave, containing inscription and Tirthankara images.

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JAINA BIBLIOGRAPHY
Pp, 126-27. Sculpture shed in an old brick enclosure, the ruins of a Jaina temple, Rajgir (Patna district) (Late mediaeval period)-pedastal with legs of a Jaina figure and five Tirthankaras images on the wall.
594
Pp. 131-33. Maniyar Math Rajgir, (Patna district) c. 350 to 500 A. D. A naked standing figure of Parivanätha with serpent hood.
No. 91-Ränigumphä, Khandagiri (Puri district) c. 2nd century B. c. Pärivanatha the most favourite among Tirthankaras.
Pp. 244-285. Khandagiri Caves.
Pp. 244-252. Rani Gumph or Queen's Palace-largest and most richly carved cave on the Udayagiri hill fully described, its architect, sculptures, frieze scenes etc. of 2nd century B. C.
P. 252. Bajaghar cave.
P. 253. Chhota Häthigumpha.
Pp. 254-55. Alkapuri and Jaya-Vijaya caves.
P. 255. Panas cave (Pands cave).
Pp. 256-58. Patalapuri, Manchapuri (its 2 inscriptions of 2nd century B. c. mention Kudepasiri and Vadukhasa (prince).
P. 258. Svargapuri-its inscription of 2nd century B. C. mention chief queen of Kharavela; daughter of king Lalaka and grand daughter of Hastin and great grand daughter of Hamsa.
Pp. 259-61. Ginela gumpha-its inscription of the 9th century A. D. mentions king Santikara; image of seated Tirthankara.
P. 262. Dhanghar cave-1st century BC.
P. 262-69. Hathigumphä--2nd century B. c. inscription of Khåravela fully given with text and translation; exploits of Kharavela.
Pp. 269-70. Sarpa gumpha-its 2 inscriptions of 2nd century в c. mention Chulakama and Kamma and Halakshina.
Pp. 270-71. Bagh Gumpha-its inscription of 2nd century B. c. mention Subhuti, the town Judge.
P. 271. Jambesvara cave-its inscription of 2nd century . c.-mention Nakiya, wife of Mahamada.

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595
P. 272. Haridas cave--inscription of 1st century b. c. mention Chulakarama.
P. 272. Jagannāth cave.
Pp. 272-75. Anantagumphä on the Khandagiri hill-its inscription of 1st century B. C. mention monks of Dohada; Tirthankara images and symbols.
P. 275. Tatva cave --some letters of the Alphabet in Brahmi character of the Ist century B. C.
P. 276. Tatva cave No. II-Its inscription of Ist century B. C.-mention Kusuma and Padamulika.
P. 276. Tentuli cave.
P. 277. Khandagiri cave and Dhyanaghara cave.
P. 278. Navamuni cave containing figures of the Jain Tirthankaras of about the mediaeval period - its 3 inscriptions of about the 10th century A. D.--mention king Udyotakesari-Deva; Subhachandra disciple of achärya Kulachandra of Graha Kula, Arya sangha and desigana; 2nd inscription, mention Khalla śubhachandra. 3rd inscription Sr. Vakiravi.
Pp. 279-80. Barabhuji caves--its Jina figures of the mediaeval period.
Pp. 280-82
Trisula cave --its 24 Jina figures of the mediaeval priod.
P. 283. Lalatendu Kesari cave--its Jain figures--inscription of mediaeval period mention king Udyot kesari and Kumara mountain (Khandagiri) and temple of Pärávanātha.
447
CousENs, Henry. Medieval temples of the Dakhan, Calcutta, 1931.
P. 29. Ruined Jaina temples at Patna, Khandesh, Anjaneri, near Nasik, and caves on the Anjaneri hills, belonging to Digambara Jains,
Pp. 48-9. Rock-cut temple at Tringalvadi, near Igatpuri, Nasik district.
Pp. 49-50. Jaina cave at Chandor (Nasik district) with image of Chandraprabha, potraits of local patrons and of Sarasvati.
P. 57. The Bhairavanātha temple at Pedgaon (Ahmadvagar district) was originally a Jaina temple.

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Pp 67-68. Jaina temple at Sipur (Berar)-also a new temple where the image was transferred during Moslem invasion.
P. 77. Jaina temples once flourished at Aundha (Nizam's territory).
596
448
ARAVAMUTHAN, T. G. Portrait sculpture in South India, London, 1931.
Pp. 30-1. Jaina basti constructed by Western Ganga King Rajamalla (c. 870 A. D.)-image in relief of Devasena, the pupil of the Bana King's (whom Rajamalla defeated in battle) Jaina preceptor Bhavanandin erected by a Jain guru,
Aryanandin.
Pp. 83-93. Stones with epigraphs, memorial stones to gurus, stone-houses (sila-kuta) and memorial-stones set up by Jains in Sravana Belgola--reference in Tamil literature to setting up by stones.
449
PANT, B. S. (Shrimant Bhawanrao Shriniwasrao) Ajanta, Bombay, 1932.
ff Showing naked figures male and female-representation or imitation of Jain culture (cf Note 42).
P. 5. Cave No. 34-a Jaina cave.
P. 11. Utilization of mythologies of Buddhists, Jains and Hindus at the caves of verul.
Pp. 17-18. Serpent hoods ornamented over the head of Tirthankaras in the Jain caves at Ajantä-the painting of Naga Raja and Arya Raja conversing together leads to the inference of Buddhists and Jains winning over Nagas to their sideFirst Teerthankaras of the Jains-a Naga probably.
P. 118. Paintings in cave No. 17 of 13 Bhikshus-probably Digambara Jains. P. 118. (opp.) Plate-a group of Bhikshus-cave No. 17.
450 (i) WALLCHOPE, R. S. Buddhist Cave Temples of India, Calcutta, 1933.
P. 4. Stupa was not a form of memorial only of the Buddhists, they are. used by Jainas as well from the early times.

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597
P. 7. Chaitya in the scense of alter was used by Jainas and Buddhists to signify a temple containing a caitya.
P. 6. Jaina Stambhas or Lats contain a caturmukha or fourfold Tirthankara that is the head and shoulder of a Jaina elder facing in all four directions.
P. 14. Jaina Tirthankaras are always represented in the position of Dhyana mudra, meditative absorption.
P. 18. The cave of Udayagiri and Khandagiri must be placed at about 250 B. C.
P. 22. The meaning of Ājīvaka is not clear. It is applied to the disciple of heretic Gośāla who was contemporary of Mahavira and Gautama.
Pp. 27-30. Notes on Udayagiri caves.
P. 30. Notes on Khandagiri caves.
P. 88. The caves at Ellora besides those of Bauddha origin were excavated by Brahmanas and Jainas. Indra Sabha cave may be said to be the glory of the
Jainas.
P. 32. More recent Jaina edifices and temples have almost obliterated the Buddhist dwellings.
P. 37. Many Buddhist temples have been destroyed to make room for a pathway to the Jaina temples at the top.
450 (ii)
WAUCHOPE, R S. Buddhist cave temples of India, Calcutta, 1933.
P. 4. Jains used stupas in early times.
Stambhas or lats--pillars usually erected in front of Saiva, Vaishnava, Jaina or Buddha temples. Stambhas bearing Chaumukhas of Tirthankaras symbolic of Jainic origin.
Chaityas-means an alter according to the Jains.
P. 14. Jains or Dhyana mudra means "meditative absorption" representing Tirthankaras with legs doubled under them in a squatting attitude and the hands. laid one on the other over the feet with palms turned upwards-Tirthankara always distinguished by the fact that they have both on the palm of the hand and on the chest a small diamond shaped figure.
P. 7.

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JAINA BIBLIOGRAPHY
P. 22. Ajīvika-disciples of heretic Gosāla a contemporary of Mahāvīra and Gautama.
P. 31. Mention of Jaina caves and a modern Jaina temple on the Kondagiri hills.
Girnar near
P. 32. Mention of Jain temples and edifices on the Mt. Junagarh.
P. 37. Destruction of many Buddhist excavations to make pathway to the Jaina temple on the top of Talaja hill, Kathiawar.
P. 74. "Indra Sabhā"-a Jain cave at Ellora.
P. 88. Indra Sabhā-cave No. XXXII at Ellora the glory of the Jains.
P. 109. Arhat--a term applied to advanced Bhikshus or Monks, very revered or deserving.
P. 110. Chaumukha-applied to the four faced Tirthankaras of the Jains.
P. 113. Stambha-a pillar erected in front of a temple, whether Saiva, Vaishnava, Jaina or Buddha.
P. 114. Tirthankara--a Jaina Elder.
List of Plates :
IV (II)-Jaina Tirthankara.
451 (i)
ACARYA, P.K.
Architecture of Manasāra, Allahabad, 1933.
XL-XLI. In connection with Jaina images and their special accompaniment.
P. 69. Quarter for Jains in Sarvatobhadra village.
P. 449. One to Seven platforms for the cars of the Buddhists and the Jainas.
Pp. 558-564. The details of Jaina images.
P. 562. The description of two arms, two eyes and head and nimbus the top knot (uşnisa).

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P. 563. Erect or sitting posture of the Jaina images; with lotus seat, stiff attitude and meditative look with complexion of five groups of deities. Siddhas, Sugandhas, the Jinas, the Arhats, and the Parivakas, with various carvings on thrones.
P. 564. No clothings, no ornaments On any part of the body of Jain images with Srivatsa mark in gold over the chest. Images of Canda and Mahäcanda on the right and left door of the Jaina temple and the names of the attendent deities.
599
Pp. 78, 84, 237. Location of the Jaina temple in a village in the Nairriti plot (in the South-west corner).
P. 304. Construction of Jaina temple.
P. 249. Three storeys of Jaina temple.
451 (i)
ACHARYA, Prasanna Kumar. Architecture of Manasara. Illustrations of Architectural and sculptural objects, Allahabad, 1933.
P. 33. Chapter xxxll-Shrines of Attendant deities in Jain temples. Sheet Ne. Cl. Illustration-A temple of Vishnu with his attendant deities-Tirthankaras.
P. 41. Chapter xxlx-Doors of various types-of Jain temples P. 564.
P. 43. Chapter XLill-cars and chariots-26th variety-chariot for Jains, with one to seven platforms.
P. 47. Chapter XLVIII-The ornamental tree for decoration for the Jains. (translation Pp. 563, 565).
Pp. 61-63. Chapter LV. Jain images, comprising five groups and twenty-four Tirthankaras.
Jina, measured in the large ten täla, in a straight, erect of sitting posture, in the equipoised pose, stationary (or movable) position; made with gold, silver, copper, stone, wood, stucco, grit, glass or terracotta; in high relief; furnished with two arms and two eyes; the head being clean shaven but furnished with the top knot (nimbus); the legs uniformly straight, two long hands, suspending, two feet on the lotus throne with a pinnacle, the crocodile arch, ornamental tree, royal elephants, etc., in a straight pose; the whole body being in a stiff attitude; bearing a meditative look on the supreme soul; placed below the fourth or third heaven, wearing no robes or ornaments; marked with the Srivatsa symbol in gold on the chest; crystal complexion, accompanied by sages, demigods and goddesses in a praying mood; Närada with his musical instrument, Taksha and Yakshesvara on the sides with raised chouries, Vidyadharas and minor kings.

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JAINA BIBLIOGRAPHY
There is a sitting variety, placed on the louts seat, with two hands placed upwards over the face.
Plate No. CL-coloured plate illustrating the above description.
First group-Siddhar; second group Sugandhas; fourth group-Arhalas, fifth group Parivakas; Tirthankaras-comprising 24 types. Names of all the 24 Tirthankaras with their different signs-bull, elephant, horse, monkey, red goose, lotus, Svastika, crescent moon, crocodile, tree or flower, rhinoceros, buffalow, boar, lotus with stalk, shell, snake, lion, porcupine, thunderbolt, antelope, goat, pinnacle and tortoise.
P. 66. Chapter LVIII-Mythical beings, comprising six types. First typeYaksha, attendant to the gods, Jain deities, bearer of Chowri, measured in the nine. täla; made of one of the nine materials; furnished with two arms, eyes, the Karanda crown, legs clad in clothes, demon shape, bright-blue and yellow complexion, plough shaped legs turned towards the back, the right leg being in the svastika pose and the left bent, hands kept touching the knees and raised towards the gateway, one hand. holding up chowry and the other kept touching the ground carved on arches thromes places and storeyed buildings.
P. 69. Chapter LXV-Talas, comprising twelve types.
First type-Large ten tālas, in which measures of one hundred and fifty-four parts (limbs) of the body is given. It is used in measuring super human deities, including Buddha, Jina etc..
P. 70. N.B.-Each of the tala system admits of three varieties large, middle and small; ordinarily in the ten täla, the whole height of an image is ten times its face, in nine tāla it is nine times, in eight täla it is eight times, and so forth.
Plate sheet No. CLVI. showing large Dasa and other Nine Tālas.
452
BANERJI, R. D. Eastern Indian school of Medieval sculpture, Delhi, 1933.
Pp. 8-9. Khandagiri Udayagiri Hills-Häihigumpha inscription, caves, and basreliefs representing scenes from the lives of the Tirthankaras.
P. 12. Acanthus leaf ornament in the Jain images of Mathura, majority of the sculptures of the Kushan school of Mathura are Jains,

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601
P. 22 No. 13. Inscribed pillar in the Jain temple at Bargaon (Nalondo).
P. 22. An inscribed pillar in the Jain temple at Bargaon, ancient Nalanda (Aihar).
(I.A. Vol. XL, VII, 1918, P. 110).
Pp. 144-6. Majority of Tirthankaras were born or died in Magadha province. Jain image found at Mandoli near Godagari, on the Padma, Rajshahi district, Bengal-kept in the Museum of Varendra Research Society. A Jain image discovered in the village of Ujaini, near Mangalkot, Burdwan district-kept in the Museum of Bangiya Sahitya Parisat. Mr. Dikshit's discovery of several Jaina images in Bankura district, one in the village of Bahulura and another at Harmashra-all these four images are nude, which proves that the Digambara sect were preponderant in Bengal.
Many stone-built temples and thousands of mutilated Jain images in Ranchi, Singhbhum and Manbhum districts-- beginning from Barakar and Dhanbad and ending in Jungles of Rewa stated and Orissa Feudatory states—these places one populated by Jains-Buddhist images never found here and Brahmanical images very few. These images generally made of coarse-grained sand stone or schistose rocks-basalt and mica schist every rarely used.
Jaina zone of influence once extended from south bank of the Ganges and western bank of the Bhagirathi to northern frontier of Jungle country of Gondwanaall images nude---so of Digambara sect-such images still worshipped by Jaina inhabitants of Orissa, called Saraks (Śrāvaka).
Ruins of Jain temples, images, of Vardhamāna's father and mother, Santinātha, Pārsvanātha, Rishabhadeva in temples found in village Chhatra, near Purulia, Manbhum district--some images of Chhatra very big.
P. 150. Stone temples at Chhatra (Bankura) and Begunia (Burdwan) temples at Barakar show affinity with Jain temples--most temples of Chota Nagpur originally Jain.
P. 163. Oldest Jain footprints to be found in the Svetāmbara temple on Vaibhār hill at Rājgir (Bihar).
Plates : Plate LXXXVII (a) Pārsvanātha from Bahulara, Dt. Bankura.
(b) Pārsvanātha from Harmashra, Dt. Bakura. (c) Santinātha from Mangalkot, Dt. Burdwan,

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Plate LXXVI
(a) Images in the temple of Siva, Chatra, Dt. Manbhum -
Jain images used in decoration of other temples built not before the 17th century.
(b) Small images and Chaumukhas (Caturmukh), Chatra.
(c) Colossal images of Mahavira, Chatra.
453
ANAND, M. R. Hindi View of Art, London, 1933.
P. 48. Plate II Yakshani, P. 89. Plate VI Jina.
Pp. 87-88. Jainism--arose in reaction to the logic of Upanishads, genealogy of Mahāvira-Jains-division into Digambara and Svetāmbara---austerities mentioned-Monuments of Mt. Abū, Palitana and Girnar magnificient work of the Jains.
P. 102. Samadhi--the loving contemplation of himself in union with the supreme. P. 226. Jainism divided into two sects, Digambara and Svetāmbara, 78 A.D.
454
KRAMRISCH, St. Indian Sculpture, Calcutta, 1933.
Pp. 98-99. Buddhist, Jain and Brahmanical images regulated in same manner by śāstric prescriptions no great distinction between Jaina and non-Jaina images of classical period (Mathura)-spread of Jainism in western India responsible for the abstract mediaeval Jaina image.
Pp. 184-5. Description of Jaina image at Palta, Bikaner (Middle 11th century)-goddess Sarasvati with Tirthankara image on crown (Plate XXXIV).
Pp. 186-7. Description of a portion of a panel on the ceiling in Neminātha's temple at Dilwara, Mount Abū (1232 A, p.). Plate XXXV.
455
Archaeological Survey of India--Annual Report--1928-29, Delhi, 1933.
P. 31. Mention of Hindu—Jain temple at Deothan, Nasik. Discovery of 9 damaged Jain images of the Digambara sects.
P. 117. Mention of Chalukyas bearing hatred against Jainism 41 records of the later Chālukyas of Kalyani,
referred to in

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P. 181. Appendix-I. List of exhibits acquired for Indian Museum, Archaeological section during 1928-29.
No. 4. (7589) Standing figure Jina Rishabhanatha with bull below his feet and a Chauri bearer and two attendant standing figures on each side-From Dalmi, District Manbhum, Bihar and Orissa.
Plate xxxl. Harappa. Four nude figures (male) heads, hands and legs
broken.
456
T. N. RAMACHANDRAN. Tiruparuttikunram and its Temples, with Appendices on Jaina Units of measurement and time, cosmology and classification of souls. Plates XXXVII, Madras, 1934.
603
Contents-Identification of Jina Käñchi with Tiruparuttikunram -The temples of Chandraprabha and Vardhamana-Inscriptions-Paintings and scenes from the lives of Risabhadeva and Vardhamäna-Miscellaneous paintings-Appendices I, II and III.
457
GARDE, M. B. Archacology in Gwalior, Gwalior, 1934 (2nd Ed.).
Pp. 11-12. Mention of Jaina relics in several places-Jain caves in the Udayagiri hill, 5 miles west of Bhilsa Rly. station, existence of some fine sculptures and inscrip. tions-dating from the Gupta period (400 to 600 A. D.)
P. 13. Numerous Jaina monuments in the state of later 9th or 10th centuryJaina statues on the Fort rock at Gwalior (15th century)-rock-cut figures in Khandar hill at Chanderi. Jaina remains in Padhavli and Suhania (Dist. Tonwarghar); Barai and Panihar (Dist. Gird); Narwar, Se Sai and Bhimpur (Dist. Narwar); Dubkund (Dist. Sheopur); Indor, Golakot, Pachrai, Buddhi Chanderi, Rakhetra, Bithla, Thobon and Tumain (Dist: Esagarh); Gyäraspur and Babloh (Dist. Bhilsa); Gandhaval and Maksi (Dist. Ujjain); and Nimthin (Dist. Mandasa).

Pp. 40-43. Images of Jaina Tirthankaras and Chaumukhas in the Gujari Mahal museum of Gwalior State.
Pp. 53-58. Description of a Jain temple in Badoh 12 miles by road to the east of Kalhar station (W. R.) on the Bombay-Delhi main line of the G. I. P. Rly.Gudarmal temple is built up of the ruins of Jaina temple-Jaina temples of 9th to 12th century-images of Tirthankara in cells-Sanskrit inscriptions of 11th century.

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P. 68. Two Jaina caves (Nos. 1 and 20) in the caves of Udayagiri. Chanderi (Station Mungaoli G. I. P. Rly.) to 70. Rack-cut Jaina sculpture in Khandhar hill.
P. 74. Chanderi-a place of Jaina pilgrimage-an old rock-cut Jaina image and a modern Jaina temple. A number of Jaina temples in ruins of 9th-10th century in Budhi Chanderi-studded with images of Jaina Tirthankaras-Vestings of Jaina monuments at Bithla and Hakhetra-Thoban another Jain centre with some Jain temples-9 miles south-west of Chanderi.
Pp. 83-84. Rock-cut Jaina images in higher up the hill sheltering the Chaturbhuja group of temple.
P. 87. Jain rock sculptures on both sides of the urwahi road are images of Jain Tirthankaras in small caves or niches carved all over the sides of the Fort rock; the largest being 57 ft.
P. 89. Gyaraspur--24 miles North-East of Bhilsa Rly. station-once a place of Jain influence still possessing Jain monuments-- Bajramat temple containing three shrines occupied of Jaina idols.
P. 91. Jaina images in Maladevi temple at Gyaraspur.
P. 106. Narwar--16 miles North-East of Satanwada station statues of over a hundred Jaina Tirthankaras in Narwar-huddled up in an underground celler of the town.
P. 110. Padhavli-.4 miles to the west of Pithora (Kalan) station--here are ruins of Jain temples.
P. 114. To the West of the village Padhavli on the Western face of a hill and on its top are the ruins of a few Jain shrines with some stray sculptures. This and some other Jain shrines and images around the village show the influence of Jainism.
P. 123. Jaina temples in ruins of 10th to 12th century and a big Jain sculpture locally known as Chaitnāth in Sahania (20 miles south-east of Morena).
P. 128. A fine Jaina Chaumukha lying loose in jungle in the south of the village Ferahi, 5 miles N. E. of Kadwaha.
P. 131. A huge sculpture of a Jaina Tirthankara known as Baitha Drva in Jumain village 6 miles S. E. of Takneri.

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605
P. 145. Bina-mim-ki-masjid in Ujjain was built upon (and with the material) of an old Hindu or Jaina temple.
Plate VIII-Rock-cut Jaina sculptures, Gwalior fort 15th century.
..
.
458 458
C.R. KRISHNAMA CHARLU, The Kannada descriptions of kopbal (Hyderabad Archaeological Series No. 12), Calcutta, 1935.
Pp. 1-13. The village of Kopbal (locally called Koppala) situated on the left bank of the stream Hirehall an important tributary of the river Tungabhadra. Earliest mention of this great Jaina sanctuary (Kopanapura) in the 7th century (Karn. Hist. Review, Vol. II, P. 48) record of the Western Chalukya king Vijayaditya (A. D. 696-733). An Epigraph of Saka 1032 (A.D. 1110) of the time of Hoysala king Vishnuvardhana, states that through the benefactions of--the Jaina GanganaDandanatha, a general of the king, the province of Gangavadi became famous like Kopana. His elder brother Bamma Chamupa, built many Jain temples at the Adi-tirtha Kopana. Hulta-Senapati, the chief Minister of the Hoysala king Narasimha, son of Vishnuvardhana granted gold for the benefit of the Chaturvimšati --- Jinamuni-savigha at Kopana-Mahātirtha. (Ep. Carn. Vol. II-Revised Edi. Kan. Texts. No. 127, 384, 345). In a record of about A. D. 1283 engraved on the pedestal of the Chaturvimsati-Tirthankara image in the Chandranātha-basti of the village it is mentioned as Kapana-tirtha. (My. Ar. Rep. 1916).
Kopana was not only a great nagara and place of literary celebrity in the 9th century but also it was reputed as a great Jaina-tīrtha, Adi-tistha (original tirtha).
Inscriptions : Texts and Translations: Fully given : 1. Engraved on the Chandrabandi Rock and refers to the tomb (nisidhi) of Gurugala Bhandappa, the disciple of Chamdrasenadeva of Kopana. (13th century AD.).
2. Engraved on the Chandrabandi Rock ; dated Saka 803 (A. D. 881); states that Svanandi-Bhatara, the disciple of Edachattugada-Bhatara, belonging to the Kundakunda line, completed here the vow of renunciation (sanyāsa).
4. Do. Records erection of the Jaina tomb (nisidhi) of Pattanasvāmi Pāyakanna lay disciple of ..... of Bhațāra of the Senagana of the Müla-sagha; 13th century.
5. Engraved below the canopy-shaped boulder to the west of the Palkigundu. Records that Vardhamänadeva disciple of Devendrakirti-Bhatāraka had the image of Chhaya--Chandranāthaşvāmin carved here (the image is there); 18th century A. D.

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Engraved on the Palkigundu hill in close proximity to the Asokan Inscription. States that Chavayya liad the foot prints of Jațasinganandi Acārya carved here (Foot print still there); 18th century.
6. Engraved on the roof-rock of a cave to the south of the Palkigundu boulder. Belongs to the reign of (the Western Chalukya King Vikrmāditya, V) A. D. 10091017). Records that saint Simhanandi tammadegal observed here the vow of sanjäsa (Imgiņimarana); his disciples Simhanandi-anna, Matisagara-Anna, Naralo Kamitra and Brahmachari-Anna attended upon him. He was succeeded by Kalyan.Kiiti; after him Ravichandra chārya; he was followed in order, by Gunasāgra—Munipati, Gunachandra-Munindra, Abhayanandi and Māghanandi. Kalyāṇakirti built the Jinendra-chaitya at Bichchukundi.
9. Engraved on the pedestal of a Jaina image found at Kopbal but now deposited in Salar Jang's palace at Surūr Nagar, Hyderabad (sre frontispices). Records that Bopanna and his wife who was the lay disciple of rāya-räjaguru, Mandalachārya Māghanandi---Siddhānta-Chakravarti, had the image of the 24th Tirthankaras made and presented it to the besadi constructed by Madana-Dandanayaka of the Desiya-gana of the Müla-sangha. (see Arch. Report of Mysore, 1916, P. 83 and Ind. Vol. XXXII. PI. IV).
10. Engraved on the pedestal of another Jaina image (now in Salar Jang's Collection). Records that this image of the Pancha-Parameşthins made by Devanna, the son of Achannaya who was the Kulagiri-senabone of Erambarge, the capital city, and who was the lay-disciple of Madhavachandra Bhattāraka of the Ingateśvara branch or school of the Pustaka-gachchha belonging to the Desiya-gana of the Mūlasangha. Pancha-Parameșthins described.
P. 14. Appendix-other literaty and epigraphical references of Kopbal and its antiquities.
Pp. 15-18. Index :
Illustration :
Plate I. No. 1--Chandrabandi Rock Jaina Sculptures and Kanarese inscrip
tion. No. 2. Chandrabandi Rock Jaina Canarese inscription Śaka 303.
Pates II-III. Nos. 3-5. Chandrabandi Rock Canarese inscription.
Plate IV. No. 6. Palki-Gundu Canarese inscription.

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Plate V. No. 7 --Canarese inscription from
Gundu.
a cave to the south of the Palki
Plate VII. Jaina sculpture found at Kopbal. Frontispiece-Jaina sculpture
found at Kopbal.
459 (i)
Annual Reports of the Archaeological Survey of India for the years -1930, 31, 32, 33, 34, Delhi, 1936.
Part-I
Plate xi. (a) Räjgir-Ruined Digambara Jaina temple on Vaibhāra Hill,
before excavation and conservation. S. W. (b) Räjgir, Digambara Jaina temple on Vaibhāra Hill after exca
vation and partial conservation. S. W.
(c) Rājgir Sonbhandar cave after conservation. Plate Lxxvi (b) and (c) Nanhwara, Jubbulpore Dist. Two stone images of Jaina
saints found under the deberis of a hut; probably portions of a temple door of the 11th century A. D.
Plate Cxxii. Stele with figures of the Jinas of the year 35 in the Mathura
Museum (Indian Museum, Calcutta).
P. 31. Digambara Jaina temple on the Vaibhāra Hill Rājgir-24 small shrines surrounding the central one containing various Digambara Jain images, with inscriptions--a 22" high image standing with both arms hanging straight down, two more figures placed in niches above the central figure, seated in the dhyāna pose.
P. 42. Vasti, Jain temple, Sultan's Battery, Malabar District---dilapidated condition --repaired. .
P. 43. Jaina temple at Mullur, Coorg-repaired.
P. 140. Discovery of Jaina images at Nanhwara, Jubbulpur District (Plate Lxxvi (b). Central figure is of a Tirthankara (Mahāvira ?) Vahanas are lions, flying female deities holding a three-tiered umbrella over him and two elephants on the top pour water from jars held in their trunks. Date probably of Ilth century A. D.
Another broken Jaina image (Plate Lxxvi) found lying on the roadside in the village. Central figure seated and Vahanas and attendants are same as described abovr.

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P. 143. The occurance of the symbol of human feet, the charanapadukā, may mean a Buddhapada, or the padukas of the Jain Tirthankaras; but it may as well be taken as Vishnupada.
P. 209. Two inscriptions from Ranibennur, Dharwar, Dist. Bombay in Kannada. One dated S' 781 and the other S' 1774.- Former belonging to the time of Rāshtrakūta king Amoghavarsha 1. It registers a grant of land to the Nagulabasadi or the Jain temple founded by Nagula Pollabbe (i, e. Pollabbe of Nagula family), gift being entrusted to--Nāgānandy-āchārjya(yya) of the Singi. ghavura-gana.
The other Nagari record is dated Saka year 1174 (1252 A. D.)-mention; one Jaitugideva who might be identified with homonymous son of Singhana (c. 1200 to 1247 A. D.) if the record belongs to Yadava dynasty.
Pp. 226-227. A Jaina image in the temple of Vasupujya at Uadipur with an inscription on the pedestal recording its erection by a certain Vahila Sodaka Ś. 1076.
P. 242. Inscription of Kannur of the 37th year of the Chalukya-Vikrama era (A. D. 1112) registers a grant of land to the Jaina temple of Pārsvanātha at Kannavuri (Modern Kannur) by Kalidāsa-Danda-nätha a Brahmana officer of Vikramāditya. Incidental mentions of 3 Jaina teachers of Konda (Kunda) Kundānavaya-Mulasangha, Desi gana and Pustaka gachchha viz. Vardhamāna-muni his disciple Balachandra-vratin and the latter's disciple Arhanandi-Bettada-deva.
459 (ii)
Annual Reports of the Archaeological Survey of India for the years—1930, 31, 32, 33. 34, Delhi, 1936.
Part-II
P. 252. Jaina images of the Gupta and post-Gupta period of Northern India shows eyes slightly opened below and fixed on the tip of the nose.
P. 253. Figures of standing Jinas bearing incription dated in the year 35 of the era of anishka (Plate CXX b) in the Mathura Museum (B. 70). Figure in front and to the right have wavy hair on the head and that to the left hair arranged in spiral curls. Protuberance on the head of the Jain figures called unhnisha a distinctive feature of the Jaina images of Gupta period, 3 heads of the Jinas Nos. 8558, 8555, 8557 in the Indian Museum brought from Mathura.
P. 253 (n). The above three numbered images probably Buddhas (Editors' note).

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P. 256. Mention of a Jina miniature crystal figure of Parivanätha acquired from Mathura Museum.
P. 275.
Stone image of the Buddha in the Deer-Park from Monastry No. 9, Nālandā suggests its identification from the style to be one of Jaina Tirthankara, though the symbols would accompany an image of the Buddha. Image seated on a Visvapadmasana in the dhyani-mudra with two male attendants on either side-Dharmachakra on the pedestal front and two deer, Triple umbrella over the head at with a lid above the shoulders and a peculiar double-lotus-like object with a handle over the left shoulder.
P. 276. Mention of the presence of Brahmanical and Jainic images among the Buddhist deities at Nālandā.
P. 289. Jina images discovered at Kankalı Tilä at Mathura now deposited in the Lucknow Provincial Museum.
609
P. 304. Jaina image found at Kantabenia, 24-Paraganas District, Bengal.
P. 347. Appendix-I. List of acquisitions by the Indian Museum, Calcutta,
1930-31.
Nn. 2 (8556) Spotted red sandstone head of a Jina (?) hair arranged in curls, no trace of Ushnisha 11" x 8" from Mathura.
No. 3. (8557)-Red sandstone head of a Jina (?) the area above the forehead covered by hair is slightly elevated; no trace of Ushnisha 7" x 6" from Mathura.
No. 4. (8558)-Spotted sandstone head of a Jina (?) hair arranged in stylized waves, no trace of Ushnisha 51" x 41" from Mathura.
Presented during 1932-33.
No. 16 (8585) Crystal seated figure of a Jina Pärśvanätha head lost. 2° x 1.1/3"
from Mathura.
Purchased during 1933-34 (Bangalore).
460
Archaeological Survey of India-Annual Report-1936-37, Delhi, 1940,
P. 25. Jain shrine on Vaibhara Hill (Rajgir in Bihar)-Its conservation carried out (Plate VIII-a, b, c).

P. 26. Barbar caves in the Gaya district-area in front of the Lomas Rishi and Sudama caves were cleared.

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P. 31. Coorg Province-the three Jain temples at Mullur were treated. P. 47. Rajgir-Jain shrines on Vaibhar Hill-contains several small stone Jain images of the Digambara sect (Plate XII-c)-one sculpture depicts a seated Tirthankara with attendants on one side, and a female figure with a Tirthankara on its top, seated on the back of a tiger, on the other.
Pp. 51-54. Excavations at Mahasthan-Govinda Bhita at Mahasthan in the Bogra Dist., Bengal-a Plaque represents a woman sleeping on a couch, her right hand extended and touching a bull descending from the skies (Plate XV-a)--the scene portraying the dream of Marudevi, the mother of the first Tirthankara, Rishabhadeva, who is said to have noticed a bull descending from the skies and entering her mouth.
Pp. 62-66, The Antiquity of Korkai-at Korkai was formed the first settlement of civilized men in Tinnevelly and it was there that the name of Tamraparṇi by which the river became known was first given to it; in the time of Alexander, the island was known as Taprobane; it was the capital of the Pandyas from about 600 n. c. The images of Buddha' that CALDWELL refers to (History of Tinevelly, 1881) as being seen here are really Jain figures.
Pp. 88, 89, 90. Sohagpur (Rewa state)-in the Kothi of the local Thakur was found a Jaina image with a short votive inscription which reads: Vapiya pultrasya Dhanadattasya Kritile, i. e. (this is) the work of Dhandatta, the son of Vapiyas. The numerous Jaina images found built into the walls of the Kothi show that there must have been once a splendid Jaina temple in the neighbourhood Lakhwaria, 2 miles from Arjhula, a village situated at a distance of 20 miles from Shadol and 7 miles. from the Burhar Railway station, here are rock-cut caves in front of the caves in the north is the ruins of a temple under a tree in the vicinity are placed a few Jaina images and bas-reliefs, originally belonging to this temple; in one cave is a small standing figure of a Tirthankara; below the hill are a few more broken Jaina images. The site seems to have been a fairly big Jaina establishment and the cells were probably used by Jaina monks as residence. Singpur, a village 8 miles to the south-east of Shadol. In one of the walls of Panch Math temple here the figure of a Jaina goddess with a badly damaged votive inscription in Nagari is found; there is a tank in the vicinity on the bank of which are placed four big images of Tirthankaras, partly immersed in water. At Mahoba on the Kathesvara hill situated on the southern side of the town near the temple of Chandika, there are several figure of Tirthankaras and other images carved on the rocks. On these rocks are five Jain votive inscriptions, three of which are dated. The earliest is dated Samvat 1235 and mentions Saiddhamta Gunabhadra. The other two bear one and the same date viz., Samvat 1240 Maghasudi 13 Šukré (Friday, 27th January,
A. D. 1184).

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P. 92. Provincial Museum at Lucknow-a large number of Jaina statues with inscriptions on their pedestals-mention dates, names of donors and Jaina teachers and places, one of these on a marble frieze containing a sitting lion on each side records that the image of Santi (Natha) was caused to be made by the merchants Pahila and Jiju; mentions Panditacharya Väsavachandra; to the image was set up by Kirttidhara in Samvat 1132 in the reign of Vijayapāla. The Vijaya-dhiraya of the Bayana Jaina inscription of V. 1100 has been identified with this Vijayapala. The same Pandit Vasavachandra is also mentioned in another inscription found on the pedestal of two standing Jaina images now preserved in the sanie Museum-another record found on the pedestal of an image of Sumatinätha, the 20th Tirthankara, is dated Samvat 1210, Jyeshtha-sudi 3, in the reign of Govinda Chandradeva (of the Gahadavala dyanasty of Kanauj) records the establishment of the image by Durlablachandra, the son of Sadhu Sona of the Vastavya family and by Sadhu Jalhala.
P. 97. Idar State-At Vadali, 7 miles north of Idar, there in the Santinatha temple engraved on a pedestal is an inscription dated Samvat 1275 Varshe Vaisakhasudi 4, Sukri 19th April, A.D 1219, Friday, the year being Kärttikädi), mentions the following Jaina teachers: In the Chandra-kula Vardhamanasüri, in his line Devasüri, Hemasüri, Yasascharhdrasüri, Munichandra and Kamala Prabhasuri. It also records. that the image of Santinatha was established Vätäpalli (Vadali) by the Śrisangha and was consecrated by Samasuri.
Pp. 97-98. Bhiloda, about 23 miles from Himatanagar (Idar State), has a Jaina temple with a Kirtti-stambha attached to it. The temple contains a number of images of Jaina Tirthankaras with votive inscriptions engraved on the pedestals On a stone built into the Kirttistambha there is an inscription of Samvat 1666 (A. D. 1609) which mentions the Jaina teacher Vädibhushana belonging to the Mülasangha, Sarvvatigachchna, Balätkära.gana and Kundakunda-chäryänvava. The name Bhiloda is also found in the second line of the inscription.
P. 107. On a hillock called Andimalai at Salavandipuram in the South Arcot district are found groups of rocky beds called Pandavar-padukkai sheltered by overhanging rocks, some of which contain figures of Jaina Tirthankara cut in relief on their sides.
P. 122. The earliest record from the Sirohi State as found on the pedestal of one of the two standing Jaina images at Pandwara, dated Samvat 744 (A. D. 687)-- mentions that Drönövaka Yaśodeva had this beautiful pair of images made by the architect Sivanaga, it is the oldest Jaina inscription found in Rajputana till now. The second is also engraved on the pedestal of an image of Mahavira at Varkänä. It is dated the 6th day of the bright half of Ashadhe, Samvat 1024 (16th Jane A.D. 967)

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and records that during the reign of Krishnarāja this image was set up by one Vardhamāna of the Veshtika family, the architect being Narāditya.
Pp. 154-55. In the Jain Basti at Lakkundi in the Dharwar district are placed a standing image of Brahma in the round (Plate XXXVLL-a) and a seated image of Padmāvati (Plate XXXVII-b). According to Hemachandra's Abhidhāna Chintamani 1, 42 Brahma is the name of a yakşa who acts as a guardian to the church of the tenth Tirthankara Sitala. The Brahmeśvara and Brahmayaksha figures illustrated by Burgess in his article on Digambara Jaina Iconography (Ind. Ant. Vol. XXXII, 1903. Pp. 459-64 and Pls, II and IV) depict the former with four heads and eight arms-six holding symbols and with the lotus-bud for a cognizance and the latter. Though the special attendant of Sitala the tenth Jina is also represented separately as mounted on horse back, with four heads, holding whip, sword and shield. But this sculpture has all the attributes of the Brahmanical God-many of the Brahminical deities are included in the Jaina pantheon may explain the presence of the above image in the Jaina temple. In the Jaina temple at Taundi near Nipani in the Belgaum district of the Bombay presidency the image of Brahma is being worshipped under the popular name of Bharamappa.
The image of Padmavati-Digambara Jaina Yakshiņi of the 23rd Jina Pārsvanätha--seated in Jilāsana is 3 ft. 8 in. high and 2 ft. 10 in broad, has 4 hands: the upper right holds the ankuša, the lower right is in the Vardda pose; the upper left holds a pāśa and the lower left a conical (citrus) fruit, her crown shows a dhyāni figure in front, the crown is shaded by a fine-hooded cobra. The cock is her vāhana. The following stotra copied from a manuscript in the Jaina Bhandar at Zira, Dist. Ferozpur speaks of her fierce character, profuse ornamentation and great importance.
Śrimad Ginānachakrasphuţa-mukuţatați divyamāņikyamala.
Jyotirjvālā karāla sphurita-mukurika dhrsta padāravinde, tvam vand" devi padme dharanidharayuté parsvamāmraksha padm.
461
A. Ghosu. The Pottery of Ahichchhatra, District Bareilly, UP (Ancient India, No. 1, Delhi, 1946).
P. 37. Ahichchhatra, the capital of the kingdom of north Panchala. The ruins of Ahichchhatra are situated about half a mile to the north-east on the village of Ramonagar which is even now known to the Jainas as Ahichchhatra.

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JAINA BIBLIOGRAPHY
613
462
Ancient India--Number 2; Delhi, Jully, 1946.
early South
P. 110. Fig. 45-Palaeographical Chart of select letters from Indian Inscriptions. Includes 14 Sittannavasal letters.
463
Annual Report on the working of the Curzon Museum of Archaeology, Muttra. Allahabad, 1935.
P. 4. Acquisition of a stone head of Tirthankara from Kankāli Mound (No. 2555).
464
NAWRATH, E. A. THE GLORIES of Hindustan, London, 1935.
Plate Lxxvii. Gwalior, Jain statue in the Urwahi Ravine on the western slope of the citadel-57 ft. high. "These rock sculptures of Gwalior” writes CUNNINGHAM, åre unique in Northern India as well for their number as for their gigantic size.
Plate C.V. Delhi. Kuwatub Islam Mosque-The pillars desired were brought from Hindu and Jain temples.
Plate CLxxiv. Chittorgar Kirti Stambh (Tower of Fame)---smallar of the two 75 ft. high-seven storeyed consecrated to Adināth covered with elegant sculptures,
Plate CXCVIII. Mt. Abü, Vimala temple, Mt. Abū 3,800 st. above sea level.
Plate CXCIX. Mt. Abū Vimala temple--ceiling panel-one of the most perfect examples of marble work in India and shows a mastery over material which overcome all difficulties..
Plate CC. Mt. Ābü pillairs, cornice, roof. Plate CCI. Mt. Ābū Stairway. Plate CCII. Mt. Ābū Tejapäla temple of 1230 A. D. dedicated to Neminātha--
ceiling view.
Plate CCIII. Mt. Ābū--Tejapāla temple-interior of the temple the appearance
of a dream like castle in a fairy tale.
Plate CCIV. Mt. Ābü Tejapāla temple--image of Tirthankara a one the
Shrine.

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JAINA BIBLIOGRAPHY
Plate CCXIX. Śatruñjaya-Those who know temple cities of Mt. Ābū and of
the Holy mountain can hardly believe that the Jains are a small
religious community numbering not more than 1} million. Plate CCXXXII. Ellora Indra Sabhā—"Indra's Festal Hall" one of Jaina
group-Buddhist and Jains lived peacefully side by side for centuries,
465
GARDE, M. B.
A hand book of Gwalior--(Gwalior, 1936).
Illustrations : P. 32. Jain rock sculptures. P. 50. Jain statue. P. 4. Jains comprising 1% of the Gwalior population.
P. 31. Gwalior abound with Jain relics,
P. 32. Jain monuments in Gwalior not going back beyond 9th or 10th century. Jain statues on the fort rock of Gwaliar mentioned. Other centres of Jain remains are-Chanderi, temples of Padhavli, Suhania Baral, Panihar, Narwar, Bhimpur, Sesai, Dubkhund, Indar, Pachrai, Gola-Kot, Budhi Chanderi, Thoban, Rakhetra, Bithala, Tumain, Gyaraspur, Gadhaval, Maksi and Nimthur.
P. 46. Jain images by the side of the road leading to Gwalior fort. P. 48. Erroneous belief of Sās Bahu temples being Jainic,
P. 50. Jaina rock sculptures on both the sides of the slope of the Urwahi road. Unique for their number and size, largest being 57 ft. high.
P. 108. The Gwalior state Jain Association of the Digambara community founded in 1932, a social and academic institution secretary Mr. Mohanlal Jaiswal.
* P. 115. Seth Shitabrui Lakhmichand Jain High School, Bhilsa maintained on public charity initiated by Shrimant Dānavīr Seth Lakhmichand Jain of BhilsaD. S, Datar Secretary...
P. 116. The Viratattava Prakāshak Mandal. Shivpuri a residential Jain Sanskrit College, conducted on Gurukula lines founded by Jairachārya Shri Vijaya Dharma Sü:i--rcccivcs annual grant from the state.

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615
P. 125. Jain population of Gwalior
45,079
P. 126. No. of Literate Jains--Males
Females No. of Illiterate Jains--Males
Females
8,480
1,147 15,758 19,694
535
No. Literate in English-Males
Females
| 23
466
Temple (Mt. Abū, 1913) F. P.-Rough
LUARD, C. E. Noles on the Dilwara Sketch of the Delwara temple.
P. 7. Kumārapāla the Jain king assisted by Hemachandra the Jain scholar.
Pp. 14-18. A brief sketch of the Jains- Jain tenets-denial of the divine origin of the Hindu sacred books, tenderne:s to animals the concept of Moksha-religion consists in their reverence to their Tirthankaras. Division into sects--Geneology of Ādinātha, Neminātha, Pārsvanātha and Mahāvira-described. Mt. Śikhar (Bengal). Mt. Satruñjaya (Guzrat) Mt. Girnar (Kathiawar) Arbuda and Chandra ragha sacred place of the Jains.
P. 19. List of twenty-four Tirthankaras with their emblems and examples found in Vimala Sali and Vastupāla temples.
Pp. 20-32. Dilwaru temple-history, architecture and decoration fully described-Vimala Sali temple of Ādināth-its legendary tale regarding its construction fully described. Temple of Vastupala and Tejapāla style and architecture fully described.
Pp. 32-40. Geneaology of Vimala Sah and Vastupāla and Tejapāla noted mention of Kharatara gachcha a sect of Jains--Vardhamāna the first Sûri of the above Gachcha. Mention of triple temple to Nerināth built by Vastupāla and Tejapāla at Girnar containing also an image of Mallinātha. Temple erected in honour of Vastupāla's wife Lalita Dei i.
Temple of Adināth, (2) Temple of
Pp. 40-41. Smaller Jain temples (1) Pārsvanāth called Chaumukha-described.
Pp. 49-50. Mention of some connections of Malladeva, Vastupala and Tejapāla with Saivite temple is conclusive of intercourse existing between the two religions. Mention of connections between Vaishnavas and Jains in Malwa,

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JAINA BIBLIOGRAPHY
Jain temple at Achalgarh dedicated to Pärśvanäth erected by Sasa and Suratan two Jain brothers of Malwa (A. D. 1513), repaired in A. D. 1715. Three images of Adinath and one of the Santinath placed.
P. 64.
Summary:
Durlabha (Chalukyan king of Anhilwara)
616
Jain-1010-1022.
Bhimdeva II -do- Jain-1178-1241.
467
SARASAVTI, S. K. and SARKAR, K. C.
Kurkihar, Gaya and Bodh, Gaya-Rajshahi, 1936.
vii. No artistic difference in the treatment of Budhist, Jain and Brahmanical images produced in one centre at a given period.
468
CHANDA, Rama Prasad. Medieval sculptures in the British Museum, London, 1936. Basis of Jainism-transmigration of soul and final liberation from the revolving wheel of rebirths.
Pp. 5-6. Early Buddhist texts name six great rivals of Buddha, one of them is called Niganth Nataputta (Mahävira). Terms Buddha and Jina applicable to both. No Jain image assignable to an age earlier than beginning of Christian era yet discovered earliest known Jain images found in Mathura. Impulse for making the images of the Jinas came from West (Mathura) to East.
All seated Jain images are in full paryanka (cross-legged) posture. The postures described by Jainasena in Adipurana.
Pp. 9-10. The cult of the images of the Yogi in Norh-Western India a revival of an old cult. 3 seals of Mohanjodaro bear representation of nude tree deities like the images of the Jinas in the Kayotsaraga posture.
P. 12. Jain images at Mathura from the year 3 to 98 in the successive reigns of Kushan kings, from Kanishka to Vasudeva. In the Indian sculpture room of the British museum are five fragments of the images of Jinas without drapary from Mathura.
Pp. 41-43. Three inscribed Jain image sculptures of the early post-Gupta period-their description.

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JAINA BIBLIOGRAPHY
Pp. 45-47. Two Jain images of the later post-Gupta period of the goddess of learning-one assignable to the 11th or 12th century A.D. and the other to 1034 A. D. their description.
P. 71. Four Jain statues of stelite, two standing figures of Parsvanatha, a standing woman with two children and a seated Jina on a tree above her head; a stela bearing standing image of Rishbha and Mahavira, at Khandagiri in Orissa.
Illustration:
Plate No. XXII.
Rishabha and Mahävira from Bhuvanesvar, Orissa.
469
K. N. DIKSHIT. The progress of Archaeology in India during the past Twenty-five Years, New Delhi, 1939.
P. 41. Archaeology in Indian States: Jain movements; Gwalior-Jaina temples of the mediaeval period ranging in date from the 9th to the 15th centuries were brought to light at Padhayli, Suhania, Barai, Panihar, Narwar, Sesai, Bhimpur, Indor, Golakot, Pacharai, Rakhetra, Bithla, Thoban, Tumain, Gandhaval and
Nimthur.
617
470
A. N. UPADHYE. 34, Belgol and Arrah, 1940).

This note describes the monolithic statue of Bahubali at Sravana Belgola and dwells upon the permanent moral values for which it stands.
471
Bahubali-(J. A., V. 4, Pp. 137-41,
A. N. UPADHYE. Gommata (B. V., II, 1, Pp. 48-58, Bombay, 1940; also in Hindi, Anekanta, Pp. 229-33, 293-99, Saharanpur, 1942).
Taking into account the various references about Gomateśvara in inscriptions, etc., it is found that it is reasonable to believe that Gommata was the name of Camundaraya. The term gommața meaning handsome, fair, etc., is quite current in Marathi as well as in Kannada. In conclusion, the view that Gommata is derived from Manmatha is refuted in details,

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JAINA BIBLIOGRAPHY
472
Poduval, R. Vasudeva. Archaeology in Travancore — Trivandrum, 1943.
P. 1. Jain images of Tirthankaras and Padmāvati Devi on a hill at Citaral, Kallil and Nagercoil, in Travancore.
473
BRUHT, O. Indian temples (Oxford University Press, 1937).
Preface-Mahāvira's promulgation of the doctrine of Ahiṁsā upon which Gandhi to-day is trying to build New India-Mathematics having a large place in Mahävira's discussions. Gujrat, Bengal and the Deccan-main Jain centres of today--Architecture of Muttra, Girnar, Palitana and Mt. Ābü-immensely rich Congregations. Absence of lyric note in Jain architecture.
Plate 13-Yakshini on east gate at Sanchi (?) Plate 45-Mt. Abu Temples. Plate 46--Mt. Ābū--Interior of a Jain temple.
Plate 47-Hathi singh temple, Ahmedabad
Plate 80-Kajurāho Panorama of Siva, Vishņu or Jain temples. Notes No. 45. Mt. Ābū-Sober exteriors contrast with the richness of the interior decoration.
No. 46. Mt. Abū interior famous for their flamboyant decoration.
:
No. 47. Hathi Singh Temple, Ahmedabad (1818), modern Jain styled exuberant sculptures resembling Mt. Abü temple.
474
DIKSHITAR, V. R. Ramchandra. Qu. Vol. xiv. No. 3, Calcutta, 1938).
Origin and early history of Caityas--(Ind. Hist.
P. 448. From that of the shrine the application of Caitya was extended to a bimba or duty in the shrine. We hear of this more in the Buddhist and Jain books (Pampa, Adi Purānam, x. St. 241). The Buddhists and Jain found that the masses of the land looked upon these as sacred alters and venerated them highly; they therefore, thought to venture a conjecture, better to give the old name to their sanctuaries instead of inventing a new one. Hence the Caitya was adopted as the name of their sacred shrines, whether they contained the images of the Buddha or Jina or their relics.

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JAINA BIBLIOGRAPHY
475
East Indian Sculpture. The Toledo Museum of Art. Toledo (U. S. A.) 1940.
No. 24. A Jain household shrine of wood elaborately carved, of about 1700 A. D.-Mythological animals, figures, deities, tree and flower motifs-its architectural peculiarities-sculptural details.
476
619
Hasmukh, D. SANKALIA, The Archaeology of Gujrat. Bombay, 1941. Introduc tion Kuvalayamāla-a Jain Prakrit work, source of study for mediaeval history of Gujrat.
P. 48. Kevali-Jaina technical term meaning "One who has attained supreme knowledge. Svastika, Bhadrasana, Nandipada, Minayugala, Kalaka-Jain symbols seen in Jain caves. Existence of these in the Jaina stupa at Mathura.
P. 50. Uparkot caves in Junagarh-regarded as Jain caves. Mention of Jain caves at Bawa Pyara's Math.
P. 53. Mention of Chaitya caves as Jain caves.
P. 53. (n) 3. Indications of early Jaina settlements at Dhank (Dhank). (30 miles N. W. from Junagarh in Gondal State)-Tilatila Pattan its former nameimages of Jaina and Hindu pantheon are laid bars whenever the place is dug up for laying the foundation of a building.
P. 84. Close resemblence of the temple of Modhera (11th century) with the Jain temple of Adinatha at Delwara Abü,
P. 90. Resemblence of columns of Modhera temple with that of Abu.
P. 106. The Jaina temples of the Chalukyan period-scattered all over Sarotra and Taringa (Kathiawar), Girnar, Satruñjaya and at Mt. Abü.
(n) Mention of more than a hundred Jaina temples in Anhilvada-none very old-"not of much architectural or archaeological importance"-BURGESS.

Pp. 107-115. Śatruñjaya and Girnar temples-extreme renovation loosing architectural and archaeological value. Temples at Abu built by Vimala 1032 A.D. Their chronology-Adinatha figure inside fully described,

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JAINA BIBLIOGRAPHY
Temple of Luna or Luna-Simha-Vasahika dedicated to Neminatha built by Tejahpäla 1230 A. D. Fully described.
Jaina temples at Satruñjaya or Palitana built by ministers of Vastupala and Tejapala and Kumarapala, in 12th century and also by Vimala-Lost all architectural or archaeological value.
Jaina temples at Girnar. Oldest was perhaps that of Kumarapala-little original look now after repairs in the last century.
Temples of Neminatha repaired in 1278 A. D.-largest in Girnar-Colouring and white-washing, leaves no trace of the old architecture-but retains its original plan. Fully described.
Temples of Vastupäla built in A. D. 1231-1232-dedicated to Mallinathaminor changes in the sculptures after repairs,
Temple at Sarota-Bavan-dhvaja its another name. The artistic comparision with the temple at Abu and other Chalukyan temples-fully discussed.
Temple at Taringa-built by Kumarapala in 12th century-Repaired after its destruction in 16th century-nothing of the Chalukyan art remains except the plan-dedicated to Ajitanatha-fully described.
Galtesvara its another name; full description of its artistic design and built. Collapse of Sikhara and the mandapa in 1908.
P. 107 (n. 1) Photographs of the temples of Abu taken by the author.
(n. 3) Kuvalayamälä, a Jain Präkrit work of 7th-8th century refers to the building of a Jaina temple at modern Vadanagar.
(n. 4) Mention of some photographs of the temples of Mt. Abu preserved in the Prince of Wales Museum not yet published; mention of Photographs Published in Indian Railway Magazine, III.
(n. 6) Names of the 16 brackets of Vidyadevis noted.
P. 110 (n. 6) The temple of Vastupala is called Vastupäla-Tejapala temple-its building being ascribed to both of them.
(n. 7) Mention of a photograph characterising Mallinatha as a woman in his former birth, seen by the author at Anhilvāda. (Patan). Mallinäth-a female Malli according to Svetämbaras and a male Malli according to Digambaras.
(n. 8) Sumeru a mythical mountain in Hindu and Jaina mythology.

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JAINA BIBLIOGRAPHY
(n. 9) Sameta Sikhara-Twenty Tirthankaras are said to have attained moksha at this place, mount Parsvanatha in the West of Bengal.
P. 111. (n. 6) Jainas recognise Gaṇeśa under the name of Herambu.
P. 111. (n. 7) Yaksas-Protectors or attendants of the Tirthankara-Attendance of a Yakse and a Yukşint to every Tirthankara.
P. 112. (n. 3) The 19th century temple of Seth Hathisingh at Ahmedabad perhaps copies the style of the temple of Sarota.
P. 112. (n. 4) Taringa 26 miles E. N. E. of Siddhapur-a place of Jain. pilgrimage particularly in the month of Kärtika and Chaitra.
P. 113. (n. 1) Elephant the lañchata of Ajitanatha.
P. 117. Jain Tirthankaras Sculptured in the temples of Mt. Äbü during Chalukyan period.
621
P. 118. The figures in Abū depict costumes still used by orthodox Jainas specially on marriage occasions.
P. 119. Description of Scenes depicting the lives of Jain Tirthankaras in the Vimala and Tejpala temples at Abü.
P. 120. Yakṣas or fly-whisk bearers figured commonly in early Jain sculpture.
Indra, Ambika and other attendant figure found along with Jain Tirthankaras at Mathura-a common feature for late sculptures and paintings.
P. 122. Mt. Abū abound with dancing and anormous figures in the walls. Absence of Kirtimukha on the Jaina and Buddhist stupas.
P. 124.
Presence of purely geometric designs in the temple of Mt. Abu.
P. 140. Image of Lakulisa-found at Achaleśvar, Mt. Abü.
temple of Abu.

A scene showing Krsn fighting with 'mallas' in the-ceiling of Vimala
Pp. 166-168. The Jain figures carved in the caves at Dhank-earliest in Gujrat. Identifications of Adinath, Santinath, Pärsvanatha, Mahavira, Yakshini and Ambika, fully described-Between Dhank sculptures and Chalukyan period covering 600 years no sculptures has come to represent it at any stage.

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JAINA BIBLIOGRAPHY
P. 167 (n. 3). Nudity in early Jain sculpture alone is not a sure index of the sect to which it belongs.
P. 178. Jaina inscriptions from Abū have invariably the proper names in Prakrit.
P. 180. Jain inscriptions from Abü have Om Vande Sarasvati,
P. 208 (n). Hemachandra a Modha Jain priest and counsellor of Kumārapāla. Shri Modhera holy bathing place for the Jains.
P. 210. Vaisyas responsible for the spread of Jainism in Gujrat, best contribution by Prägvātas (now known as Porvāds) and Modhas-Vastupäla and Tejapāla Śvetāmbara Jains and good administrators.
P. 213. Addition of Mandapa to the Surya temple at Cambay by Vikala a Jain in 1296 A. D.
P 214. Dryasrayakarya, work of Hemchandra crediting Jaysimha as builder of temple.
P. 219. Preference of Jainism by Kumārapala to śaivism.
P. 220. Vastupäla and Tejahpāla patrons of Jainism under the Vaghelas.
P. 221. Kumārapāla championed Jainism but did not neglect Saivism.
Pp. 233-39. Jainism -its spread in Gujrat from a remote antiquity-Scene of the Renunciation of Neminātha was laid in Kathiawar. First wave of Jainism spread in Kathiawar in 4th century B. C. Evidence available from the Ksatrapa period only. Kevalijñāna a Jain technical term referred to in the inscription of Jayadamana's grand-son in Junagarh cave.
Symbols carved in the Bawa Pyara caves seem to be Jaina. Existence of Jainism in other parts of Kathiawar-attested by Jaina sculptures at Dhānk.
Jayabhatta and Dadda the Gujrat kings bearing titles Vitarāga and Praśāntarāga applied to Jain Tirthankaras. Mention of a Jain community in and around Broach.
Existence of Digambara Jainism in Karnataka before Christian era. Cālukyas of Badāmi patrons of Jainism in 7th and 8th century-much encouragement of Jainism under the Rāştrakūtas in 8th and 9th century, spread of Digambara Jainism by Samantabhadra in Malawa, Magadha, Sind ctc. Spread to Lala in first half of 8th century. Mention of the existence of Jainism in Nāgasärika (Mod. Navasāri) in the copper-plate of Rāștraküța of 821 A. D.

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623
Mülsangha consitutes the main Digambara church. Digambaras seem to have been ousted by Svetämbaraş probably betbeen 11th and 13th century-Parsvanatha the Svetambara temple built by Vastupala in 13th century.
Valabhi-The traditional home of Jainism in early medieaval times after its shifting from Magadha.
P. 235 (n). Particularly in 5th century A. D. Mention of Svetämbara canons being collected and published from this place.
Spread of Svetambara Jainism in Gujrat in the Châälukyan period specially in the time of Haribhadra in 8th century. Chitrakuta his abode. Prevelance of Jainism in North Gujrat and Rajputana is indicated by the Jains temple in the 10th century at Jodhpur built by Vidagdharaja. The tradition of Vanaraja the founder of the Capa (Cavada) family being brought up by a Jaina Süri testifies the prevalence of Jainism.
Jainism becomes a state religion under Hemachandra. Dvyasaray work of Hemachandra mentions none of the earlier kings enthusiastic about Jainism (n. 236) but were not opposed to it. Mention of Jaya Singha building a caitya to Mahavira at Siddhpur. Jainism received royal patronage at the time of Kumarapalahis adherance to the Jain tenets preached by Hemachandra. His Amarighoşaṇa, order of prohibiting killing animals-Set back of Jainism under Ajayapala.
Mention of Vihära of Pärivanätha called Kumara-vihāra at Kañchangiri in Jabalipura built by Kumarapala.
Mention of temple of Vardhamäneśvara existing at Teläjä of Sumatinatha, the 5th Jaina (perhaps at Amaran on the Dadhimati in Surästra ?) and of Pärsvanatha at Camby.
More prominence of Svetämbara Jainism under the Caulukyas of Gujrat than Digambara. Kirtikaumudi mentions the Svetämbara followers to be 12,10 and 1,100 of Digambara. Karnataka-a strong hold of Digambara Jaina even in 11th century. Mention of Hemachandra, Devasüri and other Svetämbara ächaryas holding controversial talks with Digambara Kumudacandra (n. 237).]
P. 245. Svetämbara Jainism-a dynamic force in the ancient domain of religion in Gujrat.
P. 249. Śvetämbara Jainism-spread from Gujrat to Malwa, Rajputana and beyond in the medieaval period.

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JAINA BIBLIOGRAPHY
Karnataka a centre of Digambara Jainism first and then of Lingayat cult.
Council at Valabhi-collection and publication of Jaina texts in the 5th and 6th century giving great impetus to Prakrit religious literature in Kathiawar and Northern Gujrat-Similar results from the Digambara Jaina movemnt under the Răştrakutas in S. Gujrat.
P. 249 (n). Kuvalayamala Jain work of the 7th and 8th century written in Prakrit at Jalor (Jäbälipura), Rajputana-published at Patan.
P. 250. Apasaro (Skt. Upašraya)-Jaina priests. Their contribution to the N. Gujrat literature in the medieaval period under the patronage of Jayasimha and Kumarapala-mention of some Jaina manuscripts written in Sanskrit treasured in Patan Bhandars of these Hammiramardana by Jayasimha and Mohaparajaya (primarily didactic) by Yaialpäla are of historical importance.
P. 253. Mention of Jain temple at Bhadreśvar ancient Bhadravati called Vasai or Jagadevasah of 12th century A, D. of the time of Jagadeva a wealthy merchant of Bhadresvara (?) Its plan resembling the temples of Abu, Taringa, Sarotra in Gujrat. Described.
P. 255. Ceiling of Abu copied at the ceiling of Sasu and Bahu temples at Nāgdā.
Plate XI-Fig. 18. Plan of the Jain temple, Mount Abu.
-do
Fig. 19. Plan of the Neminatha temple, Girnar.
Plate XXI-Fig. 38. Jain temples and the valley of Lake Sudarasana?
Girnar.
Plate XXV. Fig. 45. Ceiling, Sabhamandapa Vimala temple Abu.
Fig. 46. Ceiling Sabhämandapa, Tejahpal temple, Ābü.
Plate XXVII-Fig. 50, Ceiling depicting the Renunciation of Neminatha Tejapala temple, Ābü.
Plate XXIX-Fig. 54. Torana and Pillars. Tejahpäla Temple, Abu.
Plate XL-Fig. 75. Ambikä and Pārsvanatha Dhank.
Plate XLI-Fig. 76. Jaina Tirthankaras Dhänk.
-do
Fig. 77. Tejahpāla and his two wives, Tejabpäla temple, Abü.
Appendix-A (List of inscriptions from Gujrat).

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625
192. Nadol Plate of the time of Kumārapāla. Nadol, Desur Dist., Jodhpur. Grant to Jaina temples. $. 1213.
198. Jalor stone inscription of the time of Kumärapala instead on a lintel in the second storey of a mosque now used as topkhānā, Jalor, Jodhpur State. Records the erection of a Jaina temple called Kum(ā)ara Vihāra of Pārsvanātha on the fort of Kāñchanagiri, Jābālipur (Jālor) by Kumārapāla who was enlightened by Prabhu Hemasūri ś. 1221.
218. Three Jaina inscriptions of the time of Bhima II, temple of Neminātha Ābū-Records construction of the temple of Neminātha at Abū by Tejahpāla Ś. 1287.
20. Jain inscriptions of the time of Bhima II, Neminātha temple Ābu. Nos. IV-XVIII. Refer to the construction of Devakulikās by Tejahpāla.
222. Jain inscriptions of the time of Bhima II, Neminātha temple Ābū Nos. XIX--XXIII. Refer to the construction of Devakulikās by Tejahpāla and others.
227. Jain inscription of the time of Bhima II, Verāval. Records that Bhima(?) built the temple of Somanātha called Meghanātha.
Appendix-K-Figures from Valā.
A bronze figure of Buddha (?)-objections againts identifying the figure with Buddha-hands show no mudra; Probably a Jain Tirthankara in Kayotsarga pose.
Bronze figures No. A 29.30.31 in the Prince of Wales Museum, BombayFrom the position of the hands they seem to be Jain Tirthankaras and not Buddhas.
477
SANKALIA, Hasmukh D. The Archaeology of Gujarat. Bombay, 1941.
P. 42. Vastupāla and Tejahpāla, Jaina ministers of Chālukya (Vāghela) kings.
P. 48. Occupants of caves at Junagarh-C. 200-300 A. D. were Jains. P. 51. Monks of Uparkot caves were Jains. P. 53. Jaina settlement at Dhank (Gondal State).
P. 84. Style of Architecture of the temple of Ādinātha (1031-2 A, D.) at Delwara, Ābū.
Pp. 106-15. Jaina temples of the Chālukyan period, at Ābü, Śatruñjaya, Girnar, Sarotra. Tāringa and Sarnal,

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P. 120. A feature of Jaina inconography--figures of Indra, Ambikā and others along with Tirthankaras at Mathura. . Pp. 166-68 Jaina Iconography-images of Ist, 16th, 23rd, 24th Tirthankaras, the Yakşini and the goddess Ambikā.
P. 168. Jaina images in Baroda State.
P. 210. Vaisyas (Vanik, Vanji) responsible for spread of Jainism---Jains among Modhas.
P. 213. A Jain built a mandapa on a Saiva temple in the reign of Ramadeva. P. 219. Temples built Ābū by Kumārapāla. P. 221. Jaina temples existed in Telajā in Kathiawar in the 13th century.
Pp. 233-38. Date of spread of Jainism in Gujrat. Kathiawar--preponderence of the Svetāmbara over the Digambara school.
P. 240. How Jaina temples were maintained. P. 241. Observance of auspicious days as a result of Jaina influence.
P. 249. Collection and publication of Jaina texts by the Council of Valabhi in 5th-6th century.
P. 252. Style of paintings on Jaina Mss. of the late medicaval period.
1 P. 253. Plan of the Vasai temple at Bhadreśvar.
P. 256. Jaina temples at Khajuraho (10th-12th century).
478
CHHATERJEE, S, C. Maghadha Architecture and Cultural, Calcutta, 1942.
P. 20. Important Brahman, Buddhist and Jain places of pilgrimage offered scope for artistic and commercial life.
P. 23. Excavations at Pätlipuira, Rājgriha and elsewhere in Magadha of the old have very seldom exposed any antiquity which can distinctly be termed Vedic, Buddhistic or Jain.
P. 25. Mahāvīra, a Kshatriya related to Bimbisāra. Born in suburb of Vaisali in 6th century B. C.-attained perfection in Pāvāpuri-Vijaya, Ananda, Sudarśana and Bahula--his followers in Räjgriha and Nälandā.

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627
P. 27. Chandragupta embraced Jainism, undertook austere penance and starved to death at Sravana Belgoļa.
P. 39. All branches of Hinduism, Buddhisin and Jainism--patronised by the Gupta kings--Union of Brahmanism with Buddhism-a great upheaval in every phase of cultural life.
P. 42. Nälandā, a suburb of Rājagriha according to Jaina text.
479
SHAH, U. P. Varddhamana Vidyapata : Journal of Indian Society of Oriental Art, IX, Patna, 1942.
Pp. 42-51. 6 Pls. It is a Jaina Täntric Sadhana usually practised by the Jain. monks. Early 'patgns' of this "Sādhana' are rare. The author studies here one such 'Patta.'
480
SIVARAMAMURTI, C. Bulletin of the Madras Govt. Museum. Amravati Sculptures in the Madras Govt. Museum, Madras, 1942.
P. 18. The Stupa was equally important to the Jains; Mathura Jain stupa sculptures not different from those of the Buddhists (Smith p. 6, pl. xii & xv).
P. 58. Sirivaccha, the symbol of Lakshmi or Sri Jains when adopting this symbol for their Tirthankaras to give them the status of Vishnu Purushottama, i. e. the best of all (Vogel 1, pl. xxxvii) continued to depict it on the chest.
P. 83. Sirivaccha (Päli) or Śrivatsa (Sanskrit) symbol occurs in pre-Maurayan terracottas and can be traced even in seals from Mohenjo-daro and is thus one of the earliest of Indian symbols. It is used as an auspicious emblem by Hindus, Jains and Buddhists. In the eight mangalas of the Jains Śrīvatsa has an honoured place (Coomäraswāmy 3. Pl. xxl).
P. 97. Triple umbrellas and chauri bearers invariably occur in representations of Jain Tirthankaras.
481
SANKALIA, H. D. "Jain Monuments from Deogarh" Journal of Indian Society of Oriental Arts, IX, Calcutta, 1942.
Pp. 97-104. 2 pl. Deogarh, in central India, has numerous monuments which enable us to trace the course of Gupta and post-Gupta Jainism, particularly its raksi inconography and Jain religious order.

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JAINA BIBLIOGRAPHY
482
Perey, BROWN. Indian Architecture, (Buddhist and Hindu periods, Bombay, Second Edition).
P. 63. The architectures of Aihole, majority and Brahmanical and a few are
Jain.
P. 65. A temple having the appearance of being one of the last to be built at Aihole, and which is proved by an inscriptions recording its erection in A. D. 634 is the Jaina temple of Meguti. The building art by this time has made some progress.
P. 77. The adifice of the Brahmanical type normally faces East for the entry of the Early morning rays which Symbolises the entry of the God into temple. This system of orientation is not strictly adhered to in the temples of Jains which sometimes faces north.
P. 90. Of the excavated temples on the Ellora Site now remains only the final group. The productions of the Jains probably begun about 800 A, D. and carried on continuously for the following century.
P. 133. Khajurāho group of temples represents a combined sacerdotal impulse of a marked tolerant and comprehensive nature of different beliefs several of them being Sivaite, other Vaişņavite and some Jaina.
P. 136. The Jaina temples grouped together on the south-east site or Khajuraho are six in number with the architectural character differing little from Brahmanical examples.
P. 139. The most complete example of the Osia Group is a temple dedicated to Mahävira as it consists of a Sanctum, a closed hall, and an open Porch immediately in front of which is an ornate torana or gateway.
P. 145. Temples at Sunak, Kanoda, Kesara, Gulmi, Sejakpur and Mount Ābū.
P. 147. As is not uncommon in Jaina temples the exterior of the Vimala has no special architectural character.

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BROWN, Percy. Indian Architecture, Buddhist and Hindu periods, Bombay, 1942.
P. 12. Ajtvikas related to Jaina religion.
483
Pp. 34-37. Rock-cut Jaina halls and cells near Cuttack, in OrissaUdayagiri-Kharavela's inscription in Hathigumphä.
P. 60. Some stone-built Chalukya shrines at Aihole in Bijapur district of Dharwar (450-650 A. D.) are Jaina.
P. 62. Jaina temple of Meguti, Aihole (634 A. D.).
P. 64. Rock-cut Jaina temple at Bedami.
Pp. 87-88. Jaina rock-architecture in Ellora-chota kailaś, Indra Sabhä and Jagannath Sabha temples.
Pp. 132-3. Jaina temples at Khajuraho, central India (950-1050 A.D.).
P. 135. Temples in village Osia, 32 miles north-west of Jodhpur-splendid doorway architecture.
Pp. 142-3. 145. Vimala temple and Tejahpäla temple at Mount Abu, dating from about 1230 a. D.
PRAKASH, Lucknow, 1942.
Pp. 158-62. Jain temple-cities-Choumukh and Śri Adiśvara temples at Śatrunjaya (Kathiawar)-and Neminatha and Vastupala, Tejahpäla temples at Mount Abu--other sacred cities-Sonagarh, near Datia, in central India, Kundalpur, Damoh district, (C. P.), Muktägiri (Berar) Pärashnath in Bihar, Raṇapur (Marwar), Śravana Belgola (Mysore).
629
484
Apurva. The Foundation of Indian Art and

P. 20. Most of the Yaksha cettya referred to in Buddhist and Jain literature as the haunt of Yakshas, may have been sacred trees.
Archaeology,
P. 105. At Sarnath there are relief with a standing image or with a bust of Jain Tirthankaras.
P. 109 Image worship among Jainas commenced in Mathura-much before the Christian era and was widely prevalent in Kushan times.

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P. 110. Similarity of Jaina Tirthankara images of Mathura with contemporary Buddha images-due to artists of the two religions belonging to same objective school. Jina images carved in Ayāgapata tablets found at the Kankāli Tila. Representations, of Hari-negamesa, a minor deity. Tablets bearing inscriptions, dating from the 2nd century B. c.
P. 153. Jaina Tirthankara images seated in Samadhimudra in padmāsana posture, probably belong to Gupta period.
Pp. 169-76. The Jaina Pantheon-Digambaras and Svetambaras-Tirthankaras.
Pp. 177-94. Jaina Canonical representation of the 24 Tirthankaras, 24 Yakshas, Yakshiņīs, the Navagrahas, the Sruta Devī, the 16 Vidyā devīs, the Dikpālas and some isolated Divinities.
P. 205. Of the Ellora Paintings, the northern most group is attributed to Jainism.
nude on Jaina sculptures at
P. 224. Female figures were represented Mathura
485
ALTEKAR, A. S. Benaras; Past and Present, Benaras, 1943.
P. 41. Benares a holy place for Jainas--the 7th Tīrthānkara Supārshvanātha and the 23rd Tirthankara Pārsvanātha were born here and there are temples dedicated to them. Birth places of the 11th Tirthankara śreyāmsanātha (Shiopuri) and 8th Tirthankara Chandraprabha (Chandravati) exist near Benares.
P. 67. Temple at Sarnāth dedicated to the 11th Tirthankara Śreyāmsanātha.
486
PRATINIDHI, Balasaheb Pant. Ellora, Bombay.
P. 39. Some similarity of Buddhist, Jaina and Brahmanic cults is evident from the Vihāras at Verul.
P. 51. Carving of figures of Nāgas and Naga kings in Buddhist and Jaina caves--Perfection of the art of painting in the Saiva and Jaina caves at Verul.
Pp. 65-66. Comparision of Nāga figures in Saiva, Buddhist and Jaina caves. Causes of conversion of Aryans into Buddhism and Jainism.

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P. 68. Jaina carvings at Ellora were later than Buddhist and Saiva casings.
Pp. 80-87. Jaina caves:
Cave No. 32-An elephant, the inner square paintings on the ceiling (Plate No. 47).
Cave No. 33.--Rows of elephants-men and women-lions, a hall with Pillars (Plate No. 48).-Gomateshvara and the shrine (Plate No. 51).
Cave No. 34-Indra, Indrani (Plates 49, 50)-the shrine (Plate No. 52).
Cave No. 35-Indra (Plate No. 50).
P. 99. No battle scenes.
P. 100. The sculptors and artists were Dravidian by culture.
Pp. 110-15. A brief exposition of Jainism.
487
Gwalior Fort Album-Archaeological Dept. Gwalior State. Fourth Ed. Ed. by N, B.
GARDE.
631
P. 34. Widespread but erroneous belief that Sas Bahu temples are Jaina temples.
P. 54. The Jaina Rock sculptures 'unique in Northern India as well for their number as for their gigantic size'-carved all over the Gwalior fort-south-east group being the specially remarkable.
Picture of a 57 ft. high Jaina image.
P. 56. Picture of a Jaina image.
P. 57. Rock sculpture representing Jaina Tirthankara bearing inscription stating their excavation in 1440-1473 A. c. Images mutilated by Babar only 50 years after their completion. Repairs by Jaina community.
SARAKHAR, Manilal Nawale. Ahmedabad, 1944, Pp. 54 and 142.
488

Jaina Tirthas in India and their Architecture. Plates with 276 figures.
This volume contains Jaina shrines, icons and sculptures from famous holy Jaina places like Satrunjaya, Girnar, Taraniga, Ranakpur, Talaja, Mathura,

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Rājagriti, Dhānka, Ajārä, Sripura kulpakagi, Mahuda, Pindwadā, Wankaner, Patana, Bombay, Ujjain, Bhānduk, Kadamleagir, Jodhpur, Bhāvnagar, Delwāļā, Prabhāsa-pātan, Din, Malwa, Lucknow, Lachhwad (Bihar), Kshatriyakunda (Bihar), Kulpak, Kampita, Katgota (Bengal), Calcutta, Guniya, Pawapuri, Sometasikhare, Baroda, Chitodgadh, Surat, Champ, Junāgadh, parakot-Junāgadh. Jamnagar and Cambay.
The illustration in this volume include the images of the Tirthankaras and of holy Jaina monuments,
489
NARAYANA, R. K. Mysore (Mysore, 1944).
under the influence of
P. 21. Bettiga-a Jaina king turned to Vaishṇavism Rāmānujāchārya.
P. 30. Śravanabelgoļa—31 miles from Hassan, spiritual home of the Jains. Chandra Betta cave at Sravanabelgoļa where Bhadrabāhu immediate successor of Mahāvira died on Indra Betta 3,250 ft. high the figures of Gomateswara placed. Erected in 983 A.D. height 58 ft. One of the highest statues of the world.
P. 49. Facing--plate--figure of Gomateswara at Śravanabelgola.
P. 77. Mention of Timmanna destroying 101 Jain temples for materials used in the Ranganātha temple.
P. 97. Mention of sensational story of the Jains being persecuted by Bittigaauthors critical denial of the event.
Gwalior of today-Alijah Darbar Press, Lashkar, Gwalior (1934 ?).
P. 15. Jaina monuments not later than 9th or 10th century. Famous rockcut Jain sculptures of 15th century on the walls of the fort. Centres of Jain importance Padhavli and Suhania (Dist. Tonwarghar), Barai and Panihar (Dist. Gird), Narwar, Sesai and Bhimpur (Dist. Narwar), Dubkund (Dist. Sheopur), Indore, Pachria, Golakat, Budhi Chanderi. Thobon and Tomain (Dist. Esagarh), Gyaraspur, Badoh and Ahmadpur (Dist. Bhilsa), Gandhaval, and Maksi (Dist. Ujjain) and Nimthur (Dist. Mandsaur).
P. 197. Jain sculptures on both sides of the Urwai slope--enormous figures of Tarthankaras excavated in 1440-1473 A. D. Mutiliation by Babar largest being 57 ft. high,

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633
Appendix-IV-Important places of archaeological interest. No, 2. Jain temple at Badoh Dist., Bhilsa--8 miles from Teonda. No. 11 Rock-cut-Jain images in Khandhar hill Chanderi Dist., Esagarh Rly. Stn., Chanderi.
No. 25.-Jain Chaumukha at Terahi Dist., Narwar-8 miles south of Ranod.
No. 26.-Various Jain ruins at Padhavli Dist., Tonwarghar—4 miles by cart from Rithora Station.
No. 27.-A big sculpture of a Jain temple at Suhania Dist, Tonwarghar about 20 miles nearly east of Morena.
490
KRAMRISCH, St. The Superstructure of the Hindu temple (Journal of the Indian Society of Oriental Art. Vol. xlll. Benares, 1944).
Pp. 199-n, 5. Hypaethral temples-also familiar to the Jains in their 'Betta',
P. 201. Jain temples of Ābū, Girnar, Rāņpur are cloistered by a range of cells, each a shrine with an image.
491
SAMARAO, P. Certain Basic principles in Indian temple architecture. Qly. Journal of the Mythic Society, Vol. XXXVII, No. 2, Bangalore, 1946.
P. 66. The Jain temple at Mt. Abū (10th century). Jain towers of victory (15th century)-examples of the Aryāvartha style of architecture.
Indra Sabha the Jain rock-cut temple at Ellora belongs to Dravidian style.
492
P. K. ACHARYA. Hindi Architecture in India and abroad, 1946.
P. 3. The heretic group refers to the arts in connection with the schooling of Bodhisatva and Mahāyira.
P. 4. The Buddhists and Jaina periods a far better knowledge of the art is evinced. In the Uttaradhyayanda Sutra it is mentioned as Mahāvīra taught in 72 arts.
Pp. 75-77. Jaina architecture. In architecture both Buddhist and Jaina structures are more closely connected with the Hindu ones.

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Pp. 115-17. Rules for the construction and installation of the Jaina images and temples.
P. 128. The cars of Jaina deities should consist of one to seven Vedikas.
P. 139. Mahāvirata and Vardhamana are two names of Phalli.
Pp. 244-46. Jaina images; attendants of the Jaina deities.
P. 260. Jaina style of W. India is a variety of Indo-Aryan order Territory of prevalence of Jaina style.
634
Pp. 278-70. Buddhists and Jainas at the time ef Manasara were not in a flourishing condition and they were not persecuted either. Treatment of Jaina architecture in Manasura.
Pp. 274-5 Jainism was popular in time of some of the Rästrakuta kings. It was specially popular in the southern Maratha country.
493-(i)
O. C. GANGOLY. Indian Architecture, Bombay, 1946.
P. 36. Jain temples at Satrunjaya and Palitana (Guzarat). The application of the Nagara type in the Jaina temple cities, is variegated by the use of domes, of which the pleasant semi-circular silhouettes offer very pleasing contrasts.
P. 39. Jain temples at Mouut Abū (C. 1032 A.D. and 1232 A.D). Their outstanding peculiarities are large circular. Mandapas (Porches) supported by richly carved columns joined by strut brackets, covered by still more richly carved ceillings with control pendants.
P. 42. A peculiar feature of this type of Jain temples is collonnaded group of minor shrines spread over the four sides of the courtyard at the centre of which stands the main shrine. Chaumukha or the four-faced form of temples chiefly used for the four-faced Jaina images-each image being seen from each of the cardinal points.
P. 58. Rock-cut shrines and caves of southern India the earliest forms are furnished by a primitive type of Rock-hewn caves with simple stone beds, some of which carry Brahmi-inscription are supposed to have been excavated for Jain monks and are properly known as "the beds of the Pandavas".
P. 67. When the devotees of Jina seek to worship their Tirthankaras in the deserts of Rajputana, their prayers crystallize in the wonderful temples of Mount Abu, which in asthetic exuberance eclipse all the other mountains of India.

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635
493 (ii)
GANGOLY, O. C. Indian Architecture, Bombay, 1946.
P. 36. Nagara type Jaina ternples at Satruñjaya and Palitana (Guzarat) -- variegated by the use of domes--semi-circular silhouettes.
Pp. 39-42. A new type of temples in Rajputana represented by Jain temples it Mount Abü ef Vimala Shah (C-1032 A. d.) and of of Tejpāla (1232 A.D.), plates 69, 71--their peculiarities.
P. 48. Rock-cut shrines and caves---earliest forms in southern India being those popularly known as 'the beds of the Pandavas' with the stone beds for Jaina monks.
P. 63. The different forms of Indian architecture have been indiscriminately employed by adherents of different, creeds and it is misnomer to disignate any type of Indian architecture as specifically Buddhistic, Jain or Brahmanical-Indian architecture always attempts to cover necessitated by its structural scheme under the cloak of symbol--an India temple aspires to the form of the image itself.
P. 67. Temples of Mount Abū--the whiteness of the marble symbolises the passionless purity of their ascetic faith, and the marvellous traceries reflect the eloquence of their devout munificence.
494
Ghosh, A. The pottery of Ahichchhaira, district Bareilly, U.P. (Ancient India No. 1-Bulletin of the Archaeological Survey of India, Delhi, 1946).
P. 37. Ahichchatra capital of the kingdom of North Pañchāla ; Râmnagar even now known to the Jainas as Ahichchhatra.
495
V. Venkatasubha AYYAR, Rock-cut caves in the Pandya country. (Proc. Ind. Hist. Cong 9th Session), Allahabad, 1946.
Pp. 113-14. Distinction between a cavern and a cave-a cavern a natural hollow formed by the disposition of boulders of hills, while a cave is the creation of art. Sometimes caverns were also improved by art by introducing beds, driplines, sculptures etc. Sanskrit and Tamil literatures do not make any distinction between them. In Sanskrit they are known as dari grila, Šilaveśma, Kandaragriha, layana (Lena in Prākrit) and guha, and in Tamil as pali and guhai. Tamil inscriptions describe a

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JAINA BIBLIOGRAPHY
cave as tali excavated in a hill, an excavated temple (Kudaivitta Srikoyil), or, merely, stone temple (Karrali).
P. 114. Three classes of caves according to the sects-Buddhists, Brahmanical and Jaina; earliest known examples dating from about the 3rd century B.c. are Buddhist ; next come Brahmanic caves ranging from about the 4th century to about the 8th century A.D. and the Jaina caves which are later extending to about the middle of the 15th century A. D. (Buddhist cave temples )-BURGESS: Vol. VI, P. 2).
In India caves were used as residence for monks and as places of worship in which latter category they also sometimes served as art galleries; the so called Queen's cave and that of Gaṇeśa at Udayagiri were used as dramatic halls (Ind. Ant. Vol. 34, P. 199).
P. 115.
Excavation of rock-cut caves first introduced into South India about the first quarter of the 7th century A.D. by Pallava king Mahendravarman I. caves in South India before the 7th century A.D.*
Pp. 115-16.
Rock-cut caves are sometimes found side by side with caverns known as Amanpali (i.e., Jaina caves resort, as at Tirupparankunṛam, Virasikhämaņi, Kunnakudi, Trichinopoly, Sittannaväsai etc. Besides beds and inscriptions, these caverns have drip-lines, on their brows to prevent rain water from getting inside, thus indicating their occupation by recluses, evidently of the Jaina sect. The Pallava king Mahendravarman I, was first a Jaina and was converted to the cult of the Linga by the Saiva teacher Tirunavukkarasar.
P. 116. The rise of Saivism found an echo in the Pandya country which was the nucleus of Jainism prior to 7th century A. D. just like the Pallava monarch [ (Mahendravarman I), the Pandya king Ninrasir Nedumaran (8th century A. D.) aposstized to Śaivism from Jainism at the instance of the saint Tirunanasabandar.** Caverns in South India may be associated with Jainism and rock-cut caves with Hinduism.
*P. 115. n. 2. The rock-cut caves of Malabar are dated much earlier and supposed to represent the Vedic age.
** This saint is best known as the opponent of Jainism-In the court of the Pandyan ruler of Madura; he is given the title Paramanda Kolari i. e. lion to the enemy faiths and Aruhasani i. e., Thunder-bolt to the arhats).

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P. 117. Anaimalai is referred to in the Tewram by saint Tirunanasambandar as a stronghold of the Jaina and unstiges of this faith are even now found on a rock overhanging a cavern closely. A number of Jain figures on sculptures on the rock; one of these can be identified with the Jain teacher Ajjanandi from a lable below This cavern must have been occupied by the Jains prior to A. D. 770.
P. 119. At Sittannavasal in the Pudukkottai State** which was included in the Pandya country in the 9th century A. D. there is a rock-cut temple assigned to the time of the Pallava king Mahendravarman I, on account of its similarity and proximity to the rock-cut cave so far known in the Tamil country dedicated to the Jain faith and its patron might have been a Pandya king, not necessarily a Pallava king as has hitherto been supposed. The renovations and additions effected to this cave is noticed in an inscription (No. 368 of 1904) found in it of time of the Pandya king Śrivallabha with the title "Avanipasekharan" who may be identified with the king of the name and the predecessor of Varagunavarman of accession 862 A. D.
P. 120. Not far away from the unfinished rock-cut temple at Kalugumalai in the Ramanad district, are sculptured on the rock, figures of Tirthankaras, over a hundred in number, with labels in old Vatteluttu Characters explaining their identity. Considering the existence of these images in the vicinity and the absence of any linga in the central shrine, a Jaina origin is ascribed to the rock-cut temple. But the images of Dakshinamurti, Umämaheśvara, Vishnu, bulls, etc. found on the vimana prove that the cave is Hindu and not Jaina.
637
P. 121. The Saiva Nayanmars and Vaishnava Alvars were moving from place to place (in the Pallava and Pandya territories) preaching Hinduism among the masses and condemning Jainism.
496
MARSHALL, Sir John and Alfred FOUCHER. The Monuments of the Sanchi.
P. 22. (In the Bhabra Edict) Asoka laid stress on the Dharma not peculiar to Buddhism-it was the law of Piety promulgated by himself, and, though wholly consistent with the tenets of Buddhism, is hardly more distinctive of it than of Jainism or other Indian creeds.
Ajjanandi No. 67 of 1905; also in inscriptions at Aivarmalai (No. 692 of 1905); Uttampalaiyam (No. 729 of 1905); Vallimalai (Ep. Ind. Iv. P. 141); Alagarmalai (Ep. Rep. for 1909, P. 69), Kongrapuliyankulam (No. 54 of 1910); Kilakkudi (No. 64 of 1910) and Eruvadi (No. 603 of 1915).
** K. R.

SHREENIVASAN-Cave temples in the Pudukkottai State "All India Oriental Conference; Hyderabad).

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P. 49 (n). Aloka first set the fashion of erecting memorial pillars and from the Buddhists this practice spread to the Jains and Hindus. (Pillars of one kind or another were no doubt common in India from time immemorial P. 48.).
P. 76. Cells for images as in Jaina temples.
P. 155. Stapa cult among the Jainas.
P. 179. The workmanship of the Brahmanic, Buddhist and Jain divinities. originated from a common workshop.
638
In some of the Buddha images of the Gupta period, the draperies are barely indicated or entirely obliterated, and to distinguish it from the naked Jain image we find the mark where the edge of the garment cuts the arms and legs above the wrists and ankles and folds on the pedestal.
Pp. 264, 266, 275, 277, 280-Kharavela, Häthigumpha inscription.
P. 280. The ablative inato is found in the Jaina inscriptions from Mathura.
497
K. R. SRINIVASAN. The Megalithic Burials and Urn-Fields of South India in the light of Tamil Literature and Tradition (Ancient India, No. 2. Delhi, 1946),
Pp. 9-10. Palndavakkuli-The burial of those who performed useless penance i. e., the Ajtvikas or Jains were buried in pots.
The natural caverns in the hills, with drip-ledges, beds and inscriptions, are the earliest monuments extent. These religious resorts were mostly associated with the Jaina ascetics.
Pp. 11-12. The earliest stratums of Tamil literature shows the influence of the growing religions of the North, and the date of this active penetration of Brahmanical, Buddhist and Jaina religions into the South may be placed in the last three centuries before Christ. We have Jaina caverns of this date in the Tamil country.
P. 14. The Takkaya-kapparani of the poet Ottakkuttar of the twelfth century. A. D. mentions pali-natural caverns where useless penance was per formed -meaning thereby the Jainas or Ajivikas.
P. 15. Naccinärkiniyär (c. Fourteenth century), in his commentary on the earliest extent Tamil work Tolkappiyam, attributes to the Ajivikas the practice of entering the tali for penance until death.

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498
S. PARANAVITANA. Stüpa in Ceylon (Memoirs of the Arch. Svi. of Ceylon. Vol. V.) Colombo, 1946.
P. 2. Jainism, a religion founded by an older contemporary of the Buddha, had, in early times, its own stupas which, from an architectural point of view, did not differ much from the Buddhist stūpas of the same age. Actual remains of preBuddhists stupas have been found at some places in North India; both the Buddhists and the Jainas adopted the stūpa from carlier cults.
P. 7. The reign of Vattagāmani Abhaya (circa. 44-17 B. c.) is a memorable one for the development of stupa building in Ceylon. Shortly after coming to the throne, this monarch lost his kingdom to some invaders from South India; and, while he was flying before his victorious enemies, he was insulted by a Jain ascetic who lived in a monastery near ihe north gate of the city. After about 15 years spent in exile, Vattagamani succeeded in regaining his throne and remembering the slight offered to him by the Jain ascetic, demolished the latter's hermitage and founded a Buddhist Bihāra to which was given the name of Abhayagiri The centre of this foundation which, in later times, was inclined towards heterodox doctrines, was, as usual, a great stūpa. The stūpa of the Abhayagiri-bihāra, now erroneously called the Jetevana (Plate II, b, Abhayagiri Dagoba, Anuradhapur), The Abhayagiri, in the estimation of the modern Buddhists, has no sanctity. No mention is made of any particular relic enshrined in this stūpa.
499
Ancient India-Number 2, Delhi, July, 1946.
P. 110. Fig. 45—Palaeographical chart of select letters from early South Indian Inscriptions.
Includes 14 Sittannavāsal letters.
500
A. V. NAIK--Structural Architecture of the Deccan. (N. I. A. Vol. IX.-1947, Bombay).
P. 302. The Jain temples Group (H).
Remains of the Jain structural temples widely scattered over the Deccan have an amazing simplicity which, though harmonious with their puritanic creed, offers a remarkable contrast to the rich ornamentation of the contemporary cogitate temple in Gujarat.

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P. 303. Jainism flourished during the medieaval period, more in the southern parts of the Deccan than in its other parts. The earliest date that could be obtained for a Jain Temple in the Deccan from the known Epigraphic evidence is Saka 1030 (1108 A. D.) and the stylistic evidence offered by the existing Jain Temples, suggest that none of them was probably erected before the 12th century. The Jains in the Deccan were the last to build structural temples as they were the last to excavate the cave temples. The topography of the Jain Temples (see map) in the Deccan indicates that geographically the sect was spread all over the Deccan. But numerically they are even less than the Vaisnava temples-may be due to poor economic conditions of the sect or to insufficient following and royal patronage.
640
The Jain structural remains are found at:
(a) in Berar:
1. Sirpur
2. Mekhar
3. Satgaon.
(b) in Khandesh district :
1. Patne
2. Nizampur.
(c) in Nasik District:
1. Anjaneri 2. Pinnar.
(d) in Ahmednagar District:
1.
Ghotan
2. Pedgaon
3.
Mehekri
4. Miri.
(e) in Thana district :
1. Karoli.
(f) in Sholapur District:
1. Velapur. (g) Kolhapur State :
1. Kolhapur
2. Honnur
3. Herle
4. Terdal.
Pp. 903-305. Temples at Anjaneri (H. Covsens-Medieaval Temples of the Dakhan Pp. 44-45, Pt. LIX).

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641
The group at Anjaneri is most important as it is in a better state of preservation and consists of temples, rest houses or Dharmaśālās and mathas in a walled enclosure. The earliest of these is temple No. 2 which bears an inscription dated Saka 1063; dedicated to Chandraprabha (List of Inscriptions of the Deccan). Fully described-temples Nos, 1 and 2 and 3. All Digambaras.
P. 305. Temples at Patne : The Jain remain at Patne of the same age as that of at Anjaneri.
Inscription seems
P. 306. Temple at Sirpur : Dedicated to Pārsvanātha. to read Samvat 1334 (1276 A.D.).
Temple at hotan : Inspite of its present Hindu name, was a Jain temple. (Ar. Sr. Ind. W. Circle 1920-21, P. 72).
Dharmasāli at Mekhar: Description given.
P. 307. Jain remains in the Kolhapur Territory--see-Honnur Temple. I.A. 12. 102 ; Kavadegolla, E.I. 1932 ; Terdal Temple, B. G. 24, 376; Herli, B.G. 24, 298.
Remains at other places : see-Sinnar, M.T.D., 41, B. G. 16. 648 Padgaon, MTD, 57; Mehekri, B. G. 17. 728; Nizampur, Rev. LARBP. 55 (J. BURGESS. Lists of Antiquariam in the Bombay Presidency.)
APPENDIX
The Western Chalukyas of Badami
P. 315, No. 1. Ref. LID No. 3--A Jain temple, in the city of Aläktaka in the Kuhndi Visaya S. 411. Āļte (12 miles NE of Kolhapur)-A cave temple of Rāmlinga--Originally Buddhist or Jain. (B.G. 24, 292). 1A. 7. 212.
No. 4. Ref. LID. 14-A Jain temple ; Aihole, Hungund Täluka, Bijapur District. Palkesin II, Ravikirti, S. 556. An old temple called Meguti. COUSENSChalakyan architecture.
No. 6. P. 316. LID. 20-A Jain Temple (Caitya of. Sankha-Jinendra) at Pulikaranangara (Lakshmesvar, Miraj State, Dharwar Dist.) 1A. 7. 101-106. Shankha hasti.
No. 8. LID No. 34.-A Jain Temple of Sankha Jinendra at Pulikaranagara ; Vijayāditya S. 610. See No. 6 above.

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JAINA BIBLIOGRAPHY
No. 12. LID No. 56.Jaina Temple of Sankha Jinendra at Pulikaranagara; Vijayāditya S. 651. See-No. 6 above.
No. 16. P. 317. LID No. 61. (1)-Jain Temple-Sankha-Tirtha-Vasati at Pulikaranagara-See-No. 6 above. (2) Jain temple-White Jinālaya--S. 656.
No. 22. LID 72 (1)-Jain temple, perhaps at Pāņdipura (Adur, Hangal Tāluk Dharwar Dist.) 9A. Plate XI. P. 69.
(2) A caitya at Paralür (Harlapur, 5 miles to the north of Ader). 1.A. LID No. 74 P. 69. Jain temple cediya, at Jebulageri (A Part of Annigeri, Navalgund Taluka, Dharwar Dist.).
No. 23. P. 318.
e, I. 21. 206 and B. G. 22. 651.
(2) A sculpture in front of above-6th year of the reign of Kirttivaraman II).
The Rastrakutas
No. 31. P. 319. LID No. 120.- Jain Temple at Silāgrāma, on the western side of Mānyapura (Manipur near Chāmrājanagar in the South of Mysore). Govinda III S. 734. E. I. 4. 340 ; I.A. 12. 13.
No. 32. LID No. 128.- Jain temple at Kolanura (Konnur, Navalgund Tāluka, Dharwar Dist.) E. I. 6.25 ; B. G. 22. 765.
No, 37. LID 138.-Jain Temple at Sugandhavarti (Saundatti, Parasgad Taluk, Belgaum Dist.), Krsna II. S. 797. JBBRAS. 10. 194 and B. G. 21. 603.
No. 39. P. 320. LID No. 144 - Jain Temple at Mulgunda, Dhavala Dist. (Mulgund, Dambal Tāluka, Dharwar Dist.) Cikkaraya S. 824 JBBRAS. 10, 190 and B. G. 22. 773
No. 40. LID. 146.- Cave called Monibhatara (near the temple of Galiganātha at Aihole) Krsna S. 831-I.A. 12. P. 22.
The Silāhāras of Kolhapur No. 69. P. 323. LID. 230.- Jain Temple : Honnur, 2 miles S. W. from Kāgal near Kolhapur about S. 1030. Gandarāditya and Bammagāyunda Ballāļa ; I.A. 12. 102.

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JAINA BIBLIOGRAPHY
No. 70. LID No. 231-Temple or image of Arhat in the vicinity of Gandasamudra a Tank in the village of Irukudi in the district of Mirinja (Rukdi, 9 miles East of Kolhapur). JBBRAS. 13.3. B.G. 24. 317.
No. 72. LID No. 235 (a) Temple of Parsvanatha in the market place of Kavadegoļļa. S. 1058. Nimbadevarasa, a Mahāsāmanta of Gaṇḍarāditya.
E. I. 1930.
(b) Jain Temple of Ropanārāyaṇa in Kolhapur, prior Śrutakirti, Traividya
deva.
643
No. 73. P. 324. LID No. 237.-Temple of Parasvanatha (a) in Havina Herillage a village in Ajirage-Kholla (Herle, Kolhapur State). S. 1065 P. Vijayadityadeva. E.I. 3. 209. N. 3. (b) Jain temple of Rupanarayana in Ksullakapura (Kolhapur, Kolhapur State). Priest Maghanandi Siddhantadevi.
No. 75. LID No. 239-Temple of Pärsvanatha with village of Madalura. S. 1073. E.I. 3. 312.
No. 76-Jain Basadi. S. 1078.
The Yadavas.
No. 83. P. 325. LID No. 269.-Temple of Arhat. In the Indi country (Country comprised by the present Indi Taluk, Bijapur District.)
No. 86. P. 326. LID No. 275.-Jain Bastis at Jugula and Siriguppa (Jugal 8 miles S.E. of Kurundwäd of Wadi Siriguppi, 3 miles from Jugal) JBBRAS 12.7.
No. 102. P. 329. LID No. 327 (1) Five Mathas-Kolhapur. Many Jain Bastis, (2) The Bastis of Nemadevi, Kolhapur. S. 1187, (3) Basti with Mandapa at Jagari.
No. 105. LID No. 340--Lakshmi Jinalaya in Betura. S. 1193. E.C. 11.45. No. 108. LID No. 361.-Prathamasena Basti ASIAR. 1930, 34. P. 231.

501
Chhotelal JAIN. Khandagiri Udayagiri Caves and Kharavela inscription (2nd century B.C.) Calcutta, 1948, Pp. 10.
A short guide to the monuments, sculptures and Hathigumpha inscriptions.

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JAINA BIBLIOGRAPHY
502
K. R. Venkatarama AYYAR. Forgotten Jain Monastery of Tiruppali- Malai Tirumanamalai (Ind. Hist. Cong. IIth Ses. Delhi, 1948).
Pp. 139-141. Within the Pudukkottai territory are more than fifty Jaiu vestiges; the low hills were the natural abodes of monks ; one such was Narttamalai, 10 miles to the north of Pudukkottai town. A natural cavern on the Aluruttimalai contains four polished beds ; nearby is a broken sculpture of a Tirthankara. On the rock overhanging the cave are two figures of Tirthankaras cut in relief. These are of the 7th to 9th centuries A.). This monastery was called Tirumanamalai or Tiruppallimalai.
On the Melmalai or western hill are two cave temples, the larger is known as Samanarakudagu. Two incriptions record grant for the daily offering for the Alvar, or the Tirthankara of the inonastery of Tiruppallimalai. The beginning of the 13th century marks the decay of this Jain settlement when it was added to a siva temple ; Kanakacandra and Dharmadeva were the last Acāryas who lived and taught in this monastery. The Samanarkudagu on the Melamalai was converted into a Visnu Temple in 1228 A.D.
503
D. R. PATIL.
The Monuments of the Udayagiri Hill, Gwalior, 1948.
Pp. 1-2. The Udayagiri hill stands 4 miles north-west of the Bhilsa Station. The caves of Udayagiri are one of the several groups of ancient monuments that are situated within a redius of dozen miles about the town of Bhilsa. The region was in ancient times known as Dasarna.
Pp. 4-5. The hill is about 1} iniles in length. Its greatest height is about 350 feet at the north-east end near which the caves Nos. 19 and 20 are situated. The south-east end of the hill is also high and on its top is situated the cave No. 1.
P. 9. Description of the caves and their Architectural features--Cave No. 1. The Jain community of the region claim it to be an ancient Jain temple. Des cription.
P. 20. Cave No. 20 ; CUNNINGHAM nuinbered it as his cave No. 10 and called it a Jain Cave'; because the inscription on the left of the entrance of the sanctum declared it to have been dedicated to Pārsvanātha. Description.

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645
The Architecture of the Udayagiri caves as compared with that of the structural temple of the Gupta period.
P. 22. Cave No. 1,
P. 28.
The Sculptures in the caves,
Cave No. 1:
P. 4i, Cave No. 20. Image of Parśvanātha and inscription of 426 A. D. The incriptions of the Udayagiri caves.
Pp. 48-49. The Third inscription of the Gupta period found in the Cave No. 20. It refers to the year 106 of the Gupta era (i. e. 425-6 A, D.). It is one of the few Jain inscriptions of the Gupta period so far discovered in this period Jainism was on the decline. This is the earliest Jain inscription so far discovered (Note: BANERJEE. Age of the Imperial Guptas P. 103) apparently missed this inscription and stated that the Mathura inscription of the G.1. 113 was the earliest known Jain inscription of the Gupta period.
It records how Sankara, a devout ascetic, caused to be made "this image of Pārsvanātha." Sankara, a disciple of Achārya Gošarman. an ornainent of the lineage of Acharya Bhadra".
Conclusion
Pp. 50-51. The majority of the monuments belong to the time of Chandragupia II, the only exceptions being possibly the cave No. 1 and certainly the cave No. 20, the former indicating probably a slightly earlier date and the latter a later date of 426 4.1)., thus belonging to the time of Chandragupta's successor Kumar Gupta 1, Jainism had some adherents in the city, as there are some of them even now in the modern town of Bhilsa.
P. 52.
Text of the inscription in Cave No. 20 given in Nāgari.
Plate 1-Udayagiri and its environs : Plate II-Udayagiri Caves site Plan, Plate, III Cave No. 1.

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646
JAINA BIBLIOGRAPHY
504
MOTICHANDRA. Architectural Data in Jain Cannonical Literature (J.U.P.E. Soc. Vol. 22, 1949) Allahabad, 1949,
Pp. 64-80.
The Jain cannonical literature--Sūtras, Niryuktis, Bhāşyas, Chūrņis and tīkās impart encyclopaedic information about the life and culture in ancient IndiaCities, townlets, villages, palaces, temples, and forts and about their mode of constructions, architectural terms, decorative molifs.
The Rayapaseniya and Brihat-Kalpasūtra Bhasya tell about the Civil and religious architecture, Details given.
505
MOTICHANDRA, Jain Miniature Paintings from Western India, Ahmedabad, 1949,
. With 262 illustrations :
Contents : Introduction, Preface, Historical Background ; Nomenclature ; Miniatures on Palm-leaf; Miniatures in the Paper period (C. 1400-1600 A.D.); Painting on cloth: Painted Wooden Book-covers.
Carriers and other implements ; Pigments, Brushes, Pencils, etc. Technical Process and the treatment of the Human Figure and Landscape; Costumes and Ornaments : Asthetic considerations in Western Indian Paintings; Description of the Plates ; List of Plates.
P. 10. The Sittannavâsal wall paintings : earliest published documents of Jain Painting; not different from the contemporary paintings of Ajanțā ; belong to a Digambara temple
Pp. 10-11. Sittannavāsal wall paintings description given.
P. 13. Ellora-Kailasanāth a Hindu Temple, its occupation by the Jains in the 12th century-a scene depicting a group of women with water pilchurs and soldiers, welcoming a Digambara Jain monk on a palanquin.
P. 13. Tirumalai (S. India) Wall paintings between 10th and 14th centuries. Description given.

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647
P. 25. The Palm-leaf manuscript of the Shatkhandāgama Dhavala Tika datable between 1113 and 1129 A.D. contains miniature paintings.
P. 26. Dhavala Tika MS lying at Müla Bidri, the earliest known miniatures of the Digambaras.
Pp. 59-62. The story of the disputations (1124 A D.) between Devasūri (the author of the Pramananayatattvalamakāra treatise on Jain Logic) and Kumudachandra (the great Digambara Scholar); story illustrated in a painted wooden book cover. Incident narrated in Prabhāvakacharita. Prabhandacintāmaņi, Mudrita Kumada-chandra (a drama) ; Devasūri was victorious. Illustrations (193-198) described.
506
T. N. RAMCHANDRAN. Jaina Monuments of India, Calcutta, (1950) Pp. iv-71 and Plates XLI.
Jaina monuments and Places of first class importance in north and south India.
Rājagraha, Barābar hills, Mathura, Orissa, Khajuraho, Mount Ābū. Tārangā, Girnār, Satruñjaya, Rāmpur, Pārsvanātha, Pāwāpuri, Trichinopoly, Tiruparuttikunaram, Sittamavāsal, Tirumalai, Sravaņa, Beļgo!a, Janism in East Bengal. History of Jainism in South India, Painting. Painted Manuscript covers, Jaina Iconography. The birth and Nirväņa places of the 24 Tirthankaras.
507
Kamta Prasad Jain. Mohenjodaro antiquities and Jainism (Jain Ant., Vol. XIV, No. I) Arrah, 1948, Pp. 1 to 7.
Indus civilisation is a creation of Aryans whose home was nowhere else than India. Viewing the numerous seals, terrcotta figures and icons of the Mohenjodaro and Harrapa antiquities, which form the concrete evidence to determine about the religious belief of the people, it seems that there existed a more civilised and cultured society of people who were true followers of Ahimsa and Yoga, that they had a religion which was more akin to the religious observance of a Jaina Yogi and that they were followers of Rishabha cult of yore, which afterwards came to be known as Jainism. A copper-plate grant of the Babylonian king Nebuchaduezzar I (Circa 1140 B.c.) found in Kathia war which records that the King paid homage to Tirthankara.

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JAINA BIBLIOGRAPHY
According to some of the Indus people were of Dravidian stock. The Jaina tradition claims that the progeny of Prince Dravida, who was the son of Rishabha, the first Tirthankara came to be known as Dravidas among whom Jainism played an important role. The antiquities of Mohenjodaro and Harrapa betray evidence of the Jaina influence in the following aspects :-(i) Nudity-people of Mohen. jodaro also held nudity with esteem and as sacred. (ii) rogadharma--A number of statuettes characterised by half shut people worshipped the images of the Yogis. The bull is the emblem of Jaina Rishabha. The standing diety figured on seals three to five (Pl. II) with a bull may be the proto-type of Rishabha (iii) Adorable dieties---Prof. PRAN Nath deciphered the inscription of the Indus seal No. 449 and he read on it the word Jineśvara'. (iv) Mode of worship--Indus people observed the Arati worship like Jainas. (v) Sacred symbols-Mohenjodaro seals and tablets contain representations of the bull, buffalo, rhinoceros, tiger, elephant, crocodile, goat, svastika and tree. These are the very representations which are found on the images of the Tirthankaras as their respective emblems, (vi) Traditional dataSeal No. 1, on plate cxvi, and 7 on pl. cxvii, represent six nude human figures, The nudity and Kāyotsarga posture of these Yogis are essential characteristics of Jaina Sramanas. (vii) Images--A terra-cotta figure represents a nude man standing full front which probably represents a naked Jaina Yogi. A statuette from Harappa (Pl. x) represents a Jaina Yogi in Kayotsarga posture.
508
S. B. Deo, Jain temples, monks and nuns in Poona (city) (Jain, Ant., Vol. XVI, No. I) Arrah, 1950. Pp. 17 to 33.
There are seven Svetämbara and four Digambara temples in Poona. The Sthanakawasis, a non-idolatrous sect of the Jains, have one Sthanaka. The idolatrous svetambaras are in majority in Poona. Forbidden to wander in rainy season the Jain monks wander throughout India in the remaining eight months of the year, Different temples described. "Svetāmbara monasteries, Svetāmbara monks, Sathānaka vasi, Sthănakavasi monks, Digambara Jain temples described, Digambara Jain monks. (i) The Svet, worship the whole idol while the Dig. worship only the fact. (ii) No ornaments on the Dig. idols while the Svet, have.
(ii) The Dig. idols are naked while the Svet. idols have loin-cloth. (iv) The Dig. idols have their eyes cast down as if in meditation while Svet. idols have staring glass eyes looking in front of them.
There is no monastery for Dig, monks in Poona while the Svet, have two,

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649
509
Devala MITRA. Some Jaina antiquities from Bankura, West Bengal (of A. S. Bactters, Vol. xxiv, No. 2, 1958), Calcutta, 1960, Pp. 131-134.
Bankura was a stronghold of the sect of the Jainas. The medieaval Jaina remains will be submerged when the Kangsabati dam Project is completed. The sculptural and architectural pieces should be removed to a place of safety so that they may be studied by future scholars,
Ambikānagar– The village in Ranibandh and P. S.) is situated on the confluence of the Kangsabati and Kumari, 36 miles south-west of Bankura railway station. The village owes its name to its presiding deity, Ambikā, who is now worshipped in a modern brick temple, built over the ruined plinth of an image (ht. 47'). Description given. Pl. 1-A. The deity, though worshipped as a Brahmanical goddess, is Ambikā, the śāsana-devi of the 22nd Tirthankara Neminātha.
At the back of the temple of Ambikā is a ruined sandstone temple standing to a height of 11'8" Pls. I-B and II), originally Jaina but now appropriated for the worship of the Brahmanical god Śiva. The temple resembling architectonically the Salleśvara and Sādeśvara temples of Dihar may belong to the 11th century A. D. Description given. The linga within the temple was most probably, dedicated to Rishabhanātha, whose image (ht. 3'2", br. 1'6") now lies by the side of the linga. The image belongs to a period not later than the 11th century. Description of the image is given. The back-slab is relieved with miniature figures of twenty-four Tirthankaras. Inside the temple has been found the head of a Jaina Tirthankara. Near the temple was found, under a tree, another image of a Tirthankara. That the village was a thriving Jaina centre is proved by the existence of a few more mutilated Jaina images. Two of them, one headless and the other fairly complete, are now in worship in the house of a local villager.
Chitgiri-Immediately opposite Ambikānagar is Chitgiri, situated on the north bank of the Kangsabati at its confluence with Kumari. A red sandstone temple, now dunuded completely, contains an image of a Tirthankara (Pl. III-B), now lying over the scanty remains. Description of the image is given. The back slab is relieved with four more Tirthankaras, The image may be of the 16th Tirthankara śāntinātha. The date of the image seems to be earlier than that of Rishabhanātha at Ambikānagar,
Barkola-About 24 miles east of Ambikānagar is the village of Barkola, where once stood a Jaina temple, made of bricks. Forces of nature, aided by the vandalism of a man, have brought about virtually a complete destruction of the temple. Its foundation has also been disturbed by brick hunters. From the ruins, a local person has collected : (1) a stone pedestal, (2) three stone complete images, (3) two

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monolithic miniature votive shrines, and (4) the pedestal portion of a stone Jaina image. Of the three Jaina images, the female one is Ambika (Pl. III-C), above whose coiffure is a seated miniature figure of the Jina, Neminatha. The other two images are identical with each other in size (5"x6"). Each depicts a Tirthankara. The cognizance of one is indistinct and that of the other is a makara or elephant, thus indicating either Suvidhinatha or Ajitanatha. Of the two miniature shrine one is in a perfect state of preservation (Pls. IV-B, IV-C, V-A and V-B). Commonly known as Chaturmukha or Chaumukha, it depicts on each of its four faces the figure of a Tirthankara within a trefoil-arched niche. The cognizances of Rishabhanatha, Chandraprabha and Santinātha, namely, bull, moon and dear, are easily recognizable. Description of the temple stating that it was a specimen of the North Indian rekha type, given. The pedestal contains a foot of a Tirthankara a għata is shown below, from which issue two, nägi figures. The image was thus of Parsvanatha.
650
Pareshnath-Two miles north-west of Ambikanagar is Päreshinath on the north bank of the Kumari. The village is no doubt named after the shrine of the 23rd Tirthankara Parsvanatha. The temple is made of red sandstone. On the plinth lies the image of Pārsvanatha now in three fragments (Pls. V-C, VI and VII-A), a deplorable prey to the wanton damage caused by the local people. The total height of the image, without tenon, is 6'-83. The Tirthankara stands under a sevenheaded canopy of a serpent. On the back slab there are images of twenty-four Tirthankaras. Over the serpent head is his Kevala-tree. Description given.
Chiada
Almost immediately opposite Päreshnath is Chiada on the South bank of the Kumari. At the western and of the village, there are three sculptures lying in the open. One of them represents a Tirthankara (Pl. VII-B).
Kandua-On the bank of the Kangsabati, half a mile from the village of Kendua and seven miles north of Ambikanagar, once flourished a Jaina establishment, the edifices of which are now reduced to the last stage of decay and desintegration. Description of the ruins given. The whole area is strewn with lithic architectural fragments. A large number of the stones have been recently utilised in the construction of an ablong roofless strcuture for the enshrinement of an linga. The stone temple was most probably dedicated to Pärsvanath, as ant image of that Tirthankara (Pl. X) lies near it. Description of the image is given.
510
M. H. RAMA SHARMA. Vestiges of Kummata (QJMS Vol. 20. No. 4, 1930. Bangalore).
P. 261. Kummata-This place, about 6 miles from Anegondi; is easier of access from Ginigere, a railway station between Hospet and Kopbal, on the Guntakal-Hubli line.

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P. 269. To the north of the citadel is a deserted Jain temple in a ruined condition with a fine running verandah in front. Plate facing.
P. 262. (The Jain Temple).
511
V. RAGHAVENDRA Rao. South Indian Temples (QJMS Vol. 23, No. 1, 1932, Bangalore).
P. 5. Caves of Kalegumalai, Madura Dist.
512
K. R. VENKATARAMAN. Jain Vestiges in Pudukotta-(A. I. O. C.-VIIth Session, 1933.
Višākhächārya, a pupil of Bhadrabāhu introduced Jainism there and that Mahendravarman's cave temple, which is the earliest monument, has paintings of the type met with at Sittannaväsal.
513
Manoranjan Ghosh : Pataliputra Excavations--(A.I.O.C.-VIIth or VIIIth Session, 1933).
P. 629. Vedic religion was dying out---Jainism & Buddhism were in ascendency--Pre-Mauryan period --The spread of Jainism among the Kshatriya class.
514
K. R. VENKATARAMAN. More about the Aiññurfuvar (A.I.O.C.-Session X, 1940).
Pp. 350-51. Reference to Jain cave and a fragmentary inscription at Tiruveņņāyil now called Cettipatti---the Jain temple and monastery.
515
S. R. BALASUBRAHMANYAM and K. VENKATARANGAM RAJU. Jain Vestiges in the Pudukotah Stale (QJMS. Vol. 24, No. 3, 1934, Bangalore), Pp. 211-215 ff.
P. 211. Jainism is known to have existed in Southern India since historical times. The natural caverns, which have been discovered, sometimes with a few inscriptions in Brahmi script, are connected with the Jains and from the earliest stone monuments of the Tamil land.

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Till about the 7th century A. D., Jainism had a large following in Southern India; the Hindus, by absorbing the main features of the rival religions, drove the Jains to a comparatively insignificant place in the Tamil land. Inspite of the persecution in the days of Jnāasambanda, Jainism survived in sufficient measure and strength so as to play distinguished role in the history of Southern India till almost the end of the 13th century.
P. 212. The Muhammadan invasion had a large share not only in the destruction of the Jain monuments, but also in the suppression of the individuality of the Jain religion. There are nearly 16 centres in the Pudukotah State where Jain vestiges can now be traced. The Plate of 24-Tirthankaras, found in the compound of the Raja's college. Another Jain idol near Tirugokaranm, on the top of the hill called Sadaiyārpārai.
Pp. 213-14. The plate and its description :
P. 215, Appendix-The 24-Tirthankaras, their colour cognizance; attendant spirits, places of birth and death.
516
M. V. KRISHNA RAO. Architecture in the Ganga Period (QJMS, Vol. 25, Nos. 1, 2, 3–1934-35, Bangalore).
P. 161. Gangavadi from the early centuries of the Christian era, a veritable museum of monuments, temples, sculptures and stambhas; splendid vitality and intellectual refinement of the people.
Pp. 166–69. Prevalence of an independent Jaina style. The Jains have preserved for us fine memorials of their early history. The religion of Jainas and Buddhist similar in several respects; so is the case with their style of the temples. The Jains had their stūpas in the time of Asoka; different styles of temples samavasarana structure was the patent of the Vesara style; Chaturmukha or Chaumukh temples-the three celled temples--the Chalukyas, Kadambas and the Hoysalas were inspired from their original Jaina faith for planning their structure. The Kadamba structures suggest a Jain origin. The Hoysalas like the Chalukyas copied the existing Jaina models. Peculiar features in the Jain temples of the Indra Sabha and the Jagannātha Seva cave temples (Ellora) constructed under the patronage of the Chalukyan Kings.
Pp. 169–171. Lost specimens of early Jain Architecture inscriptions bear out the prevalence of finālayas or Chartyalayas and basti in Gangavadi and Banavasi made of wood and conforming to this style of architecture before the Pallavas came to dominate and transform its architectural motifs. Madhava the

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founder of the Ganga dynesty, established on the hill of Mandali a basadi of wood (E. C. VIII, Sh. 41). Avinita and Durvinita benefactors of temples (I. A. Vol. I. P. 136). Marasimpha's general Srivijaya established Jinendra temple at Manne (E. C. IX, MD. 60). Grant by Sripurusha to a Jain temple of Kandachchi at Gudulur. Hindu temples, plan identical with the prevailing style of the Jainas (M.A.R. 1921, pp. 38-39). Some essential features. Characterizing Jain structures in the country,
Pp. 171-72. Great upheaval in religious thought about the 7th century with the rise of Vaishanava and Saiva saints who carried on propagandist activities to suppress the nihilistic tendencies of Jainism and Buddhism. This period witnessed also the beginning of temples in stone.
Pp, 174-75. Later Jain temples : Between the 7th and 10th centuries when the Jaina Acāryas were at their height, some of the more elegant specimens of architecture were raised in all important Jaina centres as Javagal, Kuppattur, Algodu. Ankanāthapur, Chikkahana---soge, Heggadadevarnakote, Kittur, Humcha and above all at Sravanabelogla, where both the "historic and the picturesque clasp hands".
The Chandranātha basti at Hanagal (M.A.R. 1911) the Santinātha basti at Kuppattur (M.A.R. 1912, P. 42), the Adinath at Hanasoge (M.A.R. 1912, p. 13), the Pärsvanātha basti at Kittur, the Guddada basti of Bāhubali, built by Vikramaditya Sentara in 898 A, D., the Pancha basti built by Chattala Devi, the Pallava queen and the adopted daughter of Rākāsa Ganga, the Makara Jinālaya at Angadi with vestiges of old Jain bastis and the ruined figures of Tirthankaras (E. C. VI, Mudigere 9), all bear testimony to their construction in the early Dravidian style. Description given.
P. 175. Chandragupta basti on the Chandragiri hill in Śravaņa Belgola considered to be one of the oldest temples on the hill. Chaundarayas' son Jinadevanna adorned bis father's basti (982 A, D.) by adding an upper storey. Description given.
Pp. 175–78. Ganga sculpture : Stambhas, Jain mantapas, Manastambhas and Brahmadeva pillars. Virakals, Betfas (hills).
Pp. 176-7. Gomata Images, Lakshmi, Sarasvati, Indra, Aşta Dikpalakas, Indrāni, Yakşas and Yakshiņis, Navagrahas or 9 planets.
517
M. RAMA RAO. Antiquities of Chebrolu (A. I. O. C., Session X; 1940).
Pp. 354-5. Controversies regarding the antiquities of Jain & Buddhistic remains.

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518
C. R. KRISHNAMACHARLU. Archaeology-Siddhalakonda (Nellore District) A. I, O. C., Session XI; 1941.
P. 166. Converns are definitely Jaina in character as is established by 1 ealry Jain images installed in them.
519
B. C. LAW. Ancient Histtoric Sites of Bengal-(ABORI, Vol. XXVI; 1945).
P. 187. Found at Mahāsthäna-a battered Jain Statue.
K. P. Padmanabhan TAMPY. "The Chitaral Rock Temple' (A Jain vestige of ninth century in Travancore)-(Jain. Ant., Vol. XIII, No. I) Arrah, 1947. Pp. 29 to 31.
The Chitaral Rock shrine is situated five miles to the north of Kuzhithira, a village on the Trivandrum-Nagercoil Road, in south Travancore. The place was most sacred to the Jains. The temple at Chitaral which was originally a Jain shrine was later on, converted into a Hindu temple and an image of Goddess Shree Bhagavati was installed there. A number of old epigraphs in the Tirnevelly District go to show that Jainism was once prevalent in South Travancore and the adjoining Districts and that some of the well known Jain teachers and devotees hailed from Chitaral, a place which was then famous as Tirucharaneam and the seat of a thriving Jain Monastery. The Chitaral shrine has been ascribed to the 9th century A. D. On the face of the rock are sculptured images, Jainistic in origin and some of them are inscribed.
520
K. S. VAIDYANATHAN. Hero Stones (QJMS. Vol. 38 No. 3, 1948, Bangalore).
Pp. 128-132. Procedure adopted in planting hero stones described in Silappadigaram etc. The story of Kovalan and Kannagi given.
521
Hermann GOETZ. The art and architecture of Bikanir State, Oxford, 1950.
P. 18. The Jain and Hindu bankers and merchants settled their families and constructed temples and upăsaras (Monasteries) in Bikaner.
P. 30. During the Scythian invasions the Jains of Mathura and Ujjain had been zealous missionaries, and also amongst the newly inumigrated Rajputs, Jains mostly from Vallabhi, made converts. Under the Pratihära dynasty (8t1-10th centuries)

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important Jain communities sprang up all over Rajputana, at Srimal, Jalor, Osia, Chitor, Arbuda (Mt. Ābū) Patan-Anhilavāda, etc. and in the time of Udayotana sūri (early 10th century) all the 84 gachhas of the Svetāmbaras had already come into existence.
P. 30. The cult of Durgā Mahishmardini (or Chamundā) is the oldest still existing in Rajputana, though in Bikaner proper it was superseded by Jain adaptations like Ambikā or Sūsani. Susāni.
P. 31. Several Jain temples at Pallu in the Solanki style belong to the 12th century-reconsecration of the Sivālaya of Morkhāna as a Jain sanctuary; the Surana Rajputas (a branch of the Paramaras) attribute their converson to Hemachandra; the Jain settlements survived all disasters.
P. 42. Akbara's interest in Indian religious life attracted Sura-sundara Sūri to the court in 1562; Hiravijaya Suri's influence over the emperor; activity of the Gujarati Jain community at Bikaner; return of 1050 Jain idols, looted from Sirohin 1576 and dedication to the Chintāmaņi temple at Bikaner (P. 90) Jinacandra Sūri's introduction at Akbara's court.
P. 43. Restoration of the old Jain temples at Morkhāna, Tārānagar or Bhinasar and building of new ones like the gigantic Bhandasar (Fig. 22); rich temples of Ādinātha and Neminātha (Fig. 23) at Bikaner; Padmasundara Sūri, the author of the Akbarshahi-śringāra darpana.
P. 47.
The Jain Süri's lost their influence in the reign of Sur Singh.
P. 54. The Muslim invasions a worst disaster to India—The ossified tradition preserved and encouraged by the Jain merchants; Jain types in sculpture and painting.
P. 58. Jain temple at Morkhāna (Figs. 11, 12) 22 miles S. E. of Bikaner town, dedicated to Susani, the kula-devī of the Suronas; the story of Susāni;.the sculptures of the temple are Saivaite.
P. 59. Jain temples at Tārānagar (Reni district) (942 A. D.); at Nohar (1027 A. D.); at Bhinasar (1148 A. D.); at Palth in the South Western corner of Nohar district after the Muslim invastion, it was the Jains who first resumed the construction of temples; the Bhandasar temple (fig. 22).
Pp. 60-61. The Chintamani temple (fig. 25) 1505 A. d.--its style; the Neminātha temple (fig. 23), dedicated in 1536 A, D.-the most beautiful templeits styled placed.

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Pp. 86-87. Ambikā borrowed by the Jains from Saktism; Pallu sculptures come from Jain temples of the Cahamana period; Sculptures-the Gujrat style was carried to the north by the traders of the Jain community; statue of the Jain goddess Sarasvati, fully described.
P. 93. Jain iconography began to give way after the middle of the 18th century.
P. 97. The actual beginning of pictorial art at Bikaner probably formed part of the Jain cultural renascence in the 15th and early 16th centures; Seveal very beautiful illustrated plam leaf manuscripts in the possession of the Jains at Bikaner; treatment of the figures (Chamara, bearer) and the heads with the exaggerated eyes and pointed nose-a Jain tradition.
P. 104. Jain book covers in gold lacquer: the scene, Jain acharyas preaching, dancing girls, processions, auspicious symbols etc. a conventional style; persecution of the Jains by Jahangir made an end to this luxury art.
P. 107. Protruding almond-shaped eyes, the heritage of 15th century Jain painting.
P. 119. In Jain art too are portrayed not only the favourite Jina legends, such as the Renunciation of Nemināth, but also popular subjects, e. g. girls dancing before a Tirthankara idol. Plates : 9. Sarasvati. Jain marble statue from Pallu-12th century.
10. Detail from No. 9. 11. Ambikā image Susāni temple, Morkhāna. 12. Relief and inscription--Susānī temple, Morkhāna, 22. The Bhandasar (Sumatinātha) temple, Bikaner town 1514. 23. Porch of the Sanctuary. Nemināth temple. Bikaner Town, 25. The Chintāmaņi temple, Bikaner Town.
522
M. R. MAJUMDAR. Treatment of goddesses in faina and Brahmanical Pictorial Art-- (J. U. P. H. S., Vol. 23, 1950), Lucknow, Pp. 218-227.
P. 218. Coloured miniature representations of the super woman are met within Palm-leaf MSS. The Palm-leaf MSS dated Sam.1218 (1162 A.D.) in the Jain Bhandara at Chhami (Baroda) gives miniatures of 16 vidyadevīs; the same in stone in Vimala

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vasahi temple at Dilwara (Abü). The conception and imagery of the 16 Śruta Detas, 24 Yakshinis, disclose points of identity with those of the Brahmanical NavaDurgās.
P. 219. The Digambaras do not admit women into the holy order, as do the Svetämbaras.
The Jain religion places some of the Hindu deities in a subordinate category and makes them waiting upon the Tirthankaras e. g. Balarama, Vasudeva, Adinatha, Yaksha Gomurha. Tirthankaras are superior to Gods.
P. 220. When the Sasana devata appears in individual sculpture, the Keynote to recognise is the presence of a small Jina figure either at the head or at the top of the statue. The association of the Yakshas with Kubera, with the Tirthankaras.
P. 221. Jain Goddesses divided into three classes according to the text of Achara-dinakara viz. (1) Präsäda-d vs or installed images, (2) Kuladevis or tantrika Goddesses, (3) Samprodãyadevis or class-Goddesses. A great many Tantric Goddesses found a room in the Jain pantheon-names given..
P. 222. According to the Kupamandana (,) the images of Adinatha, Neminatha, Pārsvanatha and Mahavira and their respective Śāsana Devis Chakreśvari, Ambika, Padmavati and Siddhayaka especially venerable and are endowed with great power.
Pp. 222-23. Lakshmi or Śri (the Goddess of wealth) and Sarada or Saraswati (the Goddess of learning).
523
V. S. AGRAWALA. A review of Jain Monuments and places of First Class importance by T. N. RAMACHANDRAN (J. U. P. H. S. Vols. 24-25, 1951-52), Lucknow.
Pp. 292-93.
524
T. N. RAMACHANDRAN. Sikupalagarh. (The Andhra Historical Research Society, Vol. 19, 1951, Pp. 140-153, Rajahmundry).

Sisupalgarh, the fort 1 miles south-east of Bhuvaneśvara, KhaṇḍagiriUdayagiri (about 6 miles to the north-west of Sisupalgarh) the king Khåravela and Häthigumpha inscription-Jainism, the state religion of Kalinga. Kalinganagar, the capital of Khäravela. Possibility of Sisupalgarh being identical with. Kalinganagar.

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525
Caves,
T. N. RAMACHANDRAN and Chhotelal JAIN. Khanda giri-Udayagiri Calcutta, 1951. P. 20 with 6 plates,
Description of different caves and inscriptions of Udayagiri and Khandagiri (Orissa).
526
Mathura (U. U. P. Hist. Soc.
U. P. SHAH. A note on Stone Umbrellas from Vols. 24-25, 1951-52), Lucknow,
Pp. 206-08-Description of a Chhatra in the Jain Panhavāgarana Suya (Praśnavyakaraṇa Sūtra) (C. 300-313 A. D.).
527
V. S. AGRAWALA, Catalogue of the Mathura Museum : Architectural pieces -(J. U. P. Hist Soc. Vols. 24-25, 1951-52), Lucknow
P. 53. Fragment of a cross bar found at the Chaurasi Jain temple in 1910.
P. 108. Miscellaneous Architectural pieces : Brahmanical. R. 50. Fragment of a door Jamb carved with Jain Yaksha and Yakshini,
Pp. 120-121. Jaina :
U 40. Headless Tirthankara, Kushāņa period.
U 45. A four-armed male and a goat-headed female. Kushāņa
period.
U 50. Goat-headed God Naigamesha, Kushāņa.
Inscriptions :
P. 131. Panchaviras--five Mahāviras; according to the Jain Harivamsa-purana and Trishashtsalaka-purushacharita (VIII, 7, 155-193).
Pp. 145-46. Jain inscriptions : A tablet of homage (@jāga-pața) on the back a fragmentary inscription; Ist cent. B. C. "Gift of Pusa, the wife of Puphaka, the son of Mogali ...(Growse-Mathura Pp. 177 F; In. Ant. Vol VI, P. 218, No. 4, and J. A. S. B. Vol. XLVII (1878), Pt. I, P. 119, Luders In. Ant. Vol. XXXIII, P. 151. No. 28).

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659 :
528
Technical Arts in Ancient India (J. U. P. Hist. Soc. Vols. 24-25,
MOTICHANDRA. 1951-52), Lucknow.
P. 165. The Jain Praśna Vyakarana (Pp. 193-94) enumerates the names of 18 professional guilds; the names of 18 śrenis given,
P. 168. Indian arts and crafts-traditional lists of 64 Kalas in the Kamasutra and 72 Kalās in Jain literature. The Jain list is modelled more or less on that of the Kamasutra.
P. 172. The Jain canonical literature is full of references to ornaments; most of the terms explained in the commentary. List given.
P. 175. For House hold furniture and utensils-see Rayapaseniya Sūtra.
P. 177. Architecture : See Dr. MOTICHANDRA's Architectural data in Jain canonical literature; the author of Rayapaseniya was an eye witness to the Jain Stüpa of Mathura; his description of the Jain Stupa tally with the architectural remains found at the Kankäli Tilā at Mathura. His descriptions of Salabhanjikās, dragon Motifs, mithuna, rosettes etc.
P. 183. The Jain Avašyaka Chūrņi (7th century) mentions 16 kinds of winds.
529
K. D. BAJPAI. Tirthankara Munisuvrata in an inscribed Mathura sculpture in the Lucknow Museum. (J. U. P. Hist. Soc. Vols. 24-25. 1951-52), Lucknow.
Pp. 219-20. Sculpture No. J-20-Description given, The pedestal is inscribed in the Brāhmi characters of the Kushāņs period. Text and translation, Saka era 79 (157 A. D.). It refers to the old stupa at Kankāli Tilā. The image installed at the instance of Arya Vriddhahastin was that of Munisuvrata or Suvratanatha, the 20th Tirthankara, and not that of Aranāth.
530
T. N. RAMACHANDRAN. Historic India and Her Temples. J. O. R. Madras, Vol. XIX, Part-III, Madras, 1952.
Pp. 175-78. Jaina Temples.
Lord Mahāvira; his Ahimsā doctrine; Jainism centres of activity. Lomas Rishi, Khanďagiri, Udayagiri and Ellora caves. Girnar, Abū and Palitana etc, reveal an

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architecture of immensely rich congragations--marble, precious materials, careful and intricate work with a sense of proportion, but lacking the lyrical spirit which animates stone. Khajurāho has a group of Jaina (950-1050 A. D.) temples. .
P. 189. Jain Bronzes.
South Indian Jaina bronzes, some of them of the 10th century A. D. of East and West Bengal 11th century A. D.; Gwalior (9th-llth century A. D.).
531
Odette MONOD-BRUHL. Indian temple, 1952; preface by Sylvain LEVI.
Pp. vi-vii. Mahāvīra founded an ascetic brotherhood; his fundamental doctrine of the absolute sanctity of life and Ahimsā, the famous "non-violence" upon which Gandhi trying to build a new India. He taught a peculiar method of discussion, and a casmology in which mathematics has a large place. Rejected the idea of a supreme God. The Jaina cult still pursues its dim destiny, it spread all over India, but its ancient centres of activity are still maintained in Gujrat, Bengal and the Deccan. Its adherants came chiefly from the merchant class who never ceased to erect, with unrivalled generiosity, admirable monuments of their faith. Mathura revealed the splendour of their temples at the beginning of the Christian era and Girnar, Palitana, and Mount Abü are some of the glories of the religious architecture of India. It is an architecture of immensely rich congregation : precious materials, delicate, and careful work with a fine sense of proportion, but lacking the lyrical impulse which animates and transforms stone; plates and notes. P. 5.
Nos. 47-Mount Abü-Jain Temple.
-48-Ahmedabad--Temple of Hathisingh.
532
Department of Archaeology---Annual Report on South Indian Epigraphy for the year ending 31st March, 1939, Calcutta, 1952.
P. 2. Para. 4. The so-called Jaina temples near the Pampapati temple at Hampi were examined in close detail, and found that they are Brahmanic temples of the Trikuțā style meant for enshrining Śiva, Vishậu ctc.
P. 3. Para. 4. In the Jamkhandi State, between Asangi and Kulhalli is a hill called Gombigudda, there is a much weathered rock-cut cave near the Sambhulinga temple at Kundgol excavated about 25 feet below the ground level.

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This place as well as its neighbourhood is full of Jaina vestiges and so was evidently occupied by Jaina monks.
P. 215. No. 48-Jamkhandi State Karnataka Algur, Pedestal of the image of Adinatha-Saka (13) 66, Raktäkshi, Mägh, ba, Sunday. Kannada. Damaged, seems to record the installation of the image of Adinatha.
Jamkhandi State
P. 217. No. 79-Kundgol Taluk, Kundgol-Pedestal of the Tirthankar image built into the wall of the A. V. School. Kannada, damaged and worn out. Refers to the Mula Sangha,
P. 219. No. 98-Shirur-Pedestal of a Jaina Tirthankar image. Kannada. States that the image of Parsvanatha was presented by Kalisetti for the KusumaJinalaya of the Yapaniya-sangha and Vrisha-müla-sangha. Seems to mention Oreyu(ru).
Miraj (Junior)
P. 220. No. 109-Gudigeri-pillar in the Jaina basti, Kannada. In character of the 13th century A. D. records gift of oil from all the oil mills of the village by Ketaya-Setti fot the benefit of the Mu(r)leya-basadi of Gurigeri.
No. 110-Slab bulit into the wall of the Store-room in Jaina basadi--dynasty western Chalukya-King Bhuvanaikamalla. Saka 994, Paridhavi Pushya. Su. 12. Monday, Uttarayana Samkranti Kannada. Informs that Kanchala-Mahadevi was carrying on the Government from the headquarters at Mulugunda, with Mahapradhana Dandanayaka Rudrabhattopadhyaya, administering the endowment of Gudigeri etc. (It does not mention any Jain object).
533
MUJUMDAR, R. C. Ancient India, Banaras, 1952,
Pp. 136-38. Kalinga-detailed biography of King Khäravela.
Pp. 176-80. Jainism. Parsva had a real existence; his life; died eighth century B. ; Mahavira born 540 B. C.; his life; died 468 B. C.; the Jain doctrine; resemblance and contrast between Buddhism and Jainism; history of Jainism; the great schism,
P. 229. Ananda a Jain laity possessed a treasure of four crore measures of gold and forty thousand heads of cattle.

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P. 393.
monks.
JAINA BIBLIOGRAPHY Both Marasimha and Indra (10th century A, D.) became Jaina
P. 399. According to one tradition Bijjala (Kalachuri) a patron of the Jains was killed by his minister Basava, the founder of the Lingayat sect; according to another Bijjala abdicated the throne in 1168 A. D. in favour of his son Someśvara.
P. 445. Religion-While numerous inscriptions of the pre-Gupta period, refer to non-Brahmanical religious sect like Buddhists and Jains, the great majority of the inscriptions of the Gupta period refer to Brahmanical religion.
P. 457. The Buddhist and Jaina doctrine of ahimsa of abstention from the slaughter of animals made such a profound impression, that even today the high class Hindus of the greater part of India are strict vegetarians.
P. 458. Jainism-The early Chalukyas and the Rashtrakutas, as well as the Gangas and Kadambas, patronised the Jaina religion, and it made great progress in the south during their rule; Jainism began to decline in South India from the 7th century A. D. owing to the influence of Saiva and Vaishnava saints. The Hoysalas, too, were Jainas; the Cholas and Pandyas were bigoted Saivas and persecuted the Jainas. Sandara Pandya impaled 8,000 Jainas-pictures on the walls of the great temple at Madura represent their torture. Jainas, unlike Buddhists, not extinct in the land of their birth,
P. 463.
Vaishnavism-At first the total number of the Avataras was four or six, but later even Rishabha, the first Tirthankara of the Jainas came to be looked upon as Avatura of Vishnu.
Pp. 472-78. Jaina canonical literature-Angas of the Svetämbara sect finally arranged in a council at Valabhi in the middle of the 5th century A. D., but the texts were based on those compiled in the council at Pataliputra at the beginning of the 3rd century B. C.; The twelve Angas and their descriptions; the 12 Upangas; the ten Prakirṇas; the six Chhedasutras; the four Mulasitras; The non-canonical Jaina literature; commentaries; stories; the Digambara literature; Kavyas and lyrics; famous writers.
P. 479. Kannada literature-Pampa-Ponna-and Ranna's poetical works. on the lives of Jaina Tirthankaras attained distinction.
P. 525. If we exclude Jainism, we find in the far off Indian colonies in far east, an almost exact replica of the religious system that prevailed in India during the first millennium.

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534
RAMACHANDRAN, T. N. Aswamedha Site Near Kalsi, (Journal of Oriental Research Vol. XXI). Madras, 1953.
P. 27. The Jaina King Khäravela of Kalinga said to have performed Vedic sacrifices of Rajsuya,
535
663
Surendranath Shripälji JAIN. Colossus of Shravana Belgola and other Jain Shrines of Deccan, Bombay, 1953, Pp. iv-+64 with 40 plates.
This book is a guide to the Jain shrines in and around Śravana Belgola and some other Jain shrines in South India, profusely illustrated.
Contents: 1. Prologue-Shravana Belgola, Vindhyagiri, the colossus, Chamundaraya. II. Mahamasta-Kabhişeka-its ritual, III. Chandragiri-its temples. IV. Other Jain shrines in the Deccan-Jain Mutts of Jainbidri, Gommatgiri, Humacha, Maleyür and Narasimharajapura. V. Famous Jain Temples in the Deccan-Halebid, Kärkel, Venun and Moodbidri. VI. Historical Jain KingsGanga Dynasty, Mysore Maharajas. VII. Epilogue.
536
K. K. PILLAY. The Sucindram Temple. Madras, 1953.
P. 1. Śucīndram, 8 miles to the north-west Travancore.
P. 39. Bhutala Śri Vira Udayamārtaṇḍa, a Venad sovereign (of Nancinad); 1516 A, D., he bestowed liberal gifts of lands on the Jain temple at Nagercoil (T. A. S., VI, Pp. 157 ff.)

of Cape Comorin, in
P. 103. Trimurti Hills in the Munar range of mounts in North Travancore-the figures popularly believed to represent the Trimurtis (Brahma, Visnu and Śiva) are really three Jain figures, in relief, seen on the eastern face of the rock.
Pp. 201-2. Anaval a group of temple servants, their duty in the Sucindram temple is staging of the execution of the Jaina disputants; Theological triumph of the Šaivites over the Jainas.
Pp. 223-4. The 6th Utsava represents the contest held between the Saivites and the Jaina devotees-a commemoration of the contest between the Advaitins represented by Tirujrana Sambanda and the Jains. The tradition is that, at the

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contest, the two parties were to divine by intuition the particular article kept sealed within pitcher. The members of the vanquished party were to be impaled on stakes. Here, the failure of the Jains and the consequent punishment (execution) are depicted.
P. 224. n 34. The impalement of the Jains is celebrated in Sucîndram on the 6th night of the Ulsava. In Madura, the historical scene of its occurence, and in several other temples, it falls on the 7th day. The Uttarakāraṇāgama demands it to be celebrated on the 7th.
P. 238. The execution of the Jain disputants, bear the imprint of the district Tamilian features, conspicuous by their absence in the Utsavas of the Malayali Temples.
P. 301. In the past the ordeal, as an avowed instrument of divine power was invoked for the detection of criminals and settlement of disputes. "Tiruttakka Devar", the celebrated author of "Jivakacintamaņi" had to undergo the ordeal of handling a piece of red-hot iron in order to prove his purity. According to the Periya Purāņa the respective holy books of the Jains and Tirujnanasambanda, were subjected to the fire ordeal in order to prove their sanctity, and the Saiva cause Triumphed.
537
A. GHOSH. Indian Archaeology 1953-54. A Review, New Delhi, 1954,
P. 9. Kausambi, Dt. Allahabad-excavations-An almost life-size seated image of the Jaina Tirthankara Padmaprabhu, of the fourth-fifth century A. D., was found in a field nearby.
P. 18. Rajgir, Dt. Patna. Preservation-Removal of decayed concrete from the floor of the Jaina shrine.
P. 23. Mudubidri, Dt. South Kanara--very fine wood-carving on the pillars and ceilings cleared.
P. 31. Tirumalai, Dt. North Arcot-Paintings on the ceilings and walls of the cells of the Jain temple, cleared.
P. 38. Sculptures from Rajasthan-26 Jain images from Tonk bearing fifteenth century inscriptions and four marble Jain images from Sudarsan, Didwana were discovered.
P. 39. Liladeva near Limdi, Dt. Panch Mahal-7 Jain images (bronzes) of the 10th to the 12th centuries were recovered.

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538
KANCHI. An Introduction to its Architecture. Delhi, 1954.
Foremost among the sacred cities of South India, Kanchi or Conjeevaram.
Pp. 6-7. Jainism: Tiruparuttikunram, a suburb of Kanchi, has long been known as Jaina-Kanchi. Since the seventh century A. D., this place has been a stronghold of the Jains of the Digambara sect. They made significant contributions to literature and philosophy. An epigraph (fourteenth century) refers to Mallisena Vamanasasuri in terms of great commendation; his disciple, Pushpasena fand his association with Irugappa, the famous minister of Vijayanagaram, led to the addition of certain new structures to the temple at Tiruparuttikunram (Plate: Vimanas of the Vardhamana Jain temple).
665
Pp. 28-30. Jain Temples :
The smaller of the two Jain temples in Tiruparauttikunram belongs to the Pallava period and the other to the early Chola period. The mandapa in the latter was added to the temple by the Vijayanagara kings.
The smaller temple devoted to the worship of Chandraprabha, is built of sandstone; it incorporates Pallava features; it has an upper story surmounted by a Vimana of brick and mortar. The image is covered with thick stucco. Enshrined in the same sanctum are to images, one of Kunthanatha in marble and the other of Vardhamana, in granite. This temple was built between 700 and 730,
Vardhamana Temple :
The
An apsidal monument enshrines a wooden image of Vardhamana. ardhamandapa, constructed during the reign of Kulottunga 1, (1070-1120). Its sangita mandapa has paintings on the ceiling; similar paintings in the mukhamandapa; these depict scenes from the lives of the Tirthankaras; particularly those of Vardhamana, Rishabha and Neminatha. The shrine was built during 1387-1388 by Irugappa, a general and minister of Bukka Raya II, as desired by Pushpasena, his preceptor. On one of the pillars is sculptured the figure of the builder, the great general, who is depicted as a humble, devout and ascetic figure.
Of the two other temples standing on either side of the Vardhamana's shrine, one is dedicated to Pushpadanta and the other to Dharmadevi.

Plates The vimana of the Chandraprabha Temple. Frescoes in the Vardhamäna temple depicting scenes from the lives of Tirthankaras,

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539
SRINIVASAN. Some Interesting Antiquities of Tulunad, (Tr. Arch. Soc. S. I. Vol. I, 1955) Madras, 1955.
JAINA BIBLIOGRAPHY
P. 72. Mudubidre in charge of Jain Chiefs of the Chowthar dynasty who were originally Hindus.
P. 73. Jainism: Began to spread from the 11th century. Sources for the History of Jainism are the libraries at Mudubidre, the busties at Kärkal, Venur and Mudubidre and local traditions. The earliest Acaryas came into the Tulu country only about a thousand years ago. Over the Ghats in the Mysore state and other places, Jainism very popular from about 300 B. c. Strongholds of Jainism in this country have been limited almost to the three important places namely-Mudubidre, Venur and Karkal.
P. 79. The temples of the Tulu country are built in the multi-pole-roof style, best illustrated by the Guru-bastis of Mudubidre.
Square-Type:
The temple of Santisvara of Venur, an example of this type; the entire buil ding is of stone, sanctum over sanctum.
P. 79. Rectangular type: it is examplified by all the busties of the Jain. temple group met within such places as Karkal.
Pp. 79-80. Jain Busties: Basti Towns of the Tulu country- Kärkal, Mudubidre and Venur; Guru basti and Tirthankara busti; a Manastambha in front. At Karkal-Chaumukh temple most interesting for its architectural features. The mänastambha at Hiriyanagadi, a beautiful specimen; the Gommatesvara Figure. here the second largest in India.
At Mudubidre-Chandranath and Guru- basties are interesting: the former has along the basement of the Mukhamandapa friezes with sculptures.
At Venur: Santinath basti, noteworthy for its architectures. Tirthankar busti contains beautifully carved bas relief figures of all the Tirthankaras with their yakshas, yakshinis, trees, etc.

The Gomatasvara of this place is the third largest. It bears the date of In a choultry are assembled a number of Jain metal figures--some are fine specimens of Vijayanagar times.
P. 83. Icons: Jain; Available in plenty in the aforesaid centres.

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667
Pp. 90-91. Wood carving : In the paiace buildings of the ancient Chowtar dynasty at Mudubidri; noteworthy specimens of art of closing years of the Vijayanagar Dynasty Navanāri Kuñjara, made up of nine women and entwined to form an elephant: a clever combination and workmanship of high order. The saptanāri asra composed of seven women so juxtaposed at to finally give a figure of a horse.
540
V. RAGHAVAN. Indian Intiquities in European Museums. (Tran. of the Arch. Soc. of S. I. Vol. I, 1955). Madras, 1955,
P. 62. The Horniman Museum in Forest Hill, London (S. E. 23). Fine Jain images from Jaipur-one dated A. D. 1152 (See JRAS. 1898, Pp. 101-02 Kielhorn reproduces and notices this statue),
541
Klaus FISCHER. Caves and Temples of the Jains. Aliganj (Ftah), 1956. Pp. vii +39. With 72 plates and figures and a map of Jain places.
Contents :
1. Early Rock-cut Architecture--Barakar Caves, Khandagiri and Udayagiri Caves, Keedavahu and Rājagriha.
2, Early Structural Temples ----Udayagiri and Aihole and Pattadakal.
3. Final Phase of Rock-cut Architecture-Sittanavåsal, Badāmi, Ellora and Udayagiri.
4. Vediaeval Temples--Osia, Marwar Pillar, Sadri, Mount Abu, Ränakapur Rājagriha, Khajurāho, Gyaraspur, Sravaņa, Belgoļa, Kambadahalli, Humcha, Kundada Gudda, Lakundi, Jinarnāthapur, Halebid, Hampi, Tirumalai, Tiruparuthinkunram, Tiruppanamum Mudubidri, Kārkala, Chhattarpur and Patan.
542
Cave Temples of Western India.
New Delhi, 1956,
P. 22. Ellora : 5 Jain caves : The most interesting are the Indra Sabhä and Jagannath Sabhā. The upper storey of the Indra Sabhā is considered to be the finest in Ellora and it is the earliest of the Jain group. Some description given of both. On the top of the hill in which the Jain caves are excavated is a rock-hewn statue of Pārasnāth, 16ft. high and protected by a building over 200 years old.

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The
P. 24. Aihole : The Jain temple of Meguti constructed about 634 A, D. Meguti temple and No. 39 Jain temple, show influences of the Dravidian style.
P. 24. Pattadkal : Jain temples belonging to the Chālukyan and the Dravidian styles built between the 7th and 8th century.
P. 27. Badāmi : A Jain temple which dates back to 650 A. D. It (No. 4) has a platform; image of Pārasnāth: Gautama Swāmi attended by snakes, statue of Mahavira.
543
Temples of North India, New Delhi, 1956.
P. 4. No structural difference between the Hindu and the Jain temples in the North except that the need for housing the various Tirthankaras dominates the disposition of space in the latter. The Jain temples achieve their effect from the grouping together of a number of shrines on such high spaces as the hills can provide, and are characterised by an air of seclusion and aloofness.
P. 14. Central India--the Khajurāho group : in Bundelkhand in Vindhya Pradesh
P. 17. Basically similar to the Brahmanical temples, the Jain temples grouped together on the south-east of the site are remarkable-complete absence of window openings; parallel friezes of statuary.
P. 17. The Pārsvanātha is the largest and most beautiful Jain temple at Khajurāho. It is significant that this temple also houses images and sculptures of Brahmanical gods and goddesses. It speaks of a spirit of toleration.
A cluster of 12 pillars, standing a little apart from the main group, is all that remains of the Jain temple known as Ghantai, but these have attracted considerable attention on account of their Attic beauty, "evidently the handiwork of a group of the most accomplished craftsmen of the time".
P. 22. Rajasthan: the village of Osia is the site of some badly damaged temples. The temple dedicated to Mahāvira, is the most complete example of a Jain shrine at Osia.
Pp. 25-30. Gujarat and Kathiawar :
Vimala Shah, the minister of the Solanki ruler. Bhimadeva I of Gujarat, built the first Jain temple at Dilwara. Vimala-Vasahi temple-description given.

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Vastupāl and his brother Tejpāla, the Ministers of Viradhavala built another famous temple at Mt. Ābū--Description given.
Jain structures at Achalgarh near Mt, Ābū and the Jain temples at Kumbharia in the neighbourhood.
The Jain temple, the Chaumukha, at Rāņapur in Jodhpur (of 1439 A. D. ), it has eighty domes, supported by 400 columns,
The Navalakha teinple at Ghumli and a group of the same name at Sejakpur in Kathiawar.
Palitana, a city of Jain temples; the hill has more than five hundred temples big and small and about seven thousand separate images. History of some of the temples given.
The Girnar hill in the south of Kathiawar, sacred to Neminātha. The Neminātha temple and the Mallināth temple.
Bengal : Calcutta : Sheetalanathji temple in Badridas Temple
P. 39. Street.
544
Jyoti Prasad JAIN. Jaina Antiquities in the Hyderabad State (Jain Ant., Vol. XIX, No. II) Arrah, 1953. Pp. 12 to 17.
At Kadkal, 19 miles north of Maski some bronze Jain images were discovered
The archaeological remains of Amba Jogai, the modern Mominabad contain one Jain relic and a Jain cave.
At Negai, situated about a mile and a half to the South-west of Chitapur station, there is an image of a standing Jina SuparŚwa Nāth(?) within a ruined Jaina shrine. There is another sculpture of a seated Pārsvanātha Rock-Hewn Architecture : Ellora --The final group of the excavated shrines at Ellora consisting of the Indra-sabha and the Jagannāt ha Sabha belong to the Jains.
545
R. V. RAMAN. Jain Vestiges Around Madras (Q. I. M. S. Vol. 49, No. 2. 1958, Bangalore).
Pp. 105-107. Jain temple of Neminātha at Mylapore (Taylor's Catalogue Raisonne of Oriental Mss. Vol. VIII, P. 372). Two Jain statues, forty inches in height, unearthed from the vicinity of San Thome in 1923. Another Jain sculpture

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found inside the San Thome Cathedral (Antiquities from San Thome and Mylapore by Rev. Hosten. 1936, P. 182).
An invocatory verse in honour of Neminātha at Mylapore in Neminātham, a Tamil work of the 12th century A.D. (Neminātham by K. R. Govindaraja Mudaliar, (The Saiva Siddhanta Publication). The Tamil work Tondamandalasadakam says (verse 32) that the author of Neminātham was a Jain poet Kalandai in Tondamandalam.
P. 106. Another. Tamil work Tirunurrandadi by Avirodhalvar (14th century) mentions the shrine at Mylapore. Association of Jains with Mylapore dates even from the Tāvāram days. Tirujñana-Sambandar in his Pumpävaipadikam says, that the miracle that he perforined was witnessed by the Jains. An ancient temple of Andinātha at Pulal 9 miles north-west of Madras-(Madras Ter-Centenary Commemoration Vol. p. 358). Two stone images of Mahāvīra discovered in Villivakkam, about 3 miles north of Madras (A. R. E. 1911 p. 5). Another image of Mahāvīra from Ponnamalle (A. S. Ind. An. Rep. 1926-27, p. 231). A Jain Palliat Kunnathur and Mangadu (Ins. No. 224 of 1929-30 and 358 of 1908).
546
T. N. RAMACHANDRAN. Cave temple and paintings of Sittannavasal (Lalit Kala, No. 9, April. 1961), New Delhi, 1962. Pp. 30 to 54-Plates XI to XXI (coloured 4 and 24 figures and a plan of the temple).
Sittannaväsal-a village about ten miles north-west of the Town of Pudukkottai was a flourishing centre of Jainism from the 3rd century B. C. to the 13th century A.D. Tamil equivalent of this name is Sirpaņņal-Vayil means the abode of the great men or siddhas or arhats. 17 beds in a natural cavern locally called Eladipattam for Jaina monks as in Barabar hills, Khandagiri-Udayagiri caves, Ucchipilliyar rock caves and in Anamalai, Alagarmalai, Ivarmalai, Tiruvallam, Tirupparankuram and Alurittimalai in South India, Most of beds inscribed. The first bed contains a Tamil inscription in Brahmi of about 3rd and 2nd century BC. This bed was used from 3rd-2nd centuries B. c. to 7th century A. D. by Jaina monks. Tamil inscriptions on other beds discussed. Text of all given. I
On the western side of this hilly tracts in a Jain rock cut cave tempic reproducing the architectural features of the Pallava king Mahendra-varman I (7th century A. D.) whose early faith was Jainism. Architectural and sculptural details discussed. Paintings on Architerave, pillars and ceiling and its technique discussed. Date of the Paintings--7th and 9th centuries A. D.

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671
547
Debala Mitra. Some Jaina Antiquities from Bankura, West Bengal. (JAS-letters, Vol. XXIV, No. 2, 1958, Pp. 131--134 with 10 plates).
Jaina relics in the district of Bankura--the area was a stronghold of the Digambara sect thesc mediaeval Jaina remains will be submerged when the Kangsa bati Dam Project will be completed. Ambikānagar (in Ranibadh P. S.), Ambikā temple with Ambikā image; Saiva temple originally Jain (dedicated to Rishabhanātha-description given-Chitgiri (opposite to Ambikānagar) desolated Jain temple with an image of Sāntinātha. Barkala (2 miles east of Ambikānagar) a Jain temple in ruins with images of Ambikā, Ajitanātha, (Suvidhinātha), Chandraprabha, Santinātha, Rishabhanātha, Pārsvanatha etc. fully described. Pāreshnath (2 miles north-west of Ambikānagar) red sandstone shrine, Pārsvanātha (6"-81") description given.
Chiada (opposite to Pāreshnāth)-Tirthankara figure (11}'). Kendua | a mile from Kendua) once blomishing Jain establishment Pärsvanātha templedescription given.
Plates showing lain temples, miniature shrines, Jain Tirthankaras and fragments of Jain images.
548
KRISHNA DEVA. The temples of Khajuraho in Central India. (Ancient India No. 15, 1959, New Delhi).
P. 43. Khajuraho, situated in Chhatrapur District of Madhya Pradesh, The tract round Khajuraho was known during ancient times as Vatsa, in mediaeval times as Jejābhukti or Jejakabhukti, and since the 14th century as Bundelkhand.
P. 44. Under the patronage of the Chandella princes, Jejakabhukti was blessed with prosperity and was swept between the 10th and 12th centuries by a cultural upheaval. Khajurāho (ancient Kharjjuravāhaka) the capital town was adorned by the Chandellas with lofty temples.
P. 45. During the reign of Dhanrga (c. 950-1002), the Pārsvanātha temple was built by one Pahila, who was 'honoured by King Dhanga.'
P. 46. All temples of Khajurāho pertain to a cognate style and are manifestations of a distinctive and cencerted architectural movement; inspite of divergent sectarian affiliations, the dominant architectural and sculptural schemes are uniformly homogeneous, so much so that, save for a few distinctive cult-images

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there is nothing to distinguish a Vaishanava temple from a Saiva one and Saiva temple from a Jain one.
Distinctive peculiarities of Plans and elevation-described-Jagati, Ardhamandap, Mandapa, antarāla and garbha-griha. The elevation; the interrior plan.
Pp. 54-55. Pārsvanātha (pls. XXVII and XXVIII)-probably built during the reign of Dhanga : the two inscriptions bear the same date viz., Vikrama year 1011 (A, D. 953-54). The inscription on the Pārsvanātha temple a re-engraved copy of a lost original record [epi. Ind. I (1892) Pp. 135-36]; re-engraved after the lapse of more than a century. The same temple has numerous carlier pilgrim-records, assignable to Circa A. D. 950-1000. Numerous affinities of architectural and sculptural styles of the Pārsvanātha enumerated. Despite its Jaina dedication, the Pārsvanātha bears a Kinship to the Lakshmana in displaying its sculptures a predominance of Vaishnava themes, such as sankha-purusha Paraśurāma, Balarama with Revati and a group of Rāma, Sītā and Hanumāna, in addition to diverse forms of Vishnu. Besides the Lakshmana, this is the only temple at Kharjurāho which depicts scenes from the Krishna-lila. Its Architectural peculiarities; its individual features of design and composition; Date in crica 950-70. It is a sāndhāraprāsāda.
P. 58. Adinātha temple : is a nirandhāra-prāsāda of which only the garbhagriha and antarāla have survived with their roofs. In the elegance of sculptural style and in general plan and design, it bears Kinship to the Vāmana. Its Sikhara shows better proportions.
P. 60. Ghantāi Temple (pl. XXVII). The temple, locally called Gantāi on account of the chain and bell (ghanta) motifs carved on its tall pillars; same design as the Pārsvanātha temple. As in the Adinātha, the architrave surmounting the doorway of this temple is carved with the 16 auspicious symbols seen in the dream by Jaina Mahāvīra's mother at the time of conception. Datable to the end of the 10th century.
Pp. 62-63. Iconography : The Jain temples of Khajurāho enshrine images of Jinas and depict Jain deities on the niches and doorways. For the rest they agree with the other local temples. The doorways of the Jain temple invariably represent Chakreśyari Yakshi on the lalața-bimba, while the door-jambs and niches show mostly other Jain deities including the Vidyā devīs and Sasama-devatās, besides figures of Jinas. The sixteen auspicious symbols seen in the dream by Vardhamāna's mother, according to the Digambara tradition, are represented on the architrave above the doorway of almost all the Jain temples and shrines, except the Pārsvanātha. N. I. The symbols enumerated in the Jain texts and represented on the Ghantai land Ādinātha temple given.

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673
549
C. SIVARAMAMURTI, The Chola Temples. New Delhi, 1960.
P. 38. Appendix : stories of Jaina saint. Depicted at Dārāsuram. Dārāsuram situated 3 miles to the south of Kumbakonam, Airāvateswara Temple built by Virajendra (1063-69) or Räjarāja II (1950-73), in the main shrine the carving below the niche depicts scenes illustrating stories of Saivite saints. The story of the boy-saint Tirujnanasambhanda, who overcame the Jainas, all shown impaled, by performing the miracle of floating a manuscript against the current of the stream. The saint is depicted as a very small boy with symbols in his hands. Three nude Jains, with flowers and other objects in their hands, are shown standing probably to throw them into the stream and perform a miracle. The king is in the centre of the panel and beyond him are impaled the defeated Jainas.
550
The Jains in
Pudukkottai
(Journal of
Oriental
K. R. VenkATARAMAN. Research-XIII, Madras).
Pp. 1-14. Describes the various temples and caves in Pudukkottai State, and shows by iconographic and epigraphic evidences of existence of Jainism in the State.
551
C. SIVARAMAMURTI, The Chola Temples, New Delhi, 1960.
Airāvateśvara Temple, Daraswam (3 miles to the South of Kumbhakonam) its illustrated miniature panels-The boy saint-Tirujnānasambhanda, three nude Jains and impaled Jains.
552
Debala MITRA. Udayagiri and Khandagiri, New Delhi, 1960, Pp. vi +65.
History, Architecture, Art, R-ligion, Social life. The Udayagiri monuments (18 caves) and the Khandagiri monuments (15 caves) full description given. The Jaina temple and Deva Sabhā with 18 plates and a map.
553
. C. SIVARAMAMURTI. Kalugumalai and Early Pandyan. Rock-cut Shrines.Bombay, 1961.
P. 27. Boulder carved with Jain figures at Kalugumalai : Close to the Vattuvankoil, a large rock carved with Jain figures of exquisite beauty-large panel

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representing Tirthankaras---each under his respective tree. Other panels elaborately worked : Yakshas and Yakshis Dharanendra raksha and Padmāvati. The flexions in the case of these figures are indeed so charming that they add to the rhythimic poise to the whole composition. The panel of Pārsvanātha with the snakehood over his head is a gem of early Pandya art (Pl. 16).
There are long rows of seated Tirthankara figures repeating the complete hierachy of Tirthankaras three times over.
554
V. S. AGRAWALA. A Survey of Gupta Art and some sculptures from Nachna Kuthara and Khoh, (Lalila Kalā No. 9, 1961. New Delhi).
P. 21. In the Punjab, Gupta relics have not yet been systematically surveyed. But it is important to mention the Jaina temple at Murti, near Choa Suidan Shah in the Salt Range which was visited by Sir Aurel Stein in the old town of Simhapura, the remaining antiquities are prescribed in the Lahore museum.
P. 22. The depth and purpose of Gupta art can be perceived in the religious and philosophical literature of the Jains and others.
555
Raymond BURNIER. Visages de L'Inde Medievale. Paris Sculptures Du Temple Jaina De Parshvanatha.
Khajuraho, Onzieme Siecle 15 plates. Temple facade; Vishnou, Brahma, Agni, Pārvati, Vishnou, Sarasvati, Bhairava, Apsara, Lakshmi.
556
H. D. SANKALIA.
Indian Archaeology Today, Bombay, 1962.
Pp. 26 & 72. The historical period in India begins from the 6th century B. C., the period of the Buddha and Mahāvira.
557
Y. D. SHARMA. Remains of early Historical cities (Archaeological Remains, Monuments and Museums, published on the occasion of XXVI International Congress of Orientalists, New Delhi, 1964). Part. I.
P. 57. Rājghat--ancient town of Varanasi, was one of the sixteen mahajanapadas or Major States and a great city from the earliest historical times.

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P. 60. Rājgir. Mahāvīra passed several rainy seasons here; birth-place of Muni Suvrata (20th Tirthankara). Jaina temples continue here till this day.
P. 77. Tāmluk-ancient sea-port on eastern coast; different namesTamralipta, Damalipta, Tamralipsi or Tamraliptika.
P. 79. Bangarh (Dinajpur district) anciently known as Kotivarsha and Devikota.
558
K. R. SRINIVASAN. Rock-cut Monuments (Do-as above). Part-I. P. 111. Barabar Hills, rock-cut canes for the Ajivika monks, P. 112. Rājgir-Sombhandar cave (3rd Century A. D.).
Pp. 121-22. Udayagiri and Khandagiri (Orissa) caves-Jain monastic retreats (100 B. C.).
P. 130. Udaigiri (Vidisha District)--the largest excavation, Jain cave,
P. 132. Badāmi (Bijapur district) --the Jain cave temple at the top of the hill,
P. 133. Aihole (Bijapur district)--Jain cave temple (C. A, D, 700) latest of the early Chalukya.
P. 136. Ellora-Jain Caves 30 to 34. (9th century A. D.). 32 and 33 double storeyed.
P. 147. Sittanavāsal (Thiruchchirappalli district)-Jain cave tempie of the Pāņdyas (Ist half of the 8th century A, p.)-the original cave temple-a century earlier, paintings.
P. 152. Ellora-Chhota-Kailasa-a three storeyed vimāna, a later Jian version of the Kailasa.
559
KRISHNA DEVA. Northern Temples (do-do--as above) Part-I.
P. 116. Gyaraspur (Vidisha District)-Maladevi temple (9th century) partly structural and partly rock-cut, row of standing Jinas and a figure of Chakreśvarl.
P. 170. Ghanerao (Pali district, Rajasthan)-Mahāvira temple with three lays (trika mandapa), characteristic of the medieval Jaina temple of Rajasthan.
P. 171. Kumbhariaji (Banas-Kantha district, Rajasthan)-Jain temples, Chālukhyas or Solanki style, Mount Abü, Dilwara, Vimala-Vasahi and LunaVasahi marble Jain temples.

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P. 172. Ranakpur (Pali district, Rajasthan)-Jain Chaumukha temple (1430) A. D.).
P. 183. Taranga (Mehsana district, Gujarat)-colossal Jain temple.
P. 184. Girnar (Junagadh district), Satruñjaya (Bhaunagar district)-Gujarat, Jain temples on these sacred hills.
560
K. R. SRINIVASAN, Southern temples (do-do-as above) Part-II.
P. 205. Patadkal (Bijapur district)-Jain temple, the antarala containing seated Jinas; lathe-turned pillars.
P. 207. Lakkundi (near Gadag, Dharwar district)-large Jain temple-earliest in this area (latter half the 11th century).
P. 225. Śravana Belgola (Harsan district)-Chandragiri hill, Jain Vimānas (9th century)-Chavundaraya vasti (c. 982-95), a three storeyed vimana.
P. 226. Śravana-Belgola-Gommatesvara-colossal finely polished statue.
561
Y. D. SHARMA. Islamic Monuments (do-do-as above) Part-II.
Bodhan (near Hyderabad) mosque consisting merely of some alterations and additions to a Jain temple.
562
H. SARKAR. Museums (do-do- as above) Part-II
P. 342. Ajmer, Rajputana Museum, Jaina Sculpture Baroda, Baroda Museum, Jaina Bronzes.
P. 343. Dhubela (originally at Rewa) State museum Jain images.
P. 345. Madras. Government Museum--Jaina antiquities from Danavulapadu; metal images. Mathura, Museum of Archaeology, Jain images.

P. 346. Patiala, Government Museum-Jaina antiquities, Patna Museumtwo Jain torsos, Mamyan age.
P. 348. Bijapur, Arch. Museum. Jain Sculptures. Khajuraho, Arch. Museum. Jain Sculptures.
P. 352. Dharwar, Kannada Research Institute Museum-Jain images.

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Section II
11 - ARTS
563
RAJENDRALALA MITRA. 'Pictures of Tirthankaras' (Proceedings) of the Asiatic Society of Bengal, 1879. Pp. 276–279).--Calcutta, 1879.
Note on two series of Jaina paintings issuing from Rajputana. One represents the 24 usual Tirthankaras, the other 48 forms of Jinas,
List of 24 Tirthankaras with indication of their colour. Their emblem and of the king under which they lived.
List of the 48 varied forms of Jinas.
564
T. N. MUKHARJI. Art.---manufactures of India, Calcutta, 1888.
P. 18. The painting on paper is very widely prevalent at Jaypur. The mythological subjects are of easy sale. The Tirthankaras are represented in that way.
P. 45. The engraving on wood is largely encouraged by the Jaina merchants. with regard to the decoration of the temples.
565
M. MAINDRON L'art Indien-Paris, 1898. Pp. 38-50. The Jaina architecture. Antiquity of the Jainism. Characteristic of the Jaina art-its elegance and lightness.
The periods of the Jaina architecture. Scheme of a Jaina temple. Sculpture and decoration. Choice of this site for the construction of a temple. The temples of the mount Abü. The temple of the South India. Bastis and bettus, The temple of Guzerat.

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678
566
A. GRUNWEDEL. Buddhistische Kunst in Indien. Berlin, 1893.
A. GRUNWEDEL. Buddhist Art in India. and enlarged by J. BURGESS. London, 1901.
Pages.
German edition English edition
30
1, note
29
43, note.

181, n. 2.
A. FOUCHER. P. 420, note. used in the Jaina art. Lucknow and Allahabad,
198, n. 1.
JAINA BIBLIOGRAPHY
Translated by A. C. Gibson; revised
Reviews relating to the Jains.
Dependence of the Jaina art, considering of the Buddhistic art.
567
The sculpture on wood made it reappearance in the Jaina art in the middle age, under the Calukya. The temples of the mount Abu and others in the West India show its application.
Classification of the gods Vyantaras in the Jaina religion. Each Tirthakara accompanied by a Yakşa and a Yaksin,
is
Remark on the close conformity which exists between the 24 Buddhas of the past and the Tirthakaras.
The colossal Jaina statues.
L'art grece-bouddhique du Gandhara. Volume I, Paris, 1905. The adoration of the 'patra' and 'Usnisa' of Mahavira is a motive One may see some specimens of them in the museum of
Pp. 529-533. Description and interpretation of two bas reliefs, one in the museum of Lahore and the other in the museum of Calcutta, in which the question is of a conflict between ihe Buddha and the naked Jaina heretics.
568
SMITH, Vincent A. A History of Fine Art in India and Ceylon, Oxford, 1911. Pp. 267-270. Mediaeval Jain sculpture in all India.

Page #704

JAINA BIBLIOGRAPHY
569
KEITH, J. B. The Indian Problem in relation to Indian art and Artichitecture. (DSM; xvi, 1913, Pp. 89-192).
P. 89. India's architectural remains, such as the Buddhist and Jain, are the outcome of self containing communities who shared in the benefit of those free associations.
The Jains were great bankers of India, and holding the purse strings have enjoyed the friendship of all rulers who have borrowed money from them.
Assistance of the Mathura Seths (Jain Digambaras) in the dark days of the
Mutiny.
The favour and esteem the Jains enjoyed with the Princes of Rajputana and the Delhi Moslems.
Treasure of a very beautiful Jain temple in later Mahomedan days in Delhi.
570
HAVELL, E. B. Indian Architecture. London, 1913.
P. 197. Jain architecture.
571
COOMARASWAMI, Ananda K. Notes on Jaina Art, the eight Nayikas, ceiling-painting at Kelaniya Vihara. Ceylon, 1914.

679
572
VENKATA SUBBIAH, A. and E. MULLER. The Kalas. (JRAS, 1914, Pp. 355-367).
P. 357. As regards the number of Kalash the Jain texts uniformly mention seventy-two.
P. 367. The commentary to Umasvati's Tattvärthädhigamasutra gives. detailed list of all the siddhis according to the Jain doctrine.

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680
JAINA BIBLIOGRAPHY
573
London, 1917, Trans
A. Foucher. The Beginnings of Buddhist Art-Paris & lated by L. A. THOMAS and F. W. THOMAS.
P. 163. Wall paintings-5th-6th century. Cave XVII, Ajanta-On the right wall of the anti-chamber of the sanctury-The right end of the Anti-chamber says Dr. BURGESS (Frescos of Ajantā p. 69, xxxiii) at the right side representing a number of Digambar Jaina Bhikshus helping forward an old far one, and carrying the rajoharaṇa or pichi, a broom to sweep away insects, etc. Most of them are shaven headed and stark nacked. One or two who wear their liair, are clothed. See GRIFFITHS Pl. LIII.
574
JOUVEAU DUBREIL, G. Pallava Painting.
(IA, lii, 1923 Pp. 45---47).
Sittannavāsal, a Jain temple, carved out of the rock in the time of Mahendravarman I, before his conversion by Appar.
575
KRAMRISCH, Stella. The Expressiveness of Indian Art (5) : Rhythm. (JDL, ix, (Pt. I) 1923, Pp. 116--130).
P. 126. Reference to a Jain rock-cut sculpture from Khandagiri representing a group of girls leaning round a well-fed lady.
576]
COOMARASWAMI, Ananda K, Catalogue of Indian Collections in the Museum of Fine Arts, Boston, 1924. (Pt. 4 : Jain Paintings and Manuscripts).
A review of the catalogue is contained in the Museum of Fine Arts Bulletin, Vol. xxii, 1924. p. 54.
577
Brown, Percy. Indian Painting. Calcutta. Pp. 38, 51. Jain book-illustrations,

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JAINA BIBLIOGRAPHY
578
GHOSE, A. A comparative survey of Indian Paintings. (I. H. Q. Vol. II,
681
1926).
P. 302. Jain cave paintings at Sittanavāsal near Puddukottai (Madras) of 7th century akin to Ajanta Paintings in style.
P. 304. Plate-The birth of Mahavira (from Kalpasütra) of 15th century A. D. P. 305. Jain art in Western India of 15th century-fully described.
579
COOMARASWAMY, A. K. History of Indian and Indonesian Art, London, 1917. Bimbisāra (Śrenika) and Ajätasatru-Contemporary of Mahavira. P. 15. Brahmanical, Jaina or possibly Magian-early faith of Asoka. P. 25. Kharavela-his occupation of Pataliputra about 161 B. C.
P. 30 Satakarni-3rd king of the Andhra dynasty-a contemporary of Khāravela.
P. 31. The three-pointed Triratna symbol representing the "Three-Jewels" the Buddha, the Law, and the Order-occurs in Jaina usage also. Its disappearance after 3rd century A.D.
Pp. 37-38. Mention of a Jaina votive plaque at Sarnath dedicated by Amohini-dated 42 or 72 of an unknown era--another dedicated by the courtesan Lonasobhika Q 2, Mathura Museum (fig. 72) without date-represents a Jaina stupa-two female figures leaning against the stupa drum-two stambhas with dhamma cakka and the lion at the sides resembling the Jain stupa at Taxila.
Jaina establishment by the Kankali Tila of 2nd century B. c. with sculptures bearing inscriptions in Brahmi characters-image divinity connected with Mahavira,
Excavations at Udayagiri and Khandagiri-Hathigumpha inscription of Kharavela 161 B. C.-Another inscription of Kharavela at Mañcapuri-Ananta, Rani; and Gaṇeśa Gumpha-150 to 50 B. G.-Figures of Ananta complimented by Maya Devi with elephants-Doorway adorned with a pair of three headed Nāgas.

Rani and Ganesa caves-two storeyed-scenes sculptured taken from Jaina legends-style original and vigorous-Shield' and 'Swastika' symbols prevalant at Rani Gumpha-Jayavijaya and Alakāpuri caves inferior in style-makara lintel arch appearing here for the first time.

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682
JAINA BIBLIOGRAPHY
P. 47. rakkhacetiya referred to in Jaina literature as the haunt of yakşas-may have been sacred trees.
P. 52. Mention of the Jaina stupa base at Sirkap of latter 1st century B. C.
P. 55. Jaina stupa base in block F in the city of Sirkap- of a ksatrapa periodfacade with niches of three types, Greek pediment, Indian cailya arch and torana.
P. 57. High relief in mottled red stone of Sikri or Rūp Bās; shaven head, absence of moustache, hands in abhayamudrā, simhāsana etc.--peculiarities of Kuşāņa images of Jinas.
P. 58. Jina from Karkal Tilā site, J 39 in the Lucknow Museum. Jina represented in relief on several āyāgapatas from Kankāle Tilā now in Lucknow museum.
P. 63. Mention of pillars and cross-bars from Kankāle Tilā site of the Jaina Yaśa vihāra and stūpa of Vāsiska, existing in the Calcutta, Lucknow and Mathura Museums.
P. 63(n). Jaina Guha--Vihāra (Mathura founded by chief queen of the Satrap Rañjubula--1st century B. c. establishment of Jaina monastry with the Vodva Stupa at the Kankāli Tilā in 2nd century B. c.
P. 75. Buddha, Brahmanical or Jaina images not of Greek inspiration as propounded by FOUCHER.
P. 89. Jaina paintings discovered br M. JOUVEAN DUBREUL (at Sittanavāsal, Pudukottai state near Tanjore) of 7th century.
P. 95. Jain temple at Meguti dated 634.
P. 97. Mention of 200 Jain cave shrines in India-out of 1200 cave temples.
P. 99. Jaina Indra Sabha a monolithic temple.
P. 102. Reference of the Jaina Pallava painting discovered in a cave shrine at Sittanavāsal, Pudukottai state assigned to the reign of Mahendra Varman I.
P. 106. Mediaeval architecture-no Buddhist, Jaina or Brahmanical styles of architecture but only Buddhist, Jaina and Brahmanical buildings in the Indian style of their period.
P. 109. Hindu and Jaina temples at Candela capital of Kharjurāho in Bundelkhand second in importance only to the mediaeval temples at Orissaerected 950—1050 A. D. - Jaina Ādinātha temple resembling Vaişņava Caturbhuja.

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JAINA BIBLIOGRAPHY
683
P. 111. Destruction of Jaina temples in Gujrat by Muhammadans, Jaina Tower at Chitore dates from 12th century Jaina temples at Mt. Ābu--of Vimala Sha and Tejapāla ca 1032 and 1232--Veritable dreams of Beauty (Consens) domical ceiling most remarkable feature.
P. 112. Tarañga near Sidhapur a place of Jain pilgrimage--a temple of Ajitnātha built by Kumarapāla. Temple of Neminātha at Girnār older than 1278-another built by Tejahpāla and Vastupāla latter of Cālukyan FashionTemple of Ādinātha in Kharataravāsi Tuk, built by a banker of Ahmedabad 1618. -another shrine built by Nagar seth of Ahmedabad in 1840-picturesquely situated Jain temples at Ranpur (specially the Gaumukha temple A. D. 1438) in Jodhpur and Pārasnāth in Bengal.
P. 116. Nāgara style Jain temples -Dharmanātha at Ahmedabad 19th century, Sonargarh and Muktāgiri temples of 16th and 17th century.
P. 118 Śravaņa Belgoļa Hasan Dist. S/India--chief seat of Jainas-innumerable shrines---some in villages and other on hills cikka and dodda Bellas--betta a special form of shrine with courtyard open to the sky, cloisters round about and in centre a colossal image not of a Tirthankara but of a saint-great image of Gommateśvara on the Dodda-betta-57 ft. high largest free standing images of the world carved in situ for Cāmunda Rāja about 983 A. D. A 20 ft. high figure at Hivālā-statues of Bharateśvara.
Bastis of Cola Dravida style of 11th and 12th century-Jain matha in the village decorated with paintings from the life of certain Tirthankara and Jaina Kings.
P. 118(n). Jaina bronzes include one published by Nahar and Chose 'Epitome of Jainism' and one in Barto Museum Bhavanagar. A Jaina painting preserved on the ceiling of a Jaina temple at Kāncīpuram, another, ascribed to the eleventh century at Tirumalai N. Arcot, Dist. (E. I lx 229).
Kannada (Kanara) Jain temple at Mudabidri near Mangalore of Vijayanagar style. Kannada style closely resembling the style of Nepal.
Gommateśvara figures not found in northern India -colossal imagas at Gwalior.
Gujrat paintings--illustrations of Jaina texts influenced by Kaipa sūtra and Kalikacārya katha. Kalikacārya Katha--Jain work describing Kālika's (a Jain monk) dealing with king Gardabhilla.
XI-36. Rani Gumphā, Khandagiri ca. 100 B, C. (Sunga). XIII-45. Dhamma cakka shrine.

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684
JAINA BIBLIOGRAPINY LXVIII–221. Tejapāla's temple, Dilwara. Mt. Ābü ceiling, 1232 A.D. Cālukya).
LXXII-234. Pārsvanātha, Kannada 10th century (Pala and Calukya).
LXXX-255 (a & b). Two leaves of a manuscript of Kalpa sülra Gujrati, 15th century (Boston). Late Mediaeval.
LXXX–256. Jaina ceiling painting, Kāncipuram, 8th century, Late Mediaeval.
580
S. M. EDWARDES. Studies in Indian Painting by N. C. Mehta--Book--notice (Ind. Ant. Vol. LVI, 1927. Bombay).
P. 119. Pallava frescoes of Sittanvāsal, Gujarat and Rajputana style“Jain".
581
GHOSE, D. P. The Development of Buddhist Art in South India, (I. H. Q. Vol. IV. 1928).
P. 728. The Rail-the most singular feature of the early Buddhist and Jaina stūpas is the rail, upon which the artist devoted his most scrupulous attention and lavished all the splendour he could conceive.
582
HERAS Rev. H. Three Mughal paintings on Akbar's religious discussions (J. B. B. R. A. S., 1928, Vol III, Pp. 190---202)
Pp. 198-99. Jaina at Akbar's court-Akbar's acquitance with the Jain guru Hicavijaya surihis influence on Akbar's actions-Jain influence at Akbar's court continued till 1584-Vijayasena Sūri, Shānti Chandra Sūri and Bhanu Chandra Sūri continued Hiravijaya Süri's work.
.
583
ACHARYA, P. K. Fine Arts (I. H. Q. Vol. V, 1929). : P. 212. Buddhist and Jain stūpas surrounded with stone railings and decorated with gateways but these were obviously incongruous and later additions, and formed no essential parts of the main structure just like the other accessories such as stone umbrellas elaborately carved pillars and abundant statutary usually in the form of reliefs, representing scenes connected with their religions and showing the conversion of Buddhism and Jainism to idolatry.

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JAINA BIBLIOGRAPHY
685
584
J. Ph. Vogel. The Woman and Tree or Salabhanjika in Indian Literature and Art, Acta Orientalia – Vol. VII, Lugduni Batavorum, 1929.
Pp. 222-226. Mathura a stronghold of Buddhism & Jainism during the early centuries of our era. Situated on the main route connecting the North-West & Eastern India was exposed to the vicissitudes of war and foreign invasion.
P. 223. Stupa--The stūpas of both (Boddhist and Jain) communities were so similar in appearance that according to a curious legend preserved in a Chinese text, even the great king Kanishaka, who was a fervent Buddhist, could mistake a Jaina stupa for one belonging to his own religion.
Pp. 223-226. Railling pillars and their figures; the Sālabhanjikās in Mathura.
585
BARUA, B. M. Dr. Old Brahmi Inscriptions in the Udayagiri and Khandagiri caves. Calcutta, 1929.
Pp. 43-44. Khāravela Inscription --- records offer of food and drink for
entertaining Irhata (Jain) reciues----by Khäravela after conquering Mathura.
P. 157. Ardha Māgadhi-- the language of the extant Jaina Agama.
P. 163. Brahmi inscriptions drafted by Jain recluse who came to live in the Udayagiri and Khandagiri caves from Guzrat.
P. 167. Three imporant centres of Jainism during the reign of Khāravela viz. Udayagiri-Khaņdagiri caves in Orissa, Mathura and Ujjeni--Girinagara.
P. 177. Excavation of 117 caves on the thirteenth year of Khāravela's reign for Jain saints.
P. 186. 'Throne of Jina' belonging to Kalinga-carried off by Nanda (Nandarāja-nitam Kalimga Jinäsanam).
P. 189. Reference of a tank on the eastern face of Khandagiri saved to Jains -caves with images of 24 Tirthankaras.
P. 197. Uttaradhyana sūtra a Jain work.
P. 224, Giri-name of a Nigantha or Jain contemporary of king Vattagamani of Ceylon. Mahāgiri and Simhāgiri- names of two Jain apostles,
P. 237. Ayāramga--Sutta a Jain work.

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JAINA BIBLIOGRAPHY
P. 260. Jainism-religious faith of king Kharavela-the excavators of the caves of Kumari hill-Häthigumpha inscription. Bringing back of Throne of Jina to Kalinga signalised the conquest of Anga Magadha by Khāravela.
Co-existence of Hinduism with Jainism during and before Kharavelas
686
reign.
P. 263. Jain recluses specially mentioned as representatives of Sramanas-no recognition of Buddhist Ajivakas (Khāravela inscriptions). Co-existence of Jainism and Buddhism during Kušanas. Kharavela a Jain since birth-criticism of his life and work.
P. 280. The Jaina Bhagavati Sutra mentions king Jayasena Vimalavāhan Mahapadma of Satadvära-Mahāpadma a persecutor of Jainas (n).
P. 305. Rani gumpha cave in Orissa-ornate friezes illustrating episode of Jain religion resemblences of Jain relief of Mathura temples.
586
SAMSOOKHA, P. C. Dr. ACHARYA. On Fine Arts (I. H. Q. Vol. V, 1929). P. 784. The arts and sciences of Jain Sutras-discussed.
587
ARAVAMUTHAN, T. G. South Indian Portraits in stone and Metal, Madras, 1930.
P. 2. In the caves at Udayagiri and Khandagiri we come across sculptures which cannot but be portraits of devotees.
In a rock-cut cave temple at Trichinopoly two inscriptions say that Mahendravarman I had a statue of himself installed in the temple.
P. 8. The earliest Tamil literature contains indications of sculptures portraying human beings Silappadikaram-a great epic poem not later than the 3rd century A. D.

P. 11. Plate-Mahendravarman I (C. 600-25 A. d.).
P. 14. In the rock-cut cave at Sittannavasal famous for its ancient frescos, a painting plate (page 17) of a head on one pillar bears a close resemblence to the sculptured head of Mahendravarman at Mahabalipuram plate (page 16). The cave being associated in many ways with Mahendravarman I, the painting has been taken to be a portrait of that King.

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687
JAINA BIBLIOGRAPHY
P. 25. Portraits of Mahendravarman I were carved in his life time in the rock-cut caves of Trichinopoly and Mahabalipuram, and a portrait was painted at Sittdhavasal all of 7th century A.D.
P. 47. Plate, Devotee below Jina-Memorial temple.
588
J. HACKIN. La Sculpture Indienne ET Tibetaine Au Musee Guimet. Paris, 1931.
P. 14. Planche XXXV. Munisuvrata, 20th Tirthankara.
Plate XXXV. Bronze, Inde, XVI siecle. Hauter; OM28.
589
V. S. AGRAWALA-Pre-Kushana Art. of Mathura (I. U. P. H. S. Vol. VI, 1933).
P. 110. The Vedika or railing was the most important product of the early art and was cherished as the main object for display of the sculptor's decorative skill. Instances of Jaina railings have been unearthed at one of its most ancient sites, the Kankäli Tila (Mathura). The Jainas were settled in Mathura in the second century B.C.
An ancient Jain stupa existed in Mathura, which in A. D. 167 was considered to have been built by the Gods. i. e. was so ancient that its real origin had been completely forgotten (E.I. Vol. II, P. 198). There were two temples (Prasada) on the site of the Kankalt mound, one of these existed in the middle of the 2nd century B. C.

Pp. 111-112. For an example of the ancient Jaina stupa (Smith's Jaina stupa, Pl. 72 Fig. 1.) Dr. BHANDARKAR has described this as an example, of a square stupa (Excavations at Nagari, Arch. Memoir No. 4, P. 136). The structure is surmounted. by a Dharma-chakra. The stupa was a monument raised by the followers of Jainism and Buddhism for enshrining the relics of their saints. As example of the Jain DharmaChakra and stupa we have reference to the Wheel and the Relic Memorial in line 14 of the Hathigumpha cave inscription (E. I. Vol. XX, P. 80). Käya Nisidi-an equivalent of stupa. Nisadya (Nisidi, Nisidhi, etc.) was the common name for a stupa. Dr. BUHLER remarks "that the ancient art of the Jainas did not differ materially from that of the Buddhists (Ref. Ind. Vol. 11, P. 322)-Fig. 22. Jain Dharma-chakra from Kankali Tilä, now in Lucknow Museum.

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688
590
Journal of the Indian Society of Oriental Art, Vol. I, 1933.
P. 52. (The Ktistambha of Rana Kumbha by D. R. BHANDARKAR) mention of Jaina Tower on the eastern crest of Citorgarh.
P. 64. (An illustrated Sälibhadra ms.-by P. Nahar).
Mention of the composition of a 'Chaupai' by Matishra a disciple of Jina-simha Süri in accordance with the wishes of Sri Jinaraja Süri. Jinarāja Suri II-pontifical head of the Kharataragaccha (1618-1642) A. D. and was the 63rd in descent counting from Lord Mahavira Mention of Salivahana as an artist (citrakara) of a Jain pictorial roll-his greetings to Acarya Vijayasena Suri mentioned.
temple.
P. 73. (Cola Painting-S.K. Govindaswami) Buddhism and Jainism taking strong foothold in South India at the time of the Sangam literature of the Tamils (Ist-5th century A.D.).
Plate XXI (1) Tirthankara Dharmanatha outside shrine of Parsvanatha
JAINA BIBLIOGRAPHY
(2) Converse between two Acaryas, Santinätha temple.
P. 142. (Nepalese Paintings-St. Kramrisch). Mention of the presence of Samavasarana in many Jaina temples-fully described.
Journal of the Indian Society of the Oriental Art. Vol. II, 1934.
Nothing.
591

M. R. MAJUMDAR. Gujarat School of Paintings-(A. I. O. C., Session VII; 1933). P. 830. Jain Manuscripts paintings etc.-discussed.
592
COOMARASWAMY, A. K. The Transformation of Nature in Art Massachusatta, 1934.
P. 102. From a monastic point of view; usually but not exclusively Buddhist or Jaina, the art are rejected altogether as merely a source of pleasant sensations.

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JAINA BIBLIOGRAPHY
689
593
CHATTERJEE, S. C. Indian Arts and Industries. Calcutta, 1934. P. 3. Mention of renovation of Dilwara temples at Mt. Ābū.
P. 5. The church of St. Stephen's, Walbrook-its architect following the idea of the Jaina dome builders.
594
Dr. W. N. BROWN. Miniature painting of the Faina Kalpasūtra with 54 PlatesWashington, 1934.
Pp. IV & 66. Introduction, list of illustrations and description a descriptive and illustrated catalogue of miniature paintings of the Jain Kalpasutra.
595
Telangana Inscriptions-(Lakshmanraya Parisodhaka mandali). Hyderabad, 1935.
P. 202. Kakatiya inscription at Karimnagar in Karimnagar Dist, in Telegu of S. 1092 records prevalence of Jain cult in the time of Prola 1 lth century,
P. 211. Chalukyan inscription at Padur in the Mahabood Nagar Dist. in Canarese (C. V. E. 29 during the reign of Tribhuvanamalla) records registration of gist of Padura Hallaharasa to his Jain teacher Kanakasena bhattāraka of the Pallava Jinālaya.
596
0. C. GANGOLY. Ragas and Raginis, Bombay, 1935.
Pp. 34-35. Sangīta-samayasāra a work on music and dancing in verses composed by Parayadeva a Jain (1250 A. D. about).
Pp. 187-188. Appendix 10 Classification of Ragas according to that work.
Published in Trivandrum Sanskrit Series No. LXXXVII in 1925, edited by T. Ganapati Sastri. Ms. also in Madras Oriental Library being No. 13028. V. Raghavan in "Some names in early Sangita Literature-Journal Music Academy of Madras, Vol. III, Nos. 1 & 2, 1925, P. 30 suggests his date between 1165 and 1330 A. D.
597
S R. SHARMA. Jaina Art in South India. (Jain Ant. Vol. I; No. III; 1935; Pp. 45-62 and No. IV; 1936; Pp. 87-19).
Pp. 45-62. Jainas appear to have carried their spirit of acute analysis and asceticism into the sphere of art and architecture. Description of Jaina image

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690
JAINA BIBLIOGRAPHY
according to the Hanasaga given. According to Smith, Jaina images differing in age by a thousand years are almost indistinguishable in style. Three colossal of South India-The statues of Gommata or Bahubali-a detail discussion; Legend. The bastis or Jain temples their plans described; the stambhas; sculptures.
Pp. 83-89. Painting-Mural painting. The task of the Jainas in selecting the best views for their temples and caves.
1936,
598
Adris BANERJI. Some Sculptures of Quto Mosque. Indian Culture, Vol II, Calcutta,
Pp. 780-85. Qutbuddin Aibak occupied Delhi in 1193; the mosque of Quwatul-eslam (the might of Islam) built on the site of an ancient temple; column Shafts bases, and capitals obtained from the ruins of demolished Hindu and Jaina temples. Bas-relief on a lintel in the domed chamber at the South-west corner, quto Mosqueshow men and women worshipping Tirthankara Pārávanatha.
599
S. PARAMASIVARAM. Technique of the Painting Process in the cave temple at Sittannaväsal. (Native, Vol. 139, 1937, Pp. 114-115). Great Britain (?).
Technique adopted is one of fresco-secco or painting in lime medium on plaster. Pigments-lime, carbon, ochres, lapis lazuli Terre verte.
600
SASTRI HIRANANDA. Pre-Mughal Citrapata from Gujarat. (Ind. Hist. Qu. Vol. XIV. No. 3, Calcutta, 1938).
P. 425. Illustrated Mss. mostly Jaina; king Kumarapala of Gujarat employed hundreds of writers to copy out in golden ink important Jaina works: similarly Vastupala pent 7 crores of rupees on this work of copying.
P. 426. Jains, in imitation of Hindu and Buddhist ideas, created mystic diagrams or Yantras; Siddhayantra and Rimandala very popular; Rimandaladescription.

601
SASTRI, HIRANANDA. A per-Mughal Citrapata from Gujarat. (I. H. Q Vol. XIV, Calcutta 1938).
Pp. 425-431. A Citrapata from Patan, the old capital of Gujarat, illustrates the Reimandala-yantramnaya (mystic diagram) dated S. 1571; fully described.

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691
602
W. Norman BROWN. A Manuscript of the Sthānanga Sutra. Illustrated in the early Western Indian Style (N, I. A. Vol. I, 1938-39). Pp. 127-129.
This Ms. is dated Samvat 1558 (1501 A. D.) and contains four paintings in gold and blue; (1) Mahāvira's Samavasarana, (2) & Mahāvīra's preaching, (4) Part of Mahāvīra's audience.
603
M. R. MAJUMDAR. Specimens of Arts Allied to Painting From Western India (N. I. A., Vol. I, 1938-39).
P. 377. One of these arts is the cutting of paper-stencils. These stencils are used in the preparation of temporary pictures upon smooth horizontal surface by means of coloured powders or they are utilized just to transfer a design on cloth, or on paper or on smooth walls by pouncing through a pricked or perforated original. Specimens of the art of letter writing-in the style of the paper-stencil and in the style of figure--weaving in silk or cotton fibres.
P. 378. Dr. A. K. COOMARASWAMY in his “Catalogue of Indian Collection, Museum. Jine Arts, Baston, Part IV, Jaina Paintings and Mss., 1924” published some braids. Such cotton braids were used for tying up manuscripts.
P. 379. Plate III---the lettering show salutation to the five-fold worthies of the Jaina clergy, the pañcaparmesthin dated Samvat 1739.
60+
S. PARAMASIVAM. The Mural Paintings in the cave temple at Sittannavāsal-an investigation into the method. (technical Studies, Vol. III, No. 2, October, 1939, Harvard University) Pp. 82-89.
Methods and material employed, nature of the materiais, composition of the plaster; mathod of execution etc.
Technical Studies. In the field of the Fine Arts (Harvard University) Vol. VIII, 1939-40.
Pp. 82-89. Notes the Mural paintings in the cave temple at Sittannavāsalan investigation into the method by Dr. S. PARAMASIVAM. Technical method of production of the Sittanavāsal Jain paintings.
605
SARABHAI NAVAB. Jain Chitra Kalpa Lata (Gujarati text) Ahmedabad, 1940. P. 80. Jain Paintings; giving details of Jain paintings.

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606
ACHARYA, P. K. Art and Science of Architecture (Dr. Bhandarkar Volume, Calcutta, 1940. Pp. 237–47).
P. 237. The Uttaradhyayana Sutra refers to the art of architecture in connection with the training of its hero. Mahävira.
P. 240. The objects of Jaina architecture may be classiñed as those of the North and of the South-their differences.
607 (i)
BROWN, W. Norman. Manuscript Illustrations of the Utlarādhyayna Sutra. Connecticut, 1941,
Reproduction of the illustrations repeatedly appearing before the end of the 16th century in the manuscripts of the Utaarādhyayana Sutra, which is a part of the Śvetāmbara Jaina canon.
607 (ii) W. Norman BROWN. Manuscript illustrations af the Ultaradhyayana Sutra. Refroduced and described. Pp. XII--54; 46 plates, 150 illustrations. New Haven, 1941.
Studies- the Western Indian style of miniature paintings, from the early 12th to the end of the 16th century.
608 (i)
Hirananda SASTRI. Ancient Vojñaptipatras. Baroda, 1942, Pp. IX, 20, 28 plates,
The text in Gujarati and English version. Vijñapti-patra signified 'letier of information--an epistle sent on the parzūşanı festival, informing the doings and welfare of the Community. 24 such patras, ranging from v. s. 1967 to 1916; the scrolls contain paintings (28 pictures).
608 (ii)
Hirananda SASTRI. Ancient Vijñaptipatras. Baroda-1942 (Sri Pratapasimha Mahārāja Rajyäbhisheka Granthamälā--Memorial).
Pp 1-VI and 1-80 with Plates I to XXVIII. Vijñaptipatras--the old scrolls or letters of solicitation addressed by the Jainas to their preceptors. These are usually written in Devanägari though in some of them Marwadi and Gujarati are also used. They were written in Sanskrit or partly in some local dialect-both in prose and verse. The Vijñaptipatras were chiefly meant to invite a Jaina acharya to stay with a Jaina Sangha or community of a particular locality during the next

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Chaumāsa i. e. the period of the four months of the rainy season. They mention various topics and give historical information; they give in pictorial form a description of the locality from which the invitation is issued.
Written on paper, ten to twelve inches in width and in length some time upto 108 cubits. Contents : Jainism-its mains features; rituals and customs, Paryushana-- the main festival, the antiquity and importance of Vijñaptipatras; methodology or the rules for writing and decorating letters; Jahangir's Farmän forbidding animal slaughters during the days of the Paryushana. A fragmentary scroll of the early 17th century. Vijnaptipatras of Vikrama Samvat 1717, 1745, 1782, 1821, 1845, 1848, 1852, 1853, 1862, 1863, 1882, 1892, 1197, 1903, 1912, 1916.
609
P. SAMA RAO. Symbolism in the Indian Art (QJMS Vol. 34, No. 1, 1943— Bangalore).
Pp. 21-22. In the Jain Art, every Jina or apostle his own composition, cognizance and dikşā tree'. According to the Jains, red, orange and white are symbols of purity, while grey, blue and black stand for evil souls.
Mahävira, Yellow in colour and has Asoka tree for Dxkṣā, Pārsvanātha, blue, has a serpent and Dhätakp tree for Dikșa. Neminatha, Black Vetasa tree for Diksā, Rsabha, golden yellow-Vataurksa for Dikşa-Table giving the emblems of the Jinas (24).
610
Jyoti Prasad Jain. Pre-historic Jaina Paintings. (Jain Ant. Arrah). Vol. X; No. II; 1944; Pp. 52–56.
Pre-historic cave art and rock carvings- The Raigarh cave paintings known as Singanpur paintings on the walls of a cavern, on a hill of that name, situated near Raigarh, in the Central Provinces. The subjects of the paintings :-(1) In plate XLV (S. 23), there are represented three human figures, standing with upraised hands and looking upwards towards a Trident (Trisul), placed erect, in the left hand corner above. (2) In Plate XLI (S. 19), there is a standing human figure with two unproportionately long legs. From the foot of the left leg up goes a zigzag ladder likething, made up of eight straight lines, and touching the left leg in five points while the right leg in four points. It ends near the joint of the left thigh with the lady. On the outward side of this left leg there are fourteen triangular spots, at regular intervals, from one end of the leg to the other. Both the hands are raised above the head, in a semicircular form. The left hand is again made up of three triangular blocks, separated from one another, Various points discussed.

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Vol. XI; No. I; 1945; Arrah; Pp. 11-13.
Discussion continued. The eight pieces of the ladder between the two legs represent the eight karmic forces, described in Jainism. On the outer side of the left leg are fourteen triangular spots which suggest the fourteen principal stages in the process of spiritual evolution of a mundane soul towards perfection known as Gunasthāns. The Upper portion of the figure, formed by the two hands, above the head, in crescent like form, signifies the crescent shaped abode of the Siddhas that is the Siddhasila. The featureless head of the figure is suggestive of the featureless, bodiless nature of the liberated souls. The three triangular blocks represent the three virtues, the three gems of Jaina philosophy viz. Right faith, Right knowledge and Right conduct. In the Jain cosmology shape of the universe has been described to be similar in form to that of a human being, standing with both legs apart. It very significantly represents the fundamental Jaina conceptions. So, the pre-historic singanpur caves with their thosands of years old mystic paintings are strong additional evidences of the antiquity of Jainism.
611
N. R. Roy. Maurya And Sunga Art, Calcutta, 1945.
P. 50. Two torso of naked Jaina images in the Patna Museum: The large torso, a free and round sculpture carved out of Chunar sand-stone, has the high Maurya polish on it, while the smaller one, identical in appearance and style and of the same has no polish. They have both been found on the same level under-ground along with a silver punch marked coin which Jayaswal says, 'precedes Maurya, coinage'. He ascribes the larger torso to the Maurya period and the unpolished smaller one to the "Sungan or later', on unstated grounds. If one is to go by style and appearance both the torso must belong to the same period which may not be far out of date from the Patna Yakshas on the one hand and the Parkham Yakshas on the other. In their tight and stiff modelling, in their fully rounded arras and thighs and in their general earthly heaviness of form they have a kinship with the Patna statues; both pairs are characterised by a smooth and lifeless inertia, and by a comparatively fiat surface treatment of their backs. These Lohampur statues, moreover, are more primitive and archaic in outlook and appearance, heavy and a little bit unbalanced in proportion, which seem to link them with Baroda and Parkham Yakshas.
P. 102. Fig. 28 : Lohanipur torso of a naked Jain Tirthankara. Circa. 50 B. C.---50 A, D. Description given.
612
AGARWALLA, V. S. Gupta Art F.U.P.H.S.-Parts 1 & 2. Lucknow, 1945. P. 126 (n) Tarānāth refers to the Western school of Painting with Sarngadhara

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as the principal artist born in the reign of Siladitya Guhila; this was the precursor of the Jaina and Rajasthani painting.
MUKERJEE. Dr. Radhakamal. The moral role af Indian Art (B. C. Law Volume Part 1, Cal. 1945).
P. 275. Impersonal love and beauty in Art. The Apsara is the dancer of heaven; she takes an important place in the Buddhist, Brahmanical and Jaina art.
613
HENRI Parmentier. L'Art Architectural Hindou Dans L'Inde Et EnextremeOrient Paris, 1948.
P. 19. Jainism still survives.
P. 29. The characteristic of the Jains for nude statues of their saints.
614
MOTI CHANDRA. Jain Miniature Paintings from Western India-Ahmedabad, 1949, Pp. 1-V; 1-197, Illustrations, 262.
Introduction; preface; Historical Background; Nomenclature; Miniatures on Palm-leaf; Miniatures in the Paper period (Circa 1400-1600 A.D.) Painting on cloth; painted wooden book-covers; carriers and other implements: Pigments, brushes, pencils etc.; technical process and the treatment of the human figure and landscape; costumes and ornaments; Asthetic considerations in Western Indian paintings; description of the plates; list of illustrations, index of Sanskrit, Prakrit, Gujarati and Hindi words.
615
V. S. AGRAWALA. A Jain cloth painting or chitrapata of Taruya Prabha Suri (J.U.P.H.S. Vol. 22, 1949) Allahabad, 1949.
Painted in the 14th century. It shows Pärsvanatha in green colour, seated with two attendants Dharanendra Naga and Padmavati Yakshi. Four armed elephant headed Päriva Yaksha and four armed Vairtyä. Taruna Prabha Süri expounding 'something; he was born about 1304 A.D. and died in 1363.

616
Ambrose, KAY. Classical Dances and Costumes of India, London, 1950. Plate 1-The giant Jaina Statue Mysore. (Gommatesvar)

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617
Benjamin ROWLAND. The Art and Architecture of India Buddhist, Hindu, Jain, Melbourne, London, Baltimore, 1953.
Pp. 30-31. Jainism: Foundation ascribed to Mahāvira (599——527 B.c.); its goal attainment of salvation through rebirth, as escape from the retribution of conduct, or krama; salvation through the practice of asceticism and through the scrupulous avoidance of injuring or killing a living creature. Mahāvīra, a leader of a revolt against the orthodox cult of Brahmanism. In Jain literature and art the lives of Tirthankaras are embellished with miraculous events.
P. 73. Many vihāras dedicated to the Jain faith at Khandagiri and Lalitagiri in Orissa.
P. 140. Dependence of Jain art on Buddhist prototypes; a colossal statue of a Tīrthankara at Muttra (plate 81A) could be mistaken for a dhyāna mudra, were it not for the nudity of the figure. The proportion of the body, technical aspects of carvings, lotiform eyes, representation of the hair by snailshell curls are identical with Buddha images of the Gupta period; the nude Harappa torso-abstract conception of the budy in smooth and unencumbered curved plans are intended to connote the perfection of a great man in yogic trance, a spiritual state of being in which the body becomes immaculate-purified of the dross of material existence.
Pp. 178-79. Jain sanctuaries of Mount Abū—the final baroque culmination of the Gujarat style. Dilwārā shrine of the 10th century and the 13th century Tejpal temple (plate 110) can be counted among the architectural wonders of the world. Description given.
Pp. 200-01. Wall painting of Jain temple at Sittanavāsal (Fig. 31); description given. Jain paintings in the Indra Sabha cave, Ellura.
P. 202. Jain painting at Gujarat: Illustrations of Jain texts, such as the life of Mahāvīra, or the Kalpa sutra; Plate 130. Description given.
618
G. N. SHARMA. Some aspects of Mewari school af painting. The 16th, 17th and 18th centuries (Ind. Hist. Cong. 17th Ses. Ahmedabad), 1954.
P. 274. In the evolution of Mewari Painting the Jain miniature paintings of illuminated manuscripts have also exercised a wide and profound influence (Indian Art through the age, p. 6; Journal of the Oriental Art, Pp. 46-47).

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Benjamin RoWLAND, Jr. Art in East and West; Cambridge, 1954.
P. 8. The nude figure in Indian art is used to suggest the sensuality of ferti lity spirits or the supreme yogic control of a Jain ascetic, by means at once appropriately abstract and specific.
697
P. 9. Apollo and Ascetic.
If a typical Jain statue of a nude ascetic (Fig. 2) and any one of the Apollos or Kouroi (Fig. 1) of the archaic period of Greek sculpture were placed side by side, one might reach the superficial conclusion that both are the products of the same environment or at least derived from a common prototype, Neither of these suppositions is valid, and yet something certainly can be said in explanation of this resemb lance and also about the essential differences that separate the two conceptions.
The numerous examples of nude statues of Kouroi that have been found all over the Greek World and may be dated from the seventh to the fifth centuries B.C. have certain traits in common, in spite of regional differences in technique and material. All are standing in a rigidly frontal position with arms pressed close to the sides and one foot advanced to ensure a firmer stance.
P. 10. The main points of resemblance between the Greek Kouros and a Jain figure of a Tirthankara or saint lie in the suggestion of heroic, super-human stature in the completely nude body by the enormous exaggeration of the width of shoulder and narrowness of waist and in the general similarity of the frontal posewith the arms extended down the sides. In the case of the Jain figures there is no need even to speculate on the possibility of an Egyptian influence producing this parallel form in India; the earliest Jain statues, probably not made untill the fashion for the anthropomorphic representation of Gautama had been established by Buddhism in the second century A.D. date from a period centuries after the sculptural tradition of ancient Egypt had vanished in the dust. It will become apparent that, just like the Kouroi, the Jain images were made to fulfil a specific religious need. In the process of their making, certain devices rather similar to those used by the Greek sculpture were independently evolved to express the fundamental nature of the conception, and it is this that accounts for the seemingly close but actually superficial resemblance
P. 11. Plate - 1. Statue of Apollo or Kouros. 7th century B.C. Greece - New York Museum. Jain Tirthankara 2nd century A.D. London India
2.
Museum.

P. 12. The naked figures of Jain saints represent the act of Kayotsarga or dismissing the body, the attainment of a depth of yogic trance in which the practitioner

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JAINA BIBLIOGRAPHY
is completely withdrawn from all earthly distractions, so that some Jain patriarchs are said to have been entirely impervious to vines twining around their limbs and ant-hills growing round their feet; it is a state of suspended animation amounting to a suspension of all bodily function, a slate in which, by the power of concentration, the fleshly body is cleansed to a point of alabastrine purity and assumes a perfection free of the dross of tangible matter.
In the figuration of such a concept the Indian sculptor employed certain techniques that were the common property of all craftsmen employed in making religious images in India. In order to convey the impression that we are looking at a superman, spiritually as well as anatomically above ordinary mortals, the body is composed on the metapherical basis used for the making of Buddha images; We can easily recognise the leonine body, the arms tapering like an elephant's trui k, the thighs like plaintains, as well as the lotiform eyes and other ideal abstraction for the features. The canon of proportion is an abstract one, too, composed of nine thalāmā, the distance from brow to chin, for the total height of the statue.
In the use of a mathematical system of measurement to ensure an appropriately ideal abstraction, the parallel to the Greek figure is a legitimate one. But in the Indian statue these means are dedicated to quite different ends. The Jain figure represents a spiritual, not an athletic ideal, Its nudity is conditioned by asceticism, not pride in physical beauty. Whereas in the Apollo the emphasis is on muscular structure, in the body of the Jain ascetic there is a complete suppression of muscular or skeletal structure even in an abstract way. The body and limbs are composed of a number of smooth, uniterrupted convex surfaces or planes, the swelling roundness of which not only connotes the perfection attained by breath control, but, in the reduction of the anatomical structure itself to the simplest possible surfaces, indicates that the form is composed of "some supraterrestrial unearthly substance". (H. Zimmrs, Philosophies of India, P. 212).
The stance of the Jain figure is intended to suggest the supernally motionless state of a being withdrawn in the timeless serenity of yoga, not the athletic vigour implied in the tension of the Greek statue. Even the hands extended down the legs suggest the infinite relaxation of trance in contrast to the surging vitality of the clenched fists of the Kouros.
P. 13. Surprisingly similar abstract means are used, on the one hand to suggest youthful beauty throbbing with physical life, and on the other hand a body as a symbol of spirit and an expression of complete withdrawal from all material being and the round of birth and death.
P. 13. The Male Nude :
Almost from the moment that it was unearthed at the ancient site of Harappa, the little limestone torso has been compared to the finest accomplishments of Greek

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sculpture. Some critics have even suggested that it must be assigned to a period when the influence of Hellenic art on India could be invoked to account for the carver's mastery of and atomical form. The fact remains that this figurine, excavated under scientific conditions, belongs to the pre-historic or Indus Valley period and is to be dated in the later third millenium B. C. It will become apparent, too, on comparision with a typical Greek representation of the nude, that the figure is completely Indian in character and execution and, in a sense, diametrically opposed to the Hellenic ideal.
Pp. 15-16. Although it is impossible to tell the exact inconographic significance of the nude image from Harappa, it seems almost certain that it must have been intended as a deity of some sort, . ......this statuete is completely Indian in the sculptor's realisation of the essential image, a symbolic rather than descriptive representation of anatomy, in which the articulation of the body is realized in broad convex planes of modeling. The one quality which may be discerned here that is peculiar to many later Indian examples of plastic art is the suggestion of an inner tension that seems to threaten to push out and burst the taut outer layer of skin. Actually this is a technical device by which the sculptor revealed the existence of the breath or prāņa filling and expanding the vessel of the body. The fact that the figure appears pot-bellied is, therefore, iconographically completely right and truthful. It is not intended as a caricature in any sense, since this distension resulting from yogic breath control was regarded as an outward sign of both material and spiritual well-being. We have in this statuette, too, what is certainly the earliest exhibition of the Indian sculptor's skill in producing not only a sense of plastic volume but also in representing the soft quality of the flesh. This is not a literal imitation, such as one finds in Western sculpture, but a suggestion of fleshiness by such properly sculptural and abstract devices as the interlocking of the smooth and softly modeled convex planes of the torso and the exaggeration of the depth of the navel.......... It anticipates the technique of countless images of indian Gods made centuries after its fashioning in the third millenium B. C.
620
Stella KRAMRISCH. The Art of India. London, 1954.
P. 16. There is a deep meaning inherent in things that were made at the beginning of time. The original mcaning remained and reinforced the context when the Vedic alter came to be given its Buddhist or Jain equivalent in the stūpa, which is funeral and cairn in one.
P. 34. The two kinds of form, one Buddhist and Jain and the other Hindu, coexist in the styles of the various regional schools.
P. 37. In Rajasthan, the delicacy of wnite marble images expands with its warmth and softness the austerity of Jain images (Plate 54).

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P. 39. A Jain image from Kalugumalai. (carved on a hill). Shows the naked shape of the Saviour (Plate 95), overshadowed and protected by the larger, figure of the Taksa behind him. The clear way in which this sculpture is presented becoming increasingly definite as it emerges fron the ground, may be taken to forecast the conception of Indian monumental sculprure during the coming centuries. Notes on the Plates :
P. 201. 40 Head of image of Tirthankara, from Mathura; late 3rd or 4th
century.
700
P. 203. 54. Attendant devinities (Indra) Nadia (Sirohi), 7th century.
56. Jivantasvami bronze, Akota, Baroda. 6th century Jivantasvami, image of Mahavira prior to his becoming last Tirthankara,
60. Ceiling panel with Vyantara devatas (Kinnara couple), fish, lotus and flaming scrolls-Rock-cut Jain temple, Aihole, S. W. Deccan; about 700.
P. 207. 95. Pārsvanatha rock-cut image, Kalugumalai, ninth century, Digambara, Kayotsarga, fully described.
P. 210. Plates 132-140 illustrate Jain temples and sculptures in S. Rajasthan; descriptions given. 132. Neminath temple, Kumbharia, 11th century.
133. Interior of Maṇḍapa, Pārsvanatha temple, Kumbharia, 11th century. 134. Cloister, Vimala Vasahi, Mount Abu, 12th century.
Part of small dome, Vimala Vasahi, Mt. Abu, 1031.
136. Story of Sudarsana; Neminath temple, Kumbharia, 11th century. P. 211. 137. Sarasvati, Vimala Vasahi, Dilwara, Mt. Abu, 12th century.
138. Marriage party of Aristanemi, Luna Vasahi (Temple of Neminath) Mt. Abu, 1231 cent.
139.
Early life of Krisna, Luna Vasahi, Mt. Abu, 1231 cent.
140. Adipäla killing the demon; Achalgarh. Mt. Abü, 13th cent.
P. 211. 147. Dreams of Devananda; Painting on palm leaf from Gujarat, late 14th cent., description given.
148. Nativity of Mahavira, illustration of Palm-leaf from Gujarat,
1370 cent.
149. Nataki
(dancer)-Neminath temple, Ranakpur; mid. 15th cent...
described.
151. Sikhara of Choumukh temple, Rāṇakur, 1439 cent., described.

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P. 216. Notes on Appendix of illustrations.
Fig. 12. The visit, part of damaged painting on ceiling of rock-cut Jain temple (33). Indrasabha, Elura. Deccan, tenth century.
Fig. 19, Baldeva Muni and animals--on palm leaf, Patan, Gujerat, 1288.
Fig. 20. Monk Harikeśa beaten by youths; paper Ms. Gujerat 1391.
Fig. 21. The Balky Bullock etc. (see fig. 20) Gujarat, 1591.
621
Klaus Fischer. Some Discoveries in Indian Art. (Transactions of the Arch. Society of S. India Vol. 1) Madras, 1955.
Pp. 49-50. Jain Mutt of Humcha, ruins of Jain buildings between Tirathahalli and Agumbe in the environs of the Pārasnāth temple of Kundada Gudda hill: whole area abounds in remains of medival Jain temples of the 11th-13th century. Surroundings of the Kondapur Estate yield remains of Jain temples.
Pp. 54-57. Jain Tirthankara Rock carvings near Anagundi. At Ranpur in Orissa, a Jain image inserted into the wall of a later Hindu temple. Jain images in the wall decoration of Sringeri in Mysore State. In the outskirts of Kurana near Bilsa. Jain sculptures unearthed.
Jain rock-cut carvings (fig. 15) near Anagundi Jain settlement on the bank of the Tungabhadra.
Jain temples at Ganigitti & Pampapati Svämt.
The Pampasarovara temple; natural caverns; carvings of Tirthankaras.
622
PIERRE RAMBACII and VITOLD De GOLISH. The Golden Age of Indian Art, Bombay, 1955.
P. 32. Coloured plate full page--Painting ceiling of Jain temple at Tiruparuti-Kundram, 14th century.
Pp. 53–56. Tiruperati Kundram-Frescos of the 14th century. After the fall of the Pallav and Chālukya Kings, Kanchi continued to be a big centre of the Jain religion. In the 14th century the Chola Kings built there a temple dedicated to Vardhamana. In the year 1387 this temple was decorated with Frescos; these are unique of their kinds. Four full page plates.

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623
G. N. SHARMA. Some aspects of Mewari school af painting, the 16th 17th, and 18th centuries (Proc., I. H. C. XVIIth session) Patna, 1956.
P. 274. The Jain miniature paintings of illuminated manuscripts have also exercised a wide and profound influence in the evolution of Mewari Painting. (Indian art through the Age p. 6; Journal of the Oriental Art, Pp. 46-47). The Jain Bhandars or libraries of Jaisalmer and Bikaner support the view that by the beginning of the 15th century artists of Mewar began to come in contact with miniature paintings of Gujarat school of Western India. The Ms, of Kalpasūtra should be taken as one of the connecting links between the early Gujarat Painting and the Mewari Paintings of the following centuries.
624
C. R. SUBRAMANIAN. Evolution of Tamil Art and Culture in Pudukkottai (Q. J. M. S. Vol. 49, No. 2, 1958, Bangalore).
Pp. 92–95. Pudukottai State-area 1,179 square miles. Right across the territory flows the Southern Vellar, the traditional boundary between the ancient Pandya and Chola Kingdoms.
Numerous natural caverns and rock shelters at Sittannavāsal, Narthamalai, Tenimalai, Kudumiyamalai and Sevalimalai- were occupied by Jaina monks slightly anterior to the beginning of the Christian Era.
P. 93. Jainismn played a very important role in the evolution of Tamil literature and culture; flourished in this area till about the 11th or 12th century. Very near these caverns were important and populous settlements of the Jainas. Nearly 40 Jain monuments have so far been conserved within this small area, and they include sculptures and ruins of Jain pallis or monasteries. Annavasal, Sittannavasāl, Tenimalai. Narthamalai and Aluruttimalai are some of the places.
P. 94. Traces of early frescoes at Sittannavasāl of early 9th century-connecting link between the Ajanta and the Chola paintings in the Tanjore temple.
The Eladipattam cave at Sittannavasāl contains an inscription in the BrahmiAsokan script of the 3rd-2nd century B. C. Alongside it are lines written in archaic Tamil Characters beginning from the 7th-8th century A. D. upto the 19th century.

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P. R. SRINIVASAN. Early Pallava Paintings at Panamalai and Their Relationship to the Paintings at Sittannavasal, (Pro. & Tr. A. I. O. Con. 18th session. 1955, Annamalainagar, 1958).
Pp. 334-335, According to Sri K. R. Srinivasan (South Indian Paintings: A Note on the date of the Sittannavasal paintings-Indian Hist. Cong. 1944), though the excavation of the cave was done in the 7th century A.D. it was not due to Mahendravarman I, but may have been done under the ageis of the Pandyan kings of the period. Of the paintings on the ceiling of the sanctum, his opinion is that the inner or first layer is coeval with the excavation and belongs to the 7th century while the second layer is attributed by him to the 9th century A.D.
703
The very style in which the pillars, corbels, niches and sanctum of the Sittannavasal cave have been executed has hardly any exact parallel in the Pandyan country while there are several similar caves of the time of Mahendrava man. The rock-cut caves at Sittannavasäl, if not produced directly under the orders of Mahendravarman I, was probably excavated by the artists of his country and not Pandyan.
The cave temple was dedicated to Pannakar or Pannavar (Parsvanatha). The cave was embellished with paintings since its excavation. The figures and designs of the paintings of the verandah such as the lotus and the geese and the human figures, their features correspond exactly to those found in the sculptures of the early Pallava period and not with the features of the sculptures of the 9th century A. D.
626
Mulk Raj ANAND. Kama Kala (some notes on the Philosophical Basis of Hindu Erotic Sculpture). Switzerland, 1958.
P. 10. The earliest instance of an amorous couple is to be found in a Jain pillar in the Lucknow Museum.
P. 21. The Buddha was struck by the jugglery of the Hindu priest-craft with words and images as was Mahavira, the austere naked Jina, his near contemporary.

P. 29. The seeming anarchy of religious beliefs and practices was held in check by the underlying unity of belief in the monistic Upanishadic doctrine of Brahma, the Supreme God, and a traditional way of life, though the fissiparous tendencies nearly destroyed it under the impact of Jainism and Buddhism.
P. 32. The three contending religions, Hinduism, Buddhism and Jainism had begun to absorb much ritual from each other in order to attract the dissident followers of their rivals and absorb them to themselves. (Mediaeval period).

Page #729

704
JAINA BIBLIOGRAPHY
627
Mori CHANDRA. An illustrated Ms. of Mahapuräna in the Collection of Sri Digambar Jain Naya Man lir, Delhi (Lalit Kala No. 5. 1959 --New Delhi).
Pp. 68-81. Pushpadanta, author of the Mahāpurāņa (965 A. D.) enjoyed the patronage of Bharat, the minister of the Rashtrakūta King Krishna III (139-968 A. D.). Author's life ; Mahapurana describes the life of 63 prominent figures of the Jaina faith ; stories--some narrated ; life of Rishabha ; Bharata (son of Rishabha) his universal compaign ; his brother Bāhubali's refusal to accept his sovereignty ; stories of other mythological persons; The Digambara Jain wall paintings in the Indrasabhā cave temples of Ellora (8th-13th centuries), the appearance of a naked Jain monk on a palanquin accompanied by woman and soldiers in the Brahmanical Kailās temple at Ellorā (12th century) and the Tirumalai frescos (11th12th century) in South India bespeak to the artistic activity of the Digambaras. The only illustrated Digambara Jain palm-leaf Ms. of Shaykhandāgam with Dhavala Tikā is datable to 1112-1120 A. D. ; The miniatures-earliest known of the Digambara Jain sect. The illustrated Mss. of the Mahāpurāna, datable to the 16th century. Description of the illustrated Ms. of the Mahapurāna in the collection of the Sri Digambara Nayā Mandir, Delhi ; its technique discussed. Jaipur Mahāpurāna dated 1540 and painted at Pālam, a village near Delhi, bear close stylistic affinities with the illustrations of the Nayā Mandir Mahapurāna.
P. 81. Description of plates-1 in colours and 8 in mono colour.
627
Frits A. WAGNER.
Indonesia.
The Art of an Island Group. London, 1959.
P. 78. Buddhism and Jainism rejected the authority of the priests-barrenritualism Jainism had no significance so far as Indonesia is concerned.
628
Tamil Art and Culture in Pudukkottai (Q: J. M. S. Vol. 50,
K. D. SWAMINATHAN. No. 1. 1959) Bangalore.
Po. 63-64. Comments and certain errors in the article on Evolution of Tamil Art and Culture in Pudukkottai ---by C. R. SUBRAMANIAN-published in Vol. XLIX, Pp. 92-95 of this journal).
No evidence to show that the natural rayerns and dwellings of the primitive tribes such as Karumbars and Vedas prior to the arrival of the Jains. The drip lines do not indicate that were shelters for the monks. The cave temples in Pudukkottai are mostly of Muthurāiyer or Pandyan origin.

Page #730

JAINA BIBLIOGRAPHY
• 705
629
Karl KHANDALAVALA, Mori CHANDRA, Pramod Chandra. Miniature Painting. New Delhi, 1960.
Pp. 9-10. Miniature paintings of the Jains; they were purely illustrative of the blessed ones, the Tirthankaras; In Gujarat, paper began to supplant the palmleaf medium in the latter half of the 14th century A. D. and not after 1400 A. D. as is commonly supposed. Lay Jains used to present illustrated Mss. to Jaina monks. The Jaina characters and deities never varied, always being depicted with a sharp projecting nose, the farther projecting eye and painted double chin.
P. 15. The Jaina Sangha of Agra commissioned the artist Sālivāhana in the year 1610 A. D. at Agra to paint the Vijñaptipatra (letter of invitation) which this Sangha sent to its religious preceptor Vijaya sen Süri.
Pp. 22-23. Catalogue : 1. Kalpasutra dated v. s. 1438/1381 A. D. Figs. 1-4. 2. Ms. of Divaliparvakalpa, 15th cent, A. D. Figs. 5-6. 3. Pilgrimage of Satruñjaya Fig. 7. 4. Sarasvati-pața, 15th cent. A. D. Figs. 8, 9. 5. Ms. Kalpasutra, 15th cent, A. D. Folios 2. 6. Ms, Kalpasütra Figs. 6, 7. 7. Kalkācharya Katha (swarnākshari Ms.), 15th cent. A. D. Fig. 10. 8. Ms. Kalpasūtra v. s. 1538/1481 A. D. figs. 11-13. 9. Ms. Sangrahani Sūtra, 17th cent. A. D. figs. 18-19. 10. Kulahdar Group : Cosmological chart, 1570-1580 A, D, figs. 14-17.
P. 48.
82.
Illustrated Vijñaplipatra, v. s. 1794/1737 A. D. fig. 64. .:
630
Philip S. Rawson. Indian Painting. Paris. 1961.
P. 13. The Saints of the Jaina faith, carry out an ideal of "ahimsā” to the utter most limit. Ultimately, their death by sheer inanition brings them to the condition of pure non-injury. Jaina art often represents these saints with creepers growing up round their legs and hands, to indicate how rigorously they have kept themselves from moving. But the art made figures show externally no trace of their privations. They do not appear emaciated or worn. They were the ideal, heriocally rounded forms of perfect manhood, which reveal their spiritual, not their physical nature,

Page #731

706
JAINA BIBLIOGRAPHY
Vivid description in a Jain tent of the Guild of painters; the colours,
P. 18. the designs.
P. 63. The sculpture which survives on the hunderds of great Hindu and Jain temples, was once painted-deep relief painted in vivid colours is the ideal Indian artistic method. Practically nothing of all this colour remains.
P. 64. The Jain faith-Jain temples do not differ in general pattern from Hindu temples. The hallows in the main shrine is an image of a Jain “Tirthankara". But the rest of the fabric, with its tracery of heavenly beings and transcendental symbolism, can easily be mistaken for Hindu.
Like the Buddhists, the Jain shared a common back ground of Indian religious and daily life with the Hindu masses. Like them they believe in continuous reincarnation. The basic principle of Jainism is “ahimsa" non-injury. The Jain believes that to the utmost of his powers, he must avoid doing an injury to any living being. The ordinary man, without a very profound religious sense, takes littte care. The Jain "Tirthankaras" are the heroes of the faith, canonically seven in number, who set the highest example to the whole Jain community by carrying ahimsā to its logical end, voluntary suicide by desiccation in a state of total immobiliry. The images of the Jain Tirthankara is always rigidly frontal, absolutely symmetrical, and naked. Sometimes as a witness to the hero's saintly immobility, creepers have grown up his legs and twined themselves round his arms. Typically of Indian art, the Jain image does not represent the saint as he must have looked, ravaged by his asceticism, but in his spiritual guise of heroic beauty.
Total sanctity can only be achieved after many, many life times of steady progress. But through out history, and still at the present day, Jain saints attain their voluntary suicides. (Incidentally the element of Jainism in Gandhi's political thinking was very important). Pillars or "Towers of fame", were erected to commemorate these events. The saint who achieves this goal is regarded as having gained final release from the endless eycle of birth, suffering and death. Beyond that Jain doctrine does not go. But it shares with the Sāmkhya tradition of Brahmanical philosophy the belife that the released spiritual entities remain distinct entities and are many. It rejects the Vedantic doctrine that released beings are absorbed in the monadic Brahman. Jain life and Jain thought have accepted much of the same fudamental vision of the Cosmic order and mathology as popular Hindusim. Whereas Buddhism derogates belief in the heavens and hells, dismissing them as illusory, Jainism accepts them simply as part of the endless cycle of material existence from which the serious man will disentangle himself as speedily as possible by absolute ahimsa. Thus imagery of the Hindu cosmic order could find in the structure of a Jain temple with scarcely any modification.

Page #732

JAINA BIBLIOGRAPHY
707
Pp. 66-67. Pallava (VIIIth C.). In the Jain cave at Sittannaväsal the Pallava painting that survies illustrates fields of lotus flowers, heavenly restings places provided by the Gods for ascetic sains on their lifelong pilgrimage. The figures are in much faded earth colours, greens and browns with little modelling. The fields have no geography, no real up nor down. The space is underfined and limitless. Among the decorative motives is the sinuous lotus setern which symbolises the creative sap of life (plate P. 66).
P. 70. Ellora (VIIIth-IXth C). There are several surviving fragments of painting on plaster, on the ceilings of the Jain caves. The Jain cave 33 Indrasabhā, the well known processional brieze above a series of panels represents a ferocious deity riding a bufallow with attendants. They are very few and simple ornaments here; the joints of the body are flat angles; the hair of the attendants is still simply All the personages stand on the base line of the picture, and the grounds are filled with cloud patterns.
Pp. 78-79. At Tiruparuttikundram, in 14th century Jain temple, survives a portion of an extensive decorative scheme, painted on walls, pillars, brackets and especially the ceiling; pictures belong to the late 14th century; much repainted in the later Vijayanagar epoch. These paitings are perhaps the most important documents bearing on the growth of medieval painting in India. Although it was a Jain establishment not all the panitings are subjects. Life of Krishna and other Gods familiar in Hinduism with the exception of frontal icons of the Tirthankaras, the heads of the figures are all shown in profile, with spanning the check, a long, painted conceptional eye whose upper eyelid is drawn in. Description of methods etc.
Plate P. 79. (An incident in the life of a Jain saint).
Mediaeval Manuscript painting. The Western India Mss. mainly of the Jain faith; preserved since the 11th century. The illuminations are of three Chief types; first, narrative; second, schematic representations of the transcendant regions with their population of deities; third, pure ornament. The earliest illuminations (in a Ms. dated 1100 A. D.) are decorative panels, elephant riders, and Apsaras. In later Mss. the figure drawings represent laymen listening to sermons, Goddesses, monks and stories of the lines of saints; style and methods described. Figure drawing of these early miniatures is reminiscent of that in the Jain caves at Ellora.
Paper introduced by Ca. 1400 for these Mss. by 1600 the style almost completely eclipsed by Moghul and Rajput forms of album-painting. During the 19th century painted cotton temple hangings continued to be made in a style visibly described from the Mss. tradition such hanging had been made sine the 17th century.
(Plate P. 88-The infancy of a saint).

Page #733

708
JAINA BIBLIOGRAPHY
631
MOTI CHANDRA, Painting (Cultural Forum, special number on Indological Studies, January, 1964, Vol. VI, No. 2, Pp. 87-96).
Pp. 90-91. Jaina Manuscripts-Western Indian painting (15th century A. D. from Kalpasūtra (dated 1939), Kalakācāryakatha, Adipurāņa.
632
Exhibition of Jaina Art (Mahāvira Jayanti week 19th April to 26th April 1964). Pp. I to 64, plates 8 and a map of India showing centres of Jaina Art, Calcutta, 1964.
Contents-Suniti Kumar Chatterjee. Jina Dharma and Ahimsa, O.C. GANGULY. Introducing Jaina Art-Architecture, sculpture and Painting dealt with.
Kalyan K. GANGULY-Faina Art of Bengal. S. K. SARASWATI-Dilwara Temples.
Sivendra Krishna MOOKHERJEE-Jaina cave paintings of Sittannavāsal—Garbhagrha, Ardhamandapa, Architrave, Pillars and Technique and legacy described.
PRAMOD CHANDRA-Splibhadra Charita of A. D. 1624 painted by Salivahana. List of Exhibits-Manuscripts, Paintings and Figures.

Page #734

Section II
EPIGRAPHY-III
635
H. H. WILSON. Sanskrit Inscriptions at Abi (Asiatic Researches, Vol, XVI, Pp. 284-330). Calcutta, 1828.
Analysis of the inscriptions of the mount Abu, followed by historical notes.
P. 317. List of the Jaina inscriptions with indication of the date.
636
W. H. WATHEN. Ten ancient Inscriptions on Stone and Copper found on the Western side of India and translated (Journal of the Royal Asiatic Society of Great Britain and land (Old Series), Vol. II, Pp. 378-399). London, 1835.

Inscription No. 7. Saka 1127. Inscription on stone near a Jaina temple at Belgaum. Canara characters. Recalls the grant of a village in favour of a Jaina temple. This inscription is translated (under the No. 6 and not more 7) in the same "Journal of the R. A. Society of Great Britain and Ireland" (Old Series), Vol. V, Pp. 174-176.
637
J. PRINSEP. Note on Inscriptions at Udayagiri and Khandgiri in Cuttack (Journal of the Asiatic Society of Bengal, Vol. VI, Pp. 1072-1091). Calcutta, 1837.
Description of the sites and grottos of Udayagiri and Khandagiri in Orissa. Text and translation of small inscriptions of the grottos. Text and elucidated commentary of the great inscription called Häthigumpha.
Facsimiles of all the inscriptions (2 plates out of text).

Page #735

710
638
W. ELLIOT. Hindu Inscriptions (Journal of the Royal Asiatic Society of Great Britain and Ireland (Old Series), Vol. IV, Pp. 1-41). London, 1837.
Epigraphical Reviews.
Symbole accompanying some Jaina inscriptions. Inscriptions collected in ant old Jaina temple at Laksmeswar.
Historical reviews.
Grants to the Jains under the princes of the Calukya dynasty, Pulikeśin I (Saka 411) and Vikramaditya II (Saka 656). Destruction of the Jaina temples of Laksmeswar by a Cola King, towards Śaka 981. Dispute between the Jains and the Lingayats at Ablur, towards Śaka 1089, and intervention of Bijjala, prince Kalacuri who professed the Jaina faith. History of Bijjala according to the Jaina. chronicles and legends. The Raṭṭas belonged to the Jaina religion.
639
Inscriptions on Jain images from Central India. (Journal of the Asiatic Society of Bengal, Vol. VII, Pp. 51-52). Calcutta, 1838.
JAINA BIBLIOGRAPHY
Text of six inscriptions in Prakrit, dated from Samvat 1236 to 1265 and engraved on some statues in marble of Tirthankaras discovered in Ajmer,
640
W. H. WATHEN. Ancient Inscriptions. (Journal of the Royal Asiatic Society o Great Britain and Ireland (Old Series) Vol. V, Pp. 343-354). London, 1839.

Inscription on copper found in the southern Maratha, Śaka 411. Canara characters. Construction and endowment of Jaina temple under the reign of Pulikeśin I. Three Jaina masters have been cited : Siddhanandin, Citakācārya and Jinanandin.
641
Le Grand JACOB. Inscriptions from Palitana. (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. 1, Pp. 56-66 and 96-103). Bombay, 1844.
Study of three (two) inscriptions of Satruñjaya -The first recalls the seventh restoration of the temple of Pundarika in Samvat 1587, and the two others, which

Page #736

JAINA BIBLIOGRAPHY
.
711
are besides the only ones, the restoration of the great temple of Ādiśvara of Samvat 1646 to 1650.
These inscriptions have been since published by G. BÜHLER, in the "Epigraphia Indica", Vol. II, the Jaina inscriptions from Satruñjaya numbers 1 and 12.
642
Rajendralala Mrrra. Notes on Sanskrit Inscriptions from Mathura (Journal of the Asiatic Society of Bengal, Vol. XXXIX, Pp. 117--130). Calcutta, 1870.
Text and translation of 21 inscriptions of Mathura, almost all Buddhistic. Facsimiles out of text (4 plates).
643
J. Dowson. Ancient Inscriptions from Mathura Journal of the Royal Asiatic Society of Great Britain and Ireland. New Series, Vol. V, Pp. 182-196). London, 1871.
Translation of 29 inscriptions coming from Mathura. "The inscriptions are all Buddhistical", said DowSON, some, however, seem Jainas. Complementary note by A. CUNNINGHAM. Four plates of facsimiles.
644
Bhäu Daji. Report on Photographic Copies of Inscriptions in Dharwār and Mysore. Journal of the Bombay Branch of the Royal Asiatic Society, Vol. IX, Pp. 314333). Bombay, 1872.
Jaina inscriptions,
No. 4. At Aihole, on the pedestal of a Digambara statue of Mahāvira. Homage of Rāmasetti, Digambara of the Balātkāra gana,
No. 9. Incomplete inscription in Sanskrit and in Canara, of unknown origin. Recalls the construction of a temple in honour of Adinātha.
No. 10. At Badāmi. Series of small inscriptions containing the name of different Digambara masters.
645
J. F. Fleer. On some Sanskrit Copper-plates found in the Belgaum Collectorate. (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. IX, Pp. 229-249). Bombay, 1872.

Page #737

712
AINA BIBLIOGRAPHY
The kings of the Kādamba dynasty professed most probably the Jaina faith. Text and analysis of seven inscriptions found near Halsi and commemorating some grants made to some Jaina temples by the Kādamba princes,
646
Vol. I,
J. BURGESS and Lewis Rice. The Merkara Plates (Indian Antiquary. Pp. 360-366). Bombay, 1872.
Review on the Cera dynasty. Several kings made some grants to the Jains and had Jaina ministers.
Facsimile, transcription and translation of an inscription of Markara recalling a grant made to a temple by the king Gannga Avinita, in Saka 388. Historical remarks by R.G. BHANDARKAR.
647
Lewis RICE. Jain Inscriptions at Sravana Belgola (Indian Antiquary, Vol. II, Pp. 265-266 at 322-324). Bornbay, 1873.
General review on the Jaina inscriptions of Śravaņa Belgoļa. A plate out of text offer a specimen of these inscriptions. Notes on the vow called "Sallekhana". Text and translation of 12 short inscriptions (epitaphs).
648
Lewis Rice. Nāgamangala copper plate Inscription (Indian Antiquary, Vol. II, Pp. 155-161). Bombay, 1873.
Historical study, transcription and translation of an inscription of the year 777 A.D., found in a temple at Nāgamangala, to the north of Seringapatam. This inscription, the text of which is reproduced in a series of plates, recalls a grant in favour of a Jaina temple constructed in the north of Sripura.
The following masters of the Nandi sangha have been cited : Candranandin, Kumāranandin, Kirtinandyācārya and Vimalacandrāchārya.
649
J. F. Fleer. A series of Sanskrit and Old Canarese Inscriptions relating to the Ratta Chieftains of Saundatti and Belgaum. (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. X, Pp. 167-298). Bombay, 1874.

Page #738

JAINA BIBLIOGRAPHY
713
this article are Jainas. Here is the
Almost all the inscriptions studied in enumeration of them :
Nos,
Locality,
Date A. D.
Object.
Mulgund
Saka 825
of a temple by a
Construction merchant.
Saundatti
Saka 798 and 1019
Construction of a temple by the Rāştrakūta Krişnarājadeva, and donations by the Rattas Prthvirama on the one hand and Kannakaira II on the other hand.
Saundatti
Saka 903
Construction and endowment of a temple by the Ratta Säntivarman.
Saundatti
Saka 903
Mutilated inscription of the tine of Kārtavirya II.
Kalholi
Śaka 1127 Śaka 1151
Saundatti
Donations by Kārtavirya IV. Sivaite inscription, but containing a clause relating to the Jains, Donations by the Ratta Kannakaira II and by Jayakarņa, son of Vikramāditya VI.
Konur
Śaka 1009 and 1043
· The text of these inscriptions is reproduced and an integral translation of them is given.
Three of them belong
Four other inscriptions are the object of a short review. to the time of Kärtavirya IV.
650
Lewis Rice. Bhadra Bahu and Sravana Belgola. (Indian Antiquary, Vol. III, Pp. 153-158). Bombay, 1874.
Text and translation of the great inscription of Sravana Begoļa relating to the death of Bhadrabāhu (?). Historical study on Bhadrabāhu, according to the Rājāvalikathe' a summary of Jaina history in Canara, by Devacandra.
Review on Candragupta.

Page #739

714
JAINA BIBLIOGRAPHY
651
J. F. FLEET. Inscriptions at Bail-Hongal. (Indian Antiquary, Vol. IV, Pp. 115-116. Bombay, 1875.
The temple of Bail-Hongal (District of Belgaum) to have been originnlly a Jaina temple. It contains an inscription in old Canara, dated Saka 1086 which would recall its construction.
652
J. F. FLEET and H.V, LIMAYA. Translations of inscriptions from Belgaum and Kaladgi districts and of inscriptions from Kathiawad and Kacch (Archaeological Survey of Western India, Miscellaneous Publications, No. 5). Bombay, 1876.
Pp. 15-19. Text and translation by G. BÜHLER of a great historical inscription situated on the way of the temples of the mount Girnar.
Pp. 20-40. Translation of the inscriptions contained in the Jaina temples of the mount Girnār. The most eminent and the most important of these inscriptions are those of the temple of Vastupāla and Tejahpāla numbering nine ; the text of four among them has been reproduced, Nos. 15, 16, 17 and 18 (Pp. 20-28).
653
K. T. TELANG. Three Kadamba Copper plates : with Remarks (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XII, Pp. 300-324). Bombay, 1877:
Historical study of M. TELANG on the Kādambas leading to the following conclusions :
1.
2.
The Kādamba dynasty was divided into two branches : that of Goa and that of Vanavāsi. The Princes of the branch of Vanavāsi reigned, in all probability, before the 5th century of the Christian era. The professed the Jaina faith.
3.
Text and translation, with facsimiles, of three inscriptions recalling some grants to the Jaina temples. The donors were the Kādamba princes Mrigeśavarman, son of śāntisarman, and Devavaraman, son of Krisnavarman. Both of them belonged to the branch of Vanavāsi.

Page #740

JAINA BIBLIOGRAPHY
715
654 (i)
F. KITTel. Three Köngü Inscriptions (Indian Antiquary, Vol. VI, Pp. 99-103). Bombay, 1877.
These inscriptions are in old Canara and have been discovered at Kiggatnádu. The first two are clearly Jainas. The one is dated Saka 780 (?), and the second Saka 809 (?). They recall some gifts of land made in favour of Jaina temples by the king Rājamalla of the Ganga dynasty.
These two inscriptions are produced in facsimile, in the same way as the symbols with which they are adorned.
654 (ii)
G. BÜHLER. Eleven Land-grants of the Chalukyas of Anhilvad. A contribution to the history of Gujarat. (Indian Antiquary, Vol. VI, Pp. 180-214) Bombay, 1877.
Important study on the historical ideas relating to the Cālukyas furnished by several Jaina works or relating to the Jainas.
These works are as follows: 1. Duyāśrayakāvga of Hemachandra (towards 1160 A.D) but revised by
Abhayatilaka in 1255-56 ;
Kirtikaumudi of Someśvara (1220-35 A.D.) ; 3. Ratnamāla of Krisnabhatta (towards 1230 A,D ) ;
Prabandhachintamani of Merutunga (1308 A.D.); 5. Vicāraśreņi of the some (towards 1310 A,D.); 6. Prabandhakośa of Rājasekhara (1340 A.D.); 7. Vastupalacharita of Harsagani (1440-41 A.D.) ; 8. Kumārapalacarita.of Jinamaņdana (1435-36 A.D.).
654 (iii)
G. BÜHLER. Three new Edicts of Asoka. (Indian Antiquary, Vol VI, Pp. 149– 160 ; Vol. VII, Pp. 141-160). Bombay, 1877-1878.
Researches on the religion to which Asoka belonged. This religion was the Buddhism. The Jains already existed in the 3rd century before the Christian era, and they were mentioned in the inscriptions of Asoka under their ancient name of Nirgranthas. But one possesses now not any proof of the fact except that they

Page #741

716
JAINA BIBLIOGRAPHY
would have been patronised by one of the kings of the Mauryas dynasty. On the contrary, it has been established by evidence that Asoka, Daśaratha and the other later Maurya princes were Buddhists or patrons of the Buddhism.
655
A. CUNNINGHAM. Corpus inscriptionum indicarum Vol. I, Inscriptions of Asoka, Calcutta, 1877.
Preface. Pp. IV-V. Remarks relating to the identification, upheld by COLEBROOKE, among Gautamasvāmin or Indrabhūti, disciple of Mahävira, and Gautama Buddha.
Pp. 32-33. Review on the short instriptions of the grottos of Khandagiri.
656
F. S. GROWSE, Mathura Inscriptions. (Indian Antiquary, Vol. VI, Pp. 216–219). Bombay, 1877.
Text and translation, with facsimiles of 11 inscriptions coming from Mathura and the majority is Buddhistic.
657
Lewis Rice. Mysore inscriptions translated. Bangalore, 1879.
Pp. XVII-XXIV. Schematic description of the Jaina inscription in the province of Mysore. They include, in general, the following elements :
1, Engraved figure : the image of a Tirthankara. 2. Prefatory verses : they are very often the following : "Śrīmat-parama
gambhira-syadvadāmogha-anchanam. "Fiyat Trailokya-nathasya śasanam
Jina śāsanam”.
3. Name of the reigning sovereign, and sometimes his genealogy ; this part
is drawn up in Sanskrit mixed with Canara. Information concerning the office governing the district in the same way as the donor.
Date.
6. Description of the complete gift ; here the Canara is generally used.
7.
Quotation of good morals in Sanskrit or in Canara,

Page #742

JAINA BIBLIOGRAPHY
Pp. XXVII-LXXXIV. Historical ideas relating to Mysore. Information furnished by an ancient Jaina Ramayana, composed in Canara in about 12th century. A Jain of the name of Naganandin was the guru of three princes of the Ganga dynasty Kala Vallabhäraya, Govindaraya and Caturbhuja Kanaradeva. The successor of the last, Tiruvikramadeva (178-188 A.D.) abandoned the Jaina faith and was made sevait. In 788 A.D., Akalanka, a Jain of Śravana Belgola, disputes with the Buddhists in presence of Hem asitala, king of Kanci.
Destruction of the Jaina temples of Laksmeswar by the Colas under the rule of Someśvara 1, of the dynasty of the Calukyas (1040-1069 A.D.).
The most ancient princes of the Hoysala dynasty, who reigned at Mysore from the 10th to the 14th century, were Jainas. Bittideva, prince of the Hoysala dynasty, was converted from the Jainism to the Vişnuism, probably in 1117. He had for ministers two brothers-Mariyâne and Bharateśvara, professed the Jaina faith.
Pp. LXXXVI-LXXXVIII. The Jainism.
Mysore. Bhadrabähu, in anticipation of a famine, emigrate from Ujjain towards the south of India. He dies at Śravana Belgola. He must have lived 170 years after the death of Mahavira, that is to say towards 357 B.C. His disciple is the Emperor Candragupta. Viśākhamuni, whom Bhadrabähu, while dying, had charged with conducting the Jaina emigrants, regains the North when the famine is terminated. On his way, he meets. Candragupta who makes to him the recital of the last moments of Bhadrabähu. Notes on the first Jaina establishments at Mysore and on the colossal statue of Gomatesvara at Sravana Belgola.
Jaina inscriptions translated.
No.
12
Date A.D.

1271
53
54
60
101
117 about 1117
118
1196
119
1637
120
1274
1048
1269
1077
1189(?)
Locality.
Dāvanagiri
717
Belgami
Belgämi
Belgāmi
Taldagundi
Halebid
Do.
Do.
Do.
Object.
Erection of a temple in honour of
Parsvanatha.
Grants.
Funeral inscription.
Different grants.
Funeral inscription.
Mutilated inscription.
Grants.
Do.
Funeral inscription,

Page #743

718
JAINA BIBLIOGRAPHY
No.
Date A.D.
Locality.
Object.
151
466
Merkara
List of Jaina Masters.
153
777
do.
161
Nāgamangala 100 B.C. Śravana
Belgoļa.
List of successor Jaina masters of Mahävira Bhadrabāhu, his departure from Ujjain, his descent towards the south and his death at Sravana Belgola.
173
1094 A,D. Heggere
Grants.
174
1138
Sindigere
The two Jaina ministers, Mariyāne and Bharateśvara, their genealogy.
658
Monumental inscriptions in all parts of the world. (CR. lxix, Art. 5, 1879, Pp. 84—127).
P. 118. Reference to monumental inscriptions and sculptured figures in Mathura with regard to Jain origin, proving the existence of Jain religion at about 50 B.C.
659
Notes on Inscriptions in Kachh. (Journal of the Bombay Branch of the Royal Asitatic Society, Vol. XIV, Pp. 71--73). Bombay, 1880.
List of 46 inscriptions among which the follwing are undoubtedly Jainas: 1. In the temple of śāntinātha at Kothara; Samvat 1918. 23. In the Jaina temple of Vāspüja at Sikra. This temple was constructed in
Samvat 1773. 40. On a statue of Ādiśvara in the temple of Mahāvīra at Gedi; Samvat 1534. 41. On a statue of Sāntinātha, in the same temple : Samvat 1786.
660
J. Burgess and Bhagwānlal INDRAJI. Inscriptions from the Cave-temple of Western India (Archaeological Survey of Western India, Miscellaneous Publications, No. 10). Bombay, 1881,

Page #744

JAINA BIBLIOGRAPHY
Pp. 98-100. Inscriptions of the Jaina grottos of Elara.
1. Chota Kailasa. A statue mutilated from the head bears an inscription dates Saka 1169 (1247 A. D.) and recalling that the statue has been offered by a person native of Vardhanapura.
Indra Sabha(a) on a pillar, an image of Tirthankara with inscription in old Nagari of the 9th or 10th century, according to which the image is the work of Nagavarman; (b) on a colossal statue would be that of Santinatha and the work of Sohila.
3. Colossal statue of Pärśvanatha on the top of a hill. Reproduction, and translation by BüнLER, of the inscription engraved on this statue and dated 1234-1235 A. D.
719
661
H. DHRUVA. The Dohad inscription of the Chaulukya King Jayasimha-Dava. (Indian. Antiquary, Vol. X, Pp. 158--161). Bombay, 1881.
Mention of a mutilated inscription, dated Samvat 1231, and engraved on the pedestal of small Jaina statues.
662
Bhagwanlal INDRAJI and J. BURGESS. The Kahaun Inscription of Skandagupta. (Indian Antiquary, Vol. X, Pp. 125-126). Bombay, 1881.
Facsimile, text and translation, accompanied by remarks, of an inscription recalling that in the year 141 after the death of Skandagupta, a certain Madra raised the statue of five Tirthankaras, in the same way as the pillar bearing the said inscription.
663 (i)
E. HULTZSCH. Two Inscriptions from General Cunningham's Archaeological Reports, (Indian Antiquary, Vol. XI, Pp. 309-313). Bombay, 1882.

One of these two inscriptions reviewed by M. HULTZSCH is a Jaina inscription, dated the year 106 of the Gupta era, and recalling the erection of a statue in honour of Pārsvanatha.
In his second article, P. 143 and especially note 5, BÜHLER established that Mahavira was the contemporary of Buddha and that he was called Nirgrantha Jñätraputra.

Page #745

720
663 (ii)
H. DHRUVA. A Copper plate Grant of King Trilochanapala Chaulukya of Latadeia. (Indian Antiquary, Vol. XII, Pp. 196-205). Bombay, 1883.
Review on the origin of the Caulukyas, mainly according to the Kumarapala. carita, of Jayasimhadevasüri who lived towards the 14th century.
663 (iii)
K. B. PATHAK. A note on the early Kadamba Inscriptions. (Indian Antiquary, Vol. XIV, Pp. 12-14). Bombay, 1885.
JAINA BIBLIOGRAPHY
Note on the controversy that took place between the Jains and the Brahmans with respect to the question of the sacrifices after the nirvana of the Tirthankara Munisuvrata.
The Jains are formally opposed to all sacrifices. Qutoation of a passage from the Uttarapurana on this subject,
664
Rajendralala MITRA. Note on a Sanskrit Inscription from the Lalitpur District. (Journal of the Asiatic Society of Bengal, Vol. LII, Pp. 67-80). Calcutta, 1883.
Study of an inscription in Sanskrit found around the fort of Deogadh, It i dated Samvat 1481 and Šaka 1346-1424 A.D. (13th April), and was composed by a Jain of the name of Vardhamana. It recalls the dedication on the order of the pontiff Subhachandra, and under the care of a master named Holf, of a statue in honour of the pontiff Padamanandin predecessor of Subhachandra.
665

Bhagwanlal INDRAJI. A new Yadava Dynasty (Indian Antiquary, Vol. XII, Pp. 119-129). Bombay, 1884.
Study of two inscriptions where there is a talk of Yadava dynasty till then unknown. The second of these inscriptions has been discovered in a Jaina temple in ruin at Anjaneri, to the south-west of Nasik. It is in Sanskrit, in prose mixed with verse, and dated Ŝaka 1063. It recalls that the king Seunacandra III, of this Yadava dynasty, made together with two rich merchants, a grant in favour of the temple of Candraprabha. A plate out of text reproduces this inscription.

Page #746

JAINA BIBLIOGRAPHY
721
666
Liwis Rice. A Rāşhțrakūta Grant from Mysore. (Indian Antiquary, Vol. XII, Pp. 11--19). Bombay, 1883.
Study, text accompanied by a facsimile and translation of an inscription in Sanskrit, dated Śaka 735 found at Kadaba in Mysore. This inscription recalls the gift of the village of Jālamangala to a muni named Arkakirti in favour of the Jaina temple of Silāgrāma, where the Jains were formerly very numerous.
667
Lewis Rice. A Jaina-Vaishnava Compact (Indiau Antiquary, Vol. XIV, Pp. 233— 235). Bombay, 1885.
Text and translation of a Canara inscription of Śravaņa Belgola dated Śaka 1290, and known under the name of 'Sasana' of Rāmānujācāri.
In this inscription, it is said that there is no difference between the Vişnuite darśana' and the Jaina darśana' The author shows that in this case. the word ‘darśana' does not signify "doctrine", but it relates to the processions made in honour of a god,
668
Lewis Rice. The Ganga Inscriptions in Coorg (Indian Pp. 76-77). Bombay, 1885.
Antiquary, Vol. XIV,
Text and translation of an inscription of Saka 899, recalling a gift to Anantaviryaya, disciple of Guņasena, himself disciple of Virasena. This inscription is no other than the first of the three "Kongu Inscriptions" published by F. KITTEL.
669
K. B. PATHAK, An Old Kanare e Inscription at Terdal. (Indian Antiquary, Vol. XIV, Pp. 14--26). Bombay, 1885.
Text, translation and study of an inscription discovered in a Jaina temple at Terdal, in the southern Canara. This inscription comprises three parts :
1. Grant to the Tirthankara Neminātha, in Saka 1045. This first part ena.. bles to establish the approximate date to which was composed the "Rāghavapandaolya'. This work is due to Śrutakirti Traividya, a contemporary of Abhinava

.
For Private & Personal Us

Page #747

722
JAINA BIBLIOGRAPHY
Pampa. But the latter lived towards Saka 1076, according to the information furnished by Meghacandra in his commentary on the "Samadhisataka'', and by Viranandin, son of Meghacandra, in his "Acaraşara”.
II. Grant to the same Neminātha, in Saka 1104, by the masters of the sect Virabaņañju. This sect is known by several inscriptions, and its members were generally the worshippers of the goddess Padmavati.
III. Grant to the same Tirthankara, in Saka 1109. Mention of the Kundakunda anvaya. Kundakunda or Kondakunda is one of the most celebrated Jaina authors. One attributes to him the "Prābhritasära", the "Pravacanasāra,” the “Samayasāra”, the “Rayaņasāra" and the “Dvādaśānuprekşa". According to the commentary of Bālacandra on the "Prābhritasāra", Kundakunda was called still Padmanandin. He was probably contemporary of the king Mrigeśavarman, of the dynasty of the ancient Kadambas. At this period, the Jains were divided in Nirgranthas and Svetapațas, and Kundakunda was an adversary of the latter.
670
Bhagwänlāl INDRAJI. The Hăthigumphā and three other Inscriptions in the Udayagiri Caves near Cuttack (Actes du VI Congress international des Orientalistes III Partie, Section II, Pp. 135.-179). Leide, 1885:
Introduction : 1. The Swastika.-The Jains call this symbol 'Säthio'. It constitutes the
distinctive mark of Supārsva, the seventh Tirthankara. It is a symbol of
happy omen for it is the emblematical figure of a Siddha. 2. The Tirthankaras, like the Buddhas, have each their tree of the Bodhi.
That of Mahävira is a banyan tree, that of Risabha a rāyana (Mimusops
Kauki), and that of Neminātha a mango tree. 3. The Jains, like the Buddhists, have a cult for the stūpas. Description,
with plate out of text, of the Jaina stupa of Mathura ; it contains six
lines of inscription which have been transcribed and translated. Inscriptions :
Facsimiles, text, Sanskrit transcription and translation of 4 inscriptions proceeding from the grottos of Khandagiri, in Orissa. The most important of these inscriptions is that called Hāthigumpha. It is most probably Jaina, for it begins by the celebrated formula of homage used by the Jains. It recalls the works accomplished by the king Khāravela. It is dated of the year 165 of the Maurya era, that Bhagwänlal INDRAJI identifies with the year 90 B.G., in taking for the point of departure of the era in question the eight year of Asoka.

Page #748

JAINA BIBLIOGRAPHY
H. DHRUVA. Sanskrit Grants and Inscriptions of Gujrat Kings (Zeitschrift der deutschen morgenlan-dischen Gesellschaft, Vol. XL, Pp. 320-335). Leipzig,
1886.
1886.
One of these inscriptions (No. VII) mention the grant of a piece of land by the king Karka I (Rastrakita), to a Jaina temple of Navsari, in Saka 743.
Introduction :
Pages.
Lewis RICE. (Epigraphia Carnatica. Vol. I). Coorg Inscriptions-Bangalore, -
No.
1.
2.
6-7. The king Biṭṭideva, of the dynasty Hoysala, was converted from the Jainism to the Vişnuism, and took name of Visnuvardhana.
7. Gangaraja and his works at the colossal statue of Gomatesvara at Śravana Belgola.
The first representatives of the Hoysala dynasty professed the Jaina faith. Jain inscriptions.
Origin
Merkara
4.
10.

Biliür
Under the ancient kings of the country of Coorg, the Jainism was the religion of the state.
Peggur
671
Date A. D.
466
887
723
672
977
Anjanagiri 1544
Object.
Avinita king of the Ganga dynasty, and the minister of the king Akalavarsa, give in favour of a Jain temple the village of Badaneguppe at Vandanandin Bhattara, of the Desi gana, Kundakunda anvaya. Facsimile.
Satyavakya (Permanadi), of the Ganga dynasty, makes a gift to Sarvanandin, disciple of Savanandin,
Rakkasa, brother of the king Ganga Rajamalla, gave the temple of Perggadur to Anantaviryaya, of Śravana Belgola. Facsimile.
Erection of a temple.

Page #749

724
JAINA BIBLIOGRAPHY
673
G. BÜHLER. On the authenticity of the Jaina tradition (Wiener Zeitschrift fur die Kunde des Morgenlandes, Vol. I, Pp. 165-180). Wien, 1887.
The Jainism is not a detached branch of the Buddhism. Analytical study of 6 inscriptions of Mathura published by A. CUNNINGHAM, "Archaeological Survey of India”, Reports, Vol. III, Pl. XIII-XV. Comparision of the contents of these inscriptions with the chronological datum of the Kalpasūtra. This investigation shows the antiquity of the Jainism and proves that the Jaina monks formed already an organised order at Mathura between the years 5 and 98 of the Indo-scythian era, that is to say between the years 83—176 A. D., if the Indo-scythian era is identical with the Saka era.
674
J. F. FLEET. Corpus inscriptionum indicarum. Vol. III. Inscriptions of the early Gupta kings and their successors. Calcutta, 1888.
Introduction.
P. 16. The existence of the Jains in the 4th century of the Christian era is proved by two inscriptions Nos. 61 and 15.
P. 32. No. 2. Silānka, in his commentary on the "Acärängasutra" (Acaraţika), has confused twice the Gupta and the Saka eras. Study of these two passages.
Inscription No. 15.
(Pp. 65-68 and plate IX, A.)
Inscription on a column of stone at Kahāun. This pillar is decorated with five statues representing naked and standing, five Tirthankaras, namely: Ādināth, śāntinātha, Neminātha, Pārsvanātha and Mahävira. The inscription recalls that these five statues have been created by a certain Madra. Date: 460-461 A.D.; Language: Sanskrit.
Inscription No. 61.
(Pp. 258--260 and plate XXXIII-A).
Inscription in a grotto at Udayagiri. It recalls the installation of a statue of Pārsvanātha. Date: 425-426 A.D.; Language: Sanskrit.

Page #750

725
JAINA BIBLIOGRAPHY
675
Inscriptions at Śravaņa Belgola.
Lewis Rice. (Epigraphia Carnatica. Vol. II.) Bangalore, 1889.
This work is of a capital importance for the history of the Jainism. It comprises four principal sections.
Introduction :
Text of the inscriptions in Latin characters; Translation of the inscriptions ; Text of the inscriptions in Canara characters.
To these four parts, it is proper to add a list of inscriptions with summary of each of them.
Introduction.
Pages.
1. Description of Sravana Belgola. 1-2. Episode of Bhadrabāhu coming from the north to be settled in this
locality and died there towards 290 B. c.
3-15. Tradition relating to Bhadrabāhu and to his establishment at
Śravana Belgola, according to a compendium of Jaina history, entitled "Rajavalikathe", and drawn up in Canara, in the last century, by Devacandra. Tradition relating to the emperor Candragupta, disciple of Bhadrabāhu--critical study of the chronological harmony
between Bhadrabāhu and Candragupta. 15.17. Notes on the Jaina suicide by deprivation of food (Sallekhana). 17-18. Description of the temple of Candragupta.
22-23. Historical ideas on Camundarāya, minister of the king Rājamalla, of
the Ganga dynasty. It is this minister who caused to raise the colossal statue of Gomateśvara (towards Saka 905--983 A.D.).
24-25: Historical ideas and legends on Gomata.
29-33. Description of the colossal statue of Gomateśvara, and reviews on
the two analogous statues of Kārkala and of yénür.
36, Reviews on the philosophical doctrine of the "Syädvada",

Page #751

726
JAINA BIBLIOGRAPHY
Besides these informations of general order, the introduction has for object the historical study of the principal inscriptions. It contains in this title some very precious ideas on a great number of Jaina masters.
No.
Date A.D.
Object.
Death of Bhadrabāhu (Prabhācandra ?).
2-21.
Death of different Jains, by vow of Sallekhana.
Voluntary death of a Jain.
23. 24.
Towards 670 A, D.
Gift of land.
Voluntary death of different Jains, vow of Sallekhana.
39.
Death of Devakirti.
1163. 1163.
40.
The minister Hulļarāja pays honour to a tomb of Devakirti. List of Jaina mastess from Mahāvira to Devakirti and his disciples (Desi gana, Pustaka gaccha).
41.
1313.
Death of Subhachandra; list of his masters and of his disciples (Desi gana, Pustaka gaccha).
1177.
Death of Nayakirti. List of Jaina masters since Mahāvira up to the disciples of Nayakirti (Deśi gana, Pustaka gaccha).
43..
1123.
Death of Subhacandra, guru of Gangarāja (Desi gaña, Pustaka gaccha); list of the principal masters of the sect.
45.
1117.
makes
reparations to
Gangarāja temples.
several
47.
1115.
Death of Meghacandra, of the Pustaka gaccha.
50.
1146.
Death of Prabhācandra, of the Pustaka gaccha, guru of the queen Sāntaladevi, wife of Vişnuvardhana.

Page #752

727
JAINA BIBLIOGRAPHY
Objects.
No. 54.
Date A. D. 1128.
Death of Mallişeņa. Very importantinscription, full of information on the principal Jaina masters, from Mahāvīra.
55.
Towards 1115.
List of Jaina masters from Kundakunda up to Balachandra, of the Vakra gaccha. Construction of a temple by Sāntaladevi.
1123.
1117.
1123.
Grants by Gangarāja Construction of a temple by Sāntaladevi. Construction of a temple by Lakşmi, wife of Gangarāja.
1116.
64-65.
66.
1116. 1135. (?) 995.
Gargarāja constructed some temples. The son of Gangarāja constructed a temple. The son of the minister Cāmundarāya constructed the temple called the temple of Cämundarāya.
67.
Towards 1185
1090
69-70.
71.
72. 75-76.
Eulogy of Balacandra. Homage to Bhadrabāhu by Jinacandra. Death of Aditakirti, of the Desigaņa.
1809.
Towards 983
Erection of the colossal statue of Gomateśvara.
78.
Towards 1196
Eulogy of Jaina religion. Basavisetti, a merchant (?), disciple of Nayakirti, caused to be erected the statues of the 24Tirthankaras.
80.
Towards 1160
1171.
1362.
Grants by the minister Hullarāja. Grants by the merchant Gomatasetti. Grants by Irugapa. Gifts by Dodda Krişnarāja, prince of Mysore. Cămarāja, prince of Mysore, discharges the mortgage with which the grounds of the temples at Bułgoļa, were encumbered.
1723.
1634.

Page #753

728
JAINA BIBLIOGŘPHY
No.
Date A.D.
Object.
85.
Towards 1180
86-87.
>
1196
Panegyric of Gomata. Grants by the merchants. Grants by the minister Hulsarāja.
90.
1181
91-92.
,, 1181 (?)
Grants by the merchants,
93-97.
1273-1274(?)
-do
98.
1826
Grant by a member of the court of Krişnarāja, prince of Mysore. .
105.
1398
List of Jaina masters from Kunda kunda.
108.
1433
Death of Śrutamaņi. List of Jaina masters.
109.
Towards 983
Achievement of the Cāmundarāya.
111,
1373
Vardhamānasvämin pays homage to a tomb of Samayamalladeva,
1375
Death of Hemacandrakirti.
112. 114.
1376 (?)
of the
Pustaka
Death of Padmanandin, gaccha.
118.
1648
Grant to the temple of the 24 Tirthankaras.
122.
Towards. 1180
Constructions by Nägadeva.
1182
Gift by the king Vira Ballāļa II
124. 128.
1266
Settlement of accounts,
130.
1196
Nāgadeva constructs a temple.
Towards 1390
Construction of a temple.
132. 136.
1368
The king of Vijayanagara, Bukkarāya I, reconciles the Jains and the Vişnuites.
Construction of a temple of Hullarāja.
138. 140. 143.
1160 1634 1130
Analogous to the number 84.
Grants by the merchants.

Page #754

Jaina BIBLIOGRAPHY
729
676
E. HULTZSCH. South Indian Inscriptions. Vol. I, (Archaeological Survery of India, New Series, Vol. 111). Madras, 1890.
P. 88. The note 5 identified the Ājivikas with the Jains :
Jaina inscriptions.
Locality.
Date.
Object.
Tirumalai near Polur
-do
year 21 of A certain Guņaviramāmunivana the king Constructs å sluice to which Rājarāja- he gives the name of a Jaina deva.
master Gaņisekhara Maru-Por-uri
yan. year 12 of Erection of a statue. Rājanārāyana Sambhuvarāja.
Installation of the image of one Pakşini. Repair and erection of the statues of
a Yakşa and of a Yakşi. Śaka Construction of a temple at 1307
Vijayanagara by the minister Irugappa-Religious genealogy of the Digambara master Simhanandin, of the Nandi Sangha, Balätkära gana and Sarasvati Gaccha.
-do
Vijayanagara
153.
-do
Saka 1348.
Construction of a temple in honour of Parsvanātha by the king Devarā. ya II.
677
G. BÜHLER. New Jaina inscriptions from Mathura. (Wiener Zeitschrift fur die Kunde des Morgenlandes, Vol. IV, Pp. 169-173). Wien, 1890.
Review on the inscriptions discovered at Mathura, in 1890, by Dr. FUHRER. These are short inscriptions recalling some grants. They concern the period bet ween the years 5 and 86 of the Indo-scythian (Saka ?) era, may be 83—164 A.D. They mark out the following schools :

Page #755

750
JAINA BIBLIOGRAPHY
Vāraņa gana' with two of his kulas, the Aryyacetiya and the Puśyamitriya; Kottiya gana, and his subdivisions, the Thāniya kula and the Vaira šakha, of one part, and the Brahmadāsika Kula and the Ucenāgari śākha, of other part. These inscriptions prove, besides, the existence of nuns in the Jaina community.
678
G. BÜHLER. Further proofs of the Authenticity of the Jaina Tradition (Wiener Zeitschrift fur die Kunde des Morgenlandes. Vol. II, Pp. 141-147; Vol. III, Pp. 233---240; Vol. IV, Pp. 313-331). Wien, 1888-1890.
1. A new Jaina inscription, dated in the year 7 of Kaniska. Facsimile out of text, transcription and translation of an inscription of Mathura.
Date: 7th year of the reign of Kaniska, that is to say (if the question is of the Śaka era) end of the year 85 A.D. It is a Jaina inscription which proves the existence in this period at Mathura, of the Uddeha gana and of the first branch of this school, the Nāgabhūta Kula.
II. Four new Jaina inscriptions from the Kankālı Tilā. Text, transcription and historical study of 4 inscriptions coming from Mathura.
2. Saka 84 (A.D. 162). Mention of the Kottiya gana sthāniya Kula, Vairā Sakha and Sriguha sambhoga.
3. Śaka 95 ( A.D. 173). Same statements as in the preceding inscriptions, except the sambhoga.
4. Without date. Mention of the Vāraņa gana. Kaniyasika Kula. These informations on the Jaina schools have been reconciled with the information furnished by the Kalpasūtra. Besides, the inscription in No. 2 shows that the cult of Sarasvati was considered as orthodox by the Svetāmbaras in the 2nd century. At last the identification of the era of the Indo-Scythian kings with the Saka era is regarded by BÜHLER as "perfectly possible".
III. Statistic of the Jaina inscriptions brought to light at Mathura upto 1890.
Information furnished by these inscriptions on the organisation of the Jaina order. General comparison with the ideas of the "Kalpasūtra". Systematic list of the schools, monks and nuns, whose names have been quoted in the inscriptions. General deducations.
1. Importance of the Kottiya gana often mentioned.
2. The inscriptions recall always a series of successive Jaina masters, that proves how much the tradition was respected in tne community.

Page #756

JAINA BIBLIOGRAPHY
3. The names quoted in the inscriptions offer the most perfect resemblance with those of the "Kalpasutra".
4. At last it is confirmed that the Jains admitted the nuns in their order.
5. Considerations on the laic adepts of the Jainism; the names that they bear and the casts to which they belong.
6. Cult of Sarasvati among the Jains.
7. Cult of the Tirthankaras.
8. Adoration of the stupas.
9. Remarks on the language of the inscriptions.
10. At the commencement of the Christain era, the Jains were already divided into Svetämbaras and Digambaras.
1. Saka 22 (A.D.100). Mention of Varana gana, Petivämika Kula.
679
J. F. FLEET. Sanskrit and old Canarese Inscriptions. (Indian Antiquary, Vol. IV-a-XX). Bombay, 1875-1891.
Introduction.
Importance of the inscriptions collected in the Canara districts for the history of the country since the middle of the 5th century A.D. upto about 14th century.
As regards the language, these inscriptions form three groups:
1. Inscriptions in Sanskrit; 5th-9th centuries;
2. Inscriptions mixed with Sanskrit and old Canara, with predominance of the latter; [9th-11th centuries.
3. Inscriptions in old Canara; 11th century and following:
Jaina inscriptions.
Date A.D. Language.
Saka 970
(Mysore)
No. Origin.
1. Belgāmi
Belgami Bankapur Saka 977
-do
-do
Šaka 1042

731
V.C.
V.C. V.C.

Object.
Free gift to a Jaina temple. A facsimile out of text reproduces this inscription.
Grant of land to a temple. Different grants to a temple.

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732
JAINA BIBLIOGRAPHY
No.
Origin.
Date
Language.
Object.
13.
Aihole
Saka 507
Sk.
Erection, by a certain Ravikirti of a temple in honour of Jinendra. Facsimile out
of text.
Halsi
Sk.
Seven inscriptions recalling some grants made to the Jains by the ancient night of the Kādamba dynasty.
1. Grant of land.
2.
Co
Construction and endow ment of a temple.
Grants ; rugulations for the practice of the Jaina cult.
4-5. Grants of land.
6-7. Grants of villages. The
facsimiles of these inscriptions are reproduced out of text.
35.
Devagiri
Grant of estate at Triparvata by Devavarman, son of the Kādamba Krishnavarman.
38.
Lakşmeswar
Mass of three inscriptions : 1. Grant of lands by Māra
simha, of the Gangā dynasty to a Jaina priest named Jayadeva, in Saka 890.
Grant of land in favour of a Jaina temple at Puligere,

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733
JAINA BIBLIOGRAPHY
No. Origin.
Date
Language.
Object
3. Inscription of Vikrama
ditya II (ancient Cālukya), in Saka 656 ; recalls that some Jaina temples of Puligere were repaired, embellished
and endowed. Grants by Mrigeśavarman, son of śāntivarman. Facsimiles out of text.
36-
Devagiri
37.
39.
Lakşmeswar
Mass of four inscriptions : 1. The first is mutilated. 2. Gift of a village to a
Jaina temple of Puligere by temple of Puligere by Vijayāditya (ancient Cālukya), in Saka 651. Gift of land to the same
temple in Saka 800, by Mārasimha (Ganga).
4. Analogous to the second
inscription : Saka 608.
44.
Śaka 411
Sk.
Grant, by Samiyara, feudatory of the king Pulikesin I, of territories and of villages to a Jaina temple which he had constructed at Alakatakanagar, List of Digambara masters from Kanakopäla upto Jinanandin.
55.
Aihole
Śaka 556.
Sk.
Important inscrlption recall. ing that in Saka 556, under the reign on Pulikesin II, one named Ravikirti constructed a temple of stone,

Page #759

734
No. Origin.
56.
98.
120.
128.

Aihole
Hunasikaṭṭi
(Belgaum)
Adür
(Dharwad
Date.
Language.
12th or 13th V.C.
centuuy.
Śaka
1052
Sk.
V.C. &
Sk.
JAINA BIBLIOGRAPHY
Object.

in honour of Jinendra Aihole.
"Nisidhi" of a certain Rāmasetti, belonging to the Balatkara gana.
Gift of land.
Gift of a field and lands to a Jaina temple.
The inscription is not dated, but it related to the reign of Kirti-varman I, of the dynasty of the ancient Calukyas (Šaka 189).
Information relating to Amoghavarsa I according to the Jaina works.
1. The Uttarapurana, the prasasti of which gives a list of masters of the
Śyena gaccha, among which Virasena, Jinasena and Gunabhadra. The Jaina Mahapurana is the work of Jinasena, who wrote a part of the Adipurana, and of Gunabhadra, who finished the Adipurana and composed the Uttarapu
rāṇa.
2. The Prainottararatnamala, a manuscript of which. attributes the composition to one Amoghavarsa.

Page #760

735
JAINA BIBLIOGRAPHY
Nos.
Origin.
Date.
Language.
Object.
132.
v.c.
Hattii-Mattur (Dhārwād)
Saka 838
Grant of a village to an establishment probably Jaina,
151.
Byānā
Samvat 1100
Sk.
Eulogy of the Svetāmbara master Maheśvarasūri of the Kāmyaka gaccha.
173.
Gudigere
Śaka 998
V.C.
Eulogy of a master of the name of Srinandipandita. Acquisition of estates at Gudigere by this Jaina master.
183.
Kabbhāvi
Śaka 261
Do.
Construction and endowment of a temple at Kummudavāda (Kalbhavi?). List of masters of the Kāreya gana ; Gunakirti, Nāgacandramunindra, Jinacandra Subhakirti, Devakirti.
188.
Facsimile out of text. Information concerning the town of Pottalakere, today Dandanāyakanakere. This town was formerly the most important Jaina centre and counted 20,000 saints and 700 temples. The King Jayasimha III (Cālukya) renounced the Jainism for the Sivaism.

Page #761

936
JAINA BIBLIOGRAPHY
Nos.
Origin.
Date.
Language.
Object.
190.
Honwād
Śaka 976
Sk. and V. C.
Construction and endowment of temples in honour of Pārsvanātha and of Sāntinātha at Ponnavāļa (Honwad), under the reign of Cālukya Someśvara I.Aryasena, Brahmasena and Mahāsena have been cited as Digambara masters of the Pogari gaccha, Syena gaña.
680
G. BÜHLER, New Excavations in Mathura. (Wiener Zeitschrift fur die Kunde des Morgenlandes. Vol. V, Pp. 59-63). Wien, 1891.
Study of some inscriptions of Mathura.
1. Inscription of Saka 78 (156 A. D. ) recalling the gift of a statue of the Arhat Nandiavarta which was erected at Mathura, to the stupa "Built by the Gods" Sithupe devanirmite", by order of Vriddhahastin, of the Koliya (Kottiya) gana, Vairā (Vajra) sākhā.
The Arhat Nandiavarta must be the Tirthankara Aranātha, thus designated by its particular symbol, the diagram "nandyavarta". This inscription is important because it bears witness to the cult of the stūpas to the Jains from a period so remote that already, at Mathura, it was lost into the legend,
II. Another inscription mentions a king of the name of Hukşa (perhaps Huviska or Huviksa).
III. In a third inscription, probably of 430 A.D., the name of the monk Datilācārya, and that of the Vidyadhāri šākhā of the kottiya gana have been raised again.
Remarks on some other epigraphical fragments.
681
G. BÜHLER. Dr. Fuhrer's Excavations at Mathura. Wiener Zeitschritf fur die Kunde des Morgenlandes, Vol. V, Pp. 176—180). Wien, 1891.
Study of several Jaina inscriptions discovered at Mathura in January and February, 1891,

Page #762

JAINA BIBLIOGRAPHY
737
1. Inscription in ancient Prākrit and dating about 150 years before the Christian era. It recalls the gift of a inonumental arch to a temple.
II. Inscription from the commencement of the Christian era, commemorating the construction of a temple.
The first of these documents show that a Jaina temple constructed at Mathura 150 years before the Christian era ; but it would be unjust to conclude that this temple was one of the two discovered under the Kankāli Tilā.
III. A third inscription furnished the proof that it was worked at Mathura from one era previous to the Saka era. It quotes, besides, the name of a royal lady, Ayavati or Aryavati, which is to be met with again in the Jaina legends.
IV. Mention of the Vacchaliya Kula, branch of the Kodiya gana (?).
V. Menition of the Väraņa gana and of the Naţika or Nadik Kula corresponding undoubtedly to the Mālijta Kula of the "Kalpasūtra".
VI. Mention of an 'Ayyabhyista Kula' of the Vāraņa gaņa.
VII & VIII. Inscriptions relating to some statues of Tirathankaras. Concise description of some sculptures. One of these represents some Kinnaras and some Suparnas adoring a stupa..
..
.
682
Epigraphia indica.
Calcutta. Volume 1 (1892).
XVII. The Jaina inscription in the temple of Baijnath at Krragräma. G. BÜHLER.
Two lines of inscription, in Jaina-nāgari characters on the pedestal of a statue of Mahāvira, given by two merchants, Dolhana and Alhaņa, and consecrated by Devabhadra, disciple of Abhayadeva,, of the spiritual issue of Jinavallabha, Samvat 1296.
XVIII. On the pedestal of an image of Parsvanātha, in the Kangra Bazar. G. BÜHLER.
- Mutilated inscription of eight lines, recalling the descendance of a sūri of the name of Abhayacandra. 854 A.D. (?)
XIX. Inscriptions from Khajuraho. F. KIELHORN.
3. Inscriptions from a Jaina temple of the year 1011. Eleven lines in Sanskrit and in Nägari characters. The inscription, mixed with verse and with prose, is found

Page #763

738
JAINA BIBLIOGRAPHY
in the temple of Jinanatha at Khajuraho. It recalls the gifts made by a certain Pähila.
6-8. Three inscriptions from images in the Jaina temples-(a) A single line recalling a name, Sanskrit in Nagari characters (b) A line, recalling diverse names, Sanskrit in Nagari characters, samvat 1205. (c) Same characters, Samvat 1215. Recall the erection of a statue.
XXXVII. Prasasti of the temple of Vadipura-Parsvanatha at Pallana. G. BÜHLER.
Inscription of 52 lines in ordinary Jaina-Nagari characters. The language is of the incorrect Sanskrit mixed with Guzerati and with some Arabic and Persian words. In prose, except the commencement. Samvat 1651.
The lines 4-40 constitute pattavali of the Kharatara sect. Twenty-four relligious chiefs of this school have been enumerated, from Uddyotanasüri to Jina chandrasuri, sixth of the name.
XLIII. New Jaina inscriptions from Mathura. G. BüHLER.
Text and translation of 57 inscriptions diseovered at Mathura.
These inscriptions belong to the Indo-Scythian period that is to say to the first two centuries of the Christain era. Remarks on the characters with which they are written.
mixed dialect, consisting of Präkrit and Sanskrit; grammatical and historical remarks relating to this dialect.
Language
Reviews on the contents of the inscriptions, very important for the history of the sects, sub-sects, of Jaina schools.
XLIV.
Further Jaina inscriptions from Mathura. G. BÜHLER.
Text and translation of seven other inscriptions analogous to the precedents. These two series of inscriptions studied by BüHLER have been reproduced in facsimiles out of the text due to Dr. FÜHRER.
Volume II (1894).
V. Inscriptions from Northern Gujarat. J. KIRSTE. Several of these inscriptions mention some pontiffs of the Tapa gaccha. One finds among others the following series:
Hiravijaya (Samvat 1642).
Vijayasena.
Vijayadeva. Vijayasimha.

Page #764

JAINA BIBLIOGRAPHY
List of the Jaina inscriptions.
No.
1.
3.
4.
10.
12.
14.
20.
21.
23.
26.
Date. (Samvat)
1358
1295
1217

1259
1299
1689
22. Do.
Do.
Do.
(?)
29. 1642 (?)
Locality.
Bhilri
Bhilri
Dilmal
Palampur
Roho
Roho
Sarotra
Sarotra
Sarotra
Sarotra
Taranga
Object.
739

Consecration of an image.
Consecration of a statue
of Pārsvanatha.
Gift to the temple of Mahavir at Khimvänä.
Consecration of a statue of Neminatha.
Gift to a temple. Mention of the pontiffs Vijayadeva and Vija yasimha.
Construction of a chapel in the temple of Mahavira.
Erection of a temple in honour of Pärivanatha
Gift to a temple.
VI. The Jaina inscriptions from Satrunjaya. G. BünLER.
Text and analysis of 118 inscriptions of the Jaina temples of the Satrunjaya, These inscriptions are divided in two series, extending respectively.
Repair of the temple (?) mention of Hiravijaya.
From Samvat 1587 to Samvat 1710, and from Samvat 1783 to Samvat 1943. They are of high interest in this that they contain some information on several schools of Jaina monks and on certain subdivisions of laic adepts,

Page #765

740
JAINA BIBLIOGRAPHY
A. Jaina schools. 1. Pattāvali of the Kharatara gaccha (Inscr. No. 17). 2. Pattāvali of the Tauā gaccha (Inscr. No. 12). 3. Pattāvali of the Arcala or Vidhipaksa gaccha (Inscr. Nos. 21 and 27). 4. Pattāvali of the Sagara gaccha (Inscr. No. 91). 5. Pattāvalı Digambara (Inscr. No. 30). Religious issue of Kundakunda, of
the Sarasvati gaccha.
B. Laic sects.
1. Oswāls, with three principal subdivisions : VỊddhaśākhā, Laghuśākha,
and Addaišākhā.
2. Śrīmalis, comprising the two branches Vrddhasākhā and Laghuśākhā.
XIV. Further Jaina inscriptions from Mathura. G. BÜHLER. Facsimiles, text and translation of 41 inscriptions proceeding from the excavations of Dr. FÜHRER. at Mathura. The results furnished by the study of these inscriptions, concerning the history of the Jainism, are the following:
1, The Jains were established at Mathura before the 2nd century of the Christian era.
2. There existed at Mathura, in 167 A.D., an ancient Jaina stupa the real origin of which was forgotten.
3. The inscriptions mention: of one part, the Vacchaliya Kula and the Vidyādhāri Sakha of the Kottiya (Kotika) gana; of another part, the Nātika Kula and the Samakāsiyä Sakha of the Vāraņa gana.
XVIII. Duhkund stone Inscription of the Kachchhapa ghata KIELHORN.
Vikramasimhar. F.
Text and study of an inscription in Sanskrit, of Samvat 1145, discovered at Dubkund. It recalls the foundation and the endowment of a Jaina temple, by the prince Vikramasimha, of the Kacchapaghāta family.
XIX. Pabhasa Inscriptions. A. FÜHRER. Pabhasā is a village at the south-east of Allahabad. It possesses a modern Jaina temple and three statues carved in the rock, of naked Jinas. A grotto, equally hollowed in the rock, contains two inscriptions probably Jainas, which commemorates the origin of them,

Page #766

JAINA BIBLIOGRAPHY
741
Another inscription, in the same village, recalls the consecration of a statue of Pārsvanātha in Samvat 1881,
Text, translation and facsimiles out of text of the three inscriptions.
XXIV. Specimens of Jaina sculptures from Mathura. G BÜHLER. Reproduction and description of four sculptural designs coming from Mathura.
I. Ayagapata, "tablet of homage", the central figure of which represents really Pārsvanātha.
II. (a) The conception of Mahāvira; episode of Naigameșa. Study of the myth of Naigameşa to the Jains.
(b) Ornamental frieze: On one side of the Suparņas and of the Kinnaras adoring a stupa. On the reverse, a pilgrimage to a Jaina sanctuary.
III. Fragment of a torana with varied figures.
IV. A dharmachakra supported by a trident resting on a lotus, with feminine figures worshipping the sacred symbol.
Volume III (1894-95)
25. Spurious Sudi copper-plate. Grant purpoting to have been issued by Butuga in Saka--Samvat 860. Inscription in Sanskrit written in old Canara characters. Gift of territory, by the prince Butuga, of the Ganga dynasty, to a Jaina temple, which his wife had caused it to be constructed at Sūņdi (Südi) Saka 860. Facsimile out of text.
26. Sravana Belgola Epitaph of Mallishena, after, Saka-Samvat 1050, E. HULTZSCH. This inscription bears the No. 54 in the collection of the “Inscriptions at Sravana Belgola" of M. Lewis Rice.
The characters are Canaras. The language is Sanskrit except the last two lines which are in Canara. It recalls the death, as a result of prolonged fasting, of the Jaina master Mallişeņa or Malladhāri, in Saka (1050=(1129 A.D.). It contains the list of 40 Digambara masters, from Mahāvira upto Mallisena himself. Facsimile out of text.
27. Kolhapus F. KIELHORN.
inscription of
the Silahara
Vijayaditya. Saka--Samvat 1065.
Inscription in Sanskrit and old Canara, Old Canara characters. Gift in favour of the Jaina sanctuary of Hāvina Heritage, district of Ajiragekholla,

Page #767

742
JAINA BIBLIOGRAPHY
This temple had been founded by a certain Vāsudeva, disciple of the chief priest of the temple of Kolhapur, Naghanandin, of the Desigana. Pustaka gaccha.
28. Bamani inscription of ile Silahara Vijayaditya, Saka-samvat 1073. F. KIELHORN.
Inscription in Sanskrit and old Canara. Old Canara characters. Gift in favour of the Jaina sanctuary of Madalur,
Volume IV (1896-97)
2. Sravana Belgoļa Epitaph of Prabhachandra. J. F. FLEET. Grand inscription in Sanskrit (L. Rice, Inscriptions at Śravaņa Belgola No. 1) commemorating the death of a Jaina master of the name of Prabhācandra, the date has not been indicated, but it could not be more remote than the year 750 A.D. Facsimile, transcription and translation.
14. Faina rock inscriptions at Panchapandavamalai. V. VenkAyA. Two inscriptions engraved in a grotto of the hill called Pañcapäņdavamalai at the south-west of Aroct. They are both in Tamoul. The one recalls that the image of divinity was carved in the rock, and the second mentions a gift. A plate out of text reproduces the sculptures of the grotto.
15. Faina rock inscriptions at Vallimalai. E. HULTZSCH. Four inscriptions in a grotto with Jaina sculptures, at Vallimalai in the northern district of Arcot.
1. Inscription in Canara and in grantha characters. Recalls the foundation of a Jaina sanctuary by a king of the name of Rājamalla, of an unknown dynasty. Without date.
2. Inscription in Canara characters and in Canara language mentions the sculptures of an image.
Inscription in grantha chai acters and in Canara language. Indentifies and engraved image
4. Like the previous one, this inscription identifies an image. It is in Canara Language and characters. A plate out of text reproduces the sculptures of the grotto.
Some facsimiles of an inscription of Pancapāņdavamalai and of two of Vallimalai have been given in another plate.
44. Three inscriptions for Northern India. F. KIELHORN. The first only of these three inscriptions is Jaina. It comes from a temple of Deogarh, in the central

Page #768

JAINA BIBLIOGRAPHY
743
India. It is in Sanskrit and recalls that the plllar on which it is engraved was created near a temple of Sāntinātha by Deva, disciple of Kamaladeva, in Samvat 919,
4. Kadaba plates of Prabhutavarsha. H. LUDERS. Inscription in Sanskrit discovered at Kadaba in the district of Tumkur.
Gift to the Jaina master Arkakīrti, by she King Prabhutavarşa (Govinda III), of the village of Jalamangala in favour of the temple of Jinendra at Silāgräma. Saka 735.
Volume V (1898-99)
18. Sravana-Bel gola Epitaph of Marasimha 11. J.F. FLEET. N. 38 of the Inscriptions at Sravana Belgola of M. Lewis Rice, Inscription in Sanskrit and in Canara characters. Panegyric of the prince Mārasimha, of the Ganga dynasty, who abdicated the throne, made himself religious Jaina and let himself die of starvation at Bankāpur, in the district of Dhārwad. The date, not mentioned, perhaps placed in 975 A.D. Facsimile out of text, transcription and translation.
25. Inscriptions at Ablur. J.F. Fleet. Two inscriptions in Canara of the year about 1200 A.D. and coining from Ablur, district of Dhārwād, are particularly interesting.
They are the inscriptions indicated by the letters E and F. They contain some information on the origin of the Lingāyats and on the controversy of the Jains with the promoter of this sect, Ekāntada Rāmayya.
A facsimile of E has been given out of text.
Volume VI (1900-01).
1. Aihole inscription of Pulikesin II. F. KIEL HORN. Inscription of Saka 556, in the temple called Meguti at Aihole. Sanskrit in characters of the south. This inscrip. tion is a poem in which Ravikirti recalls that he founded the temple in honour of Jinendra, and makes panegyric of the Cālukya dynasty, and in particular of the king Pulikesin II, under whom he was living.
Facsimile, transcription and translation.
2. Konnur spurious inscription of Amoghavarsha I. F. KIELHORN. Text and translation of an inscription in Sanskrit and in old Canara characters, coming from honour, in the district of Dhärwād. Saka 782. This inscription comprises two parts. The one recalls a gift from the king Amoghavarsa Ist in the year 860 A.D. The second part glorifies the Jaina religion in the persons of Meghacandra Traividya and of his son Viranandin,

Page #769

744
Volume VII (1902-03).
14. Inscriptions on the three Jaina Colossi of Southern India. E. HULTZSCH. Study of the inscriptions engraved on the three colossal statues of Gomatešvara, at Śravana Belgola, Karkala and Yénür.
JAINA BIBLIOGRAPHY
I. Statue of Śravana Belgola.
I. Three lines, the first and the third of which are in Canara and in Canara choracters. The third line is the Tamoul translation of the first. The inscription recalls that the minister Camuṇḍaraya had the statue created and that Gangaraja had the neighbouring sanctuaries constructed.
II. Two lines in Marathi written in Nagari characters. The contents are the same as those of the previous inscription.
Statue of Karkája.
I. Inscription of 15 lines in Sanskrit. Canara characters. Recalls the erection of the statue, in Śaka 1353-1432 A. D. by Vira Pandya or Pandyaraya, son of Bhairavendra.
II. Inscription analogous to the precedent, but in Canara in Canara characters, and in Sanskrit in Nägari characters.
III. Canara language and alphabet. The inscription recalls the erection of pillar, by Vira Pandya, in Saka 1338-1436 A, D.
III. Statue of Yenür
I.
Sanskrit verse in Canara characters. Erection of the statue in Śaka 15251604 A.D. by Timmaraja, of the family of Camunda.
II. Two Canara verse in Canara characters. Inscriptions analogous to the precedent. All these inscriptions have been translated and the text of them is given. Besides, three plates out of text represent the colossal statues and give the facsimile of the two inscriptions, of Sravana Belgola.
15. Two Jaina inscriptions of Irugappa. F. HULTZSCH.
A. Inscription in Tamoul and in grantha characters, engraved in the temple of Vardhamana at Tirupparuttikkunru near Conjeeveram. It recalls that the minister Irugappa made gift of a village to this temple. The dates corresponds to 1382 A. D.

Page #770

JAINA BIBLIOGRAPHY
.
745
B. Inscription of the same origin as the precedent. In Sanskrit verses and grantha characters. Recalls that some constructions were added to the temple by the same Irugappa. The date corresponds to 1387-88 A.D. Text in transcription and translation
25. Kaluchumbarru grant of Vijayaditya Amma II. J.F. Fleet. Inscription in Sanskrit and the charaeters of the South, without date. Recalls the gift of the village of Kalucumbarru, in the province of Attilinandu, by the King Chālukya Amma II, to a Jaina master named Arhanandin and belonging to the Valahari gaņa, Addakali gaccha. Transcription and translation.
Volume VIII, -Parts I-III (1905).
4. Sravana-Belgola inscription of Irugappa. H. LUDERS. Inscription in Sanskrit and in Canara characters. Date : 1422 A. D.
It recalls that the minister Irugappa, whose genealogy has been related, made a gift of the village of Belgola in honour of Gomateśvara, and in presence of the ascetic Srutamuni.
Text and translation.
10. Kärkala inscription of Bhairava II. K. Krishņa Sastri. Inscription in Sanskrit and in Canara. Canara characters. Saka 1508.
On the advice of Lalitakirti, of the Desigana, the king Bhairava II (Santara) constructed and endowed the temple called Calurmukha-basti at Kärkala. A plate out of the text represents this temple.
683
J.F F.LEET. Bhadrabahu, Chandragupta, and Śravaņa-Belgola. (Indian Antiquary, Vol. XXI, Pp. 156-160). Bombay, 1892.
The traditions of Śravaņa Beļgoļa show a relation evident between the name of this locality and the names of Bhadrabāhu and of Candragupta.
Analysis of the inscriptions of Śravana Belgoļa where there is a talk of Bhad. rabāhu and Candragupta. Critical study of the identifications of M. Lewis RICE, relatively to Bhadrabāhu and Candragupta. Examination of the historical information contained in the inscription No. I of Sravana Belgoļa.
Conclusions : 1. Bhadrabāhu of the inscriptions of Sravana Belgoļa is not the Śrutakevalin of this name, but Bhadrabāhu II (53 B.c.) ; 2. Candragupta is not the Emperor, but Guptigupta, still called Arhadbalin or Visakhācārya, disciple of Bhadrabāhu II, and who became pontiff in 31. B.C. ; 3. The emigration of Ujjain towards the south is undoubtedly a historical fact; but this emigration had not taken place under the direction of Bhadrabāhu II.

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746
684
F. KIELHORN. A note on one of the Inscriptions at Sravana Belgola (Wiener Zeitschrift fur die Kunde des Morgenlander, Vol. VII, Pp. 248-251). Wien, 1893.
Comparison of the inscription No. 54 of Śravana Belgola (Lewis RICE) with an analogous manuscript text.
The manuscript reaction is much more correct than the epigraphical text. It is, also, permitted to believe that both of them are the copies of a previous original manuscript.
I. Corrections to the text.
JAINA BIBLIOGRAPHY
E. LEUMANN. Prabhacandra's Epitaph, the oldest Digambara inscription. (Wiener Zeitschrift fur die Kunde des Morgenlandes, Vol. VII, Pp. 382-384). Wien, 1893.
Critical article on the inscription No. I of Śravana Belgola, published by
M. Lewis RICE.
685
II. Analysis of the inscription.
The latter recalls two events which belong to some absolutely different periods:
The Jains emigration towards the south, on the advice of Bhadrabāhu. It has made only reference to this first event. It is a matter of historical introduction which is found in other inscriptions.
2. The suicide of Prabhácandra. Properly speaking this second part constitutes the subject of the inscription. Prabhäcandra was without any doubt an ascetic of high authority. Perhaps the question is of the Digambara author who lived towards 780 A. D. and whose merits were praised by Jinasena.
Pages.
112-113.

686
A collection of Prakrit and Sanskrit Inscriptions. Bhavnagar, (1895).
Jaina Inscriptions.
Inscription in Sanskrit on a statue, in a Jaina temples near the village Nagada. Recalls the grant by the merchant Mokala, of the statue in question which was consecrated by Sägarasüri. Samvat 1494.

Page #772

JAINA BIBLIOGRAPHY
Pages
113-117.
134-140.
Inscription in Sanskrit, relating to the construction of a Vihara, and engraved on a pillar of a Jaina temple at Rāṇapura, district of Jodhpur. Samvat 1496.
Jaina Inscriptions.
140-143. Inscription in Sanskrit in the temple of Adinatha, at Nāralai. Recalls the erection of a statue of Adiśvara which was consecrated by Isvarastiri of the religious issue of Santisüri. Samvat 1597.
227-233.
747
Inscription in Sanskrit in the temple of Adiśvara, on the Satruñjaya. Mentions some repairs executed to the temples by a merchant of the name of Karma. Samvat 1587.
171-184. Inscription in Sanskrit near the temple of Adinatha, on the mount Mentions the reparations and additions made to this tem ple by the two Jaina ministers Vastupala and Tejahpäla, whose eulogy is recalled. Samvat 1267.
218-224. Inscription in Sanskrit in the same temple of Adinatha, on the mount Abu. Commemorate the construction of a temple of Neminatha by Vastupala and Tejalpäla. Samvat 1287.
Inscription in Sanskrit in the temple of Pärsvanatha at Cambay. Recalls the construction of this temple. Samvat 1352.
687
G. BÜHLER. Epigraphic discaveries at Mathura. (Wiener Zeitschrift fur die Kunde des Morgenlandes Vol. X, Pp. 171-174). Wien, 1896.

Study of an inscription of Mathura recalling the erection of a statue of Mahavira, but important specially from the chronological point of view. (The same study is also found in the Journal of the Royal Asiatic Seciety of Great Britain and Ireland for 1896, Pp. 578-581).
688
H. DHRUVA. The Nadole Inscription of King Alhanadeva, v. s. 1218 (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XIX, Pp. 26-34). Bombay, 1897.
Text, translation and historical commentary of an inscription, discovered at Nadole, and dated Samvat 1218-1162 A.D. It recalls a grant made by the king Alhanadeva, of the Cahmana dynasty, to the temple of the Sandora gaccha at Nadole, in honour of Mahavira,

Page #773

748
Lewis RICE. Epigraphia Carnatica. Vol. III-IV. Inscriptions in the Mysore District. Banglore, 1894-1898
Pages.
5.
The introduction is devoted to the historical study of the inscriptions. Among the special reviews that it includes, the following relates particularly to the Jainism.
36.
District.
Mysore
Note. Critical discussion relating to the identification of Bhadrabahu and of his disciple Candra Gupta in the inscriptions of Śravana Belgola.

The old temple of Rämeśvara, at Varuna, in the district of Mysore, possesses a frieze adorned with sculptures in the ancient Jaina style.
Note on the colossal statue of Gomateśvara, at Śravana Gutta, near Yelwal; it resembles to that of Yeṇür in the southern Canara.
Jaina Inscription.
No.
Mysore
Mysore
40
Seringapa- 144
tam
Mandya
6
Seringapatam 147 Seringapatam 148
689
Part I--Introduction.
25
50
Dates A.D.
JAINA BIBLIOGRAPHY
About 750
About 750
About 980
1383
About
900 (?)
1130
Object.
In memory of a Jain of the name of Govapayya.
Grant of land.
In memory of apriest.
Eulogy of Sakalacandra, disciple of Vasupujya, Digambara of the Karnur gana, Tintini gaccha, Kundakund anvaya.
Evidence of the sojourn of Bha drabahu and of Candragupta on the mount Kalbappu (Katavapra) at Śravana Belgola.
Erection and endowment of a temple by Mallinatha, of the Desi gana, Pustaka gaccha.

Page #774

749
JAINA BIBLIOGRAPHY
District.
Date A.D.
Object.
Malavalli
909
Grant.
Malavalli
31
1117
Grant to Meghacandra, of the Kanur gana, Tintini gaccha.
Malavalli
48
1699
Construction of an oil mill by a laic disciple of Ādinātha panditadeva, of the Tintini gaccha.
1183
Tirumaküdlu- 105 Narasipur
Important insctiption recalling the death of Candraprabha, whose religious descent is indicated from Mahāvira. Eulogy of the success masters of the anvaya Arungaļa branch of the Nandi gaccha.
Nanjangud
43
1371
Death of Meghacandra, and erection of a monument in his memory by his disciple-Manikadeva.
Nanjangud
1372
Eulogy of Śrutamuni and of his disciples; he belonged probably to the Pustaka sect.
Nanjangud
133
About 1170
Ajitasena becomes āchārya ; he belonged undoubtedly to the Aruñgala anvaya.
Part II-Introduetion.
Pages.
4.
The "Brhatkathakosa" composed in 931 A.D. by Harisena, said that, when Bhadrabāhu felt his end approaching he persuaded the Jaina emigrants to proceed to Punnāta, in the south of the district of Mysore. This event took place in the 3rd century B.C.
7.
A Jaina master, Simhanandin, helped the founders of the Ganga dynasty of Mysore to acquire power,

Page #775

750
16.
19.
24.
JAINA BIBLIOGRAPHY
The ancient kings Cangaluvas professed the Jaina faith. Four temples, at Panasoge, were attributed by them to the Digambara masters of the Pustaka gaccha.
Visnuvardhana restored some Jaina temples.
Melugote must be an ancient Jaina locality, since it bears still the name of Vardhamanakṣetra.
No.
Chamaraj- 83
nagar.
Chamaraj
nagar.
District.
Chamaraj
nagar.
146
Chamaraj- 149
nagar.

148
Chamaraj
nagar.
Chamaraj- 151
nagar.
Chamaraj
nagar.
Chamarajnagar
150
Chamaraj- 153
nagar.
156
157
Jaina Inscriptions.
Date A.D.
1117
About 1813 (?)
1518 (?)
1674
1813
About 1400
1355
About 1630 (?)
About 1380 (?)
Object.
Erection of a temple and grant of land.
Eulogy of Bhaṭṭakalanka, Jaina Master of Maleyür, of the Desigana, Pustaka gaccha.
In memory of Municandra, of the Kalogra gana, by his disciple Adidasa,
In memory of Laksmisenamunisvara, by Vijayapadiyya. Death of Bhaṭṭäkalanka, chief of the Desi gana.
Erection of a statue of Chndraprabha, by Candrakirti, disciple of Subhacandra (Desi gana Pustaka gaccha).
Erection of a statue of Vijayadeva, by Adideva, disciple of Hemacandra-Kirti (Pustaka gaccha, Kundakunda anvaya), and Lalitakirti, disciple of Lalitakirti.
Erection of different statues.
Eulogy of Bahubalipanditadeva, such of Nayakirtima (Pustaka gaccha, Kundakunda anvays).

Page #776

JAINA BIBLIOGRAPHY
751
District. -
No.
Date A.D.
Object.
161
About 1518 (?)
Analogous to No. 148.
Chämarāj- nagar. Gundlupeta
18
1828 (?)
Gundlupeta
27
1196
Gundlupeta
96
Yedatore
About 1025 (?)
Erection of a statue at Candraprava, by the prince Křşəarāja. Different grants to the Arungala anvaya of the Nandi gaccha. Mutilated inscriptions.
Temple of the Pustaka gaccha Desi Gaņa.
Erection of a temple of the Pustaka gaccha. A relative of Damanandibhatta master of Divākaranandi siddhantadeva, of the Desi gana, Pustaka gaccha, Kundakunda anvaya, is at the head of the temples at Panasoge.
Yedatore
About 1060 (?)
Yedathre
23
About 1080 (?)
Yedatore
1099
Eulogy and religious descent of Pürņacandra, of the Kundakunda anvaya.
Yedatore
About 1100 (?)
Erection and endowments of temples of the Desi gana. Analogous to No. 23.
Yedatore
Yedatore
About 1100 (?)
Religious genealogy of Sridharadeva, of the Pustaka gaccha, different grants.
Yedatore
1878
Erection and endowment of a sanctuary at Silāgrāma.
Heggadave vankote,
i
1424
Grant of a village.
51
1829
Grant of land
Heggadave- vankote.

Page #777

752
District.
Hunsur
Hunsür
Kranarajapeta.
Nāgaman
gala.
Nāgaman
gala.
Nägamangala.
Nagamangala.
Nāgaman. gala.
Nagamangala.

No. Dated. D.
14
123
3
19
20
21
32
43
70
1303
1384
About 1125.
1118 (2)
1167
About
1130 (?)
1184
About 1680
1178
Padmanandin, disciple of Bähubali Maladhärideva, of the Desi gana, Pustaka gaccha, Kunda kunda anvaya, governs the temple of Honneyanahalli.
JAINA BIBLIOGRAPHY
Object.
Erection of a monument at Śrutakirtideva, by his disciple Adidevamuni and all the Śruta
gana.
constructs a
Visnuvardhana temple and gives it to Subhacandra, of the Pustaka gaccha, Kundakunda anvaya.
List of masters of the Surasthagana.
Repair of a temple at Bindiganavile.
Construction of a monument in honour of two women, disciples of Prabhäcandra, of the Pustaka gaccha, Kundakunda anvaya.
Erection of temples and grants to Devacandra, disciple of Devakirti of the Desigana.
Erection of a sanctuary on the advice of Laksmisenabhaṭṭāraka.
Construction of a temple in honour of Parsvanatha, by Vira Ballala II, of the Hoysala dynasty. Mention of a master of the Kunda Kunda anvaya, Gunacandra, one of the disciples of whom was Damananditraividya.

Page #778

JAINA BIBLIOGRAPHY
453
District.
No.
Date A. D.
Object.
76
1145
Nāgaman- gala. Nāgaman gala.
List of some masters belonging to the Kundakunda anvaya. Construction of a sanctuary in honour of Pārsvanātha,
94
1142
100
1145
Eulogy of different Jaina masters.
Nāgaman gala,
103 About 1120
Năgaman- gala.
List of some masters of the Drāviļa. sangha.
690 (i)
Epigraphia Carnatica.
Vol.
V. Inscriptions in the Hassan District,
Lewis RICE. Mangalore, 1902.
Introduction.
P. XLII. Review on two temples at Bastihalli, near Halebid. The one was
constructed in 1133 in honour of Pārsvanātha, the other in 1192 in honour of śāntinātha.
Jaina Inscriptions.
District.
Date A.D.
Object.
Hassan
57
1155
Hassan
119.
1173
Grant of territory by the wife of Cavimayya, general and minister of Narasimha I (Hoysala); his wife was laic disciple of Nayakirti, of the Kundakunda anvaya, Bücimayya, minister of Vira Ballala II, constructs a temple and gives a village to Vāsupujya, disciple of Srīpäla, of the Drāviļa sangha, Arungala anvaya. Grant of land by Narasimha I, List of some Jaina masters. Death of Puşpasena, disciple of Väsupüjya (Nandi gaccha, Arungala anvaya). Incomplete inscription relating to the king Vişnuvardhana.
Hassan
1147 (?)
Hassan
1117 (?)
Belur
About 1120 (?)

Page #779

754
JAINA BIBLIOGRAPHY
District.
No.
Date A.D.
Object.
Belur
17
1136
List of masters of the Drävila Sangha.
Belur
.
124
1133
Eulogy of the minister Gangaraja who favoured the Jaina religion. His son, Boppa, raised in his memory a magnificent temple which was consecrated by Nayakirti, disciple of Nemicandra.
Belur
128
1638
Belur
129
1192 (?)
Different grants. Gift of a temple in honour of śāntinātha. Eulogy of Balacandra of the Desigana, Vakra gaccha. Eulogy of Bālacandra.
Belur
131
1274
Belur
132
1274 (?)
Eulogy of Bālacandra.
Belur
133
1279
Belur
134
1300
Eulogy of Abhayacandra, disciple of Balacandra. Eulogy of Ramacandra Maladhāri, other disciple of Bālacandra. Gift of a temple. Probably a grant to the Drāviļa Sangha.
Belur
139
Belur
235
1255 (?) About 1060 (?)
Arsikere
1169
List of masters of the Arungala anvaya from the Nandi gaccha up to Sripāla and his disciple Vāsupūjya. Erection of a temple in honour of Pārsvanātha ; grants by Vāsupujya and his disciple Puşpasena. Erection of a monument in memory of a woman, disciple of Amaracara (Kundakunda anvaya).
Arsikere
3
Arsikere
1220
Arsikere
1159
Vira Ballāļa II constructs a sanctuary at Arsikere. Religious genealogy of Śripāla, the famous logician, disciple of Mallişena Mala dhāri.

Page #780

JAINA BIBLIOGRAPHY
District.
Chanaraya
patna.
Channaraya- 148 patna.
Channaraya- 149
patna.
No. Date A. D.
Channaraya- 150
patna.
Arkalgud
Arkalgud
146
Channaraya 151
patna.
Channaraya- 198
patna.
Channaraya
palna.
Hole
Narsipur.
Arkalgud
Arkalgud
Manjarabad.

248
*
16
Arkalgud 98
12
96
97
99
67
1174
1094
1125
1182
About
1200
About
1130
1134
About
1080
1248
1095
About
1095.
About
1060 (?)
1079
About
970
Object.
Grants of Vira Ballāja II, in honour of Parsvanatha; eulogy of Nayakirti and of his disciple Bhanukirti (Kundakunda anvaya).
Grants by the king Ereyanga (Hoysala) to the master Gopanandin, whose genealogy has been related.
Different grants to Sripala by the king Visnuvardhana. The religious genealogy of Sripala has been recalled.
Vira Ballāļa II makes to Nayakirti, of the Kundakunda anvaya, a grant in order to construct a temple in honour of Pärsvanatha.
Different grants.
Different grants.
755
A nephew of Gangaraja constructs some Jaina temples at Belgola.
Grant of land.
Reconstruction of a temple of Santinatha and different donations by the king Hoysala Someśvara.
Mutilated inscription.
Erection of a temple.
Eulogy of Gunasena, of the Nandi gaccha, Arungala anvaya.
Construction of a temple and different grants. Eulogy of Prabhäcandra.. Inscription on the pedestal of a Jaina statue in metal; this inscription however does not interest the history of the Jainism, it is reproduced in facsimile, Pl. XI.

Page #781

756
690 (ii)
Lewis RICE. Epigraphia Carnatica. Vol. VI. Inscriptions in the Kadur District. Bangalore, 1901.
28.
Pages.
The princes Santaras of Mysore were Jainas.
The princes of the realm of Karkala were probably Jainas.
District.
Kadur
Remarks, according to BUCHANAN, on the kings of Tuluva, the Bhairasas, who, of all the Jaina Kings of the region, was the most powerful; they descended from the kings of Vijayanagara by Jaina women.
Kadur
Reviews on the beauty of the sculptures in the Jaina temples of Sosevür or Angadi (about 11th century).
Jaina inscriptions.
Kadur
Kadur
Chikma
galur.

Chikmagalür.
No. Date A. D.
971
1
36
69
174-181
2
75
1203
Introduction.
1160
JAINA BIBLIOGRAPHY
1280
towards 1060 (?)
Object.
In memory of a laic adept of the Desi gana, Kundakunda anvaya. Construction of a temple in ho. of Santinatha by Vira Ballāļa II.
Construction and grant of a temple by a laic belonging to the Arungala anvaya, and whose religious genealogy has been indicated.
In memory of several Jaina devo
tees.
In memory of laic adept of the Pustaka gaccha, Kundakunda
anvaya.
Construction and endowment of a temple by a laic disciple of the Deva gana, Pasāņa anvaya.

Page #782

JAINA BIBLIOGRAPHY
District.
Chikma
galur
Chikma
galür.
Mudgere
Mudgere
Mudgere
Mudgere
Mudgere
Koppa
Koppa
Koppa
No.
District.
Davana
gere.
160

161
Mudgere 67
10
12 27
17
18
22
3
47
50
No.
Date A.D.
13
1103 (?)
1137
About 1100 (?)
1172
1062
About
1040 (?)
1129
1277
About 1090 (?)
1530
1598
691
Date A.D.
1271
Object.
Eulogy of two Jaina ministers of the king Visnuvardhana; Mariyane and Bharateśvara.
757
Inscriptions relating to the same.
ministers.
Funeral inscription.
Grant to the temple of Honnangi.
Funeral inscription.
Funeral inscription by Ravikirti.
Lewis RICE. Epigraphia Carnatica. Xol. XI. Inscriptions in the Chitaldroog District. Bangalore, 1903.
Construction and grant of
temple by one adept of the Pustaka gaccha,
Kundakunda
anvaya.
Mixed grant to the Jains and to the Sevaites.
Mara, prince Santara raises a commemorative to
monument
Jaina inscriptions.
his master Ajitasena.
Grants to a Jaina temple by a
princess of Karkaļa.
Grants to a Jaina temple of Koppa.
Object.
Kuciraja, general of the prince Rämacandra, of Devagiri, constructs at Betur a temple in honour of Parsvanatha. He makes grants to this temple,

Page #783

758
JAINA BIBLIOGRAPHY
District.
No.
Date A.D.
Object
1128
Davanagere.
Hiriyur
Hiriyur
Construction and endowment of a temple in honour of Pārsvanātha, at Sembanur, List of masters of the Nandigaccha from Samanthabhadra up to Sripāla. Mutilated inscription at Dharmapura. Nothing hardly remains but the commencement, where there is a talk of Devarāya I, king of Vijayanagara.
28
28
Towards 1410
Towards
Holalkere
1154
Repair and endowment of the temple of Santinatha at Holalkere.
Do.
2
1214?)
Other grants to the same temple.
692
D. R. BHANDARKAR. Epigraphic notes and questions. (Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XXI, Pp. 392-412). Bombay, 1904,
Pp. 399-905. Excursus on the Ājivikas, who appear to have been in close communication with the Jains.
693
H. LUDERS. Epigraphical Notes. (Indian Antiquary, Vol. XXXIII. Pp.33-41, 101109, 149-156). Bombay, 1904.
Series of notes concerning the lessons and the interpretation of the most ancient Hindu epigraphical documents. The numbers 1-7, 10, 13-19, 21-23, 27-28 and 31-33 relate to the different Jaina inscriptions of Mathura.
694
Inscriptions in
the Shimoga
Lewis RTCE. Epigraphia Carnatica. Vols. VII-VIII. District. Bangalore, 1902-1904.
Introduction.
PART-I
P. 46. Review on two Jaina statues at Belgāmi. P. 47. Review on the Jaina temple of Bandaļike,

Page #784

JAINA BIBLIOGRAPHY
Jaina inscriptions.
District
Shimoga
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Shikarpur
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.

No.
4
10
57
$385
64
65
66
97
103
114
86
120
136
148
196
197
200
202
219
Date A.D.
1122
1085 (?)
1115
1112 (?)
1204 (2)
1227 (?)
1113
1211
950 (?)
About
1080 (?)
1048
1068
1166 (?)
1212 (?)
1182 (?)
About
1190
1211 (?)
918
Object
List of masters of the Krāṇur gana Construction and repair of temples.
759
Construction of temples and grants.
List of masters of the Kraṇur gana. Construction of a temple.
Constuction of a temple.
Grants by the kind Vira Ballāļa II.
Death of the master Balacandra.
Construction of a magnificent temple at Bannikere.
Grants.
Construction of temples and grants.
Erection and endowment of a temple. Grant of land.
The king Someśvara 1, of the dynasty of the Calukyas reconstructed the temple of Santinatha at Baligama.
Voluntary death of the wife of a Jaina. merchant.
Voluntary death of another laic adept.
List of Jaina masters up to Nayakirti, among others Municandra, Construction of a magnificent temple in honour of Santinatha, at Magudi.
In memory of a disciple of Nayaktrti.
Funeral inscription.
Grants.

Page #785

760
District
Shikarpur. 221
Do.
Do.
Do.
Do..
Do.
Do.
Honnali
Introduction.
9
13-14
No.
16

225
226
228
232
311
317
5
Date A.D.
1075
1204
1213
About
1100
About
1200
About
1100
About
1205
About
1160 (2)
Object
Grants to the temple of Santinätha at Bundalike.
Different grants for the service of the temple of Santinathat at Bundalike,
JAINA BIBLIOGRAPHY
In memory of Subhacandra, of the Kranür gana, Sintini gaccha.
Metrical compositions in honour of the Jinas.
Recalls the death of a disciple of Subhacandra.
Construction of a temple.
Pages.
6 Remarks on the connections of the kings Gangas with the Jains.
8
Review on Cattaladevi, wife of Vijayaditya I, of the Kadambas of Goa, at whose instigation numerous Jaina temples were constructed. Impor tant list of Jaina masters, from Mahavira upto Srivijaya.
Do.
PART-II
Erection and endowment of a temple at Diḍugur.
The Santaras, who at the commencement were Jainas, became afterwards attached to the Lingayat sect.
Review on Vidyänandasvamin: his biography and his religious progeny after Mahavira.
Review on the Jaina temples of Humcha, now in ruin.

Page #786

JAINA BIBLIOGRAPHY
District
Sorab
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.

No.
28
51
52
101
102-125
127
140
146
149
152
153
196
198
199
200-201
233
260
261
262
263
329
330
331
Date A.D.
1208 (?)
1405
1394
1295
1131
1198
1388
1129 1
1380 1
1400
1379
1292 1
1372
1
1139
1367
र
1408
1077
1342 or
1402
1415
1465
1456 (?)
Object
Construction of a temple in honour of Santinätha and grants.
Eulogy of a laic adept.
Invocation to the Jina.
761
Death of a laic disciple of Devanandin (Surastha gana, Kundakunda anvaya).
Commemorative inscriptions.
Death of Madhavasena, disciple of Candraprabha (Syena gana, Pogari gaccha).
Construction of a temple in honour of Santinatha and grants.
In memory of Munibhadra, whose genealogy has been recalled.
Commemorative inscriptions.
Grant to Bhanukirti of the Tintini gaccha, Death of Devacandra of the Desigana, disciple of Śrutamani,
Funeral inscriptions.
Religious genealogy of Padmanandin (Tintini gaccha, Kundakunda anvaya).
Death of Candraprabha.
Commemorative inscription.
Voluntary death of a disciple of Devacandra (Pustaka gaccha).
Commemorative inscription.

Page #787

762
JAINA BIBLIOGRAPHY
District
No.
Date A.D.
Object
Sorab
345
1171
Grants, Eulogy of Municandra (Tintini gaccha). Different grants, Eulogy of Bhānukirti, disciple of Municandra.
Do.
384
1237
Sagar
55
About 1560
Inscription of a great historical interest; ideas on the kings Sāļuvas of Vijayanagara, and on a family of merchants who constructed several Jaina temples.
60
1472-1473 Different grants.
159
1159
161-162
163
1488
Do.
164
1491 1077
Construction of temples and different grants. Commemorative inscriptions. Grant by the king Sāļuvendra for the construction of a temple. Grant by the king Säļuvendra, Construction of temples by the Queen Cattaladevi. List of Jaina masters from Mahāvīra upto Srivijaya and his disciples, Construction of the temple called Pancabasadi by Cattaladevi. List of Jaina masters.
Nagar
Do.
1077
Do.
Do.
39
1147 Inscription analogous to the precedent.
List of Jaina masters from Mahāvira upto
Śripäla. About 1077 Same object as the inscriptions 36 and 37.
The Jaina masters of the Arungala anvaya (Nandi gaccha) from Hemasena upto
Śreyāmsa. 1077-1087 Grants of Chattaladevi 1120 (?) Mutilated inscription. 1098 (?) Illumination of Laksmisena ; death of
Pārsvasena.
Do.
Do.
Do.

Page #788

JAINA BIBLIOGRAPHY
763
District.
Date A.D.
Object.
Nagar
43
1296 (?)
Do.
1255
Towards 1530
Voluntary death of Gunasena. Death of Puşpasena and of Akalanka. Eulogy of Vidayānandasvāmin, his religious genealogy. Construction of several temples by Vira śāntara.
1062
1255 (?)
Voluntary death of a laic adept of Bālacandra (Desigana).
Commemorative inscription.
Towards 1220 (?)
1268 (?)
Construction of a temple.
1248
Voluntary death of Pārsvasena.
Towards 1077
1062
1066
897
Taila, son of Vira śāntara, makes a grant to a temple. Grant of Vira śāntara. Other grant of Taila. Vikramāditya Säntara constructs and endows a temple of the Kundakunda anvaya. Voluntary death of a laic adept of Gunasena. Construction of a temple by a laic disciple of Višalakirti (Balātkāra gana).
Tirthahalli
121
1417 (?)
no.
166
1610
1180 (*) 1103
192
Do.
197
1363
Death of a laic disciple of Padmaprabha. Construction of temple-List of Jaina masters from Mahāvira up to Ajitasena of the Arungala anvaya. Settlement of a discussion relating to the temple of Pārsvanātha at Tadatāla. Commemorative inscription. Death of Subhacandra, of the Pustaka gaccha,
198 199
1090 (?) 1093 (?)

Page #789

764
District.
Tumkur
Lewis RICE. Epigraphia Carnatica. Vol. XII. Inscriptions in the Tumkur District. Bangalore, 1904.
Jaina Inscriptions.
Do.
Gubbi
Do.
Tiptur
Do.
Do.
Chiknayakanhali.
Do.
Do.
Sira
No.

9
38
8
93
1160
5, 6 & 7 Towards
1200 (?)
94
101
21
23
24
32
Maddagiri 14 Pavugada
52
Date A.D.
1151
Towards
1219 (?)
1174 (?)
Do
1078
1160
1163
1297
1277
695
1531 (?)
1232
JAINA BIBLIOGRAPHY
Object.
Eulogy of a chief of the name of Gulibachi under the Hoysala dynasty; he showed himself liberal towards all religions and constructed several Jaina temples.
Repair and endowment of a Jaina temple by the care of the wife of a chief, under the Hoysalas.
Epitaphs. Mention of Balachandra disciple of Abhayacandra (Desi gana, Pustaka gaccha Kundakunda anvaya). Decoration of a sanctuary by a laic adept of Padmaprabha Maladhärideva (Desi gana, Pustaka gaccha, Kundakunda anvaya).
Epitaph of a laic adept,
Epitaph of a laic adept of Candrayanadeva of the Kundakunda anvaya.
Grants to a temple.
A laic disciple of Candrayanadeva constructs a temple in memory of his wife. Epitaph of Meghacandra, disciple of Manikyanandin, of the Kundakunda
anvaya.
Epitaph of Candrakirti, son of Maladhari Balacandra and disciple of Tribhuvanakirti of the Desigana.
Grant to a temple of Tailangere, by a disciple of Tribhuvanakrti.
Grant.
Construction of a temple. Mention of Padmaprabha Maladhari, Maladhari, disciple of Viranandin of the Kundakunda anvaya.

Page #790

JAINA BIBLIOGRAPHY
696
Lewis RICE. Epigraphia Carnatica. Vol. IX. Inscriptions in the Bangalore District. Bangalore, 1905.
Introduction
Pages.
4. Srivijaya, general of the king Ganga Marasimha, constructed Manyapura (Manne) a Jaina temple, the great priest of which was Prabhacadra, disciple of Puspanandin.
11. This temple was, a little later, endowed by the Rastrakuta Gobinda III. 20. Religious toleration-proof of which was made by Visnuvardhana and his successors (Hoysalas).
24. Bukkaraya I, king of Vijayanagara, reconciles the Jainas and the Visnuites.
No.
Bangalore 82
District
Nelaman
gale.
Do.
Do.
Magadi

60
61
84
18
Date A.D.
Jaina Inscriptions
1426
797
802
765
Towards
1140
1368
Object
Grant by a laic adept of the Kundakunda anvaya. A part of the inscription has been effaced.
Construction and endowment of a Jaina temple at Manne, by Śrivijaya, general of Marasimha (Ganga). Prabhācandra, disciple of Puspanandin, himself disciple of Toraṇācārya of Kundakunda anvaya, was placed at the head of this temple..
very temple is favoured with a village by Govinda III.
This inscription recalls that some temples were constructed by Visnuvardhana in favour of different religions (Sivaite, Jaina, etc.)
The king Bukkaraya I pacifies a dispute between the Jains and the Visnuits, by granting some fixed temples to the one or the others,
4

Page #791

766
District
Coorg
Do.
Do.
Do.
Do.
Do.
Do.
Do.
Do.
District
Malur
Do.
Chikballapur
No.
34

35
37
38 Do
39
36 Towards
1070
1050
40
41
42
Date A.D.
No.
1064
72
1058
1390
1216
Towards
1030
Towards
1050
Lewis RICE. Epigraphia Carnatica. Vol. X. Inscriptions in the Kolar District. Mangalore, 1905.
Date A.D.
425 (?)
73 Towards 370
Object
Death of Gunasena, disciple of Puspasena of the Nandigaccha.
29 Towards 750
Grants by a king Cangāļuva.
Effaced funeral inscriptions.
Jaina inscriptions
JAINA BIBLIOGRAPHY
Construction of a temple.
Grant.
Repair of a temple. Mention of the Kundakunda anvaya.
Funeral inscription.
Imprinted with the feet of Puspasena guru of Gunasena.
Inscription relating to the same Gunasena.
697
Object
A king Ganga of the name of Madhava on the advice of his preceptor, Vijayakirti, makes a gift of a village to a temple founded by Candranandin, and endows another temple with a sum of money.
The same same prince. prince on the advice of Viradeva, gives a village and some estate to the Jaina temple of Perbbolal.
Recall of the construction and repair of a temple (Cf. Introduction P. IX.).

Page #792

JAINA BIBLIOGRAPHY
767
698
J. F. FLEET. Epigraphic Researches in Mysore. (Journal of the Royal Asiatic Society of Great Britain and Ireland for 1905, Pp. 289-312). London, 1905.
P. 299. The Jaina master Simhanandin can be considered as a historical personage. He should have been contemporary of the prince Ganga Sivamara I, that is to say he should have lived towards 755 A.D.
P. 306. The Jaina master of the name of Prabhācandra, whose death is recalled in the grand inscription of Sravana Belgola would be the well known Digambara writer.
P. 307. Another inscription of Śravana Belgola dated 1803 A,D. would make the death of Mahāvira date back to the year 663 B.C.
699
J. F. Fleet. Note on a Jain inscription at Mathura. (Jounral of the Royal Asiatic Society of Great Britain and Ireland for 1905, Pp. 635-655). London, 1905.
Historical study of a Jaina inscription, without date, in Prakrit mixed with Sanskrit, found at Mathura and published by Bühler in the "Epigraphia indica Vol. I". The probable date of this inscription would be 14-13 B.C. It recalls a homage to Vardhamana from the part of Simitra, wife of Gotiputra, who should have been a Śvetämbara to the polemic redoubtable against the Digambaras and the Bud. dhists.
700
F. KIELHORN. "Bijoli Rock Inscription' : 'The Uttamaśikhara-purāņa'. (Journai of the Royal Asiatic Society of Great Britain and Ireland for 1906, Pp. 700-701). London, 1906.
Review on an inscription in Sanskrit and engraved on rock in the vicinity of Bojoli (Rajputana) in Samvat 1232. This inscription consists of a Jaina poem of 5 cantos and 294 verses, entitled 'Uttama-śikhara-purana'. It was composed by Siddhasūri. This work, in all probability, must also exist in manuscript.
701
H. LUDERS. Jaina Inscriptions at the Temple of Neminatha on Mount Abū. (Epigraphia Indica, Vol. VIII, No. 21). Calcutta, 1906.
Edition of 32 inscriptions in Sanskrit, springing from the temple of Neminātha, more known under the name of temple of Vastupāla and Tejaha pāla, in mount Abū.

Page #793

JAINA BIBLIOGRAPHY
The most important of them are the first two, dated Samvat 1287-1330 A.D. They commemorated the construction of the temple by the minister Tejahapāla, whose genealogy has been traced back. They are reproduced in facsimile and the first is translated.
768
The others recall the embellishment that Tejahpala brought without cessation to the same temple. They are dated Samvat 1288, 1290 and 1297.
702
B. GEIGER. 'Chirwa-Inschrift aus der zeit des Guhila Fursten Samarasimha' 'Wiener zitschrift für die Kunde des Morgenlandes, Vol. XXI, Pp. 143-162). Wien, 1907.
Text and study of an inscription of about 51 in Sanskrit, dated Samvat 13301373 A.D. and arising from Chirwa, in the north of Udaipur.
This inscription recalls the reconstruction of two temples dedicated to Siva. It is not there Jaina but the prasasti of it was composed by Ratnaprabhasūri, of the Chaitra gaccha (sect of Chitor). The genealogy of this master is recelled in the following manner: Bhadreśvara, Devabhadra, Siddhasena, Jinešvara, Vijayasimha, Bhuvanachandra and Ratnaprabha who had himself for disciple Färivachandra.
703
F. HULTZSCH. 'Maliyapundi grant of Ammaraja II. (Epigraphia Indica, Vol. IX, No. 6). Calcutta, 1907,
Study of an inscription in Sanskrit, discovered at Madanur in the district of Nellore, and dated Saka 867 (945 A.D.).
Ammaraja II (Vijayaditya VI), of the Chalukyas of the East, at the request. of Durgaraja, superintendent of the royal camp (Kaṭakarāja), made gift of the village of Maliyapundi to a Jaina situated in the south of Dharamapuri. This temple had been founded by Durgaraja, and the management of it belonged to Śrimandiradeva, disciple of Diväkra, himself disciple of Jinanandin, on the Nandi gaccha and chief of the Kotimaḍuva (?) gana in the Väpaniya sangha.
Facsimile, text and analysis.
704
F. KIELHORN. 'The Chahamanas of Naddula. (Epigraphia Indica, Vol. IX, No. 9). Calcutta, 1907.
Study, according to four inscriptions, on the genealogy of the Cahamanas of Nadula or Nadol, in the State of Jodhpur (Rajputana). This branch of the

Page #794

JAINA BIBLIOGRAPHY
769 Cahamanas was founded by the prince Lakşmana, belonging to the family of Śakambhari.
Inscription A: Inscription in Sanskrit, discovered at Nadol, and dated Samvat 1218 (1161 A.D.). It recalls the gift, by the prince Alhanadeva, of a sum of money, to the temple of Mahāvira, founded at Nadol and belonging to the Sanderaka gaccha. Text and analysis.
Inscription B: Arising from Nadol. In Sanskrit. Date : Samvat 1218. Gift, by Kirtipäla, son of Alhanadeva, of a sum of money to the temple of Mahāvira built in the village of Naddulai. Text and analysis.
Inscription C: Inscription in Sanskrit found on the mount Sundhā, to the north of Jaswantapur, in Rajputana. Date : Samvat 1319 (1262 A.D.). This inscription was composed by Jayamangala, belonging to the Brihad gaccha, and disciple of Rāmachandra, hisself disciple of Devächārya. It commemorates diverse pious works of the prince Cacigadeva, whose genealogy has been traced back since the founder of the dynasty Lakşmaņa. Text and analysis.
Inscription D: Sivaite inscription in the temple of Achaleśvara on the mount Abü.
705
F. KIELHORN. Mount Abü Vimla temple inscription of (Vikrama) Samvat 1378. (Epigraphia Indica, Vol. IX, No. 18). Calcutta, 1907.
Facsimile, text and analysis of an inscription in Sanskrit, engraved on stone in the said temple of Vimala, on the mount Abu.
This inscription recalls that the temple in question was constructed in honour of Risabha (Adinātha), in Samvat 1088 by Vimala, minister of the King Chālukya Bhimadeva Ist.
In Samvat 1378, the 9th day of the dark fortnight of Jaistha (10 mai 1322 A.D.), this temple was restored by Lāllā (Laliga) and Vijada, who belonged to an ancient family of pious laic adepts. The dedication was accomplished by Jinachandrasüri, successor of Amaraprabhasūri, in the line of masters founded by Dharmasūri, who bore still the name of Dharmaghoșa and was victorious of Vādichandra and of Guņachandra.

Page #795

970
JAINA BIBLIOGRAPHY
706
KIELHORN, F.
Two verses from Indian Inscriptions. (JRAS, 1907, Pp. 175-177).
Pp. 175-176. Paramāra Dhārāvarsa of Chandravati is eulogised in two verses in a Mount Abū inscription.
707
Haig, T.W. Some inscriptions in Berar. (EIM, 1907-8, Pp. 10-21).
P. 21. Sirpur : Sirpur in the Basin District has a fine temple of Antariksa Pārsvanātha belonging to the Digambara Jain community. It has a Sanskrit inscription with a date which has been read as Sam. 1334 (A.D. 1406). COUSENS believes that the temple was built at least a hundred years before that time.
708
BHANDARKAR, D, R. Ghatiyala Inscription of Kakkuka ; Samvat 918 (EI, ix, 1907-08, Pp. 277-281).
Inscription contained in an old Jain structure, now called Mātāki-sāl.
709
of Rajendra Chola I. (Epigraphia
E. HULTZSCH. "Tirumalai rock inscription Indica, Vol. IX, No. 31). Calcutta, 1908.
Facsimile, text and translation of an inscription in Tamil, engraved on rock at Tirumalai, in the district of North Arcot. M. HULTZSCH had already published it in his 'South Indian inscription', Vol. I, Pp. 95.99. No. 67).
The 13th year of the reign of Rājendra-chola (1st) (1025 A.D.), the wife of a merchant made diverse oblations in favour of the Jaina temple constructed on the Mount Tirumalai.
710
H. Krishna śASTRI. "Anmakonda Inscription of Prols'. (Epigraphia Indica, Vol. IX, No. 35). Calcutta, 1908.
Facsimile, text and translation of an inscription in Sanskrit and Canarese, issuing from Hanumkondi (Anmakonda), near Warangal in the State of the Nizam. This is dated of the year 42 of the era of Vikramachalukya, corresponding to the year Hemalambi, may be then Saka 1039-1117 A.D. (KIELHORN). It recalls the

Page #796

JAINA BIBLIOGRAPHY
construction and the endowment of a temple in honour of the Jaina goddess Kadalaya, by Mailama, wife of Beta, minister of the King Prola of the Kakatiya dynasty.
711
A. GUERINOT. Repertoire d'epigraphie Jaina, precede d'une Esquisse de l'histoire du Jainism d'spres les inscriptions'. (Publications of the "Ecole francaise d' ExtremeOrient, Vol. X). Paris, 1908.
Introduction
Sketch of a history of Jainism according to the inscriptions.
I. List of the monarchs who have professed the Jaina faith or have favoured Jainism summary of the inscriptions relating to each of them.
II. Geography of the inscriptions. Chronological classifications of the inscriptions concerning each of the Jaina sanctuaries: mount Abu, mount Satrunjaya, Śravana-Belgola, mount Girnär etc.
The sects mentioned in the inscriptions. Essay of chronological classification of the masters belonging to each of these schools. Epigraphical repertory. Analysis of 850 inscriptions classified according to the chronological order. Indications of the courses. List of the localities from where come the inscriptions. General index.
712
771
GUERINOT, A. Repertoire D' Epigraphie Jaina. Precede d'une esquissa de l'histoire du Jainisme d'apre's les inscriptions. Paris, 1908.
Pp. 1-311. Entries 1-850. Introduction contains articles on Royal Dynasties principal sanctuaries, succession of Acharyas and Samghas.
713

BANERJI, R.D. The Discovery of Seven New-dated Records of the Scythian Period. (JPASB, v, 1909, Pp. 271-277).
Records in the Archaeological section of the Luknow Provincial Museum : (1) An inscribed Jain image, the year 9.
(2) An inscribed Jain image, the year 12.
(3) An inscription on the base of an image of Sambhavanatha, the forty eighth year of Huviksa.
(4) An inscribed Digambara image, the year 71.

Page #797

772
(5) An inscribed Chaturmukha from Râmnagar, the year 74. (6) An inscribed image of Risabhanätha, the year 84.
714
JAINA BIBLIOGRAPHY
RICE, B.L. Mysore and Coorg from the inscriptions, London, 1909, Pp. 3-10. Chandragupta Maurya.
Jain inscriptions and traditions relating to Bhadrabahu and Chandragupta. Brihatkathakola by Harishena; Bhadrabahu Charita by Ratnanandi; Rajavali-kathe by Devachandra. Sallekhanā.
P. 13. Aśoka, first a Jain
Pp. 31-32. Simhanandi, a Jain Acharya, who made the Ganga Kingdom, is named as a great poet by Indrabhuti, in his Samayabhuṣaṇa. First Ganga King Madhava (Kongunivarmma).
Pp. 34-35. Avinita, a Jain; his preceptor Vijayakirtti; his grants to Jain temples at Urnur and Perur.
P. 37. Duruvinita, his tutor Pujyapada, author of Sabdavatara. Mushkara or Mokkara-from his time the State adhered to the Jain religion.
P. 39. Śripurusha, his grand-daughter of Pallavädhiraja and wife of Parama Gula, the Nirggundarāja.
P. 41. Govind erected a Jain temple in Kummadavada (now Kalbhani, Belgaum).
Pp. 46 & 72. Indra-Raja, the last of the Rästrakātas, starved himself to death by the rite of Sallekhana. Märasimha ended his days in religious exercises at the feet of Ajitasena.
P. 47. Rachamalla Satyaväkya IV; efforts to revive influence of Jainism: erection of the colossal Gomata statue by his minister and General Chamunda. See ibid. P. 193.
P. 79. Bijjala (Kalachuria), a Jain by religion.
P. 90. Rajadhiraja, the wicked Chola, burnt Jain temples in Belvola Country erected by Ganga Permadi (Ganga).

P. 95. The Hoysalas were Jains; their origin; story of the Jain Yati Sudatta or Vardhamana-Munindra.

Page #798

JAINA BIBLIOGRAPHY
773
Pp. 99-101. Bitti Deva - exchanging Jaina faith with Visnuvardhana. His first wife Santala Devi and his General Hulla were some of the foremost upholders of Jainism.
P. 106. Narasimha III (Hoysala) visited Vijaya Pārsva temple at Halebid, and read his genealogy.
Pp. 113-114. Bukka Rāya-his reconciliation of the Jains and the Vaişnavas, the latter persecuting the former.
P. 138. Jainsdatta, founder of the Santara Kingdom; Jain goddess bestowed on him the power to transmute iron into gold. The rulers on this line eventually became Lingāyatis, but had Jain wives.
Pp. 141-142. The Changalvas first met with in Jain inscriptions at Panasoge or Hanasoge. Rāma (son of Daśaratha, brother of Lakshmaņa and husband of Sitā) erected 64 basadis at Panasoge. Jain priests of the Hottage (or Pustaka) gachcha claim jurisdiction over these basadis and at Tale-Kaveri (in Coorg). One of the basadis set up by Rāma had been endowed by the Gangas and was rebuilt by King Nanni Changalva.
P. 145. The Kongalva Kings were Jains. Grants by Sugani Devi (Kongalva) to basadis at Mullur (in Coorg).
P. 146. Punnata, an ancient Kingdom and Jain migration. P. 148. The Senavaras were Jains; their inscription in West Kadur district.
P. 152.
The Saluvas (or Salvas) originally Jains, Sangitapura (Haduvalli).
P 168. Priests played prominent part in political affairs and their advice ever deemed of importance Megasthenes says of the Sarmanes (the Jain Sramaņas) who live in the woods that kings consult them regarding the causes of things. In the second century A.D. the Jain Achārya Simhanandi made the Ganga Kingdom. In eleventh century a Jain Yati put the Hoysaļas in possession of their Kingdom.
P. 180. Kayadala chief supported all creeds including Jainism.
P. 185. The Jain vow or Sallekhana was the orthodox mode of emancipation from the body when life could no longer be endured, and the instances of its performance are numerous, especially at Sravana Belgo!a, from the earliest times.
Pp. 196-201. The Jains were the first cultivators of the Kannada language. Samantabhadra, author of Gandhahasti-mahabha sya; Pujjyapāda alias Devanandi,

Page #799

774
JAINA BIBLIOGRAPHY
authot of Jainendera (grammar), Sarvārthasiddhi, Samadhi-Sataka, Nyayakumuda-chandrodaya, Sabdavatār. Rāmasena, Meghachandra, Jinachandra, śrutamuni, Vakragriva, author of Navaşabdavāchya; Vajranandi, author of Navastotra ; Sumati of Sumatisatakam; Chintāmaņi of the Chintamani; Sripäla, expounder of the Tattva; Bhatta-Akalanka's grammar, the Karņāļaka-Sabdanuśasana; Srivarddhadeva also called Chudamani and Tumbalurächārya, author of Chuda. mani, a commentary on the Tattvärtha-mahaśastra; there is also one Jain work Chintamani the greatest epic poem in the Tamil language. Durvvinīta, the Ganga King have had his preceptor Pūjyapāda and he is said to have walked according to the example of his Guru. Umāsvāti (Gridhrapinchhāchārya) author of Tattvārtha; Gunanandi, a logician, grammarian and poet; Srutakirtti wrote Rāghava-Pandaviya; Śrīpāla alias Vadībhasimha, the commentator; Anantaviryya and his Vritti to Akalankașutras; Dayāpāla, his Prakriyā to the Sabdānuśāsana; Lokachārya, a grammarian and astrologer; Sampürnachandra, an astronomer; Sridhara skilled in mantras and medicine; Indranandi; author of Pratiștha-Kalpa and Jvalini-Kalpa; Sivakotisūri illustrated the Tattvārtha-sūtra; Śrutamuni, a poet and grammarian; Vidyānanda illustrated Aptamimamsā and composed Slok avarttikalankara and Budhesabhavanavyakhyāna; Akalanka, his Bhasya to Devāgamastotra ; Prabhāchandra, wrote the Mārttanda; Nemichandra, author of Trilokasāra ; and Devachandra author of Rajavali-Kathe.
P. 203. Jainism prevailed in Mysore before the third cent. B.c. and it continued a popular faith during more than a thousand years of the Christian era. It was the State creed in the time of Gangas, of some of the Rashtrakūtas and Kalachuryas and of the early Hoysaļas. Also of the minor states of Punnata, of the Santaras, the early Changalvas and the Kongalvas. But the Chola conquests in 1004, the conversion of the Hoysaļa King in 1117 and the assasination of the Kalachurya King in 1167 were severe blows to its influence. In an endeavour to accomodate itself to the age, Jina is described in 1151 as Siva, Brahma, Buddha and Vishnu; and for a generation following we find chieftains who were supporters of all the four creeds.
List of Jain hierarchy and the succession of Jain Gurus according to the inscriptions (mentioned) arranged according to date of the first, fifth, eleventh, twelfth, fifteenth and sixteenth centuries.
P. 204. Arhadbali formed four divisions of the Sangha-the Sena, Nandi, (Tridivesa or) Deva and Simha sanghas.
Mallisheņa Maladhāri, a disciple of Ajitasena.
There were no Brahmanas in the South in the time of Mukkanna Kadamba, the third cent.

Page #800

775
JAINA BIBLIOGRAPHY
P. 206. Sankaracharya opposed the Jains and revived Śiva worship but in the middle of the twelfth century was established the Lingayit faith and into this great number of Jains were merged, while Jain images and temples were converted to Linga use.
P. 207. Conversion of King Bitti Deva (Hoysala) from Jainism to Vaiṣṇavism by Ramanuja. Bitter animosity continued to exist against the Jains and in 1368 they complained in a body to King Bukka-Raya of the persecution by the Vaisnavas.
P. 208.
From the Vira-Saivas, who had largely superseded the Jains in the west, the latter were exposed to violent opposition. In 1638 an over zealous Lingayat official stamped a Linga on the pillars of the principal Jain temple at Halebid.
P. 209. The Jain disputant Vidyananda and his success in various royal courts and his destruction of the Christian faith at Seringapatam.
P. 210. Inscription of 812 mentions the Yäpaniyas, a Jain unorthodox sect. (E.I. vol. IV, P. 338).
• 715
KARNA RAM. Bijapur Inscription of Dhavala of Hastikundi; Vikrama-Samvat 1053. (EI. x, 1909-10, Pp. 17-24).
The stone was originally fixed in Jain temple situated about 2 miles from the village of Bijapur in the Bali dist. of the Jodhpur State. It was subsequently removed to the dharmatala belonging to the Jain mahajans of Bijapur. A grant to a Jain temple by Vidagdharaja (Rästrakuta)-Practically there are two inscriptions of dates, Sam, 1053 and 996.
716
SASTRI, H. Krishna.
Two Nolamba Inscriptions from Dharmapuri of the 9th century A. D. (EL. x, 1909-10 Pp. 54-70).
Invocation to the doctrine of the Jinendras. Erection of a Jain temple in Tagadüru (Dharmapuri, Salem Dist.) by the merchants Nidhiyanna and Chandiyanna grant made to Kanakasena pupil of Vinayasena of the Pogariya-gana, Sena-anvaya and Müla-samgha. See note 1, P. 69 also.

717
PATHAK, K. B. Pimpari plates of Dharavarsha-Dharmaraja; Śaka-Samvat 697. (EI. x, 1909-10 Pp. 81-9).
P. 83. Jaina Sena's Harivamia quoted and discussed for the identity of Srivall
abha of the inscription.
Śravana Belgola epitaph of Malli-shena quoted and discussed,

Page #801

176
JAINA BIBLIOGRAPHY
718
BANERJE, Rakhal Das, New Brahmi Inscriptions of the Scythian Period (EI, X, 1909-10, Pp. 106-121) (with illustrations).
(1) Inscription on a coping-stone. (2) Inscribed Digambara Jain image, the year 9 (Kushāņa era). (3) Inscribed Jain image, the year 12, excavated from a Digambara Jain temple at Rāmnagar. (4) Inscribed image of Sambhavanātha, the year 48. Jain images of the Scythian period cannot pe identified unless the names are mentioned in their inscriptions. Distinctive symbols were assigned to the Jains at a much later period. (5) Inscribed Jain image, the year 58. (6) Inscription on a Jain image from Mathura, the year 71. (7) Inscribed Chālurmukha from Rāmnagar, the year 74. (8) Inscribed image from Mathura, the year 80. (9) Inscribed bas-relief from Mathura, the year 99, this is an image of Pārsvanātha with a seven-hooded snake on the head.
719
SASTRI, H. Krishna. Danavulapadu Pillar Inscription of Srivijaya. (EI. X, 190910, Pp. 147-153).
Engraved on the three faces of one of the Jain pillars at Danavulapadu, Cuddapah district. Records that general Srivijaya voluntarily resigned this world and took Samnyäsa in order to attain eternal bliss. In the second part of the inscription is an invocatory clause proclaiming glory to the prosperous doctrine of the Jina. King Nirpatunga also called Atisayadhavala and Amoghavarşa, identical with the Rāstraküța Amoghavarşa I (A. D. 814-5 to 877-8)-Srivijaya mentioned in the Sravana Begoļa epitaph of Mallisena, was one of the Jain teachers of great learning, a successor to Hemasena and a contemporary of an unspecified Ganga king.
720
FLEET, J. F. The Hathi-Gumpha Inscription. (JRAS, 1910, Pp. 824-828).
P. 825. The inscription is a Jain record, in somewhat imperfectly spelt Prākrit, beginning with the formula Namo Arahantanam namo sava-sidhana. It contains a brief account of the career of Khāravela from his birth to the 13th year of his reign.
721
BHANDARKAR, D. R. The Chahamanas of Marwar. (EI. xi, 1911-12, Pp. 25-79).
Pp. 30-31. Inscriptions noted : (4) Savadi (Samipati) stone inscription of Kațukarāja ; Chahamana v. s. 1172 mentions Shanderaka gachchha. (6) Sevadi

Page #802

JAINA BIBLIOGRAPHY
ל77
stone inscription of Kasudeva ; (Katukarāja) (simha) Samvat 31 (v. s. 1200)(7) Nădatai (Nadūladāgikā) stone inscription of Rāyapāla Chahamana (v. s.) 1189. (8) Nāļlāi stone inscription of Rāyapāla ; (v. s. 1195). Grant by Rājadeva of the Guhila family. (10) Nădlai stone inscription of Rāyapala ; (v. s. 1200). (11) Nāļlāi stone inscription of Rāyapāladeva ; (v. s. 1202). Forbidding the slaughter of living beings on the 8th, 11th and 14th days of both the fortnights & threatening with capital punishment those who killed or caused others to kill living beings. The word amāri-rudhi occurring in it means "the edict of the non-slaughter (of animals)". (12) Kirādū stone inscription of Alhaņadeva ; (v. s. 1209). (13) Sānderäy stone inscription of Kelhaņadeva ; (v. $. 1221)-grant by Analadevi, Queen mother of Kelhaņadeva. (15) Lālrāi stone inscription of Kelhanadeva ; (v. s. 1233). (16) Lälrai stone inscription of Lākhana pala and Abhayapāla; (v. s. 1233). (17) Sāņderāv stone inscription of Kelhaņadeva ; (v. s. 1236). (18) Jalor stone inscription of Samarasimhadeva ; (v. s. 1239) found in an old mosque which was constructed of materials supplied by demolishing Jain shrine. (19) Jalor stone inscription of Samarasimhadeva ; (v. s. 1242) found in the same mosque. (22) Junā stone inscription of Samantasimhadeva ; (v. s. 1352). (23) Jalore stone inscription of Sāmantasimhadeva ; (v. s. 1353). (24) Kot-solankiya inscription of Vanavira; (v. s. 1394). (25) Nādlãi stone inscription of Ranaviradeva ; (v. s, 1443). The above inscriptions refer to the grants made to the Jain temples.
722
LUDERS, H. On some Bhahmi Inscriptions in the Lucknow Provincial Museum. (JRAS, 1912, Pp. 153-179).
Interpretation of certain inscriptions in some Jain images preserved in the Museum, quoting Mr. R. D. BANERJI's readings thereon (It is a comment on Mr. BANERJI's paper in the J. A. S. B., ns., Vol. V, 1909. Pp. 243 f., 271 ff.).
723
LUDERS, H.
A list of Brahmi Inscriptions (EI. x, appendix, 1912).
1. Northern Inscription.
Mathura (Kankāli Tilā, now Lucknow Provincial Museum). 16. S. 4.-Jain image inscription, 1892, 1904. 17, S. 5.- Jain image inscription, 1892, 1904. 18. S.5.Jain image inscription of the time of deva putra Kaņişka, 1891, 1904. 19. S, 5.Jain image inscription, 1873, 1887, 1890, 1904. 20. S. 5.- Jain image inscription, 1873, 1900. 21. S. 7.-Jain image inscription of the time Maharajarajātiraja

Page #803

778
JAINA BIBLIOGRAPHY
devaputra Shahi Kaniska, 1888, 1891, 22. S. 9.-Jain image inscription of the time of Mahārāja Kaniska, 1878, 1887, 1904. 24. S. 15.- Jain image inscription, 1891, 1901. 25. S. 18.-Jain image inscription, 1891, 1892. 26. S. 18.--Jain image inscription, 1891, 1892, 1904. 27. S. 19.-Jain image inscription. 1891. 28. S. 20.Jain image inscription, 1873, 1887, 1889, 1891. 29. S. 20.-Jain image inscription, 1891. 30. S. 22.-Jain image inscription, 1873, 1891. 31. S. 22.-Jain image inscription, 1889, 1891. 32. S. 25.-Jain image inscription, 1891, 1904. 34. S. 29. Jain image inscription of the time of Mahārāj shka, 1891, 1903. 35. S. 29.-Jain image inscription of the time of Māhārāja devaputra Huviska 1891, 1892, 1903, 1904. 36. S. 31.--Jain image inscription, 1892. 37. S. 32.- Jain image inscription, 1892. 39. S. 35.-Jain image inscription, 1891 41, S. 38.-Jain elephant capital inscription of the time of Maharaja devaputra Huviska, 1873, 1874, 1898, 1904. 42. S. 44.-Jain image inscription of the time of Maharaja Huviska, 1891, 1892. 44. S. 45.-Jain image inscription, 1891. 45. S. 47.- Jain image inscription 1873, 1887, 1891. 46. S. 48.- Jain stone inscription of the time of Mahārāja Huviska, 1873, 1904. 47. S. 49.-Jain image inscription, (1891, 1892. 1894, 1901, 1903, 1908. 48. S. 4.- Jain image inscription 1891, 1904, 1908. 49. S. 50-Jain image inscription, 1892. 50. S. 50.-Jain image inscription 1891, 1892. 53. S. 52.-Jain image
inscription, 1892, 1904. 54. S. 54-Jain image inscription 1889, 1891, 1901, 1904. 55. S. 57.-Jain image inscription, 1877, 1880, 1885, 1892. 56. S. 60-Jain image inscription of the time of Mahārājarājalitāja devaputra Huviška, 1891, 1892, 1904. 57. S. 62-Jain image inscription, 1885, 1887, 1891, 1904. 58. S. 62.-Jain image inscription, 189259. S. 72.-Jain image inscription on sculptured stone-slab of the time of Swāmi Mahakşatrapa Sodāsa, 1891, 1892, 1895, 1901. 66. S. 80.- Jain image inscription on image of the time of Mahārāja Vāsudeva, 1891, 67. S. 81.- Jain image inscription, 1892. 68. S. 83. --Jain image inscriptioon of the time of Maharāja Vāsudeva, 1870, 1873, 1890, 1904. 69. S. 73-Jain image inscription, 1873. 70. S. 86.-Jain image inscription, 1891. 71. S. 87. (?) -Jain image inscription, 1891. 72. S. 87.-Jain image inscription of the time of Mahārājarājātirāja Shahi Vāsudeva, 1873, 1904. 73. S. 90-Jain image inscription, 1873, 1887, 1892. 74. S. 93.-Jain image inscription, 1892. 75. S. 95.-Jain panel inscription, 1889, 1890, 1892. 76. S. 98.---Jain image inscription of the time of rājan Väsudeva, 1873, 1887, 1888, 1904. 77. S. 98.-Jain image inscription, 1892. 78 S. 99.---Jain stone inscription of the time of some Maharajarājātiraja, 1896. 80,--Jain image inscription of the time of devaputra Huvișka, 1892. 81.- Jain image inscription of the time of Mahārājarājātirāja, 1892. 83.-Jain image inscription of the time of Māhārājā Mahākshtrapa Ma ..., 1892. 84.-Do, 1891. 86-Do., 1891. 87.-Do., 1891. 93.Jain stone inscription, 1891, 1892, 1901, 1905.95.- Jain inscription on carved panel, 1891, 1904. 96.- Jain image inscription, 1892. 97. Jain stone nscription, 1874, 1877, 1880, 1904. 99.-Jain inscription on sculptured torana, 1891,

Page #804

Jaina BIBLIOGRAPHY
779
1892. 100--Jain tablet inscription, 1892, 1901. 101–Jain frieze inscription, 1891, 1894, 1901. 102. --Jain inscription on sculptured slab, 1885, 1901, 1904. 103.--Jain inscription on sculptured panel, 1892, 1901. 104.-- Jain inscription on sculptured panel 1892. 105.-- Jain inscription on sculptured 1892, 1894, 1901. 106 --Jain inscription on sculptured panel 1892, 1901. 107-Jain inscription on sculptured 1891, 1901. 108.-Jain inscription on sculptured pillar, 1891, 1901, 1904. 110.-Jain image inscription, 1891, 1892. 112.-Jain image inscription, 1891. 113.---Jain image inscription, 1889, 1891. 114.-Jain image inscription, 1891. 115.-Jain image inscription, 1891, 1904. 116.-Jain image inscription, 1891. 117. - Jain image inscription 1891, 1892, 118.-Jain image inscription, 1892. 119.-Jain inscription on a large slab, 1892. 120.--Jain image inscription, 1892. 121.-Jain image inscription, 1891, 1892. 1900. 122. --Jain imize inscription, 1892, 1901. 123.-Jain image inscription, 1877, 1880, 1892, 1904. 124.--- Jain inscription, 1889.
II --Southern Inscriptions :
966.-Junāgadh (now State Printing Press, Junāgadh) Jain (?) stone inscription, of the time of rājan Mahakşatrapa swāmi-Rudrasimha, 1876, 1895, 1908.
1345.--Udayagiri cave (Hathigumphā) inscription of the Kalingadhipati Khāravela, 1825, 1837, 1877, 1880, 1885, 1895, 1898, 1910.
1346.--Udayagiri Jain cave (Svargapuragumphā) inscription, 1837, 1877, 1880, 1885.
1-Northern Inscriptions. Lucknow Provincial
Additions and Corrections. Museum, Jain Inscriptions :
22 a. (1363). S. 9.-Inscription, 1909, 1910, 1911, 1912. 23a. (1364) S. 12. - Inscription, 1909, 1910, 1911. 45 a. (1366) S. 48.-Inscription of the time of Maharāja Huviska, 1909, 1910, 1911, 1912. 51-...and read Jain (?) instead of 'Buddhist 58 a. (1368). S. 71.-Inscripion, 1909, 1910, 1912, 59a. (1369). S. 74.-Inscription, 1909, 1910, 1912.
Mathura Museum Jain Inscriptions :
69a. (1373) S. 84.- Balabhadra Kund Jain image inscription of the time of Mahārāja rājātiraja devaputra shahi Vāsudeva, 1909, 1910. 81a. (1374). Inscription of the time of some Mahārāja, 1910. 89 c. (1377). S. 97 (?)--Inscription, 1910,

Page #805

780
•
JAINA BIBLIOGRAPHY
Lucknow Provincial Museum Jain Inscriptions : 107a. (1382)-Inscriptions, 1910. 107. (1383)-Kankāli Tilā, Jain tablet inscription, 1894, 1910. 107c. (1384).stone-slab inscription 1910, 1912, 107d. (1885)--Do, 1910, 1912.
Mathura Museum Inscriptions :
107e. (1386).-Jain statuette inscription, 1910. 107f. (1387).--Do, at Math, 1910. 107g. (1388). — Jain image inscription at Kankāli Tilā, 1910. 107h. (1389).- Do, 1910.
Lucknow Provincial Museum Inscriptions : 1248. (1390), -Jain (?) stone inscription, 1910, 959....and-read 'Rajgir (sonbhāņdār) Jain' instead of 'Rajgir (Sonbhandar,) Buddhist.
124
RICE, B. Lewis, Coorg Inscriptions, (Epigraphia Carnatice, vol. i. Archaeological Survey of India, New Imp. Series, xxxix). Madras, 1914.
P. 2. The Jain faith was at first exclusively the State religion.
Pp. 2-3. Kadambas : Death of the Kadamba king Niti-Mahārāja with the performance of the Jain rite of sannyasanam.
Pp. 3-12. Gangas : Foundation of the Ganga dynasty by two Jain princes of the Iksvaku (Solar) race. Help of the Jain acharya Simhanandi. Jain traditions representing Chandragupta as ending his life at Sravana Begoļa in Mysore-Gift made by the Ganga king Konganimahādhirāja (Avinita) to a Jain priest. Donation of the village of Badaneguppe to the Srivijaya Jain temple of the Talavana-nagara (Talakād) by the minister of Akālavarşa Prithuvi-Vallabh. The Jain Harivamşa composed by Jinasena in 783 A. D. Jain immigrants in the Punnata country in the 4th century B. c. Harişeņa's Brihatkathākoşa composed in 931 A. D. Jinasena of the Brihat-Punnāta-sangha. Donation to a Jain priest the twelve hamlets of Biliur for the Satyavākya. Jina temple of the Penne-Kadanga. A Jain priest of Sravana Belgola acquiring possession of Perggadūr-śāsana of the basadi (or Jain temple) of Perggadur. Nandiśvara, an island in the Jain cosmography Nandiśvara temple erected by the Jain in Delhi --fifty-two Jain temples in the island of Nandiśvara Trilokasāra and Nandiśvarabhakti. Close connection between the Jains of Coorg and those of Sravana Belgola in Mysore--Sripur, a place where a Jain temple is said to have been erected in the Devarhlti plates,

Page #806

JAINA BIBLIOGRAPHY
781
Pp. 13-16. Changälvas : Chargālvas or Changāluvas, originally Jains. The Jain priests of the Hottage (or Pustaka)-gachchha claiming exclusive jurisdiction over basadis at Panasoge and at Tale-Kāveri in Coorga. One of the basadis or Jain temples at Panasoge set up by Rāma endowed by the Ganga king Mārasimha, 961-974. Kopana-tītrha, a great sacred place of the Jains. Ganga Rāja's restoration of ruined Jain temples throughout Gangavādi.
Pp. 16-18. Kongälvas : The Kongälvas were Jains. Gunasena-Pandita, guru of Rājādhiraja-Kongalva and his mother Pochabbarasi.-Restoration of a temple in 1390, by a Jain priest.
Pp. 18-19. Hoysaļas : Vidyadhara Büchidevarasa, a Jain priest.
Pp. 30-50. 1. Copper plates of Avinita Kongani found in the Treasury at Mercara, Date 466 A. D. 2. A stone inscription of Satyavākya at Biliur (in Kiggat. nād). Dated 888 A. D. 4. A stone inscription of Satyavākya at Peggur (same nād). Dated 978 A. D. 10. The Añjanagari Jain stone inscription. Date 1544 A. D. 30. On a stone at Nallur (Hattugattu-nād) in a hittal west of Titaramādu Mãdayya's house. Date about 1050 A. D. 31. On a stone on the tank bund at the same village, near Titaramadu's house. Date about 1050 A, D. 31. On a stone on the tank bund at the same village, near Titaramādu's house, Date about 1050 A. D.134. Mullur stone epitaph of Gunasena, west of the Pārsvanātha basti in the Basti temple. Date 1064 A. D. 35. Mullār pillar inscription of Rajendra-Kongālva and RājādhirajaKongālva's mother. Date 1058 A. D. 36. A memorial perhaps of PrithuviKongālva's queen. Date 1070 A. D. 37. On the north wall of the same Pārsvanātha basti of Sri-Rājādhirāja Kongālva's mother Pochabbarasi. Date about 1050 A, D. 38. On the basement of the same basti of Rājendra. Rājendra Chola-Kongālv's son Kongālva. Date about 1050 A. D. 39. On a stone near the Chandranātha basti in the same basti. Date 1390 A. D. 40. On a stone near the mandapa in front of the Chandranātha basti. Date 1216 A, D. 41. On the footprint stone in front of the Santiśvara basti, in the same basti. Date about 1030 A, D. 42. On a stone in the north-west angle of the enclosure of the same basti. Date about 1050 A. D. 56. On the tomb of Prabhāchandra at Dodda Kangālu, in the Ganda's field, Date 1044 A. D.
Pp. 51-72. Translations. Pp. 73-100. Text as in the original.
725
BHANDARKAR, D. R. Chitorgadh Prasasti. (JBRAS, xxiii, 1914, Pp. 42-60).
Descriptive account of the work Chitrakūta-durge Mahaviraprasada prasa sti, occuring in the list of Jain Mss. given in Prof. KATHAVATE's for the years 1891-95.

Page #807

782
JAINA BIBLIOGRAPHY
This prasasti of the temple of Mahāvira on the fort of Chitrakūta was composed by Sri Charitraratnagani. It was copied in Sam. 1508 in the prajapati cycle year.
The divine Vasudeva in the opinion of Patanjali, is different from the Ksatriya Väsudeva. (J.B.B.R.A.S., xxiii, 1914, Pp. 96-103).
P. 101. Pāṇini's two aphorismes condensed into one by the Jain grammarian Śākatāyana-Hemachnadra borrowed same.
726
Thomes, F. W. Notes on the Edicts of Asoka. (JRAS, 1915, Pp. 97-112).
P. 110. The word Samsarana in connection with the terrace (alinda) reminds one, of the Samosaranas of the Jain Tirthankaras which are illustrated and considered in Dr. HUTTEMANN'S “Miniaturen zum Finacarita" (Baesler Archiv., iv., 2, 1913) and in Dr. COOMARASWAMY's Notes on Jaina Art (Journ. of the Indian Art and Industry, xvi, no. 127, 1914).
727
Fleet, J. F. A new Ganga Record and the Date of Śaka 380. Pp. 471-485).
(JRAS, 1915,
P.
Pp. 474-481. Points for and against the acceptance of the date of Saka 380, A. D. 458, put forward in Lokavibhāga, a Digambara Jain work on cosmography, for a Pallava king Simhavarman.
728
Two inscriptions from Belgaum, now
in the British Museum (EI,
BARNETT, L. D. xiii, 1915-16).
Pp. 15-36. Engraved on large stone tablets. The stones belonged originally to the three Jain temples, the remains of which stand in the fort at Belgaum, Bombay. Record that the temple was founded about A. D. 1200 by Bichaņa or Bichirāja, an official of Ratta prince Kārtavīrya IV, and was named Ratt-Jinalaya, ("The Jain temple of the Rattas").
A. Grant by Raţta Prince Kārtavīrya IV, A. D. 1204. Given to śubhachandra, a disciple of Nemichandra, disciple of Maladhārideva and belonged to the Pustaka Gachcha, Desigana, Kondakunda-anvaya, Mūlasangha. An assignment of land at Venugrāma i, e., Belgaum.

'

Page #808

JAINA BIBLIOGRAPHY
The
Records that Bichana founded the Raffa-Jinalaya temple at Belgaum-donations for the upkeep of the Jain temple named Ratta-Jainalaya at Belgaum. composer of the record is Balachandra-deva, styled Kavi-Kandarpa, a disciple of Madhavachandra.
B. Of the same time and date.
The Jain doctors Maladhärideva, Nemichandra and Subhachandra. Records grant of the village of Umbaravani and certain lands for the benefit of the RattaJinalaya Jain sanctuary in Belgaum, dated A. D. 1204.
729
783
BANERJI, R. D. Inscriptions in the Udayagiri and Khandagiri Caves. (El, xiii, 1915-16, Pp.159-167).
1. Inscription on the Manchapuri cave-Mentions temple of the Arhats & caves for the Śramanas of Kalinga 2. Inscription in Manchpuri cave-Lower storey, front wall. 3. Inscription in Manchapuri cave-Lower storey, side wall. 4. Inscription in the Sarpagumphã, to the left of the doorway. 5. Inscription in the Sarpagumphã, over the doorway. 6. Inscription in the Haridas Cave. 7. Inscription in the Bagh Cave. 8. Inscription in the Jambesvara Cave 9. Inscription in the Chota Hathigumphã. 10. Inscription in Tatwagumphã No. II. 11. Inscription in the Anantagumphã, mentions cave of the monks of Dohada. 12. Inscription in Anantagumpha. 13. Painted inscription in Tatwagumphã No. I 14. Inscription of Udyotakesari in the Navamuni Cave (of about the 13th century A. D.). 15. Second inscription in the Navamuni cave. N. B.-Both Nos. 14 & 15 mention Khalla Subhachandra, disciple of Kulachandra, who belonged to Grahakula, of the Arya. congregation & belonged to Desigana. 16. Inscription of Udyotakesari in LalatenduKesari's cave of about to 10th century A. D. mentions setting up of the images of the twenty-four Tirthankaras.. 17. Inscription in the Gaṇeśagumphx.
730

FLEET, J. F.-Some Records of the Rashtrakuta kings of Malkhed (concluded from VII, P. 231). (EI, xiii, 1915-16, Pp. 190-194).
Pp. 190-194. K. Mulgund inscription of the time of Krisna II-A. D. 902-903. Some officers of the Found at Mulgund. Dhärwär district in a Jain temple. Rastrakuta king Krishnavallabha II, granted fields for the Jain temple to a Jain teacher named Kanakasena of the Sena lineage, a disciple of Virarena who was disciple of Acharya Kumārasena.

Page #809

784
ŠAINA BIBLIOGRAPHY
731
Gupte, Y. R.-Two Talesvara Copper plates. (EI, xiii, 1915-16, Pp. 109-21).
P. 117. note 9. Prof. V.V. Sovani thinks that the word Kafuka might mean a sect of the Jains. According to Mr. GUPTE a reference to the Jains in particular is not very clear.
732
SHASTRI, H. Krishna. South Indian Inscriptions, vol. ii. Madras, 1891-1917. (Archaeological Survey of India, New Imp. Ser. vol. x).
P. 5, n. 4-The Chālukyas, patrons of the Jains. Pp. 6, 12. Sramaņas same as the Jains.
P. 48. Measurements of the villages of Palaiyur and Arappar including Jain temples and the land enjoyed by the community of Jain teachers (ganimurruttu)Palli, meaning a Jain temple.
P. 52, 2 ; 390 n. 2. Pallichchandam, meaning a giftt to a Jain temple.
P. 60. Measurement of the village of Ku(ruv)-āņiyakkuļi including a Jain temple.
Pp. 376, 388, 389n. Land belonging to the Digambara Jains. The Kshapanakas, same as the Digambaras.
Pp. 380, 387, The Ganga family obtaining increase through the might of the Jain teacher Simhanandi.
Pp. 381, 387. Identity of Amoghavarşa, the contemporary of Prithivipati I, with the Rāştrakūta king Amoghavarşa I (A. D. 814-15 to 876-78).
733
JAYASWAL, K, P.-Hatihi-Gumpha Inscription of the Emperor Kharavela. 173 B. C.160 B. C. (JBORS, iii, 1917, Pp. 425-472).
P. 425. Entry of Jainism into Orissa within 100 years of the death of its founder Mahāvira.
Pp. 428-429. Eight auspicious symbols of the Jainism called Aştamangalas :1. Svastika. 2. Mirror. 3. Kalasa (jar). 4. Bhadrāsana (hour-glass-shaped caneseat). 5. Fishes. 6. A flower garland. 7. A hook. 8. A crown like symbol.

Page #810

jarna BIBLIOGRAPHY
785
P. 447. Jainism was more a philosophy than a religion of dissenting Hindus.
P. 452. Mauriya-käla and Jainism. Jain books and inscriptions claim Chandragupta as a Jain Imperial ascetic.
734
BANERJI, R. D. Note on the Hathi-Gumpha Inscription of Khāravela. (JBORS, iii, 1917, Pp. 486-507).
P. 490. Reference to certain canonical text of the Jains out of use during the reign of the Mauryas.
P. 491. Acts done by Khāravela to promote the Jain faith.
P. 503. Khāravela, a Jain.
735
SAHNI, D. R. Chandravati Plates of Chandra-Deva, v, s. 1150 & 1156. (EI, xiv, 1917-18, Pp. 192-209).
Reference to two Jain temples at Chandravati-Erection of a Svetambara Jain temple on the site of Chandramadhava.
736
Rice, Lewis. Penukonda Plates of Madhava II (III). (EI, xiv, 1917-18, Pp. 331-340).
P. 334. Lokavibhāga, a Digambara Jain work in Sanskrit, treating of Jain cosmography. Its contents first delivered by the Arhat Vardhamāna. Its translation by the Risi Simha Sūri from Prākrit to Sanskrit: A copy of it made by Muni Sarvanandin in Pătalika in the Pāṇaraştra-Date, the 22nd years of Simhavarman, the lord of Kanchi, and in 80 beyond 300 of the Saka years.
737 (i) - JAYASWAL, K. P. A Note on the Hathi--Gumpha Inscription. (JBORS, iv, 1918, Pp. 96-98).
P. 97. Employment of the terms risidhi and nishidhi by the Jains to denote ornamental tombs of their saints.
Arhat-Nisidiya, a resting place for the Arhats or advanced saints of
P. 98. Jainism.

Page #811

786
JAINA BIBLIOGRAPHY
737 (ii)
JAYASWAL, K. P. Hathi-Gumpha Inscription revised from the rock. (JBORS, iv, 1918, Pp. 364-403).
P. 366. Presence of contrast of Jainism with Buddhism.
Existence of the Images of the Jinas or Tirthankaras as early as 460 B. C.
prophets and
erection of
Worship by the Jains of the remains of their monuments on the relics called nishidi.
Pp. 366, 367. rapa (Yapana) sangha, an early Jain school arising after the death of Bhadrabāhu, a contemporary of Chandra Gupta,
P. 383. Usage of nikas, nikal by the Jains of upper India.
Pp. 385-386. Interpretation of the expression 'Kalingan Jina',
P. 388. Bhadrabahu-Charita, a work on the history of Jainism.
P. 390. Jiva-Deva-Sri, a former king of Kalinga, was a patron of Jainism.
Amongst the Jains Chakra symbolises the spread or conquest of religion.
738
RANGACHARYA, V. A. . Topographical List of the Inscriptions of the Madras Presidency. (Collected till 1915). With notes & References. 3 vols., Madras, 1919.
P. 25. Anantapur Dist. Penukonda taluk.
167. Penukonda: (Kanarese). Slab placed by the side of the well in the Pārsvanātha temple. Records that it is the tomb stone of Nägaya, the lay disciple of Jinabhüşanabhattāraka-Deva.
P. 29. Anantapur dist.
Tadpatri taluk.
203. Tādpatri (Kanarese)-On the north-west corner of the prakara of the Ramešval a temple, first stone. A Jain record of Udayāditya, son of Somideva and Kānchelādevi, in S. 1120 expired, Kalayukta. The donor resided at Tätipara Tādpatri. Dr. HULTZSCH suggests that the stone was probably transferred from some Jain building, of which no traces remain.

Page #812

JAINA BIBLIOGRAPHY
787
P. 56. Arcot North dist. Arni tāluk.
210. Pūņdi (Tamil) : On the west wall of the sain temple of Ponninātha. A record of Sambuvarāya. Records the building of a Jain temple called Viravira. Jinālaya and the gift of a village to it.
P. 57. Arcot North dist., Arni taluk.
216. Vilappakkam (Tamil) : On a slab lying in front of the Nāganāthesvara temple. A record in the 38th year of the Chola king Mandiraikonda Parakesarivarman (Parāntaka I). Records the sinking of a well by the female disciple of Aristanemipidarar of Tiruppanmalai i.e., Panchapāņdavamalai), the preceptor of the local Jains.
P. 69. Arcot North dist., Cheyyar taluk.
308. Ukkal (Tamil) : A record of the Chöļa king Ko-Rájarājakesarivarman alias Rājarājadeva I, dated in this twenty-fourth year, It deals with defaulters of land revenue in village held by the Brāhmans, the Vaikhānaras and Jains in the Choľa, Pāndya and Tonļamandalam countries and authorizes the villagers to confiscate and sell the lands if taxes were unpaid for two full years.
P. 79. Arcot N. Dist., Polur taluk.
383. Tirumalai : (Grantha and Tamil). On the top of the Tirumalai rock. A record in the 12th year of the Chola king Ko-Parakesarivarman, alias UdaiyarRajendra-Choladeva I (conqueror of Jayasimha). The first part of the inscription describes his conquests. The second part records gift of money for lamp and offerings to a Jain temple on the hill by the wife of a merchant of Malliyūr in karaivali, a subdivision of Perumbānappādi. The Jain temple was evidently founded by Kundavi, the king's aunt, and was in the pallichchandam of Vaigāvür, in Mugainādu, in Pangalanādu, Jayangonda choļamandalam.
384. On a buried rock between the Gopura and the painted cave. A record in the 12th year of the same Chöļa princess and Pallava Queen.
P. 80.385. Do. Do. On a buried rock in front of the Gopura. A record in the 21st year of the Chola king Korāja-Rājakesarivarman, alias Rājarājadeva I, Records that a certain Guņavīramunivar built a sluice called after a Jain teacher Ganiśekhara maru porchūriyan, the pure master who is said to have been skilled in the elegant arts.
[It is difficult to say who this Guņavira Munivar was. Tamil literary tradi(tion speak of (1) Gunasāgar who composed rapparungalagārigai whom the Abhidan

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JAINA BIBLIOGRAPHY
attributes to $.300 ; (2) Gunabhadra, the teacher of Mandalapurusa, the author of the Chūdāmani Nigantu who was the contemporary of the Rāştrakūta Krişņa III ; and (3) Gunavira Pandita, the author of Neminātha and Vachchanandimalai. The last of these was the contemporary of Tribhuvanavīra or Kulottunga III]
388. On the walls of a mantapa at the base of Tirumalai rock. A record in the 12th year of Rājanārāyaṇa Sambuva-rāja, regarding the setting up a Jain image (Arhan) by a lady of Ponnür.
391. In a small sbrine below the painted cave. Records that one Arishtanemi āchārya of Kadaikottür, a pupil of Paravādimalla or Tirumalai, caused the image of a rakṣa to be made.
393-94. Doorway of the painted cave. A record of the king Vidukādalagiya Perumal (Vyāmuktaśravaņājvala), the Adigamän of the Chera race and Lord of of Takața (Tagadur). He was the son of Rājarāja and descendant of Yavanika, king of Kerala or Ealini, king of Vanji. Records the repair of a raksa and Yakşi, the presentation of a gong and the construction of a channel.
P. 108. Arcot North Dist., Walajapet taluk.
631. Panchapāndavamalai (near Arcot) also called Tiruppanmalai :
(Tamil) On a boulder, A record in the 50th year of the Pallava king Nandipottarasar, saying that the images of a rakṣi named Poniyakkiyār and a saint Nāganandin which are preserved to the present day were cut out of the rock by Nāranan, the son of Maruttuvar of Pugalālaimangalam. Takşas and Yaksis were guardian deities of Jain temples, see Des. Cat. Sans. Mss. XVI. Pp. 6367-8 for a work on their method of worship.
710 B. (Kanarese in Grantha characters). On the rock. A record of the Ganga King Rājmalla. Records the founding of a Jain shrine.
710 C. (Kanarese Grantha characters). On the same rock. The record of a Bāņa king. Records the setting up of the image of Devasena, the pupil of Bhavā. nand in and the spiritual preceptor of the king. (The teacher Bhavānandin who figures here is apparently different from the author of the Bhavānanda, a treatise on Nyaya, to whom Dr. HULTZCH refers in his Rep. Sans. Mss. No. 1631).
710 D. (Kanarese). On the same rock. Records the setting up of a Jain image, "by the Jain preceptor Aryanan din". The erection of the image in the above epigraph is also attributed to this saint.
710 E. (do), do. A damaged record.

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JAINA BIBLIOGRAPHY
P. 123. Arcot North District., Wandiwash taluk.
742. Vedal: (Tamil). A record in the fourteenth year of the Pallava king. Nandi. Mentions Vidal and Viḍarpalli (probably) the Jain temple at Vidal.
743. A damaged record. Mentions Madevi Arindamangalam also spelt Madevirandamangalam,
789
i
744. A record in the 14th year of the Chōla king Rajakesarivarman. Mentions Kanakavira-Kuratti, a disciple of Kunakirttibhattarar.
P. 115. Arcot North Dt., Wandiwash taluk.
Melpadi: This place, 6 miles north of Tiruvallam, figures in the Karkād plates of the Rästrakuta Krisṇa III as the place of his encampment in 959 and is thus ancient. According to tradition its ancient temple was Jain but made Saivite by the Devaram saints.
P. 119. Arcot North Dist., Wandiwash taluk.
708. Tellaru: (Timil). See North Arcot Manual, II. P. 445 which refers. to the local mud fort of Nanda Raja and Jains.
Pp. 119-20. Arcot North Dist., Wandiwash taluk.
Vallimalai (near Tiruvallam): The following epigraphs show the importance of this place as a Jain centre. The tradition connecting it with Valli and God Subrahmanya of Tiruttanigai is of later origin.
710. Rock inscription in a Jain cave on the hill. A record of the Ganga king Rajamalla (I), the son of Ranavikrama, grandson of Sripurusha (725-776), and great-grandson of Sivamära (1,679-713 circa). Rajamalla was the excavator of the
cave.
P. 175. Arcot South District, Gingee taluk.
389. Singavaram (Tamil). On a rock in the Tirunatharkunru. Records the nisidika of Ilaiyappadarar who fasted for 30 days. The reference is to the Jain habit of religious suicide.
390. (Archaic Vatteluttu). Records the nisidika of Chandranandi-acharya who fasted for 57 days.
P. 178. Arcot South Dist., Tindivanam taluk,

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JAINA BIBLIOGRAPHY
407. Olakkur: (Tami). In Archaic characters of the Pallava or the early Ganga-Pallava period. On a slab set up in the Brahman street in village Olakkür : Records that the much worn image at the top of the slab was caused to be cut by the king. The image itself, perhaps, represents Pividiviviḍanga-Kurati. The inscription show that Jainism was under royal support in the district. Nandivarman cut out, for example, a similar image at Pañchapaṇḍavamalai near Arcot.
P. 179. Perumandur: (A Jain centre in ancient period).
790
414. (Tamil). The shrine of Chandranatha. A record in the fourteenth year of the Chōla king Kulottunga-Chōladeva (III ?), granting land to the image of Taksi by Rajarāja Sambuvarayan.
415.
(Tamil). The shrine of Risabhanatha. A record in the nineteenth year of the 'Ganga Pallava' king Vijaya-Nandivikramavarman. Records gift of paddy.
416. Do, do. A record in the 15th year of the Chola king Kulottunga-Chola deva (III). Gift of land by Rajaraja-Sambuvarayar.
P. 182. Arcot South District., Tindivanam taluk.
Siramur (Sittamur): Important Jam centre in the Dist.
443. Inscription in Tamil. Temple of Pärivanatha. A record in the seventeenth year of the Chōla king Rajakesarivarman. Gift of a lamp.
444. Shrine of Malainatha. Do. in the tenth year of Chola king Räjädhirajadeva. Gift of land.
445. Shrine of Malainatha. Mentions Kadavarkönpävai, the queen of a Chōla king.
Pp. 225-236. Arcot South Dist., Tirukköyitur taluk. Tirunarungondai.
The Jain temple referred to in the following inscriptions were famous in mediaeval history as a stronghold of learning.
Inscriptions in Timil:
921. The Chandranatha shrine in the Appandanatha temple. A record in the 9th year of the Chola king Tribhuvana Chakravartin Kulottunga-Chōladeva, Gift of taxes.
922. Do. in the 3rd year of Tribhuvanachakra-vartin Könerinmaikoṇḍän. Gift of land,

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JAINA BIBLIOGRAPHY
791
923. Do. A record in the 13th year of the Chola king Tribhuvanachakravartin Rājādhirājadeva. Gift of money.
924. Do, in the 6th year of Tribhuvanachakravartin Konerinmaikondan.
925. Do. in the 17th year of the Chöļa king Rājarāja I. Gift of land.
925. A. Do. in the Ist year of Kulottunga-ChūļadevaTemple of Pārsvanadhesvāmi.
P. 240. Arcot South Dist., Villupuram tāluk.
963. Koliyanür. Inscriptions in Tamil : On the east wall of the shrine of the ruined Jain temple. Records the building of a portion of the temple by a merchant.
964. Do. Records in Külayukta. Gift of land.
P. 249. Arcot South Dist., Villupuram taluk.
Villupuram : The ancient name of this place was Jananāthachola-chatturvedimangalam and it belonged to Tirumunaippādinādu. It was associated to a certain extent with Jainism, ar is proved by the ruins of Jain temples and Jain figures available therein.
P. 258. Bellary Dist., Alur tāluk.
31. Chippigiri : The place is an important Jain centre and was first fortified by Bijjala Kaļachūri of Kaļchūri dynasty.
P. 269. Bellary Dist., Bellary tāluk.
113. Kurugodu : (Kanarese) In the ruined temple. Dated in the reign of the Vijayanagara king Virapratāpa-Sadāśivarāya-Mahārāya. Records in s. 1267. Vaśvāvasu, Gift of land to the Jain temple by Rāmarājayya, elder brother of AliyaLingarajaya, and grandson of Rāmarāja Odeyar, for the merit of his father Mallarāja Odeyar.
Inscriptions in Kanarese : P. 282. Bellary Dist., Hadagalli taluk.
187. Kattebennur : (Kanarese). On the base of the column left of entrance into the Añjanēya temple in the same village. Records in Nandana, Phālguna, sudi. 5, Monday, that a certain mason named Alõja brought materials from the ruined temple of Bhogeśvara at Kondadakatti which belonged to a Jaina basti and built this temple for Hanumappa.

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792
Pp. 283-284. Bellary Dist., Hadagalli taluk.
189. Kogali In the Rangamadhya-mantapa of the Jain basti. Gift of
money.
190. Kogali: On the pedestal of the smaller Jina-image in the same basti. Registers in Paridhävi, Chaitra, sudi. Chaturdasi, Sunday, the construction of the image by a certain Obeyama-setți, a lay pupil of Anantaviryadeva.
JAINA BIBLIOGRAPHY
In the basti. The Hoysala king Pratäpcha-kravartin Vira Rämanäthadeva. Records in Yuvan gift of gold to the Jain temple of Chenna-Pärśva at Kogali.
land.
193. Do. Do. on another pillar.
Do. The Western Chalukya king Trailokyamalla (Someśvara I). Gift of
195. Do. The Western Chalukya king Ahavamalladeva (I of Taila 11) refers in S. 914, Nandana, to a victory over the Chola king.
196. Do. The Western Chalukya king Trailokyamalla (Someśvara I, 104268) records in S. 977 Manmatha, a gift by the Jain teacher Indrakirti. The basti had been built by Durvinita.
P. 291. Bellary Dist., Hadagalli taluk.
237. Sögi On a fragment lying before Virappa's house in the same village. The Hoysala king Vishnuvardhana Vira Bälläļa seems to record in Kärttika, badi, 5, Thursday, a gift of land to a Jaina Institution.
Pp. 311-313. Bellary Dist., Hospet taluk.
384. Vijayanagar: (Inscription in Sanskrit). On a lamp pillar in front of the Gangagitti temple.
A record of Harihara (II), dated Feb. 16, A.D. 1386; saying that Iruga, caused a temple of Kunthu Jinanätha to be built at Vija; sanagara which belonged to Kuntala Vishaya in Karnața country. A Jain teacher Simhanandin and his apostolic pedigree is given in the inscription.
399. Do. of Devaraya II, dated $. 1348. Records building of a chaityalaya to Parsvanatha in the Pansupari street.
409. Vijayanagar: In the Jain Basti South of Hampi.

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JAINA BIBLIOGRAPHY
293
422. Vijayanagar : (Kanarese). On a rock pear tbe Jain temple in the same village. Mentions in Isvara, Bukkayave, the queen of Vira Harihararāya (Harihara II).
P. 317. Bellary Dist., Rāyadrug taluk.
456. Rāyadrug : (Kanarese). On the pedestal of the Rasasiddha images in the same village. Records the construction of a Niśidhi of 8 persons, some of these were Chandrabhūti of the Mülasangh and Chandrendra, Bādayya and Timmaņa of the Apaniya (i e., Yāpaniya) sangha.
P. 317. Rāyadrug taluk.
458. Rāyadrug : Kanarese (Sanskrit). On pedestal of a Jain image kept in the taluk office of the same village. A damaged record of the Vijayanagar king Harihara (I), dated S. 1277, Manmatha, Mārgasira, Purnimă. Records that a Jain merchant named Bhogarāja consecrated the image of Santanarāja Jineśvara. The merchant is said to have been a pupil of Maghanandivartin, the disciple of Amarakirti of Mula-Sangha and Kundakundānvaya.
P. 375. Chingleput Dist., Conjeev áram taluk.
450. Tirupparuttikkunru : North wall of the store room in the Jaina temple. A record of Rājarājadeva, dated in his 20th year.
451. Tamil and Grantha: A record of Irugappa, son of Dandanātha Vaichaya, dated Dundubhi year ($. 1305). Records that Irugappa made to the temple a grant for the benefit of Bukkarāya (II), the son of Harihara II. Dr. HULTZSCH points out that the chief is the same as the Iruga, son of Chaicha, who built the Jain temple at Vijayanagar in §. 1307.
452. Grantha. do. A record in Prabhava year (1387-8), records that the mandapa was built by the same General Irugappa at the instance of his preceptor Puspasena.
453. A record of Tribhuvanachakravartin Kulottunga-Choladeva, dated in his 21st year.
454. A record of Rājarājadeva dated in his 18th year.
455. A record of Vijayanagara king Krişnadeva, dated in S. 1440.
456. Tamil. Jain temple of Trailokyanātha. A record of the Vijayanagar king Krişņarāya, gift of a village by the king to the temple.

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194
JAINA BIBLIOGRAPHÝ
457. Tamil (verse). On a stone built into the platform in the same temple.
P. 448.
Chingleput Dist., Saidapet taluk.
1056. Tiruvorriyūr: (Tamil). A damaged record of the Chola king Mandiraikonda Parakesarivarman (Parāntaka I, 905-47), dated in his 26th year. Mentions a quarter of Tiruvorriyūr called Śūraśulā-maņipperunderu (Śūļāmaņi reminds one of the celebrated Jain work of that name by Tõlāmbolitteva. It has been suggested that it was written in the reign of the Pāņdya king Jayanta, son of Māravarman Avanichūlāniani and grandson of Kadungon (about A.D. 620). Tamil Studies P. 219).
P. 480. Chittoor Dist., Kalahasti taluk.
64.' Kalahasti : Tamil. A record in the 3rd year of the Chola King Tribhuvanchakravartin Kulottunga Cho!adeva (III). Records a grant by a daughter of the Ganga King Siyagang a of Kuvalälapura (Kolar). The inscription is of value in literary history as Pavanandi, the author Nannul, was in this chief's court. See No. 22 above.
P. 539.
Coimbatore Dist., Erode taluk,
190. Tingalur : (Tamil). In the Pushpanātha Jaina temple. A record in $. 967., fortieth year of the Kongu-Choļa king Vikrama Chõļadeva (A.D. 1004-45). Records the building of the mukhamantapa of the temple which is called Sandiravasadi. The king has the epithet Kõuāțțān.
P. 545. Coimbatore Dist., Erode taluk.
248. Vijayamangalam : (Tamil). In the Chandranātha Jain temple. A damaged record of the Vijayanagara King Vira-Harihararāya-Udaiyar (III), son of Vira Devarāya-Udaiyar (Devaraya I), in S. 1334, Nandana. Gift of land.
249. (Grantha and Tamil). The stone (commemorating the (ni sidika of Pullappa, younger sister sister of Chamundarāja, who might be the same as the minister of the two Ganga kings Mārasimha II and Răchamalla II, who set up the Jain colossus at Śravana Belgoļa.
Pp. 555-56. Coimbatore Dist., Kollegae taluk.
Mudigondam : It was formerly a Jain centre.
339. Mudigondam : (Kanarese). A mutilated record in $.1031. Records gift of a village in Hadi-nādu to the temple of Nakhara-Jinālaya at Mudigondacho!apura, dedicated to Chandraprabhasvāni, for repairs and worship.

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JAINA BIBLIOGRAPHY
Pp. 589-90. Cuddapah Dist., Jammalamadugu taluk.
148. Danavulapadu: (Sanskrit in Kanarese). On a pedestal in front of the Jain image in the ruined temple. Record of the Rashtrakuta king Nityavarsha. The king caused the pedestal to be made for bathing ceremony of a Jain saint Santi.
795
149. (Kanarese). Records the nisidki of a merchant of Penugonde, whose preceptor was the Jain teacher Kanakakirtideva.
150. (Kanarese poetry & Sanskrit). Of the time of the Rashrtrakuta king Indra III (915-17). Records a praiasti of the Dandanayaka Śrivijaya, who belonged. to the Balikula and bore a title Anupamkavi.
Inscriptions in Kanarese:
151. Records the nisidhi of a Vaišya woman from Penugonda.
152. Records the nilidhi of a Jain teacher. Mention Kumari.
153. Sanskrit & Telugu. A damaged record dated in S. 1319. Ivara. Seems to be the nisidhi of a merchant.
154. A fragment of record. Mentions Kumāri Rattagulla.
155. Records the nilidhi of a merchant from Penugonde and of his wife.
P. 632. Cuddapah Dist., Pulivendla taluk.
625. Parṇapalle: Telugu. On a rock. Registers in $.1318. Dhatri that an irrigation channel was restored under the orders of Mallappa-Vodaya, son of Irugappa-Dannayaka (Irugappa was evidently the Jain author & minister of Bukka II).
P. 793. Guntur Dist., Ongole taluk.
397. Malliyapundi : A grant of the Eastern Chalukyan king Ammaraja (IT) issuing an order to the residents of the vishaya Kommanāṇḍu and recording the gift of the village of Malliyapundi to the Jain temple Katakabharaṇa, constructed by Duggaraja. This temple was presided over by a Jain saint named Dhiradeva, disciple of Diväkara, first disciple of Jinnandi of the Sri Yapuniya Sangha and of the Nandigachcha. The date of the grant was a certain Uttarayana which should have been after S. 867.

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JAINA BIBLIOGRAPHY
P. 848. Kanara (South) Dist.
2. A Copper plate recording a grant of land by a prince named Kinniga Bhupāla for the purpose of maintaining the worship in a Jain temple, s. 1513 (A.D. 1591), Khara.
P. 850. Kanara (South) Dist., Coondapoor taluk,
27. Basrur : A record of Devarāya II, (1422-49) in the same year relating gift of one Kolaga of paddy on every bullock load coming from other places to Basrur for the benefit of the Jain basti, by the Chattis of Basrur, etc.
P. 852. Kanara (South) Dist., Coondapoor taluk.
62. Koteśvara : Echappa is identical with the Jain chief of Gairsappa who married a daughter of the last Karkal king Bhairasu Udaiyar about 1560.
P. 855. Kanara (South) Dist., Mangalore taluk.
93. Mulki : (Kanarese). On the south face of the Manastambha in front of the Jain basti. Records five verses, arranged in 25 squares and praising the Tirthankaras.
Kanara South Dist., Mudabidri taluk.
Mudabidri, formerly called Bidire of Venupura of Vamsapura and belonged to the province of Tuludeśa. The earliest inscription in it belongs to the Āļupa king Kulasekhara, dated in A.D. 1205. The remaining belong to the Hoysaļa and Vijayanagar dynasties. The members of the local Jain dynasty called the chautars even now receive pension, and have got a ruined palace.
Inscriptions in Kanarese :
103. Hosabasti. A record of the Vijayanagar king Vira-Devarāya (II) in Ś. 1351.
104. Do. of the Vijayanagar king Praudha-Devarāya (II) in ś. 1373. Refers to the building of a mantapa. .
105. Do. in the reign of the Vijayanagar king Virūpākṣa in s. 1394. Gift of land.
106. Do. in ś. 1409. A gift of land. 107. Do. in $. 1383, gift of money.

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JAINA BIBLIOGRAPHY
797
108. Do. of the Vijayanagar king Devaraya (II) in S. 1351, Building of the
Ś.
basti,
109. Do, in S. 1384. Gift of Paddy.
110. Do. a list of merchants who built the second storey of the basti.
111. Do. the names of merchants who built the third storey of the basti.
112. Do. in praise of the Mahamaṇḍaleśvara Salva-Malla.
113. Do. five verses in praise of the Tirthankaras.
114. Do. of the Vijayanagar king Virüpākṣarāya (II, 1465-86) in S. 1398.
115. Do. S. 1493, a gift of land and mentions the Chautar family which had its seat at Madabidri.
116. Do. of the Vijayanagar king Vira-Bukkaraya (II, 1399-1406), son on Harihara (II, 1377-1402) in S.1329. Gift of land.
117. Do. in the reign of the Vijayannagar king Vira-Krisṇaraya in Ś. 1437. Gift of paddy.
118. Do. in the reign of the Hoysala king Vira-Ballala (III), son Vira-Narasimha (III), in Vishu, a gift.
119. Do. of S. 1460. Building of the Manlapa.
120. Do. records the death of a Jain teacher named Chandrakirti and the building of the mantapa (i.e., the Nayi basti) in his memory. A chandraktrti under the date A.D. 1605 is mentioned as one of the teachers of the Sarasvati gachcha and Balatkaragana in the Jaina Siddhanta Bhaskara.
121. Do. On a stones built into Jain tombs.
126. In a field. Records in the reign of the Vijayanagar king Vira Harihararaya (II), in S. 1312. A gift of land to the Gurugala basti at Bidire.
128. Kanara (South) Dist., Madabidri taluk.
Venur (Sanskrit). On the right side of the colossal statue of Gummata on the hill. Records in S. 1525, Sobhakrit, the setting up of the image of Bhujabalin (ie Gommatesvara) by Timmaraja of the family of Chamunda, at the instance of the family teacher Charukirti of Belgola.

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798
JAINA BIBLIOGRAPHY
133. Records that a merchant set up the manastambha, a big monolithic column in front of the basti. From the fact that almost all of them are known as settarabastis it is inferred that the Jain merchants constructed them.
134. Tirthankarabasti-śāntiśvarabasti. Records in ś. 1544, the gift of land.
135. Santeśvara basti. Records in s. 1459, the construction of the 24 Tirthankaras in the basti.
A record dated in ś. 1411 ; mentions a chief of Puñjalyarājya.
P. 868. Karkala (Sanskrit & Kanarese).
207. Chaturmukhabasti. Records in $. 1508.
The building of the basti.
Pp. 868-9. Kanara (South) Dist., Udipi taluk.
208. Karkala : (Sanskrit). Records in $. 1353. Virodhikrit, the setting up of the image of Bāhubalin (Gummateśvara) by Vira-Pāņdya son of Bhairava of the lunar race.
209-216. Chaturmukhabasti--Inscriptions in the sides of the colossal statue of Gommata. Setting up of the image of Bāhubalin (Gommateśvara) by Vira-Pāndya. Name of the image as Gommata, Jinapati-Tirthankarabasti Ś. 1397. Gift of money by Śrāvákas for the study of the Sastras ś. 1501. Gururāyabasti ś. 1514. Hirenenūšvarabasti. Gurugalabasti $. 1379. Säntināthabasti Ś. 1256.
P. 876. Kanara (South) District, Uppinangadi taluk.
300. Kadaba: A copper plate grant of the Rashtrakūta king Prabhātavara (Govinda III) made at the request of a Ganga chief Chagirāja to a Jain Sage Arkakirti, disciple of Vijayakirti.
P. 877. Kistna Dist., Bandar taluk.
5A. Masulipatam Bandar : A record of Amma II (945-70) or Vijayāditya. It records a gift by the king to two Jains (temples at Vijayavātikā (Bezwada). For other references to Ammarāja's patronage of Jain religion, see Kalachamburu and Malayapundi grants in Ep. Ind. Vol. VII, Pp. 177-92 and Ibid. Vol. IX. Pp. 47-56.
P. 896. Kistna District, Gudivada taluk.
Gudivada, a place containing Buddhistic and Jain antiquities,
P. 907. Kistna Dist., Tanuku taluk.

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JAINA BIBLIOGRAPHY
799
394. Kalachumbarru: A copper plate grant of Amma II., called also Vijayāditya VI., recording the grant of the village Kalachumbarru in the Attilināņņu province to a Jain teacher named Arhanandin of the Valahāri-Gana and Addakali Gachcha for repairing the dining hall of a Jain temple called Sarvalokasraya Jinabhavana. The grant was made at the instance of Chamekamba of the Pattavardhika lineage, a pupil of Arhanandin.
P. 953. Kurnool Dist., Nandikotkur taluk.
452. Srisailam (Sanskrit). Record of $.1433. Linga, the son of Santa, who was evidently a Viraśaiva, one of his pious acts being the beheading of the Jains.
P. 987. Madras Dist.
324. (Kanarese). On the base of Santināthadeva image of the temple Yeraga finālaya, founde? by the Mahāpradhana Brahadevana.
325. (Kanarese and Sanskrit). On the base of a Jaina image. Records that King Salvadeva got an image of Sānti Jina made according to rule and set it up.
P. 993. Madura Dist., Madura tāluk.
.
13-20. Anaimalai : Vatteluttu and Tamil. On a rock with sculptures over. hanging a natural cave in the same village. Mentions Narasingammangalam, Ajjanandi, Ten-Kaļavalinādu Porkodu, Tinaikalattar, Venbaikudi-nādu. (For Ajjanandin, see N. A. 710 D.).
Pp. 995-96. Madura Dist., Madura taluk.
39. Kiļakkuļi. In the natural cave called Settippodavu near this village are Jain images and beds described in Ep. Rep. 1910. On the pedestal of one of the Jain images in cave Settippodavu. The image was cut at the instance of Gunasenapperiyadigal, the pupil of Varttamānava Panditar who was the pupil of Guņasenadeva,
40. On the pedestal of another Jain image on the hill. The image was cut at the instance of a pupil of Gunasendeva who was incharge of this palli (Kurandi Tirikāttambaļļi Venbunāļu).
41. Do, do, in the same place. A damaged record. Mentions Gunasena. deva who presided over this palli.
42. Below the Jain image cut on the boulder outside the cavern. Abinandan Bhatāra caused this image to be cut. It also refers to Kurandi Tirukkāttamballi,

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JAINA BIBLIOGRAPHY
Pp. 1003-4. Madura Dist., Madura taluk.
96-98. Mulluppatti (hamlet of Vadapalangy): (Brahmi). On the pillow side of a stone-bed on the hill and on a boulder of the same hill. Unread. For the description of the Jain images and beds, see Madr. Ep. Rep. 1910.
99. (Vatteluttu). On the same boulder below a Jain figure. Kanakavir Periadigal, a disciple of Guņasenadeva who was a disciple of Kurandi-AttaupavāsiBhattara of Venbu-nādu, caused this image to be cut in the name of the inhabitants of Kuyirkudi (Modern Kilakkudi).
100. (do.) In the same place. Records that Māganandi, a disciple of Kurandi Ashta-upavāsi, caused this image to be cut in the name of the inhabitants of the district.
Pechchi-pallam : The findings in this place are akin to those at KongarPuliyangulam, Kiļakkudi etc. Foundation of ruined buildings and Jain relics are still to be seen here. There is a large courtyard in front of a rock which bears a row of Jain sculptures all facing east. Five of these are standing naked figures. The following inscriptions have been copied,
101. (Vatteluttu)-Below a Jain figure. Records that Gunamatiyar, mother of Ajjanandi, caused this image to be cut.
102. Do. In the same place. Records that the image was caused to be cut on behalf of a certain Achchān Sripālan, nephew of Anattavan. Māśenan, a disciple of Gunasenadeva who was in charge of this palfi.
103. Do. Do., by Kandan Porpattan of Śirukadaippuram, a pupil of Gunasenadeva,
104. Do. Do., an behalf of Velan śadaiyan a Shepherd of Parur in MilalaiKurram by his wife.
105. Do. Do., by Kanakanandi, a servant of Tirukkurandi of Venbunādu.
106. Do., on behalf of his younger brother by Araiyangavidi, pupil of Guņasenadeva, who was in charge of this palli,
Pp. 1006-7. Madura Dist., Melur taluk.
120-129. Alagarkovil : (Brahmi). On the roof of the cavern called Panchapandavar padukkai. The inscriptions are neither Pāli nor Dravidian and are difficult of interpretation. The numerous Jains figures and beds and the Brahmi records in the caverns once occupied by the Buddhists, were in a subsequent period appropriated by the Jain assetics.

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801
Jaina BIBLIOGRAPHY
130. Karungālakkuļi : (Brahmi). Not read.
131. (Vatteluttu). Below the pedestal of a Jain image. Records that this image was caused to be made by the glorious Ajjanandi.
134. Kāļavaļavu : (Vatteluttu). On a boulder of the Panchapāņdavamalai near Melür. Records that a certain Sangaran Sirivallavam caused an image to be cut on the rock and gave thirty sheep for a lamp and endowment for daily offering. They are remnants of a Jain temple or hermitage as at Settippodavu and Pechchippallam.
Pp. 1019-20. Madura Dist., Palni taluk.
228-235. Aivarmalai. (Vatteluttu and Tamil). Below the image cut out near Aiyamhalaiyam. Mention Ajjanandi (No. 692), Indrasena (No. 694) and Mallisenappiriyar (No. 697).
236-239. Vatteluttu. Above the natural cove in the same place. Mention Pārsvapaļāra (No. 700), Puvvanandukkuratti, the female pupil of Pattinikurattiyār of Perumbattiyur (No. 701) and Ayiraimalai (No. 702).
242. Do, do. Records in $. 792 and eigth year of the Pandya king Varaguna that śāntiviraguraguravar, pupil of Kunavirakkuravadigal, renewed the images of Pārsvapaļārar at Tiruvayirai and the Yakshis.
P. 1036. Madura Dist., Periyakulam taluk.
368. Uttamāpālaiyam : (Vațțeluttu). Above the first three images first row, on the Karuppaņņasāmi rock. A damaged record of the Pāņdya king Sadaiyamaran, dated 20th year.
369-377. Do. Below the same images. Mention Veņbaikudi-nādu (No. 723), Arattanēmipperiyār, pupil of Attopavāsigal (No. 725), Šengudi-nāļu (No. 728 & 731) and Ajjanandi (No: 729).
P. 1038. Madura Dist., Tirumangalam taluk.
389. Kongar-Puliyagulam : (Vatteluttu). Below a Jaina image on the hill. Contains the syllables--Sri-Ajjanandi.
393. Madura Dist., Tirumangalam taluk.
Kuppâlnattam. (Vatteluttu). On rock near the Jaina images on the hill, Damaged record, referring to the cutting of the images.
P. 1611. Rämnad Dist., Aruppukkottai taluk.

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JAINA BIBLIOGRAPHY
17. Kövilangulam (Tamil). On the west and south bases of the Ambalappasvami temple. A record in the forty-eighth year of the Chōla king Tribhuvanachakravartin Kulottunga-Choladeva (I?). A golden vimana with a mantapa to Mukkudaiyar was constructed by 25 Jains at Kmbanur in Sengattirukkai a subdivision of Venbu-valanādu. Two copper images of "the god of the three umbrellas" and Yakshi were also presented. It is also stated that land for a temple site and a watershed for the use of Jain devotees were given Unique literary style.
P. 1163. Pallimadam: This place, called in inscription Tiruchchuliyal Pallimadai, was a devadana village in Paruttikkudināḍu.
30. (Tamil, Vatteluttu). On the north base of the Kalanathasvämin temple. Records gift of 50 sheep by Sattangari for a lamp to the temple of Tirukkattamballideva at Kurandi in Venbunāḍu Kunandi was evidently a very important Jain centre in the south of the peninsula. See Md. 99, 100 and 105.
P. 1196, Ramnäḍ Dist., Tiruvadanai taluk.
279. Hanumantagudi: (Tamil). On stones lying in front of the Malavanatha (Jaina) temple. A fragment of record in $ 1455, expired, of the Vijayanagara king whose name is lost. One of them mentions Jinendramangalam alias Kuruvadimidi... in Muttooru-kurram and Añjukottai in the same Kurram.
Pp. 1211-12. Salem Dist., Dharmapuri taluk.
Dharmapuri: Known in the 9th cent. as Tagaḍür. It was a famous city with rich temples, pleasure-gardens and high enclosure walls, a centre of Jainism and Śaivism. The still attractive temple of Mallikarjuna, the Jain sculptures in the Ramakka tank and Adhamankoṭṭai and the archaic epigraphs show its importance in antiquity in the age of the Chera kings. Till about 931 A. D. it was the capital of the Nolambas.
74. (Kanarese). On the four faces of a pillar built into the floor of the mantapa in front of the Mallikarjuna temple. A record of king Mahendra-dhirajaNolamba in S. 815, Paridhavin. Records a grant to a Jain basadi by a certain Nidhiyanna and Chandiyanna. The former received from the king the village of Mulapalli which he made over to Kanakasena Sidhanta Bhațăra, pupil of Vinayasena Siddhanta Bhattara of the Pogariyagana with the Senänvaya, Mulasangha etc. for the repairs of the basti.
75-76. Do. A record of the Pallava king to the same basadi.

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JAINA BIBLIOGRAPHY
81. Do. On four sides of a broken pillar lying in the Mariyamman temple in A record of the Pallava Mahendra Nolamba, dated in S. 800, Vilambin, apparently making grant to a Jain temple. It was the Mahendra who conquered Mahabali Bana Raya about A.D. 890 and gave his name Mahendramangalam to Adhamankōṭṭai).
803
Pp. 1254-55. Tanjore Dist., Kumbakonam taluk.
142. Tirunägeśvaram (Anakkudi): Tamil. On a pillar lying in a mantapa at the end of the street in front of the Naganathasvāmi temple. A record in the second year of the Chola king Rajakesarivarman. Records gift of varävaikal (?) collected by the perunagarattar of Kumaramarttandapuram (homlet of Tirunagesvararam) for the renovation of the Gopura and the tiruchchurrailai called Kumaramärttandam in the Miladudaiyar palli (temple) of that village, which is stated to have been situated in Tinkarai-Tiraimur -nādu. (The Chola king was evidently Aditya I. The name Miladudaiyar palli, again, suggests a Jain shrine. This, together with the Jain images round the shrine of the goddess in the Naganathasvami temple, shows that this place must have been an early Jain centre. Again Miladudaiyar is another name for saint Meyapporulnayanar and if we suppose that the palli was a school or matha built in his honour, the present epigraph can be said to give a clue to his date, i.e., that he was prior to Aditya I. He was connected with the Chedi chief of Kiliyür (S. Arcot Dist., also S. 1. 1. Vol. II, P. 166, for a reference to the saint).
P. 1263. Tanjore Dist., Kumbakonam taluk.
Tiruvalanjuli. The local temple is well-known for its delicately chiselled stone work. Some of the figures are Jain. See Tanj. Gazr. Vol. I, P. 223 for details. The place was so called becausethe Käveri was prevented from submerging into the nether world by the self sacrifice of Varaganda muni.
P. 1361. Tanjore Dist., Papanasam taluk.
1003. Marutturakkudi (Tamil). Airavatesvar temple. A record in the sixteenth year of the Chola king Tribhuvanachakravartin Śri-Kulottunga-Chōladeva (III). Records gift of land. Mentions Šivapädasekharanallur, which was a nelvěttapperu and refers to two Jain temples (palli) at Jananathapuram called Chedi. kulamänikkapperumballi and Gangarulasundarapperumballi.
P. 1999. Tanjore Dist., Tanjore taluk.
Sendalai (or Mannarsamudram): The ancient name of this place was Chandralekhai-chaturvedimangalam, It was in the district of Arkaṭṭu-Kürṛam,

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804
JAINA BIBLIOGRAPHY
1293. (Tamil). On a stone built into the wall of the outer gopura of the Sundareśvara temple, left of entrance. A fragmentary record twelfth year of the Chola king Parakesarivarman. Mentions Kanakasenabhattāra, probably a Jain. See Md. 42.
Vol. 2. P. 1431. Tanjore District, Tirutturaippundi taluk.
Tirutturaippündi: (Tamil). Marundiśvara temple. Registers grant of land and a tank by the residents of the devadāna village of Śāttamangalam and those living in the Pallichchandam (i.e., property of Jain temple) portion of the same village.
P, 1515.
Trichinopoly Dist., Kulittalai taluk.
containing
some Jain
Paļaiyasangadam : A hamlet of Mahādānapuram remains.
P. 1623. Pudukkottai State.
Ammāsatram : At the entrance of the natural cave east of the rock known as Aluruttimalai. A Tamil record of Tribhuvanachakravartin Sundara Pandya, mentioning one Dharmadeva Achārya, the pupii of Kanakachandra Pandita (who was evidently a Jain teacher).
P. 1665. Vizaga patam District, Bimlipatam taluk.
2. Bhogapuram : (Telugu and Sanskrit). On a slab in the village. Records in Ś. 1109, 11th year of the eastern Ganga king Anantavarmadeva that the merchant Kannamanayaka constructed the Jain temple called Rajarāja Jinalaya at Bhogapura and gave two puttis of land to that temple with the consent of the DešiRattadlu (i.e., the villagers who belonged to the mercantile class).
P. 1672. Vizagapatam Dist., Srungavarapukota taluk.
4. Lakkavarapukota : (Hindi, Nāgari). On the pedestal of a mutilated Tain image preserved in the Virabhadra temple. Dated Sam. 1548. Refers to the image of Bhattaraka Jinachandra of Müla-Sangha.
P. 1696. Travancore State.
2. Chitaral : In the Tiruchchāṇattumalai (i.e., the mountain of the Chāranas, Śramanas or Jains), later on the centre of a Bhagavati temple. A record in Timil language and Vatteluttu character belonging to the 28th year of the reign of Vikramāditya Varaguna, saying that Gunandāngi Kurattigal, the desciple of Arittanēmi Bhatāra of Pērāyakkuļi, gave some golded ornaments to the Goddess,

Page #830

JAINA BIBLIOGRAPHY
P. 1705. Travancore State.
102. Nagercoil (Ancient Köṭṭāru): Tamil. On a pillar. Records in K.A. 692 gift of land at the request of two Jain priests Guru Vira Pandita and Kamalayahana Pandita.
1927.
739
NAHAR, P.C. Jaina Inscriptions, containing index of places, glossary of names of Shravaka castes and gotras of Gachhas and Acharyas with dates. Pt. I. Calcutta, 1918. (Jaina Vividha Sahitya Shastra Mala, No. 8).
805
740
BANERJI-SASTRI, Anantaprasad. Early Inscriptions of Bihar and Orissa. Patna,
Pp. 1-6. Muriyakala in the Khāravela inscription. This Maurya epoch to be distinguished from dynastic or regnal years, Mauriyakāla an epitome of the Indian sense of history;
P. 10. Hinduism a synthesis of the inner spirit of Brahmanism, Buddhism and Jainism.
P. 12. Hindu age a problem of culture-assimilation-Buddhist and Jain in its youth, received Brahmanical in its prime, Hindu (i. e., Brahmana-BuddhistJain) in its fulfilment ; inscriptions of Khāravela preach Jainism.
P. 30. Chandragupta Maurya a Jain; Vrisala means-one foreign-born or professing a non-Bhahmanic religion.
P. 34. Buddhist and Jains regarded as one common non-Brahmanical faith, Asoka a Jaina according to Kalhana (Rajatarangint, I, 102; viii, 13391) and AiniAkabari.

Pp. 35 36. The term Jina in Rajatarangini, (I, 102) might mean Buddha, In the time of Lakṣmaṇasena of Bengal the Buddhist and Jaina cultures were merged into each other; Bhuvaneswara inscriptions show the final stage of amalgamations of Buddhism, Jainism and Brahamanism in one comprehensive and all embracing outlook.
Pp. 124-131. In the 6th century B.c. India was passing through a period of religious enthusiasms. The Upanisadic Brahmanas were laying down rules of life in the Dharmasutras Vardhamana and Gautama were preaching their respective view points of salvation in Jainism and Buddhism. It was at this epoch, Gosala founded his sect of Ajivikas, noted for their dislike of austerities bordering on fanaticism; Vardhamana, Gautama and Godala all against the Brahmanas;

Page #831

806
JAINA BIBLIOGRAPHY
they used the language of and drew disciples mostly from the mass ; the Brahmana looked on and ignored them ; in the Maurya days (4th-3rd century B.C. ) he lacked political prestige ; origin of the Ajivika sect; Gośāla and the Jains ; Mahāvira exhorted all his followers never to hold any inter course with the heretical Gośäla and the Ajivikas ; this Jain Ajivika hostility divided counsel crippled Jainism at the start.
Pp. 131-39. Present Barābar Hill (Old Goradhagiri, 2nd century B.C.; Kharatika Hill, 3rd and 2nd century B.C. ; and Pravara hill, 6th-7th century A.D.) is situated 15 miles north of Gaya. The inscriptions in the caves mention grant of those caves to the Ajivikas ; in three cases the word Ajivikehi has been deliberately chiselled off according to the views of Mr. A. BANERJI-SASTRI, Khāravela as a pious Jaina, attempted to wipe out old scores by oblitrating the hated name of the imposter Goaśāla's Ajivika followers ; the crocodile and elephant motif (in the facade of the Lomasa Rși cave)-the crocodile design is hardly even found in the North, it was an importation from the South) and the Goradhagiri facade end inscriptions are intimately connected with the Udayagiri (Khāravela) inscriptions and facades both done by a Jaina who signed his creed in the mutilation of the letters Ājivikehi ; Makara (crocodile), Svastika, trisula and fish are Jain symbols.
P. 167. Khāravela's invasion of Magadha in the 2nd century B. C. was associated with sectariant of religious ascendency of Jainism; (note.JAYASWAL'S explanation of Pithuda-prithula, 'large' is unconvincing in the line 11 of the Khāravela inscriptions. Pithuda Pithumda i. e. Ptolemy's Pitundra at the mouth of the Godavari and the Kistna).
P. 171-note. The inscriptional records of Bihar and Orissa are such necessary symbols of Buddhist, Jain and Hindu ways through which the Indian mind was gradually approximating to its cherished ideal of synthetic unity.
741
JAYASWAL, K. P. The Murunda Dynasty and the date of Padalipta (Malaviya Commemoration Volume, Benares, 1932, Pp. 185-7).
P. 185. Jaina texts mention a Murunda ruler at Pātaliputra who sends his envoy to Purisapura (Peshwar).
P. 186. Religious inscriptions of the Jaina teacher Pädalipta to the Murunda of Pāfaliputra noted in several Jaina texts, ineluding the Prabhavaka-carita. Medieval Jaina monks give his date about 484 A.M. (43 B.c.) (J.R. A.S, 1925, P. 86)—the actual date should be middle of 3rd century A.D.

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JANA BIBLIOGRAPHY
807
742
AIYANGAR, S. K. Gangaikona Chola (Sir Ashutosh Mukerjee Silver Jubilee Vol. III, Pp. 542-587).
P. 551. A Jain inscription of the year 62 of the Kushaņa era refers to the country of Rādha, from which the monk responsible for this record, came.
P. 552. References to Rādha in the Jaina Bhagavati sūtra and the Acäränga Sutra.
743
BARUA, B. M. Minor old Brahmi inscriptions in the Udayagiri and Khanda giri caves (Ind. Hist. Qu. Vol. XIV, No, 1. Cal. 1938) Pp. 158-166.
Pp. 158-159. Inscriptions in the Udayagiri caves; with texts and translations. (1) Inscription of Khāravela's chief queen in the Vaikuộthapura cave. MentionLalaka Hathisiha.
P. 160 (2) Inscription of Kūdepa in the Pātālapura cave. P. 161 (3) Inscription of prince Vadukha in the Yamapura cave.
(4) do. do. Bharti the town judge in the Vyāghragumphā. P. 162 (5) Inscription of Kamma, Halakhiņā and Cūlakamma.
(6) Inscription of Chulakamma in the Pāvanagumphā.
Inscription of Mahāmada and Nākiya in Jambeśvara cave. Inscription of Ātmasukhapradāta in the choțā Hāthigumphā.
Inscription in the Khandagiri caves with texts and translation.
(9) Inscription of Kusuma in the Tattvagumphā. P. 165 (10) Inscription of Kusuma in the Anantagumphä. P. 166 (11) Painted inscription in the Tattvagumphā No. 1.
744
B. M. BARUA. Hathigumpha Inscription of Kharavela (Revised edition) (Ind. Hist. Quat. Vol. XIV, No. 3. Calcutta, 1938).
Pp. 459-485. Text, readings with notes and translation,

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808
JAINA BIBLIOGRAPHY
745
Dinesh Chandra SiRCAR. Select Inscriptions bearing on Indian Histoty and Civil. isation, Vol. I, Calcutta, 1942.
P. 58. n. 4.--Third Pillar-Edict of Asoka; Delhi Topra verson.
In line 4 afaqa means oftaa of Rock-edict X (Girnar version). It is the same as the Jain term ust which is derived from Fa and indicates a variety of sin.
P. 68. n. 2.-Seventh Pillar-Edict of Asoka; Delhi-Topra. atafani. e. the followers of Mankhaliputta-Gosāla, a staunch fatalist and a contemporary of Mahāvira and Buddha.
P. 68 n 3.- Caribe =fatta (=ag) i. ei, the followers of Nigrantha Nāta. putta i. e. Vardhamana Mahävira.
P. 71. n. 5..-Nigāli Sagar Pillar-Inscription of Asoka. Western bank of the Nigali Sagar Tank, near Nigliva, Nepaless. FTTHETET=* :F9: Kanaka: muni was a Pratyeka-Buddhai. e. one who attained knowledge necessary to Nirväņa but did not preach it to men. This record shows that the cult of the previous Buddhas was prevalent in the 3rd century B. C.
P. 78. Barabar Hill cave inscriptions of Asoka (Barabar Hill, Gaya Dist.) Nos, 38-39-40.
P. 79. n 1.-The Khalatikaparvata (Barābar Hill). Barābar has been called Pravaragiri in an inscription of Maukhari Anantavarman. Asoka gave these caves to the Ājivikas.
Pp. 79-80. Nāgārjuni Hill Cave inscriptions of Dasaratha Maurya (220 B. C.) Nägāriuni Hill, Gaya Dist. caves given to the Ajivikas for gaf TTT (=agaratu
P. 80. No. 2.-In some cases the word off #fe has been chiselled away in the Baräbara and Nāgārjun inscriptions. This may have been done at the time of Maukhari Anantavarman who gave one Barabar cave to Krishna and two Nāgārjuni caves to Siva and Pārvati..
P. 81. Taxila Aramaic inscription of a Maurya king (3rd century B. c.), Taxila, Rawalpindi Dist. Text.
n. 7.-Märāna Priyadar(shi) i. e. our lord Priyadarsi...Chandragupta was also called fuusia. The record (palaeographically assigned to the first half of the 3rd century B. c.) may therefore belong to Chandra Gupta Maurya,

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JAINA BIBLIOGRAPHY
Pp. 82-83. No. 45. Mahasthana fragmentary stone plaque inscription. Mahasthan, Bogra Dist., Bengal (3rd century B. C.).
Text. Text Sanskritized (Ref. Ep. Ind. xxi. p. 85).
Pp. 118-119. No. 25. Mathura votive Tablet of the time of Sodasa year 72 (A. D. 152) Kankali Tilä. Text; Text Sanskritized.
809
n. 2, The name Kankali Tila means the mound of Kankali, one of the 64 Yoginis according to Jain works.
P. 150. No. 52. Mathura Jain image inscription of Huvishka (A. D. 122), Kankalı Tila, Mathura. Text; Text Sanskritized.
Pp. 151-52. No. 53. Lucknow Museum Jain image inscription of Huvishka (A. D. 126 ?).
n. 1. Sambhavanatha is the 3rd Jain Tirthankara whose Lanchhana, is the horse. His image with Yaksha Trimukha, yakshi Sasanadevi or Durităridevi, the Kevala tree Sāla and the Chauri-bearer Satyavirya.
P. 177. No. 70. Junagarh stone inscription of Jayadaman's grandson, Junagarh (Kathiawar). Text. Mentions Girinagar and etc.
Pp. 206-213. No. 91. Häthigumphã cave. Inscription of Khäravela Udayagiri hill, near Bhuvaneśvara, Puri dist. (about the end of 1st century s. c.). Text. Text Sanskritized and foot notes.
Plate No. xxxix.
Pp. 213-214. No. 92. Manchapuri cave inscription of the chief queen of Khäravela, Udayagiri Hill (end of 1st century B. c.). Text. Text Sanskritized,
P. 214. No. 93. Manchapuri cave. Inscription of Vakradeva Udayagiri Hill. Text. Text Sanskritized.
Pp. 308-310. No. 26. Kahaum stone Pillar inscription of Skanda Gupta (460 A. D.) Kahaum or Kahawam, Gorakhpur Dist., U. P. Text. 12 lines. Kakubha is the old name of modern Kahaum. qs refers to the five naked Jain Tirthankaras sculptured on the column, Adinatha, Säntinätha, Neminatha, Pärsvanatha and
Mahavira.
746

BANERJI, R.D. Note on the Hathigumpha inscription on Kharavela. J.B.O.R.S. iii, 1217. Pp. 486 f. History of the find of Häthigumphä inscription, Maurya era., Kharavela, important informations about his reign.

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JAINA BIBLIOGRAPHY
747
JAYASWAL, K.P.--Hathigumpha Inscription of the emperor Khāravela (173-160 B.c.) J.B.O.R.S. iii, 1917, Pp. 425 ff.
Pp. 425-67. Subject matter, dynasty of Khāravela, capital, Sātkarmi, invasion of Magadha, social data, text of the inscription, Translation, plates.
Pp. 473-85. Further Note on the Hāthigumphā inscription : Brihaspatimitra, education of Khāravela,
JAYASWAL, K.P.-Hathigumpha Inscription Revised from the Rock. (J.B.O.R. iv, 1918, Pp. 364 ff.)
Certain changes in the previous reading, corrections and additions to the text. Sanskrit rendering with the text.
K.G. Sankara AryAR.-The Hathigumpha cave Inscription of Kharavela (Ind. Ant. vol. XLIX, 1920, Bombay).
Pp. 43-52ff. The inscription opens with a salutation to the Arhals and the Siddhas, thereby indicating its Jaina origin. Khāravela a lunar King (Aira-Aila), Mahāmegha-vāhana (- Mahendra). Meghas in Kosala were the post-Andhra Kings. These Meghas must be the Meghavahanas of Kalinga who were emigrants from Kosala. Asoka gave 3 cave dwellings in the Barābar hills to the Ajivikas a sect of naked ascetics.
Khāravela's doings from year to year described. The Šātakarni identified with Sri Sātakarni (170-160 B.c.), the third Andhra King. Mushikanagara, situated in the Central Provinces ; Mushika Kingdom placed in south Travancore and its capital was, Kolam, the modern Quilon (Travancore Archaeological Series 2. 106-7). "In the 5th Year Khāravela extended into the capital city, from its former terminus in the Tanasuliya Road, a camal excavated by King Nanda (of Kalinga) in the Mouryan Year 103".
Khāravela a liberal Hindu who patronized Jaia Śramanas.
Vajra identified with the Vajra Country, i.e. South-West Bihar and East Bundelkhand. Bhāratavarsha restricted to the Gangetic Valley. Khāravela's 12th year should read as "And he serves the Jaina image of Kalinga brought by king Nanda (of Kalinga) with doors set with family gems and rings the wealth of Anga and Magadha".

Page #836

JAINA BIBLIOGRAPHY
Śri Jivadeva, Khāravela's father.
To fix the chronology of this inscriptions-date of Chandragupta's accession determined-after Alexander's death, i.e. in 321,8.c. Chronological Table to illustrate this inscription given from 400 B.c. to 157 B.C. (Muriya Year 164).
748
SASTRI, Krishna.-South Indian Inscriptions. Vol. III, Part 3, Madras, 1920. (Arch. Sur. of India, N.I. Ser. Vol. xxix).
P. 233. No. 91. On pillar in the mandapa in a street at Tirunagesvaram. Gift to meet the cost of repair of the gopura of Milāḍudaiyāraļļi, a Jain temple.
811
P. 224. No. 92. On a boulder in front of a natural cave at Vedal. Provision for feeding the female Jain ascetic Kanakavirakurattiyar, a disciple of GunakirtiBhaṭāra.
P. 229. No. 97. On a rock to the left of the painted cave at Tirumalai near Polur. Gift of gold for feeding a devotee in the Jain temple on the hill at Vaigävür in Pangala-nadu.
749
BRNETT, L.D.-Hulgur Inscription of the Reigns of Jayasimha II (Šaka 960) and the Tadava Kanhara. Ep. Ind. vol. XVI (1921-22). Calcutta.
Pp. 332-337. In this inscription Näyibbarsi queen of Mārasingadeva is described as a restorer of the Jaina religion (line 14th); in line 18th and 19th, the Mahāsāmanta Irivabeḍañga Marasingadeva is described as "a bee to the lotus feet of Vishnu, the Arhats (Jinas) and Siva and an ornament of the Jina's Church.

750
BARNETT, L.D.-Hulgur Inscription of the reigns of Jayasimha II (Šaka 960) and the Yadava Kanhara (EI, xvi, 1921-1922, Pp. 332-337).
P. 333. Of the two record noticed, the first one has a reference to Mahāsāmanta Marasingadeva, an ornament of the Jinas' Church, and his wife Nayibbavasi, a restorer of the Jain religion. The second record reports a donation by Tipparasa in the 9th year of the reign of Yadava Kanhara,

Page #837

812
JAINA BIBLIOGRAPHY
751 (i)
BARNETT, L.D.-Two Jain Inscriptions of Mulgund and Lakhmeswar- Ep. Ind. vol. XVI (1921-22), Calcutta.
Pp. 52-56. The two inscriptions are now in the British Museum. Though they relate to different foundations, they refer to the same lineage of Jaina Gurus,
Pp. 53-57. A Mulgund Inscription of the reign of Someśvara I, Śaka 975 (A.D. 1053).
This inscription was found in the Jain basti or temple at Mulgund (Ep. Ind. vol. XIII, P. 190). In the centre of the stone is a squatting Jina in a miche or Koshtha-pañjara ; on the right a worshipper ; over it the sun ; to the left of the Jina, a cow with sucking calf; and above it the moon. Below this is the inscription in Kanarese The record, after invoking the blessing of the Jina Chandraprabha introduces a pious and eminent Jain sandhi-vigrahādhikari, or officer of peace and war, named Beldeva, a soldier of Keśirāja, and a disciple of Nayasena Sūri : it gives the pedigree of Nayasena, in the Sena or Chandrakavata anvaya of the Müla Sangha-Ajitasenakanakasena-Narendrasena (grammarian)-Nayasena (grammarian), prior of the Bankāpur monastery and who was the spiritual guide of the western Ganga king Mārasimha II (who piously starved himself to death at Ajitasena's feet) and of the minister Chāmundarāya (E.I, vol. V, Pp. 152, 171, 180 etc.). He was a teacher of a Kanakasena, entitled Vādi-rāja, a disciple of Akalanka & teacher of the Ganga king Răchamalla (Ep. Carn. vol. VIII, ii). This Ajitasena is different from Ajitasena (Vadibhasimha, Sabda-chaturmukha and Tarkika-chakravartin, a later scion) and who flourished in the first half of the twefth century A.D. (Ep. Ind. vol. III, P. 188 ; Sravana Belgoļa No. 54 etc.). It is not clear which of these two Ajitasenas was the author of the Alankara-chintamani and Mani-prakāśika. Narendrasena was the author of Pramana-prameya-kārika ; text and translation of the inscription given.
Pp. 58-66. B-Lakshmeshwar Inscription of the reign of Vikramaditya VI, A.D. 1081.
On the site of Lakshmeshwar (the ancient, Puligere, Purigere or Purikara. Ep. Ind. vol. XIV, P. 188). Sculptures on the slab are just like in A above. Kanarese : a grant for the Jaina Cult in Purikara (the modern Lakshmeshwar) to the trusteeship of Narendrasena (II) of the Sena Gana in the Müla Sangha, the senior disciple of Nayasena Sūri, who in his turn was the senior disciple of Narendrasena (I). Text and translation given,

Page #838

JAINA BIBLIOGRAPHY
813
751 (ii)
BARNETT, L. D.-Two Jain Inscriptions of Mulgund and Laksmeshwar (EI. xvi, 1921-22, Pp. 52-66).
A-Mulgund Inscription of the reign of Someśvara I, Saka 975 (A. D. 1053). B-Laksmeśvar Inscription of the reign of Vikramāditya VI, A. D. 1081.
They refer to the same lineage of Jain Gurus, and have two important verses in common; their mention of the standard grammars of their day.
752 .
BANERJI, R. D. and SUKTHANKAR, V. S.-Three Kshatrap Inscriptions. Ep. Ind. vol. XVI, (1921-22), Calcutta,
Pp. 239-241-III-Junagadh Inscription of the the time of the grandson of the Kshatrapa Jayadaman.
The inscription was discovered in front of one of the cells of an extensive complex of caves situated to the east of Junagadh, close to a modern monastery known as Bāvā Pyāra's Math. Engraved on a stone about 2 feet each way and 8 inches thick ; contains four lines ; it is fragmentary ; it belongs to the reign of a Kshatrapa-either Damayasada I or Rudrasimha I. The purport of the inscription cannot be determined as the portion containing the object of the record is lost. From the occurance of the expression Kevali-Jñanasam (prapta) “who had arrived at the knowledge of the Kevalines" in line 4. It may be surmised that the inscription had something to do with the Jainas. The only locality mentioned in it is Girinagara, ancient Junagadh which survives in the name of the adjacent hill of Girnār. Text, remarks on the transcript and translation.
753
THOMAS, F. W.-Note on the Hathigumpha inscription,(J.R.A.S. for 1922). London, 1922.
Pp. 83-84. Readings proposed in lines, 1, 4, 6, 7, 9, 10, 11, 12 & 16 of the Hāthigumphā inscription of Khāravela.
754
Aiyar, K. V. Subrahmanya.--Mitranandapuram Copper plates. (TAS. iii, 1921-23, Pp. 1-21).
P. 3. Aiyai, a female ascetic of the Jain or Buddha creed. GunavirakkurayAdigal, a Jain teacher,

Page #839

814
755
JAIN, Chhotelall.-Jain Pratima Yantra Lekha Sangraha. Calcutta, 1923.
Inscriptions found on the pedestal of Jain images and yantras in the Jain temples of Calcutta, Belgachia, Bali, Uttarpara and Hooghly; with a short history of the Jains in Bengal proving the priority of the Digambara Jains to that of the Śvetambaras; the Saraks or the ancient Shrawakas,
756
NARASIMHACHAR, R. Inscriptions at Sravana Belgoļa (Revised edition-Mysore Arch. Ser., Ep. Caranatica, vol. ii). Bangalore, 1923.
JAINA BIBLIOGRPHY
General Bastis and other objects on its Chikka-beṭṭa, also known as Chandragiri, Santinatha. Names of Bastis: Supärśvanätha, Pärśvanätha, Kattale, Chandragupta, Chandraprabha, Chamundaraya, Śāsana, Majjiganna, Eradukatte, Savatigandhavärana, Terina, Säntisvara.
Names of objects and hills: Küge Brahmadeva pillar, Mahänavami-mantapa, Bharatesvara, Iruve Brahmadeva temple, Kanchinadone, Lakkdione, Bhadrabahu cave, Chamundaraya's Rock.
OBJECTS OF INTEREST ON THE Dodda-bella. ALSO KNOWN AS VINDHYAGIRI OR INDRAGIRI :
ITSELF:
Image of Gommateśvara, Siddhara-basti, Akhandabăgilu, Tyagada Brahmadeva pillar, Chemannabasti Odegal-basti, Chauvisatirthakara basti, Brahmadeva temple.
TEMPLES AND OTHER OBJECTS OF INTEREST AT THE VILLAGE
Bhandari-basti, Akkana-basti, Siddhanta basti, Danasale-basti, Kalamma temple, Nagara-Jinälaya, Mangayi-basti, Jaina matha or monastery, Kalyani, Jakkikatte, Chennanna's pond.
TEMPLES, ETC., IN THE NEIGHBOURING VILLAGES:
Jinanathapura, Hale-Belgola, Sanehalli.
Inscriptions The Bhadrabahu tradition Inscriptions assignable to specific dynasties of Kings; Gangas, Râstrakūtas, Chalukyas, Hoysalas, Vijayanagar, Mysore, Kadambas, Nolambas or Pallavas, Cholas, Changalvas, Nidugal Nuggehalli, Epitaphs. Records of pilgrims. Grants by private individuals, succession lists of Jain gurus. Other inscriptions.

Text of the inscriptions in Roman characters. Translations of the Inscriptions. Text of the Inscriptions in Kannada characters, Corrigenda. Index.

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JAINA BIBLIOGRAPHY
815
757
Sten KoNow. Some problems raised by the Khāravela inscription. (Acta Orientalia, Ediderunt, Societates Orientales Batova Danica Noruegica 1923, Vol. I).
Pp. 12-42. Hāthigumphā inscription, a document of primary importance. One of the oldest lithic records of India containing information about important historical events. Its reading and interpretation is still far from being satisfactory. Its dating in the Maurya era. It is devoted to acts done by Khāravela to promote the Jain faith--restoration of Jain temple etc.
758
C. D. DALAL.- Ed. Bhavisayatta Kaha by Dhanapala. (Gaekwad's Ori. Ser. vol. XX) Baroda, 1923. 1-69; 148.
Pp. 1-69. Introduction in English. An Apabhramsa work by Dhanapāla (about 10th century). The story. The fortunes of Bhavisatta, a tradesman's son, who suffers twice by the deceit of his half-brother but becomes in the end quite happy. The war between the Kuru king and the king of Taxilla, in which Bhavisatta takes a leading part and is victorious. He gets half the Kuru kingdom in reward. The previous and later births of Bhavisatta and his people, until they get Nirvāņa.
Suyapanchami-the 5th of Kārtika, held sacred by the Jaina.
759
R. R. Halder. A Note on an Inscription of the Fourth or Fifth century B. C. (Ind. Ant, vol. LVIII, 1924, Bombay).
This fragementary inscription, engraved on a white stone which formed part of a hexagonal pillar was found in the temple of Bhilot Mātā, about a mile from the village Barli in Ajmer Dist. It contains 4 lines of writing; characters-Brāhmi (4th or 5th century B. C.). Language-Prakrit mixed with Sanskrit. Records the name Majhimike, which stands for Madhyamikā, the date of the inscription would be equivalent to 443 B. c. or 443 B, C.
Text. Sanskrit equivalent given.
760
T. T. SHARMAN. Kannada Poets mentioned in inscriptions (Mems. Ar. Su. Ind. No. 13). Madras, 1924.
P. VII-Preface When Jainism took the place of Buddhism in tne Karnataka, Kannada was highly cultivated under the patronage of the ruling families and even

Page #841

816
JAINA BIBLIOGRAPHY
became a vehicle of their religious literature. In the course of a few centuries Jaina produced poets like Adi-Pampa, Ranna, Janna, and Honna, rhetoricians like Nripatunga, Nagavarmo and Udayäditya, and scientists like Räjäditya, Chandrarāja and Kirtivarma. With the beginning of the rise of Basava in the 12th century Jain authors in Kannada began to disappear, their place being taken by the Virasaivas and the Vaishnavas. The classic Champu style of the Jains fell into disuse and the popular Shatpadi, Regale Sangatya and Vachana took its place. The advent of the British and the introduction of the European system of education. had their own effect on Kannada literature.
Systematic enquiry and scientific research in regard to Kannada language and literature largely owe their origin to western scholars like Rev. KITTEL and Mr. RICE. Mr. RICE published an account of Kannada poets in his introduction to Bhattakalanka's Sabdanuiasana.
In 1907 appeared the first volume of the "Lives of Kannada Poets" (upto the 14th century). We have today the Lives of Kannada poets brought upto the end of the 17th century. R. NARASIMHACHARIJA's 3rd volume (Lives of Kannada Poets).
Pp. 1-24. Text in Kannada Script and language.
Pp. 25-32. Index.
761
BARUA, B. M. Asoka Edicts in New Light. Calcutta, 1926.
Pp. 3-11. Brahmanical and non-Brahmanical Ajivakas, receipients of Asoka's cave-gifts at Barabar, the same Ajivakas who received cave-dwellings from the Mauryan king Dasaratha, Jaina Ajivaka and Buddhists Ajivakas-both followers
of Gosala.
P. 71. In ancient India the official year commenced on or was counted from the summer solstice as evidenced by the Jain Suryya-Prajnapti and Kauțiliya Artha's astra.

762
BARUA, B. M. Dr. and Kumar Gangananda SINGHA-Bharut Inscription. Calcutta, 1926.
P. 4. Bhadata or Bhadamla-a distinctive title of Jain monk.
P. 18. Kakandi-birth place of a Tirthankara of Jain Pattavali of the Kharatara-gaccha.

Page #842

JAINA BIBLIOGRAPHY
P. 63. Kuniya, Kunika or Kanika-terms in Jain books to mean Аjätasatru.
P. 84. Kesi-a personal epithet used as a proper name of the Jaina Uttaradhyana sutra.
763
JAYASWAL, K. P. Hathigumpha inscription of the emperor Kharavela. (J.B.O.R.S., x iii, 1927, Pp. 221 ff.).
Corrections and a 'ditions; Chedi dynasty; Greek king Demetrios; Maurya era; Nanda era; date of Khāravela; chronology of Khäravela; Antiquitus of Jainism, Aira of Aila plates.
764
817
N. C. MEHTA.-A Mediaeval Jaina Image of Ajitanatha-1053 A. D. (Ind. Ant. Vol. LVI; 1927, Bombay).
Pp. 72-74. The image was executed at Tharapadra (Thard) in the reign of Bhimadeva I (1023-1063 A. D.) the patron of Vimalashaha. The inscription engraved at the foot of the pedestal; Text in Nagari character & Sanskrit language with translation given; image fully described.
Life of Ajitanatha given, Jaina theology usually borrowes wholesale from the Puranas anp re-edits the material. Plate I.
765
JAYASWAL, K. P. Hathigumpha Notes. (J. B. O. R. S., XIV, 1928.) Pp. 150 ff. Further corrections and additions to the text.
766

BARUAA, B. M. Old Brahmi Inscriptions in Udayagiri and Khandagiri Caves: Language and Style (I. H. Q. Vol. IV. 1928).
P. 512. Ardha-Magadhi, the language of the extant Jaina Agama.
P. 518. Old Brähmi inscriptions-drafted by a Jain recluse who came to live in the Udayagiri and Khandagiri caves from Gujrat or that the Jain recluse who composed our old Brahmi inscriptions was won over from the Buddhist faith.
P. 525. Verse and meter of the old Brahmi inscriptions following Jain for mulas-discussed.

Page #843

818
JAINA BIBLIOGRAPity
SRINIVASACHARI, C.S. Progress in South Indian Epigraphy (I.H.Q. vol. IV 1928).
P. 564. The Halasya Māhātmya got stories in which the Saivas of Madura quished their Jain and Buddhist opponents coming from the hill retreats of Anaimalai, Nagamalai and Pasumalai in the neighbourhood of Madura.
S. K. AIYANGAR. Book Notice-Jaina inscriptions in three parts) by P. C. NAHAR (Indian Antiquary vol. 60, 1931).
P. 40. The total number of inscriptions comes to 2,592. 1,000 in Part I ; 1,001 to 2,111 in Part 2 ; remainder in Part 3. All are more or less of a modern character. Geographical indexes, list of Ācāryas. They relate to the establishment of Jaina temples, Pattāvalie lists; Panchakalyāņaka (means the asterism under which the Jain Acharyas were conceived, born, initiated, attained to wisdom, and finally to emancipation).
767
SewEL, Robert.-The Historical Inscription of Southern India and outlines of Political history. Edited by S. KRISHNASWAMI, AIYANGAR. Madras, 1932.
P. 37. An inscription of A.D. C. 870 at Vallimalai in North Arcot district says of the foundation of a Jain shrine.
P. 39. The Nolamba chief Mahendra. I's gift of a Jaina temple at Dharmapuri (in Salem district) in A.D. 878-79.
P. 52. Western Ganga king Marasimha III, a Jain, who abdicated and starved himself to death at Bankapur (Dharwār district).
P. 53. Chamunda Rāja, minister of Rāchamalla IV, a Ganga chief, erected Jaina image of Gummata-Bhujabalin at Sravana Belgoļa.
P. 58. Rājarāja Chola I, bestowed lands on Brähmanas and Jains.
P. 73. A record of A.D. 1071 at Annigere (Dhārwär district) says that the Cholas burned Jaina temples in Belvala province, which had been erected by Ganga princes.
P. 100. Digambara preceptor Mallishena starved himself to death in 1129 A.D. at Dhavalasarasa Tirtha.
P. 111. Erection of Jaina temple by Aliyadevi, grand-daughter of Taila III, Sāntara
P. 137. An inscription of 1222 A.D. shows that temple--authorities could levy tax on all Jains.

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JAINA BIBLIOGRAPHY
819
768
TURNER, R.L.-The Gavi nath and Palki gundu. Inscriptions of Asoka. (Hyderabad, 1932).
P. 18. Jaina samadhis with square tombstones carved representing kings, queens and peacocks at Gavimath hill cave near Kopbal which is situated at a distance of 54 miles from Maski and 21 miles from Hampi in Nizam's dominions.
Figures of Tirthankaras and gurus carved on the rock of the above hill.
P. 19. Gavimath once a Jain centre.
Pp. 20-21. Gavimath rock-two other Canarese inscriptions refers to some Jaina anchorities sitting in contemplation-figures of a standing Jina on the rock of Palkigundu with two wings of emblematic fly-whisks. A Canarese inscription mentions the name of Devendra Bhattarao. Two pairs of feet carved on the rock indicating two Jaina hermits sitting for contemplation.
Chandra Bandi rock at Kopbal--figures of several Tirthankaras-a standing Jina with Ācāri carved underneath-second Jina shadowed by triple canopy and fly-whisks above his shoulder and with Ācāri.
Figures of five more Tirthankaras with their names carved on the pedestals. Mention of several Jain inscriptional tablets at Kopbal but disfigured now. Traditional belief of Kopbal containing 72 Jain bastis. Two Jain temples at Kopbal.
Plate XVII—Map showing Kopbal and its environs Kopbal R.S. (M. & S. M, Rly.).
769
Dikshir, K. N.--Paharpur Copper-Plate. Grant of the Gupta year 159 (Epi. Indi. vol. XX. 1929-30), Delhi, 1933. Pp. 59-64.
The copper plate was found at Paharpur in Rajshahi dist. in Bengal. Characters of the 5th century A.D., language Sanskrit ; it registers the purchase of a fallow state land by a private individual for charitable purposes--for the maintenance of worship with sandal, incense, flowers, lamps, etc. of the divine arhats at the vihara of Vata-Gohali (modern Goalbhita) which was presided over by the disciples and the disciples of the disciples of the Nigrantha preceptor (śramaņa achārya) Guhanandin, belonging to the Pancha-stupa section (nikāya) of Benaras.
Text and abstract of contents with plates,

Page #845

820
JAINA BIBLIOGRAPHY
770
SASTRI, Hirananda. Nalanda stone inscriptions of the reign of rašovarmadeva. (Epi. Indi. vol. XX, 1929-30), Delhi, 1933.
P. 42. The Jaina accounts show that Nālandā was a very prosperous and sacred bahirikā or suburb of Rājagriha where Mahāvīra spent 14 Chaturmäsyas.
P. 42 n. (1) Sūtrakritañga, 7th Lecture (chapter on Nālanda), of the Second Book (2) Kalpasūtra of Bhadrabāhu (ed. H. Jacobi), Leipzig, 1870, p. 64. (3) The Purvadeśachaityaparipāți-Yaśovijaya-Jaina-granthamālā. (4) The Sammedśikharatirthamala, records.
771
Vogel, J. Ph. Prākrit inscriptions from a Buddhist site at Nagarjuni Konda. (Epi. Indi. vol. XX, 1929-30). Delhi, 1933.
P. 7. n. The term Mahālalavara met with in inscriptions of Southern India, denote a high dignitary whose exact function is not clear. The Mahātala mentioned in early Jain literature along with 18 Ganarajas, hence it is a title of nobility.
772
BARUA, B. M. A Bodh Gaya image Inscription. (I. H, Q. vol. IX.) 1933.
P. 417. The Bodh Gaya Buddha image of A. D. 142 with an inscription written on the pedestal in the Brāhmi characters goes to connect it with the large number of Jaina and Buddhist image inscriptions that are incised during the reign of Kuşāņa rulers.
773
RAO, N. Lakshminarayan.--Kap coopper-plate of Keladi Sadasiva---Nayaka; Śaka 1479. (Epi. Indi. vol. XX. 1929-30. No. 8). Delhi, 1933.
Pp. 89-97. The copper-plate was secured from Kap a village in the south Kanara dist. of Madras Presidency. The language is partly Sanskrit and partly Kannada. The object of the inscription is to register a grant of land made by Madda---Heggade, the chief of Kap, for offerings to Dharmmanātha, the 15th
Tirthankara, the gift was made at the instance of Devachandradeva, for the spiritual welfare of his guru Munichandradeva, the disciple of Abhinanadevakirttidevayear Saka 1479 (1556 A. D.) mention. Tintrini gachchha, Kānūr-gana and Mülasamgha; village of Mallaru (in the Udipi Taluk); Belgula (Sravana Belgo!a);

Page #846

JAINA BIBLIOGRAPHY
Kopana (is Kapal a famous place of pilgrimage of the Jainas in the Nizam's Dominions); Parvata (Srisailam in the Kurnool dist.); Gokarna (North Kanara); Tirumale (Tirupati in the Chittoor dist.); Ujjantagiri (Urjayat-giri in the Junagadh i. e., Girnar). Text and Translation.
774
JAYASWAL, K. P. and BANERJEE, R. D.-The Hathigumpha Inscription of Kharavela. (Epi. Indi. Vol. XX, 1929-30. No. 7). Delhi, 1933.
Pp. 71-89. Incised on the roof of the Häthigumphä, on the southern face of the Udayagiri hill in the Puri district of Orissa; its history of find and the various readings by different scholars; Text, notes on the text, translation and foot notes. A record of about the 2nd century B. C.; mention Kumari Hill the modern Udayagiri-Khandagiri), Kalinga Jina, Kalinganagari, Tanasuliya etc. The great Jaina King Kharavela and his activities up to the 13th year of his reign.
821
775
BARUA, B. M.-The Old Brahmi Inscription of Mahasthānā. (I.H.Q. Vol. X. 1934).
P. 61. Devadatta a patron of Jains. Mention of a Pali sutta recording an occasion when the Jains raised the cry in public condemning Buddha having eaten
meat.
776

BARUA, B. M.-Hathigumpha Inscription of Kharavela. (Revised Edition), (I. H. Q. Vol. XIV, Calcutta, 1938) with estampages.
Pp. 459-485. Among the new points to be noted in this edition are: name of the capital of Kalinga as Khibira, the name of the Greek King suggested by Sten
KoNow as Dimita and read by JAYASWAL as Dimita and equated with Demetrius, is still to be ascertained; the reading. Mauriyakila ruled out of order as the letters yield the reading makhiya-käla instead; the statement coyatha-amge satikam turiyan upadayati intends mentioning certain scenes of music produced among the decorative sculptures in an adifice which was erected at the cost of seventy-five hundred thousand coins; the record of the twelfth year misread by JAYASWAL in line 16 the edifice mentioned cannot be the Rani Nur as suggested by JAYASWAL but the reference must have been to some other edifice in the vicinity of Udayagiri,

Page #847

822
777
BARUA, B. M.-Minor Old Brahmi Inscriptions in the Udayagiri and Khandagiri caves. (Revised Edition). I. H. Q. Vol. XIV. Calcutta, 1938.
Pp. 158-166. A revised edition of "Old Brahmi Inscriptions in the Udayagiri and Khandagiri caves", Calcutta University. Publication 1929. Inscriptions with Text and Translations and estampages.
Inscriptions of:
JAINA BIBLIOGRAPHY
(1) Khāravela's Chief Queen in the Vaikunthapura cave.
(2) Kudepa in the Patalpura cave.
(3) Vadukha in the Yamapura cave.
(4) Bhuti in the Vyaghragumphā.
(5) Kamma, Halakhina and Cülakamma in the Sarpagumphä.
(6) Calakamma in the Pavanagumphå.
(7) Mahamada, Bariya and Nakiya in Jambesvara cave.
(8) In the chota Hathigumpha.
(9) Kusuma in the Tattvagumpha.
(10) In the Anantăgumphā.
(11) Painted inscription in the Tattvagumpha, No. 1.
778
C. NARAYANA RAO. The Brahmi Inscriptions of South India. (N. I. A. Vol I, 1938-39), Pp. 362-376.
Certain Brahmi inscriptions brought to light in 1912 in the Pandya country (Epi. Rep. S. Circle for 1912) and attention to them drawn in the Reports for 1915 and 1918. A paper read on them by H. Krishna SASTRI at the first 'All India Oriental Conference' in 1919. Mr. K. V. Subrahmanya AIYAR again read a paper on the same subject at the third session of the conference in 1924. Both of them assumed that there were some Tamil words occuring in them. The records appear to be Prakritic. There is no warrant for assigning the third century B. c. for any Tamil inscription.
Interpretation of the Records:
Pp. 364-66 (1) Marugaltalai Inscription. P. 366 (II) Anaimalai Inscription,

Page #848

AINA BIBLIOGRAPHY
823
P. 367 (III) Tirupparankumram Inscriptions, Pp. 367-70 (IV) Ariț țāpatti Inscriptions. P. 370 (V) Between Kiļūr and Kilavalavu. P. 370 (VI) Karungalakuļi Inscription. Pp. 370-71 (VII) Muttupațți Inscription. Pp. 371-72 (VIII) Siddharamalai Inscriptions. Pp. 372-73 (IX) Kongar Puliyangulam Inscriptions. Pp. 373.74 (X) Aļagarmalai Inscriptions. P. 375 (XI) Sittanavāsala Inscription. P. 375 (XII) The Undānkal a Inscription,
P. 376. Conclusion :
(1) Mr. Krishna SASTRI gave a wrong lead by identifying certain of the groups of letters as Tamil words. He failed to reconcile how Prákrit grammatical forms could be found side by side with those in Tamil:
(2) Mr. Subrahmanya Aivar made a mess of the whole lot of the inscriptions acting on the wrong lead given by Mr. SASTRI concerning the existence of Tamil words. He took undue and unwarranted liberty with them; he cut off vowels as well as consonants, added others, twisted some more, made wrong grouping of the letters, tried to force meanings into the words he had created, and when he failed to draw any sense out of them, he was satisfied with saying that they are all proper names, names of persons or places.
These Brähmi epigraphs contain a form of Prākrit described by the Präkrit Grammarians as Paisāci. The Pāņdya country, according to these grammarians, is a tract where the prevailing language is Paiśāci. These inscriptions conform to their statement in a remarkable manner.
Interpretation of the above mentioned records by C. N. Rao.
(I) Vena Kotipana Kutupitā Kalakāñcanam. The Kālakāñcanam or building caused to be cut for (or by or belonging to the people, the Kasyapas.
OR
Venaki Sipana Kufupita Kalakāñcanam. The Kālakāñcanam or building cau. sed to be cut or built by a woman-follower of the Buddhist Vinaya doctrine, (or a

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JAINA BIBLIOGRAPHY
woman whose personal name was Vēņāki or Vaināyakı. The second meaning seems to me more probable.
II. Ivaku-natļu-tü Utsuyula-põtana-tāna Eri'aritānā, Atāntuvayi 'a--rattha Kayipanā. The gift(s) of the sons (grandsons ?) of Uttuyula belonging to the Airāvata subsect of the Kaśyapas of the Atāntunayika-rāstra and (who had come from Ivaku-nādu. III. (A) Érukotūra Ila-Kutumpikana potalaiyana.
(B) Ceyatālaya-cayana neļu cātana. The establishment of Caityas and groups of Caityas of (to, by) the citizens of Pötāl, the dwellers of Ceylon, of Erukötūra.
VI. Kaniyana nata siri-yaku'ana dhamama ; itanațiña cāļthiyana sā'iākāna lļāna Catikānā tānalaiya ; căţikanā ce’iya paliya.
The gift of the prosperous yaksas, the accountants ? the gift of the Śreșthins or Chiefs of the wandering traders of Ceylon who have camped here ; the 'Catiyapalika' or relic monastery of (built by) the merchant-chiefs.
(B) Karanicra n(o)ta siri-yaka-(ra) (C) Cana taritana Kotupitona (D) Veļa-attaya nikamatako(po) tira (ra) Kasiti Ka'a (rete) la Satanapiņāka
Kațupitonā.
The daughter-in-law of the king (honorific plural used) who had got this cave excavated and cut the daughter of Yakşastri (proper name) a 'piņāka' or 'yakşiņi' had this done for all the congregations of wandering merchants as an afternoon (resting place).
V. Upaca'a pota natļala voccokotu pali's. The monastry that the instructor of Pancers, the son of the teacher, got cut.
VI. My reading is the same as that of Mr. Krishna SASTRI. (E.) thu ya tū ra a ri ti nā pali Skt. "Ethuyarura Haritanam Pali (ki ?) Ethuyarura may be the name of a village. VII. Vinatai'ura caiya'a lena Kaviya. The small hollow cave-monastery of vinatai'ura.
VIII. My reading is the same as that of Mr. Krishna SASTRI, except that I would read the Dhim G as ti with Mr. AIYAR.
(A). Potinaura'a tāna The gifts of the village Potina'üra,

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(B) Kuvira'a na tai. The gift of the sect called The Kuberas. Veya'a täna.-The gifts of the merchant or cultivator.
(C) Same as B.
(D) From this, the lines run one into another.
(D) and (E). fotola'a
The gifts made to the congregation of Buddhist monks and nuns.
(E) and (F) 'ariyati'ana tai-the Gift of the husband-women.
(F) and (G) Iravatana Matira'ana tai, The votive offering of the mothers of the Iravata sect.
(G) & (H) Visuzana Canatānā tai.-The votive gift of the people of all the villages.
(H) & (J) Canatana ana tai "another gift of the villagers".
(J) Venatal tana-The gifts of Vinata (or of a devotee).
IX. My reading is the same as that of Mr. Krishna SASTRI, except that I think it is possible that his reading 'tu' may be 'tta'.
(A) Kutu kotupitazana upaca ana (u pätuva üpätna'a) had this excavation cut for the treasure.
(B) Pakana'üra pet(a) tana pitana itatave pona.-The gift of the elders of Pakanaura for the good (welfare, upkeep) of the 'baskets of books' (the collections of the sacred Buddhist scriptures) of the boys or pupils (the collection of sacred books or scriptures which have been displaced, or got confused in arrangement).
(C) Kntu Kotalaku italani na-cella'a tana ena-The apartment for the benifit of the library; the cave, the gift of Jnanasresila.
X. My interpretation follows Mr. Krishna SASTRI's readings
(A) Matharaka-putrāṇam (Pautranam (?), potānām (?) Kulapānām adanaya/asthänāJa (2) asthanasya (?)/danām. The gift of the sons (grandsons ?) of Mathariki, the heads of the guild (Kula), for good (for the guilds ?)
(B) Malatirai-ko papu vanikana
The gift for the guild of Mathariki, given by the chiefs of the villages of the merchants.

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(C) Yakana Konatikana.-The gift of the merchants (Yaksa's) who trade in bulls (who belong to the Gonarda guild; who come from the Gonarda hill).
826
(D) (i) Kana'a täna
The gifts of the accountant.
(ii) Mokana atana'a täna
Gifts for the institution of states of relief (from pain).
(E) and (F) "Jama misina mitati rupa mitt vanikīnā naṭṭa malana-The vow in the form of friendship mixed with faith in the 'samaya' or 'Buddhist Dharma', of the merchants who have their mala's or impurities of the soul destroyed.
(G) & (H) Vanikana yulanatana Cikattha-matana tana-The gift of the merchants, the chiefs of the guild (of the Yula guild ?) of the Srikanthamatr-gana (Cikatthamatr.gana).
(H) & (J) tara'aniya Kotu pota avanu'a nākanānā--The beloved of the excavator (had this) cut for the protiction of the Naginis.
XI. E'umi-natt Kumuttüra-piltana ta-ka vut intenäku. Cillapochila Ilaya-racheyatd afifanama.
An institution of Kumuṭṭhaura in Euminäṭṭa from the Kingdom of Ceylon for the protection and with the wish of the increase of the Pitaka's (the three baskets or collections of Buddhist scriptures).
XII. (1) a na tai pi kā nā mā ka nāke nā tā na
(2) poti lai ku vi ra na ku vi ra na ko tu pita.
Another gift for the Bhiksus; the gift of the great householders, the merchants, the son of the Kuberas. the merchant (householder)-Kuberas, had it cut.
779
A. N. UPADHYE. Some Inscriptions on Jaina Images. (J. A., V. 3, Pp. 97-99 Arrah, 1939).
This paper presents the text of four newly discovered inscriptions on Jaina images and critically discusses their implications. They are of the Yapaniya samgha, etc.
780
A. N. UPADHYE. On the Authorship of a Mangala-Veree in Inscriptions. (N. I. A., Vol. 2, 1939-40), Pp. 111-112.
Śrimat
parama-gambhira-syädvādāmogha-läñch-anam. Jiyat trailokyanathasya sasanam Jina-säsanam-The volumes of Epigraphia Carnatica show that many epigraphic records, especially the Jain inscriptions, begin with this verse,-it

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827
had extreme popularity as an epigraphic mangala. · Pramāna-samgraha of Akalanka has this Mangala ; Akalanka (last quarter of the seventh century A.D.) is the author of this famous Mangala verse.
781
H.C. Seth.--Chandragupta Maurya and the Meharauli Iron Pillar Inscription (N.I.A., Vol. 2, 1939-40), Pp. 625-633.
In the new Indian Antiquary (No. 3 June 1938 Pp. 188 ff.), Dr. O. Steen has discussed my views (Inscriptional Evidence of Candragupta Maurya's Achievements J.I.R. XVI, 1937, 117 ff.) that Candra of the Meharauli Iron Pillar Inscription is identical with Chandra Gupta Maurya. Difficulties raised by Dr. O. STEIN regarding the identification of Candra with Candragupta Maurya is met. The inscription is an eulogy of some great pre-Gupta King, who himself had erected the iron column, but the inscription was incised on it in the early Gupta period, perhaps in the reign of Samudra Gupta, This pre-Gupta Candra of Meharauli inscription is the first great Maurya--Candragupta.
782
B. J. SANDESARA.--Inscriptions on some Jain Bronzes. (Shri Forbes Gujarati Sabha Traimāsik, Vol. IV, 1940).
Pp. 448-54. Gujarati text. Inscriptions from 28 Jain bronze images from Kusumbiawad and 6 from Sander in Pătan district ; the earliest is dated Syt. 1296 (1352 A.D.).
783
BHATTACHARYA, S.-Select Asokan Epigraphs. Calcutta, 1941. .
P. 36. Asoka's gift of two cave temples to the Ājivikas in the 12th year of his reign (Barābar cave inscription)--a speciman of Asoka's toleration.
P. 52. Asoka's gift of cave in nineteenth year to Ajivikas.
P. 63. Employment of Mahämätras to look after Nirgranthas by Aśoka mentioned in Pillar edicts.
784
PANCHAMUKHI, R.S.-Karnatak Inscriptions, Vol. I. Dhārwār, 1941.
Pp. V.VI. Intro.--Adur called Gangi-Pāņdivura next to Aihole a famous Jain centre in the 7th century A.D. spread of Jainism in Karnataka and patronage given to it by Chālukyan and Kadamba rulers. Ravikirti an officer and poet in the court

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of Pulikesin IT. Palāsika (Halasige) Puligere or Lakshmeśvara, Kopbal or Kopananagara (Kolappam or Koppam), Okkunda near Palasige Kisuvolal or Pattadakal (near Aihole and Kopbal) and Badami were centres of Jainism and Jaina culture, where budding Kannada language was nurtered by the Jaina poets and philosophers. Inscriptions
P. 4. No. 3.- Ādür Hangal Taluk ; Dhārwār District of 750 A.D. grant made to a Jinalaya, mentions Vinayanandi of the Paralūragana--Vāsudeva-guru and Prabhāchandra.
P. 40. Baladeva, Vasudeva, Khandali and Mülabhadra are Jain deities. The commerce of the Deccan and South India was captured by the Jains in the early period.
P. 63. Bādli, Saundatti Taluk, Belgaum Dist. on a pillar in Chidambareś. vara temple.
Records a gift of house-sites and oil-mill made to Ganga-Kandarpa Brahmajinālaya. Mentions Permadiya-basadi.
P. 75. Bādli Saundatti Taluk, Belgaum dist. On a stone in the Narayana Temple A.D. 1210. Mentions Jaina-saints : Mahāmandalāchārya MadhavaBhattāraka, Vinayadeva, Kirtibhattāraka, Jinadeva, Kanakaprabha of the Yāpaniya sangha and Sridhara-traividya.
Pp. 83-84. Kaikini Bhatkal Petha, North Kanara dist. Hero-stones near Jain Basti of? A.D. 1398.
Pp 88. Bhatkal Bhatkal Petha, North Kanara dist. Inscription stone in the Pārsvanātha temple, A.D. 1408. Records heroism of Mallirāya son of Haivarasa and brother of Sangama-bhūpa lord of the town of Hādavalļi.
P. 90. Bhatkal, Bhatkal Petha, North Kanara Dist. Slab behind the shrine of Pārsvanātha in the compound of Hirebasti A.D. 1408 ?
An epitaph (nisidhi) set up by Mahāmandalesvara Sangiraya, son of Haivabhūpa and Bhatrādevi (of Hādavalli) commemorating death of Bhairadeva.
P. 92. Kaikiņi Bhatkal Petha, North-Kanara dist. Hero stone near Jain Basti A.D. 1415. Set up in memory of Mābunkyaka who fought on behalf of Mahamandalesvara Sangiraya of Nagire.
P. 93. Kaikini, Bhatkal Petha, N. Kanara dist. In the Pārsvanätha Basti.
? Grants made to the Pārsvanātha basti of Kaikiņi. Mentions Vidyananda yati and the three bastis of Sirali, Kaikiņi and Manki,

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829
P. 99. Kaikini, Bhatkal Petha, N. Kanara Dist. near Jain Basti, A.D. 1423. Hero-stone commemorates the death of Tammanāyaka servant of Mahāmaņdalesvara Kéśavadeva-Odeya of Nagire.
P. 102. Kaikini Bhatkal Petha, N. Kanara dist. near PārŚwanātha basti A.D. 1422. Hero-stone in memory of Sangana-Nāyaka.
P. 106. Hāļuvalli Bhatkal Petha, North Kanara Dist. in Mathada basti, A.D. 1423, in memory of Isaranna-nāyaka.
P. 110. Kaikini, Bhatkal Petha, N. Kanara dist. near Jain baiti Viragal inscription in memory of Kāțiśvaranāyaka.
P. 113. Hãļuvalli Bhatkal Petha, N. Kanara dist. at Hire Basti A.D. 1423. Records death of Mānikaséna the preceptor of Sangabhūpa. The monk ended his life by observing the Sallekhanā vow.
P. 117. Kaikini Bhatkal Petha, North Kanara Dist, near Jain Basti A.D. 1430. Hero-stone in memory of Isaraṇanāyaka.
P. 120. Kaikini Bhatkal Petha, N. Kanara dist. in the compound of Pārsvanātha Basti : A.D. 1432 ? Records gifts made to Pärsvadeva of the basti at Kaikiņi made by (1) Seven Jannis, (2) Isarnanāyaka, and (3) by Bhairavadeva-Odeya, (4) Sāti setti and Gummața deva and (5) Mayilunāyaka.
P. 124. Hâduvalli, Bhatkal Petha, N. Kanara dist. in Mathada Basti a.d. 1422. Hero-stone in memory of Kotiyaạnā.
P. 135. Kaikiņi Bhatkal Petha, N. Kanara dist. near Jain Basti A.D. 1438. Hero-stone in memory of Tirukunāyaka.
P. 144. Kaikini, Bhatkal Petha, N. Kanara dist. near Jain Basti A.D. 1462. Hero-stone in memory of Siriyananāyaka of Āņevalļi.
P. 146. Kaikini, Bhatkal Petha, N. Kanara dist. A.D. 1471. Hero-stone in memory of Bemmanāyaka.
P. 149. Kaikini, Bhatkal Petha, N. Kanara dist, near Jain Basti A. D. 1481, Hero-stone in memory of Kalaņņa-nāyaka, Bhairunāyaka and Tammaņñanāyaka who encountered with the Turaka (moslem) force.
P. 151. Kaikini, Bhatkal petha, N. Kanara dist. near Jain Basti A. D. 1481. Hero-stone in memory of Devunāyaka and his brother Raņagabhinayaka resisted a Mohammedan army and lost their lives,

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P. 154. Kaikiņi Bhatkal Petha, N. Kanara dist. near Jain Basti A. D. 1484. Hero-stone refers to Arjunāyaka a terror to the traitors.
P. 156. Kaikiņi Bhatkal Petha, N. Kanara dist. Front face of the Bronze hollow block of the Manastambha from Hire-Basti at Hāļuvalli now in the Kannada Research Museum A. D. 1484. Grants made to Chandrananātha-griha by king Sālveadrakshitipa who is introduced as a bee on the lotus feet of Paramaguru Panditārya. This king constructed the temple of Chandra Prabha at Hāļuvalli and set up, the bronze and manastambha...
P. 159. Müdabhatkol, Bhatkal Petha, N. Kanara Dist. stone lying in Ambalakatti A. D. 1490. An epitaph recording death of Mahāmandalesvara Chennarāja younger brother of Haivarāja and son of Gururāyēndra and Viradevi. Refers to the building of a beautiful mansion with halls and rooms for the monks in front of the basti by Virāmba queen of Gururāja. Mentions the death of Devarāja, elder brother of Chennarāja who took diksha and then performed Sellekhana.
P. 162. Kaikini, Bhatkal Petha, N. Kanara Dist. near Jaina Basti A, D. 1494. Viragal in memory of Bhairaņa.
P. 165. Kaikiņi Bhatkal Petha, N. Kanara Dist. near Pārsvanātha Basti. Hero stone in memory of Tammināyaka.
P. 167. Kaikiņi, Bhatkal Petha, N. Kanara dist. in Honnekkalu A. D. 1522. Hero-stone in memory of Hadana Higgade.
785
Inscriptions of Bengal.
Sen, Benoy Chandra.--Some Historical aspects of the Calcutta, 1942,
P. 49. Mahāvira's journey in the Lādha country described in Acärāngasutra.
P. 53. Mahāvira's cold receiption in Western Bengal, he stayed in Panitabhūmi, according to Kalpasūtra-its identification.
P. 60. Mahavira spent some time in Asthikagrāma, according to Kalpas ütra.
P. 231. A Paharpur inscription (E. I. XX, 59) mentions donations for the Jaina Vihara of the preceptor Guhanandi in Vata Gohäli, a village in Paundravardhana,

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P. 295. The Jaina Harivamšapurāņa composed in 783-84 A. D. P. 364. Date of the inscription on the Jaina temple at Bargaon.
P. 455. A suggestion that the senas of Bengal were connected with the Senas of Dhārwār, who were Jainas.
786
Ayyar, V. VENKATASUBBA.South Indian Inscriptions. (Ar. Su, of India) Vol. XII. The Pallavas, Madras, 1943.
P. 2. No. 5. Vilavatti grant of Simhvarman: The king collected taxes from metal and leather workers, cloth-dealers, Ajivikas (Jains), weavers, gamblers, barbers etc. The village Viļavatti in Munda-rāshtra has been identified with either Varvuruor with Vilavalūru, both situated in the Kovur Taluk of the Nellore dist.
787
A. N. UPADHYE.-Tavanidhi and its Inscriptions. (J. A., X, 1, pp. 49-51, Arrab, 1944; also J. A., XI, 2, Pp. 15-16, Arrah, 1946).
This note describes Tavanidhi (Dt. Belgaum) and puts together references to this holy place from earlier literature. Further, inscriptions on the statues in the local temples are deciphered and discussed in details.
788
SIVARAMAMURTI, C. Indian Epigraphy and South Indian Scripts. Bulletin of the Madras Govt. Museum-No 4. Madras, 1952.
P. 4. Settlement of disputes between a Vaişņava feer and a Jaina teacher mentioned in a Vijayanagar inscription.
P. 5. The sister of Rājarāja, the queen Kundavai, was responsible for a Jain temple at Tirumalai. King Devarāya built a Jain temple-these are examples to show friendly interest. The Kings took in the various religions other than their own.
P. 11. Khāravela a great contemporary of the Sunga, Pușyamitra, and Satakarņi, the powerful Sātavāhana sovereign; his qualities and achievements etc. discribed.
P. 13. Khāravela made the gift of the golden Mahendravarman and his queen at Sittannavāsal.
Kalpataru, portrait of

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P. 16. The earliest example of Saraswati yet found in India in a headless image from Mathura with an inscription of about the beginning of the Christian era-Fig. 2.
P. 25. The symbols, Svastika and Srivatsa in Hāthigumphā inscription of Khāravela suggest svastiśrı, a form which in actual writing marks the beginning of Chālukyan grants afra Aai etc. This is in addition of the brief salutation to the Jinas.
P. 26. Salutation to Jinas begins all Jain inscriptions which abound in the Canarese country and Northern Gujarat. .: P. 28. Early legendary ancestor mentioned in Khāravela's inscription.
789
Raj Bali PANDEY.— Indian Palaeography. Banaras, 1952.
P. 4. Samavayāngasutra & Pannavanāsūtra refer to the tradition of the antiquity of writing in India.
Pp. 22-23. The names of 18 scripts according to the Jaina Sūtras.
P. 78. Silver plates inscribed with 'namokāra mantras' & risi-mandala-Yantra in Jaina temples.
Pp. 129-130. First specimen of a puri eulogy in the Hāthigumphā inscription of Khāravela fully given.
P. 149. The earliest invocation occurs in the Hathigumphā inscription of Kāravela- Namo arhantānam & namo Savasiddhanam.
P. 152. The Jain inscriptions, invoke one of the Tirthankaras, some Jain saints or the Jain creed.
P. 169. Eulogy & Benediction in the Khāravela inscription. P. 176. Dating and Eras–Viranirvāṇa samvat. P. 177. Mahāvir or Vira Nirvāņa Era. 527 B. C. P. 182. Regnal years of Khāravela.
790
R, S. PANCHAMUKA.-Karnatak Inscriptions. Vol. III, Pt. I Karnatak Research Inst., Dhārwār, 1953.
Pp. 19-20. 9. No, 79 of 1939-40, Bastimakki, Bhatkal Petha, N. Kanara District.

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Stone standing near the Basti A. D. 1538. A composite record of four grantsKanarese. After paying a tribute to Jinas order, this record invokes the blessings of Supariva Jineśvara on Krishnaraya. Mentions installation of the image Suparisva at the chaityalaya, constructed at Kannanabalira and making of a grant for worship of the deity, and feeding the ascetics. The second grant relates to the renovation of the Basti. The third grant mentions grant of land to the Basti; the fourth a gift of land to the same Basti for the worship & daily feeding of the Jain
monks.
Pp. 20-28. Text.
Pp. 29-30. 11. No. F 74 of 1939-40. Kaikani, Bhatkal Petha. Slab standing in Parsvanätha basti-A. D. 1542. A composite record of several gifts made to Pärivanatha deva of the basti at Kayikani of the reign of Mahamandaleśvara Krishnadevarasayodeya.
The first grant made by. Nemichandradeva for the milk-bath of the Tirthankara image. The second one was made by Parsvadeva,, the pupil of Nemichandradeva of the Balatkaragaṇa for the god's milk-bath. The third grant-a piece of land for the same basti.
833
Pp. 30-36. Text.
Pp. 36-37. 12 No. 75 of 1939-40. Bhatkal, Bhatkal Petha, N. Kanara Dist. Hero-stone near Pārśvanatha Basti- A. D. 1542. Text.
Pp. 40-50. 14 No. 77 of 1939-40. Bhatkal, Bhatkal Petha, N. Kanara Dist. Stone standing in the Pārśvanatha temple. "A. D. 1545. Of the time of kind Sadasivaraya of the Salva family, erection of a superb Jain temple of Pärivanath and a Manastambha. Text.
Pp. 50-59. 15 No. 78 of 1939-40. Muda Bhatkal, Bhatkal Petha, N. Kanara Dist. Slab standing in Ambalkatti. A composite record of several gifts-grant of land to the Chauvisa Tirthankara basti of the reign of Mahamandalešvara Channadevi Ammanavaru. Text.
Pp. 59-65. 16. No. 79 of 1939-40. Mavalli, Bhatkal Petha, N. Kanara Dist. Stone standing in "Hannehakkalu" A. D. 1547.
Mahamandaleśvara Saluva Krishnarajavodeya. Erection of a new Chaityalaya; gift of land for daily and occasional service in the temple. Text.

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JAINA BIBLIOGRAPHY Pp. 65-71. 17. No. 80. of 1939-40. Bhatkal, Bhatkal Petha, N. Kanara Dist. Slab standing in the compound of Banda Basti A. D. 1556. Records : Bhatkal a town of palaces and Jina shrines. Vardhamāna Jina who had been worshipped by Sangi-raja and Krishnadeva. Reference to Chenna Bhairava Mahādevi, daughter-inlaw of king Krishnadeva; Virana-nayaka, a brave general of Bhairadevit; poet Vardhamāna-muni (who composed a portion of the record in Sanskrit). Text.
791
H. V. TRIVEDI.-A Further Note on the Indragarh Stone Inscription. (Ind. Hist. Cong. 17th Sess., Ahmedabad). 1954.
P. 100. Indragarh, in the Mandasor district of Madhya Bharat; some Jain antiquities discovsred here and in the neighbouring regions- Hinduism and Jainism were harmoniously and concurrently flourishing here without any dispute among them.
792
inscription
dated
B. S. L. Hanumantha Rau. Importance of Sannigandla A.D. 1318, (Ind. Hist. Con. 17th Sess., Ahmedabad),. 1954.
P. 246. The inscription and the place from which it is obtained (on a hill near Sannigandla in Palned T aluq.--the temple of Narasimha known as Singarutla devalam) describe three stages in the religious history of Medieval Andhra. The mutilated Jain sculptures indicate that the place had once been a resort of the Jains. The early Kakatiyas were Jains. (The Kakateeyas of Warangal, P. 3 & n 5) then Jainism, flourished ; Kakteyas coming under the influence of Saivite leachers ; Jains could not resist the onslaught of militant Saivism ; Telugu works like Basavapurānam (6th Canto lines 170-200) of this period, vividly described the destructions of their settlements. The Kakatiyas guilty of connivance at the barbaric cruelties perpetrated by the Saivites, (Andhrulacharitra by C. VEERBHADRARAU, Vol. 2).
793
G. H. KHARE.--A Note on Three Copper-plate Grants ; (Ind. Hist. Cong. 17th Sess., Ahmedabad). 1954.
P. 134. The first issued by Vijayāditya Chalukya of Badami in Saka 627; donee a Jaina Āchārya of a temple at Kundilli (Kundal S. Satara, Bombay) belonging to the Kāşthächārya tradition to which belonged Vimalakirti also.

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835
The second issued by Rashtrakūta Govinda III in Saka 717; the donee an āchārya belonging to the Kashthachārya tradition.
The third issued by Mayuravarmrn of the Kadamba dynasty of Vanavāsi, in the Vijaya samvatsara falling after Saka 1200 ; homage to Jain goddess Ambikā and grant of a village Udumbaraja (Umbraj, north Satara) to Guņadeva, the pupil of Śrīpala.
These grants throw light on the Jain establishments of the two Satara districts,
794
Banpur. (Epi. Ind. Vol. XXIX,
D. C. SIRCAR.--Two Sailodbhava Grants from 1951-52 Delhi, 1954).
P. 38. Grant of Dharmarāja Manabhita of the Sailodbhava family of Kongoda in modern Orissa ; he seems to have flourished about the close of the 7th century and the beginning of the 8th (circa 695-730 A. c.). The donee was a Jaina (?).
P. 40. Monk called eka-sața (possibly one who has taken a vow to wear only one piece of cloth ; Cf. Eka-Chivara) Prabuddhachandra who was the disciple of the arhadāchārya (the most venerable teacher) Nāsichandra. The grant seems to have been actually made in favour of a deity or religious establishment in the residence of Prabuddhachandra. This is suggested by the expression bali-satira Charu-pravarthanaya.
795
B. Ch. CHHABRA.-Epigraphical Notes, Chandrabandi Rock Inscription, Śaka 803. (E. I. Vol. XXIX, Part V, for 1952, Pp. 134-35), Delhi, 1955.
The inscription edited by C. R. Krishnamacharlu. (The Kannada Inscription of Kopbal, Hyderabad Ar. Series, No. 12, Cal., 1935).
It is a Kannada record and pertains to the Jain faith. Chabra corrects a few mistakes in the translation of the last two lines in Sanskrit ; Indra in Sarvvanandindra is not to be equated with Bhatārar in Sarvvanandi-Bhațārar that occurs in the Kannada portion. The word 'indra' refers to Indra, the god of rains.

Page #861

836
JAINA BIBLIOGRAPHY
796
P. B. Desai.-Two Faina inscriptions in Tamil. (Epi. Ind. Vol. XXIX, 1952. Delhi, 1955, pp. 199-203).
Inscription 1: It is engraved on a boulder of the hillock Andimalai near Cholavandipuram (Tirukkovitun Taluq, S. Arcot Dist.). The boulder forms a cavity-a natural shrine ; carved figures of Gommata and Pārsvanātha ; archaic sculpture of goddess Padmāvati (An. Rep. on s. 1. Epi. for 1936-37, P. 61). Inscription-characters Tamil of about the 10th century A.c. Language Timil ; it states that the tevāram was caused to be made by Śrīveli Kongaraiyar Puttadigaļ. Text, note : Putta is the Tamil version of the Sanskrit name Buddha-Buddha is a term denoting higher status attained by an enlightened soul according to the Jaina philosophical concept (Pravacamasāra-Intro. P. XXXIV. Bombay 1935). Jaina inscription carved on rocks in the Tamil district (above Vol. IV. Pp. 136 ff, ibid. Pp. 140 ff; Mad. Ep. Coll. Nos. 67-74 of 1905). The word t'vāram means worship i, e. a group of sculptures for worship as indicated by the context ; Tevāram also means deity worshipped privately in a house.
n. 5. Caves with Jaina relics-a peculiar aspect of Jainism in the Tamil Country. The hill tracts with natural caverns and rocky shelters had a great attraction for the Jain teacher and the devotee who transformed them into sacred resorts and centres of religious practices ; a large number of hill spots invested with Jaina relics has come to light (see-An. Rep. on s. I. Epi. for 1923 p. 3; above, Vol. IV. P. 136; Mad. Epi. Rep. for 1887, P. 3. etc.). From the association of the 'triple umbrella', which is a characteristic emblem of the Jina, with the rocky beds at Sedaramputtu in the N. Arcot Distt (An. Rep. on S.1. Epi. for 1939. 40 to 1942-43 p. 11) it can now be safely asserted at least some of similar couches, popularly known as the 'Pañchapāņdava beds' found in a large number in many parts, were the creations of Jaina monks for a detailed description of these relics, see---Proc. and Tans. of Third Oriental Conf., Pp. 275 ff.
Pp. 201-203. Inscription II. This epigraph (No. 416 of 1929. Mad. Epi. Rep. for 1929. p. 88) is incised on a beam in the temple of Ādinātha at Ponnur (Wandimarh tāluq N. Arcot Dist.). Script-Grantha and Tamil ; Language Tamil ; Śaka 1655 (1733 A.c.). It lays down a rule for the guidance of the Jainas of Svarnapura (Ponnur)--they should take in procession the images of Pārsvanātha and Jvālāmālini every Sunday for being worshipped on the occasion of services to Helāchārya on the Nilagiri hill. (Ref. An. Rep. on S. I. Epi. for 1928-29 p. 88; ibid for 1928-29 ; Nos. 415 and 417 of App. B ; above Vol IV, Pp. 136-37 and the plate).

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JAINA BIBLIOGRAPHY
837
Text. Note---one more Epi. an archaic inscription from Pāñchapāndavamalai, dated in the 50th year of the Pallava King Nandipottarasar, which speaks of the creation of an image of a Golden Yakshi on the hill. Evolution of the Yakshi worspips. Images of Yakshi, like those of the Jinas, were installed independently in shrines. Helāchāryā (Elächārya) of the Dravidagaña, inventor of the cult of Jvālāmālini, An inscription at Sedam in the Gulbarga Dist. (Hyderabad) States mystic rites for propitrating jvālāmälini.
797
P. B. Desar.--- More Inscriptions at Ablur. (Epi. Ind. Vol. XXIX, 1952) Delhi, 1955.
P. Ablur, a village about six miles north of Hirekerur headquarters of Kot Taluk, Dhārwār District. The activities of Ekāntad Rāmayya, the militant protagonist of the Saiva upheaval, are centered in the temple of Someśvara ; this temple contains an inscription above a panel of sculptures depicting the scene of Rāmayya's encounter with the Jains as described by Fleet (above vol. V, pp. 260-61). Text, Translation - The sculptures depict the scene of a Jina placed horizontally ready to be broken. The Text, Translation. Ekāntada Rāmayya breaking the image of Jina and setting up the Sivalinga. Ekāntada Rāmayya.
P. 143 N.I.-His persecution of the Jainas. A parallel instance from the neighbouring province. With the ascendency of Jainism the Jainas of the Tamil country were persecuted and the scenes of such persecutions are depicted in sculptures on the walls of the Temple at Tiruvatlur in the N. Arcot. Distt. (An Rep. on S.I. Epi. Ind. 1923 p. 4).
N. 4.-In the wake of Rāmayya's victory conversions for Jainism to Saivism took place on a mass scale according to the Abalur-Charitre.
P. 144. By the middle of the 12th century Karnatak witnessed the upsurge of a great religious movement emphasising the superiority of God Siva and his devotion. The Kalachuri usurper Bijjala a protagonist of the orthodox Brahmanical creeds. Harihara's Basvarājadevara Ragale-conflict between Bijjala and Basaveśvara. The theory of Jaina leanings of Bijjala exploded (above vol. XXI, Pp. 9ff and 17 Arjunavada inscription).

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JAINA BIBLIOGRAPHY
P. 144. Besides Ramayya and Basvesvara, other sponsors of the Saiva movement their aggresive activities contributed to its success; Vira-Goggideva-a fire to the Jaina scriptures and a death to the Jainas (Bom. Kar. Collection No. 207 of 1928-29; An. Rep. on S.I. Epi.). Viruparasa pulvarized the Jaina temple (Bom. Kom. Col. No. 68 of 1929-30).
838
798
N. Lakshminarayan RAO -Talangere inscription of Jyasimha, (Epi. Ind. Vol. XXIX. 1952) Delhi, 1955.
P. 207. The Alupas-feudatories of the Chalukyas (W. Chalukya of Badami); were even matrimonially connected with the Chalukyas. The Alupa Chief Chitravähana married Kumkuma-Mahädévi, the sister of the Chalukya monarch Vijayaditya. King Vijayäditya made grant at the request of Chitravahana to the Jinabhavana at Purigere constructed by this lady.
799
D. C. SIRCAR.-Inscriptions from Bihar, (Epi. Ind. Vol. XXX, 1953). Delhi, 1956.
P. 84. Kauleśvari Hill Inscription of Vishnugupta: Existence of some inscriptions on rocks and boulders on the top of the Kuluha or Kauleśvari Hill under the Hunterganj Police Station in the Hazaribagh Dist. The hill stands about. 6 miles from Hunterganj-the hill is full of Brahmanical, Buddhist and Jain relics; copied all the inscriptions found there (in 1954).
On a rugged boulder broken two lines of writing, of 7th or 8th century A.D. It refers to a Satra near its findspot which was associated with a Chief named Poyarāja, a feudatory of Vishnugupta (Later Gupta dynasty). Difficult to determine the real significance of the word satra (sattra) some of the meanings are: asylum, hospital, a tank, munificience. The word is now used in the sense of 'a house where free food is distributed'.

800
K. A. Nilakanta SASTRI and T. N. SUBRAMANIAH.-Tingalür Inscription of KoNattan Vikramachola, Šaka 967 (E. I. Vol. XXX, Part, VI, Pp. 243-49, for 1954). Delhi, 1957. I-Plate,

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JAINA BIBLIOGRAPHY
839
Tingalür, a small village about 7 Miles north-west of Perundurai in the Erode Talug of the Coimbatore District, and forms along with Vijayamangalam, another village about 4 miles to its south, one of the few Jaina centres in the Tamil country. It contains the Jain temple of Pushpanatha. The antiquity of the village. dates from the 8th or 9th century. Inscription engraved on the door post of the kitchen in the Jain temple. Tamil language and script. Dated in Saka 967 (104546 A.D.) and 40th year of the reign of king Vikramachola who bore the epithet Kō-näṭṭtan. The object of the record is to register the construction of a mukhamandapa in Chandravasti. Text and translation given and plate also.
801
H. K. NARASIMHASWAMI.-Koneki Grant of Vishnuvardhana II, (E. I. vol. XXII, Part II, for 1955, Pp. 76-77). Delhi, 1957.
The object of the grant is the gift of village of Koneki in Palliräshtra by Maharāja Vishnuvardhana to Vidusarman of the Parasara gotra. Koneki was situated in Palli-rashtra (modern Palnad)-Palli connoted, in Tamil literature, a place of worship, especially of the Buddhist or Jaina sect.
802
N. P. CHAKRAVARTI.-Brahmi Inscriptions from Bandhogarh, 5 plates, E. I. Vol. XXXI, Part IV, for 1955, Pp. 167-186). Delhi, 1957.
Inscriptions in Brähmi characters discovered at Bandhogarh in the former Rewa State in Vindhya Pradesh. Bandhogarh, the old capital of the Baghelas. Over 50 caves were discovered in this area, most of which are artificial.

P. 172. These caves were religious donations. But what was the religion of the donors? Of the three principal religions of the time, viz., Buddhism, Jainism and Brahmanism, the first can safely be ruled out. They may be Jains also seems doubtful. None of the donors is called a śrävaka or upasaka, nor is there any mention of a teacher or Arhat as one would expect even in early Jain inscriptions. In one of the caves in the Ganesh Pahar are two bas-reliefs-in one are found figures of several animals crowded together and a short inscription which reads mugava-selo, i. e. mrigaya-saila or 'the hill used as a hunting ground'. It is hard to imagine a Jain religious establishment depicting such a scene. On an adjacent pillar is found the name Jarasandha. If this also is meant to be a lable, one would expect a scene from the Mahabharata depicted here. The conclusion-these caves w' re,

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JAINA BIBLIOGRAPHY
P. 173. Brahmanical; Saiva origin is suggested; because inscription (No. XII) clearly reads Sivabhatka(kta) ane on the jamb of the first entrance to the left of the same cave are two clear letters reading Siva; on Jain would have such names or engrave such records in any of their religious establishments. Three caves to the south-east of Gopālpur--in one of them is a partly effaced standing naked figure which I though may be that of a Tirthankara or Jaina saint; but it may very well be that of a Saiva saint. If may assumption is correct, then these would be the earliest rock cut caves dedicated to Saiva worship. Before the discovery of these caves, the earliest and perhaps the only caves dedicated to Saiva were those at Udayagiri in Madhya Bharat, belonging to the time of Chandragupta II.
Text of inscription, translations and plates given.
803
D. C. Sircar.- Jain Inscription from Shergarh, V. S. 1191, 1-plate (E. I. Vol. XXXI, Part II, for 1955. Pp. 81-36). Delhi, 1957.
Shër Shāh Süri, the Afghan emperor of Delhi (1539-45 A. D.), is accused by Badauni and other Muslim historians of wanton callousness in destroying old cities for founding new ones on them--one of them being Shergarh, about 90 miles to the south-east of Kotah (Rajasthan); its ancient name being Kośavarddhana. There are two epigraphs-a great religious establishment of the Jains flourished at Kośavarddhana in the early medieval period.
The first of the two Jain inscriptions was discovered in the fort. An interesting feature of the inscription is that a squarish space, in the centre contains a Padma-bandha design-its full description given; the Padma-bandha points to the skill of the author of the stanzas as a Versifier (monk Varasena).
The inscription begins with the Siddham symbol and the passage Om namo Vitaragaya, then follows eulogy of the Jina. Verse 16 says how a mahotsava (great festival) of the Tirthankara Neminātha was celebrated at the new Chaitya on the 7th of the bright half of Madhu (Chaitra) in v, s. 1162 (1105 A. D.). The 2nd inscription on the pedestal of the Ratnatraya image, was found in a temple outside the fort at Shergarh. The characters are Nāgari and the language is Sanskrit, influenced by Präkrit. It bears the date : v. s. 1191, Vaišākha-sudi 2, Tuesday. Devapāla and Guņapāla--thakkura's son and others, all these persons caused to be made the Ratna-traya (i. e., the images of the three Tirthankaras viz., śāntinātha, Kunthunātha and Aranātha) at Kośavarddhana.
Text and plate given.

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JAINA BIBLIOGRAPHY
841
804
D. C. Sircar.---Two inscriptions from Guntur Disi, (E. I. XXXII, Part II. Pp. 84-86 for 1957). Delhi, 1959.
Velpūru Inscription of Aira Mā(na) sada : The king claimed to have belonged to the AIRA family. The rule of the Aira (Arya) family over the Guntur District and the adjoining area in the second A. D. is known for the first time. It is difficult to determine the exact relation of the Aira king mentioned above with the family of the Chedi-Mahämeghavāhana king Khāravela of Kalinga. It is not impossible that Aira rule was established in the Krishna-Guntur region as a result of one of Khāravela's expedition in those areas, about the end of the first century B. C.
805
G. S. GAI-Shiggaon Plates of Chalukya Vijayāditya, Saka 630. (E. I. Vol. XXXII, Part VII for 1958, Pp. 317-24) (2 plates), Delhi. 1960.
These plates were discovered in the Shiggaon Tāluq of the Dhārwār District (Mysore State). The set consists of five copper-plates. The characters belong to the southern class of alphabets. The language is Sanskrit. It belongs to the reign of Mahārājādhirāja Parameśvara Bhattāraka Vijayāditya-Satyāśraya of the Western Chālukya of Badami. The object of the record is to register some grant made by the king when he had gone to Banavasi in order to see the Alupa ruler Chitravāhana. The grant was made, at the request of Chitravāhana, to the Jain monastery, which was caused to be constructed by Kumkumadevi at Purigere. The date would fall on Monday 20th June, A. D. 707. The grant was issued when the royal camp was at Kisuvolal (indentified with Pattadkal in Hungud Taluq, Bijapur Dist.). Vijayāditya had a sister named Kumkumamahādevi and she caused to be constructed a Jain monastery called Anesejjeyabasadi at Purigere (Ind. Ant. Vol. XVII, Pp. 35 ff.). Text given and also plates.
806
S. SANKARANARAYANA.---Aivarmalai Inscription of Varaguna II, Šaka 792. (E. 1. Vol. XXXII, Part VII for 1958, Pp. 337-38) (I Plate). Delhi, 1960.
Inscription engraved on the rock above a natural cave on the hill calle! Aivarmalai in the village of Aiyampāļaiyam in the Palrni Taluq (Madura Dist.) Characters-Vatteluttu, language Tamil. Date, 8th regnal year of Varaguna equated with Saka year 792 expired. It records a gift 502 kāņam of gold to the Jain

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JAINA BIBLIOGRAPHY
monk śāntivira-kkuravar of Kalam, who was a disciple of Guņavira-kuravadiga). The gift was for food offerings (avi) to the deties and for feeding (soșu) one Jain ascetic. Text given and I plate.
Notes 1-14. Tiruvayirai, i. e. Aivarmalai had been a Jain hermitage in the 9th century A. D.; but at present there is only a Gaņeśa temple.
807
G. S. Gai—Jalore Inscription of Chahamana Chachigadiva, V. S. 1331 (Epi. Ind. Vol. XXXIII, 1959.) Delhi, 1960.
Pp. 46-49. The inscription is engraved on a pillar in the building called Topkhana, originally a mosque built out of the materials from the local Hindu and Jain temples; at Jalore in the Jodhpur Division of Rajasthan In Nägari characters and Sanskrit language; the date-Samvat 1331 (1274 A. D.). Refers to the reign of the Maharājakula Sri Chachigadeva ruling at Javalipura. The object of the inscription is to record a grant to the God Mahāvīra in the Chamdana-Nihāra in the Jain monastery attached to the Nāņakiya-Gachcha. The occasion of the grant was the Ashțahnika festival of Asvayuja (Mirji Annarao, Jaina Dharma-Kannada, P. 572; Ind. Ant. Vol. VI, P. 26, text lines 15-17; Suc. Sat, P. 271). Mentions Dhaneśvra-sūri. Text - 31 lines.
808
V. P. JOHARAPURKAR.--Veraval inscription of Chaulukya Bhima II, (Epi. Ind. Vol. XXXII, 1959. Delhi, 1960), Pp. 117-120.
Inscription was found at Prabhās Pātan (Veraval) (now in Junagadh Museum); Language Sanskrit and characters Nāgari of Ilth or 12th century A. D. Description of the City of (Anahilla) pāțaka ; ruling King Bhima II (Chaulukya-1218 to 1243 A. D.). Line of Teachers from Kunda-Kunda of Nandisangha ; Śrıkisti a prominent pontiff of the line, on whom the King conferred the title Mandalachārya. Mulavasatika temple Anahillapura. Teachers who succeeded Srikirti. Restoration of the temple of Chandraprabha at Prabhāsa at the instance of Mandalaganin Lalitakirti, verse 92 of the inscription refers to a miracle associated with the image of Chandraprabha is found in Madankirti's Šasanachatustrimśika (publisbed by the Virasevā Mandir, Delhi) in praise of various Jain holy places. Kundakunda-his traditional date Ist century B.C. ; some scholars put him in the 2nd century A.D.; his domicile was Konkoņdala in the Anantapur Dist., Andhra Pradesh (I. M. S. Vol. XLVI, Pp. 1ff). Srikirti referred to in this incription, is mentioned in Srichandra's Kathakosha. (The struggle for empire P. 427). Srutakirti, the disciple of Srikirti, said to have been honoured by King Bhoja (Parmara Bhoja. C.1010-55 A. D.) and Gāngeya (Kalachuri Gängeya. C. 1015-41 A.D.). The patrons of Śri

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JAINA BIBLIOGRAPHY
chandra were the grandsons of one Sajjana who was the Dharmasthanagushthika of King Mularaja of Anahillapura. The inscription testifies to the flourishing condi tion of Jainism in Gujarat in the reign of Bhima II, even after a set back recieved under the rule of Ajayapata and Mülaraja II. It also goes to prove that the Digambara sect continued to flourish in Gujarat even under the overwhelming influence of the great Svetämbara teacher, Hemachandra who is probably referred to in line 15 of our inscription.
Text in Nagari (25 lines).
809
A. L. BASHAM.-Paliad Plates of Bhimadeva 1, V. S. 1112 (E. I Vol. XXXIII, Part VI, for 1960, Pp. 236 237). Delhi, 1960 (I Plate).
843
This set of plates was discovered at Paliad, a village in Eastern Saurashtra. The charact rs are Nagari. The date is v. s. 1112, Chaitra Su. 15 (end April, 1056 A.D). The grant was issued when Mahäräjädhirāja Bhimadeva was residing at Akasika-grama (Chaulukya of Gujarat, c. 1024-1066 A.D.). Grant made by the king in favour of the Jain monastery at Vayada (Botad).
Text given and also plate.
810
D. C. SIRGAR-Davangere Plates of Ravivarman, year 34, (E. I. Vol. XXXIII, Part II for 1959, Pp. 87-92). Delhi, 1960. I plate.

A set of three copper-plates; it was edited in the A. R. of the Mysore Ar. Dept. for 1933, Pp 109-16, plate XXII-Numerous mistakes. Early Kadamba characters, Sanskrit language. Date-the 34th regnal year of the early Kadamba king Revivarman, which fell about 524 A. D.
The inscription begins with a stanza in adoration of the Sarvajna Sarvalokanatha, since both these are well known names of the Buddha, the deity is identified with the founder of Buddhism; but the editor associated the verse with Jainism. The early Kadambas were Brahmanical Hindus; they had Jain leanings and many of their charters contain Jain adorations and were issued in favour of Jains or Jain institutions. The objects of the grant were the maintenance of worship in the Siddhayatana and the increase of Sangha; but these are Buddhist religious institutions. Plots of land were granted at Asandi; Asandi has been identified with a village in the Kadur District of Mysore.
Text given and also plates.

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844
811
P. SREENIVASACHAR and P. B. DESAI.-Kannada Inscriptions of Andhra Prades, Andhra Prades Government Archaeological Series No. 3. Hyderabad, 1961.
JAINA BIBLIOGRAPHY
P. 12, No. 33-Mahaboobnagar. 58 Pudur.
This inscription refers itself to the reign of the Western Chalukya king Tribhuvanamalla Vikramaditya VI from Kalyanapura (A. D. 1387).
It introduces the king's feudatory Mahamandaleśvara Hallavarasa of Pundur, a Jain-with titles Master of the throne of Ayodhya and Lord of Kembunkundurapura. This chief made gift of land, gardens, house, sites etc. to the Pallava Jinalaya of Dravila Sangha by laying the feet of his preceptor Kanakasena Bhattaraka.
P. 13. No. 35.-Mahaboob nagar. 60 Ujjili.
This inscription belongs to the reign of the Western Chläukya king Someśvara It is dated Śaka 1089, (seems to be mistake for 1108).
It registers gift of the income derived from the tax Vaddaravula and a tank with the adjoining land for offerings and worship etc. of the god in the Jain temple, called Baddi Jinälaya situated in the fort of Ujjivolal, the capital of Kallake lagu Nadu. The gift was made after vaving the feet of Indrasena Pandita, the priest of the temple, by Bhanudeva, the army officer of the same Nadu with the concurrence of Saudhare Kesavayya of the region.
P. 13 No. 36. Mahaboobnagar. 61 Ujjili.
The damaged inscription refers itself to the reign of a Western Chalukya king whose name is lost. It is dated Śaka 888 which must be an error.

It registers gifts of land and flower-garden for worship and offering in the temple of god Chenna Päršva called Baddi Jinälaya, for its repairs and for feeding the visiting ascetics male and female. The temple belonged to Dravida Sangha, Sena gana and kaurura gaccha. The gifts were entrusted into the hands of the priest of the temple Indrasena Pandita, disciple of Vädiraja. Other gifts by the local mercantile community were also made to the deity.
P. 14. No. 39.-Medak. 3 Alladurgam.
The inscription refers itself to the reign of the Western Chalukya king Tribhuvanamalla Vikramaditya VI. It is dated Chalukya-Vikrama year 9 corres. ponding to A. D. 1084.

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It registers a gift of wet land for feeding the ascetic in the Kitivilasa Santi Jinalaya by the King's subordinate Mahamandaleśvara Ahavamalla Permanadi, Kamaladeva Siddhanti received the gift.
Pp. 16-17. No. 45-Nalgonda. 43 Kolanupaka.
This record is engraved on the four faces of a pillar (mana-stambha). The entire record appears to belong to the reign of the Western Chalukya king Tribhuvanamalla Vikramaditya VI.
845
It registers gift of the village Panupura to the goddess Ambika of the locality Ambaratilaka, by Mahamandaleśvara Chalukya Ganga-permadi Kumara Somesvara at the request of Sayimayya the army commander. Ambikā must be the Sasanadevara of the Jain Tirthankara Neminatha.
The inscription in its fourth face states that this pillar was caused to be erected in the shrine of goddess Ambika by pergade Keširaja, officer in charge of the religious establishment who was himself a devout Jain. It contains an account of the preceptors of Kanur gana.
P. 21. No. 56.-Raichur. 2 Kopbal.
This inscription is an epitaph, engraved in characters of about the 13th century. It states that it is the memorial in honour of the deceased Gurugala Bhandappa (?) lay disciple of the Jain teacher Chandrasena of Śri-Kopana.
P. 21. No. 57.-Raichur. 3 Kopbal.
This inscription is dated Šaka 803 which corresponds to A. D. 881. that the Jaina teacher Sarvanandi Bhatṭära, disciple of Ekachaṭṭugaga Bhattara of Kunda-Kunda lineage stayed in the Tirtha of the town, performing penance for a considerable time and expired by vow of Sanyasana.
P. 21, No. 59-Raichur, Kopbal.
This damaged inscription engraved in characters of about 13th century, states that it is the Nishidhi memorial of the local merchant Paya (kanna) by disciple of the Jain preceptor who belonged to Mulasangha and Senagana.
P. 21 No. 60-Raichur. 60 Kopbal.
This damaged inscription, engraved in characters of about the 15th century, refers to the carving of the foot marks of the Jain preceptor Devendrakirti on the hill by his disciple Varadhamänadeva

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JAINA BIPLIOGRAPHY
P. 22. No. 61-Raichur. 7 Kopbal.
This inscription engraved in characters of about 10th century, states that the foot marks of the Jain preceptor Jațāsinganandi Acharya were caused to be incised by Chāvayya.
P. 22. No. 62.-Raichur. 8 Kopbal.
This inscription refers itself to the reign of the Western Chalukya king Vikramaditya V and cites his first regnal year. This may be equated approximately to A. D. 1008 (not veribiable).
It states that the Jaina monk Simhanandi belonging to Desigana and Kundakunda lineage expires under the vow of Sallekhanā fasting for a month. His disciple Kalyanakirti erected a temple in his honour.
Pp. 22-23 No. 64. -Raichur. 10 Kopbal.
This inscription (datable to the 12th century A.D.) engraved on the pedestal of a Jain idol states that the image of Chauvisa Tirthankara was caused to be made and dedicated on the occasion of consumation of religions vows to the Jain temple erected by Mādana Danāyaka of Müla sangha and Desiya-gana, by Bopana a resident of the holy town of Kopana and lay disciple of the teacher Māghanandi Siddhantachakravarti. (Epigraph assignable to the 12th century).
P. 23. No. 65.-Raichur. 11 Kopbal.
This inscription (datable to the 12th century AD.) engraved on the pedestal of a Jain idol, states that the image of Pañchaparamesthi was consecrated on the occasion of the completion of certain vows by Devana, the Senabova, a lay disciple of the preceptor Madhavachandra who belonged to Mūlasangha, Desiyagana, Pustaka gachha and Ingaleśvara-bali.
P. 25. No. 68.-Warangal. 15 Hanamkonda.
This inscription refers itself to the reign of the Western Chālukya king Tribhuvanamalla Vikramāditya VI. It is dated the Chālukya Vikrama year 42corresponding to A.D. 11 17.
It states that Melama wife of Pergade Beta a counsellor of Prola, constructed a Jain temple named Kadalalaya Basadi on the top of the Anmakonda hill and bestowed a gift of wet land for the conduct of worship and other rituals therein (Ep. Ind. vol. IX, P. 256 ff).
Appendix. Pp. 29-30. No. 75. 3 Sedam.
This inscription refers itself to the reign of the Western Chālukya king

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847
Tribhuvanamalla Vikramaditya VI from Jayantipur. It is dated the Chālukya Vikrama year 48-corresponding to A.D. 1124.
This Jain epitaph introduces a distinguished Jain teacher named Prabhāchandra Traividya Bhattaraka who was the Superintendent of the holy place Virapura and belonged to Maduva-gana of Yāpaniya-Sangha.
Further, it states that the eminent three hundred Mahājanas of the agrahāra Sédimba constructed a temple for Sāntinātha Tirthankara and made gifts for the worship and other rituals of the deity.
Appendix. P. 30. No. 76. 4 Sedam.
This inscription refers itself to the Western Chālukya king Bhulokamalla Sonieśvara III (A.D. 1126-38). It extols the Jain teacher Prabhachandra Traividya Bhattāraka who was a distinguished scholar and successful disputant and the Chief Barmadeva who played a leading part in the foundation of the temple of Sāntinātha. See-No. 75 above.
812
D. C. SIRCAR.-Dharwar plates of the time of Simhana, (E. I. Vol. XXXIV, Part I, Pp. 35 & 40.) Delhi, 1961.
In this inscription two house-sites were given to some Brahmanas ; in the boundaries mention is made of a Jain temple and a Jainalayapura.
In the village of Herūru situated on the western bank of the river Venna in Beluvala-desa ; the first house site was situated, to the north of the western Jain temple, the second house site lay to the north of Jainalayapura.
The river Venna is modern Bennihalla. Herūru is near Hubli in the Dharwar District of Mysore State.
Text : line 33-paschima- Jinalayād-uttarataḥ.
line 36-Finālaya-purād-uttarataḥ.
813
D. C. SIRCAR and M. R. MAJUMDAR—Fragmentary Inscription from Dholka, (EI. Vol. XXXV, Part II for 1963 ; Pp. 89-94). Delhi, 1963.
This inscription was discovered on the back side of a slab of black granite stone, the front side of which contains an image of Vishņu in high relief. The

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JAINA BIBLIOGRAPHY
deity is now worshipped under the name of Ranchhodji in a temple at Dholka (Dhavalaka) in the Ahmedabad District. It is a fragment of a bigger one; the inscribed slab was cut into two parts at a later date for utilisation of a Jain slab for making the Vishņu image, points to the genuineness of the tradition regarding the anti-Jain policy followed by the successors of Kumarpāla who is himself said to have been a devout Jain.
The characters from Devanāgari of about the 12th century A.D. The concluding stanza of the inscription states that it was a praśasti composed by the muni Ramachandra (a pupil of the Jain polymath Hemachandra-süri).
The main purpose of the inscription was to record the construction of the Udayana vihāra by Udayana's son Vāgbhata (of the Srimāla community). Text given.
814
D. C. SIRCAR.-Silver Coin of Vašishthi -Putra Satakarni, (E. I. Vol. XXXV, Part VI for 1964, Pp. 248-49). Delhi, 1963.
Its reverse legend, which has not yet been correctly read and interpreted, is of great importance; it throws new light on the Dravidian language and alphabet of about the 2nd century A.D. The legend has been read by Dinkar Rao (JNSI, Vol. XXI, Pp. 9-12) as Arihanasha vala-danda-dha-Kanashatiru-Halakanisha. He explains arihana as 'the killer of enemies', Altekar reads--arahanasha (JNSI, Vol. XXI, Pp. 13-17). Altekarś interpretation arahana as arhana, 'the worshipful one', does not appear to be happy, because arhana really means 'worship' and not 'worshipful.
The originals of neither of the two words of Dravidian origin used in the legend, viz., arasan-arahana and makan-makana, are now traceable in Telugu which was the mother tongue of the Sātavāhana kings called Andhra in the Purānas. The phonology and vocabulary of Telugu were much nearer Tamil in the second century A.D., seems to be clear from the occurence of the two words in the Präkrit legend on the coin under study.
815
D. C. SIRCAR and G. BHATTACHARYA.- Fragmentary Rashtrakūta Inscription from Kandhar. (E. I, Vol. XXXV, Part III for 1963). Delhi, 1963.
P. 105. Kandhar (also spelt as Quandhar and Kandahar) is 32 miles southwest of Nanded in the Nander District, formerly in Hyderabad State but now in Maharashtra. The town of Kandhar abounds in many ruined structures and Hindu, Buddhist and Jain images.

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Jaina BIBLIOGRAPHY
849
816
D. C, SIRCAR and K. V. RAMESH.-Two Songira Inscriptions from Barlui, (E. I, Vol XXXVI, Pt. I., January 1965). Calcutta, 1964. Pp. 33-38.
The two inscriptions are engraved, the second in continuation of the first, on a stone slab broken into three pieces. Some letters being damaged; the charactersthe Nägri alphabet of about the thirteenth century; the language is Sanskrit.
The first record is dated in Vikrama 1283, Jyeshtha-sudi 8, Thursday (7th May, 1226 A.D.) falling in the reign of the Songira Chauhan ruler Udayasimha of Jalor. The second inscription is dated Vikrama 1330, Phalguna-sudi II, Sunday (18th February, 1274 A.D.). Both of them record some pious deeds of a Chauhan chief named Albhata and certain other persons with reference to a Jain establishment, the śāntinātha temple at Barlut.
1. Inscription of the time of Udayasimha, v.s, 1283.
The inscription records three different gifts made by Rāja (i.e. RajputraRawat) Abhata ; (1) gift of land in favour of the god Šāntinātha and of the Mananasimha-vihāra for a temple (devagriha) belonging to the Brihad-gachchha : (2) gift of a pitha in favour of the god śāntinātha in the village of Valadautha, i.e., modern Barlut ; (3) gift of (the income) an araghotta for the expenses of offering worship to the god.
The importance of the epigraph is that it furnishes the earliest date for the ruler of the Songira Chauhans over the Sirohi region.
11. Inscription of the time of Chachig, Vikrama 1330.
It is dated Vikrama Samvat 1274, Phalguna-sudi II, Sunday (18th February, 1274 A.D.). It records construction of a vihara of the same name. It mentions Śreshthin (banker) Padmasimha, belonging to the Ambai gotra, the Nasala santhana (family) and the Prägvāta (Porwad) and Umsevala (Oswal) communities.
The building constructed by Padmasimha and others was consecrated by Gunabhadra-süri of the Brihad-gachchha.
Text (in Roman) and plates,

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JAINA BIBLIOGRAPHY
817
E. Senart.-Les inscriptions de Piyadasi.
2 volumes-Paris, 1881-1886.
Second Volume
P. 260. Criticism of the opinion of E. THOMAS according to which Aśoka must have adhered to the Jainism before professing the Buddhism,
Pp. 266-270. Asoka was a Buddhist prince, but of a toleration which extended to all religious sects, Brahmanical and Jainas.
Pp. 281-285. The raijukas or scribes; ideas of the Kalpasūtra to the subject.
Pp. 505-513. Observations on the Māhārāștri (language of the Jaina).
In the English translation of the work of M. SENART, made bo M. G. A. GRIERSON, in the Indian Antiquary, the passages, above are found vol. XX, Pp. 243, 250-253 and vol. XXI, Pp. 265-266.
818
A. de GUBERNATIS. -Le iscrizioni del Kathiavar, (Studi italiani di Filologia indoiranica, vol. I, Pp. 27-33). Frienze, 1897,
Pp. 28-30. General considerations on the Jainism with respect to the inscriptions of Asoka.
Would not the Jains be the descendants of a Heterodox sect more ancient than the Buddhism ? Large spirit of toleration of the Jains. The Jainism has existed in India inspite of the persecution precisely because of this toleration, and also because the Jains occupied specially some regions or the Brahmanical power could not be fully exercised. Aśoka appeared to the author a Jaina king rather than Buddhist.
819 (1)
Annual Report of the Government Epigraphist, Madras, 1903-1904. · P..5. North Arcot district, Chandragiri --Once a Jain colony.
P. 10. The Hoysaļas of Bellar. Records of Vira-Rāmanātha at Kogali, dated in A. D. 1275-76 and 1276-77, register gifts to the Jain temple of Chenna-Pārśva at
Kogali.

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851
P. 17. Suicide of two Jain teachers named Ilaiya Paļārar and Chandranandiāchärya recorded in inscriptions on rock near Singavaram.
Pp. 37-39, 42, 50. Stone Inscriptions copied in 1907 :
(33) Inscription in Kanarese at Kogali of king Rāmnātha of the Hoysala dynasty dated in Yuvan, records gift of gold to the temple of Chenna Pārśva at Kogali.
(34) The same dated in Dhatri.
(35) Do, of Trailokyamalla of the West Chalukya dynasty, records gift of land.
(36) Do, of Ahavamalladeva of the same dynasty dated in Śaka 914, Nandana, refers to a victory over the Chola king.
(37) Do, of Trailokyamalla of the same dynasty dated in Saka 977, Manmatha, records gist by the Jain teacher Indrakirti.
(63) Do, at Malugode of Sadāśivarāya of Vijayanagar dated in śaka 146 (1) Visvavasu, records gift of land to the Jain temple by Rāmarājya.
(98) Do, at Bagali of Tribhuvanamalla of the same dynasty dated in Chalukya Vikrama year 39, Jaya; records gift to the Brahma-Jinālaya, etc.
(238) Do, in Tamil at Singavaram of Sadāśivadeva of the same dynasty, records niś idikā of Ilaiya-padarar.
(239) Do, in Vatteluttu at the same place of the same king not dated, records niś idika of Chandranandi Achārya.
819 (ii)
Report of the Government Epigraphist, Madras, 1904-05.
P. 4. Madura district, Anaimalai hill.
Nine Jain sculptures cut in relief. P. 15. Stone Inscriptions copied in 1904.
(367) Inscription in Tamil at Ammāsattram of Sundara-Pāndadeva of the Pāņdya dynasty mentions Dharmadeva-āchārya.
(368) Inscription in Tamil at Sittannavāsal .... records certain erections near the Jain temple at the place.

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P. 40. Stone Inscriptions copied in 1905. :
(67-74). At Anaimalai, near Madura, inscriptions in Vatteluttu & Tamil, mention Narasimhamangalam, Ajjanandi, etc.
819 (iii)
Progress Report of the Assistant Archaeological Superintendent for Epigraphy, Southern Circle, 1907-08.
Stone Inscriptions copied in 1907 :
P. 12. (65). Inscription in Tamil on a rock at Tirumalai near Polur.
Of Rāstrakūta king Sri Kannaradeva dated in the 19th year, records gift of a lamp to the rakša on the Tirumalai at Vaigavur by a servant of Gangamadevi, queen of Kannaradeva. Pridigangarayar.
(66) Do, at the same place of Chola king (Para) kesarivarman, dated in the 4th year. Records gift of gold for feeding one devotee (adiga!) daily in the palli on the Tirumalai at Vaigavur in Pangalanādu, a subdivision of Palagunra-kottam.
P. 36. (392). Do, on the south wall of the mandapa in front of the central shrine in the Airavateśvara temple at Maruttuvakkudi of the Chola king Kulottungacholadeva, dated in the 16th year, records gift of land. Reference to two Jain temples at Jananāthapuram, called Chedikulamanikkapparumballi and Gangakula-sundarapperumballi.
P. 37. (408). Do, on stones lying in front of the Mālavanātha ( Jain) temple at Hanumäntagudi of a Vijayanagara king dated in Saká 1455 expired. One of them mentions Jinendramangalam alias Kuruvadimidi in Mutturru-kurram and Anjukottai in the same kurram :
(501) Do, in Kanarese. On a rock near the Jain temples at Vijayanagara of some Vijayanagara kings dated in Isvara, mentions Bukkayave, the queen of Vira-Harihararaya (Harihara 11?).
P. 58. Cavern at Virasikhamani, Tinnevelley district. Reference to figures called Pandavas, probably Jain.
P. 74. The Chola inscription, dated in the 4th year of Parakesarivarman, registers an endowment for feeding two Jain devotees (adigal) in the temple (palli) on the hill at Tirumalai near Polur, North Arcot district. It shows that the Jain settlement on the hill is older than the time of the Chola king Rājarāja I.

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853
819 (iv)
Report of the Assistant Archaeological Superintendent for Epigraphy, Southern Circle, 1908-9.
P. 7. Jain sculptures on the hillock at Kuppālnattam, recommended for conservation.
Inscriptions copied in 1908 :
P. 14. (82). Inscription in Tamil, on a boulder near the cave Andar-madam on a hill at Vedal and Vidarpalli (probably) "The Jain temple (palli) at Vidal".
(83). Do, do, mentions Mädevi-Arandamangalam also spelt Mädevirandamangalam.
(8+). Do, on a second boulder in front of the same cave, of the Chola king Rājakesarivai man dated in the 14th year, mentions Kanaka virakuratti, a disciple of Gunakirttibhatārar; also refers to Vidal (alias) Mādevi-Arandamangalam in Singapura-nädu.
P. 37 (330). Do, in Vatteluttu, on the pedestal of one of the images on the hill at Kongar-Puliyan-gulam, records that the image was cut at the instance of Gunasenapperiyadigal, the pupil of Varttamanava-Panditar who was the pupil of Gunasenadeva presiding over Kurandi-Itirukkattamballi in Vanbu nadu.
P. 38 (331). Do, on the pedestal of a Jain image on the hill at KongarPuliyangulam. It records that the image was cut at the instance of a pupil of Gunasenadeva who was in charge of this palli.
(332). Do, on the pedestal of a Jain image in the same place. Mentions Gunasenadeva who presided over this palli.
Stone Inscriptions copied in 1909 :
P. 66 (105). Inscriptions in Vatteluttu, on a rock near the Jain image on the hill at Kuppalnattam, refers to the cutting of the images.
Caverns and Caves of Southern India :
Pp. 68–75. Six caverns already known. Three new in the Madura district. Panchapāndava beds in the caverns at Tiruparankunram. Other antiquities on the hill. Jain sculptures. Cavern at Alagarmalai. The Jain teacher Ajjanandi, in the cavern-Madura and Tinnevelly districts particularly rich in such ancient monuments. Their Buddhist origin. Jain figures in the natural cave at Kuppalnattam. Other Jain sculptures and inscriptions. Jain hermitage at Kongar. Puliyangulam-Another at Vedal. Used for retirement or shelter during the rainy season. A Pallava rock-cut

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JAINA BIBLIOGRAPHY
temple at Pallavaram. Another on the hill at Tirukkalukkunram. Pandya cavetemples at Tiruparankunram and Anaimalai. Kunnakkudi rock-cut temples, perhaps also of Pandya origin. Two Chera monolithic cave. Undavilli cave temples. One of them known as Anantasayanagudi. A Reddi record of the 14th century on the wall of the kitchen. Undavilli caves similar in style to these at Udayagiri and Khandagiri in Orissa. Might have come into existence in the Andhra period.
P. 78. Reference to a Jain hermitage at Vedal-Nandi of the Vedal inscrip tion is identical with Nandivarman Pallavamalla.
P. 103. The revival of the Saiva religion and the consequent disappearance of the Jain and Buddhist influence in Southern India, is known to have commenced with the flourishing of the Saiva saints Appar, Trujnanasambandar and Siruttonda Nayanar, about the beginning of the 7th century A. D.
P. 107. Reference in the Maliyapundi grant of Amma II of a gift to a Jain temple built by Durgaraja, descendant of Pandaranga.
Amma II, Vijayaditya (945-970 A.D.), a patron of the Jain religionThe importance of his Masulipattam grant consists in its being a gift to two Jain temples at Bezvada,
819 (v)
Report of the Assistant Archaeological Superintendent for Epigraphy, Southern Circle,
1909-10.
P. 4. A slab with Jain figures near the Post Office at Kollegal-SravanaBelgola, an important and ancient Jain centre in Southern India.
Protected or conserved Monuments :
Pp. 11-12. (a). Jain statues, rock inscriptions and Pañchapāṇḍava beds on the hill at Muttuppatti near Vadapalangy (Madura falug).
(b) Jain statues and rock inscriptions both inside and outside the Settippodavu cave on the western slope of the Ummanamalai hill, east of Kilakkudi village (Madura talug).
(c) The Pañchapändava beds, Jain statues and the Brahmi and Vatteluttu inscriptions in the Pañchapäṇḍavamalai near Kilavalavu (Melur talug).
Stone Inscriptions copied in 1910:
Pp. 65-67. (54). Inscription in Vatteluttu below a Jain figure on the hill at Kongar-Puliyangulam, contains the syllables Śri-Ajjanandi.

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855
(61) Do, on a boulder on the same hill, below a Jain, figure, records that Kanakavira-Periyadigal, disciple of Gunasenadeva, caused this image to be cut in the name of the residents of Kuyirkandi.
(62) Do., at the same place, records that Maganandi, disciple of Kurandi Aștaupavāsi, caused this image to be cut in the name of the inhabitants on the district.
(63) Do, below the Jain figure, cut on the boulder outside the Settippodavu cavern, on the Ummanamalai hill near Kilakkudi, records that AbinandanBhatara (II). (Pupil of) Arimandala-Bhatāra, caused this image to be cut.
(64) Do, at a spot called Pechchi-pallam on the same hill ; below a Jain figure, records that Gunamatiyar, mother of Ajjanandi, caused this image to be cut.
(65) Do, at the same place, records that the image was caused to be cut on behalf of a certain Achchan Siipalan, nephew of Anattavan Māśenan, a disciple of Gunasenadeva who was in charge of this palli.
(66) Do, at the same place, records that the image was caused to be cut by Kandan Porpattan of Sirukadaippuram, pupil of Gunasenadeva who was in charge of this palli.
(67) Do, at the same place, records that the image was caused to be cut on behalf of Velan Sadaiyan, a shepherd of Parur in Milalaikurram, by his wife.
(68) Du, at the same place, records that the image was caused to be cut by Kanaka(na)ndi, a servant of Tirukkurandi of Venabunadu.
(69) Do, at the same place, records that the image was caused to be made on behalf of his younger brother by Ariyangavidi, pupil of Gunasenadeva who was in charge of this palli.
Pp. 72-73. Photographs :
(26) At Bezvada, a pillar in the local museum surmounted by a triple umbrella with standing figures of Jain Tirthankaras on its four sides.
(56) At Kollegal, a slab with Jain At Kilakkudi :
figures near the Post Office.
(68) Rock-cut Jain images in the cavern called Settipodavu (69) Another Jain image outside the same cavern,

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JAINA BIBLIOGRAPHY
(70) Horse and rider in front of the Ayyanar temple at the foot of the Ummanamalai hill.
(71) Earthen horses in front of the same temple.
(72) Rock cut Jain images near Pechchi-pallam on the same hill.
(73) Rock-cut Jain images near Pechchi-pallam on the same hill.
856
At Muttuppatti:
(74) Rock-cut Jain images on the hill.
(75) Another Jain image lying in the same place.
P. 75. Drawings:
(53) Kilakkudi: Sculpture in the Settippodavu cavern, on the hill; Probable age : 8th [?] century A. D.
Pp. 76-80. Caverns and Jain images at Kongar-Poliyangulam on the border of the Madura taluq.
Jain images at Muttuppatti, a hamlet of Vadapalangy in the Madura district.
The natural cave called Settippodavu in the hollow of the Ummanamalai hill was either a Jain temple or hermitage (palli) presided over by the teacher Gunasenapperadigal. Figures of Jain ascetics in the siddhasana posture with their attendant deities. A Jain image seated on a high pedestal. Existence of Jain images and Vatteluttu inscriptions on the top of the hill at a spot known as Pechchipallam.
Row of six Jain figures near Kilavalavu, six miles from Melur.
Existence of Jain figures and beds together with Brahmi records in one and the same cavern is an indication of the cavern being occupied by the Buddhists and its subsequent appropriation by the Jains.
An early Jain record of the Pallava period.
P. 111. Jain temple called Nakhara.-Jinalaya at Mudigondam.

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JAINA BIBLIOGRAPHY
852
819 (vi)
Report of the Assistant Archacological Superintendent for Epigraphy, Southern 1910-11.
Circle,
P. 5. Jain images photographed at Dharmapuri and Adhamankottai (surnamed Mahendramangalam). The Jain image in the centre of the village of Villivakkam near Madras, a rare object of historical interest.
P. 7. Stone beds and a faint sketch of a Jain image on one of the hillocks adjoining Amur, Tirukoilur taluq, South Arcot district.
Photographs :
No. 140-A slab with two squatting Jain figures on the road to old Dharmapuri, Dharmapuri.
No. 108--A Jain figure in front of the Bhairava temple, Adhamankottai
Nos. 114, 115—Epitaphs of Säntisena and Nandisena of about the 9th century A. D., Śravaņa Belgoļa.
No. 116-A Jain image in the middle of the village, Villivakkam.
P. 58. Rajamalla, grandson of the Ganga king Śrīpuruşa, is known by the record at Vallimalai to have founded a Jain shrine on the hill near that village.
P. 64. Flourishing side by side of Jain and Saiva creeds at Dharmapuri, Salem district. Jain sculptures on the way to Ramakka tank and at Adhamankottai (not far from Dharmapuri).
819 (vii)
Report, of the Assistant Archaeological Superintendent for Epigraphy, Southern Circle, 1911-12.
P. 7. Jain origin of the big stone image round the shrine of the goddess in the Näganāthasvāmin temple at Tirunagesvaram,
P. 40.
Stone Inscriptions copied in 1911 :
(500). Inscription in Tamil on the west base of Chandraprabha-tirthabasti at Kelasur of king Udaiyar Sri Chola-Gangadeva, dated in the 14th year.
P. 45. (562). In Vatteluttu, below the pedestal of a Jain image on a rock to the left of the cavern in the Panchapāņdavarkuttu hill near Karungalakkudi. Records that this image was caused to be made by the glorious Ajjanandi.

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JANA BIBLIOGRAPHY
P. 50.
Stone Inscriptions copied in 1912.
No. 47, Inscription in Hindi on the pedestal of a mutilated Jain image preserved in the Virabhadra temple in the village of Lakkavarapukota, dated in Sam. 1548, refers to the image (?) of Bhattāraka Jinachandra of Mūla sangha.
P. 55. Photographs :
No. 165.- Jain image in the täluq office, Heggadadevankote.
P. 57. Image of a seated Jain saint on a sculptured pedestal on a rock to the left of the cavern on the hill called Panchapāndavarkuttu near Karungalakkudi.
Use of natural caverns as temporary rest houses or places of monastic learning or worship by Jain medicants.
Natural caverns used not only by Jain saints but also by laymen twelve hundred years ago.
P.62. Probable existence of a Jain temple at Tirunagesvaram.
P. 78. Irugapa-Dannayaka of the Parnapalle inscription, identical with Iruga or Irugapa-Dandanātha, the Jain minister of Bukka II.
P. 79. Saluva king Bijjala and his observance of the rules prescribed by Jina. Identity of this Bijjala with the Kalachurya Bijjala, a follower of the Jain faith.
819 (viii)
Report of the Assistant Archaeological Superintendent for Epigraphy, Southern Circle, 1911-12.
P. 12. Jain temples, Janti Agraharam, Vizagapatam.
P. 67. Stone Inscriptions copied in 1912 :
(620). Inscription in Kanarese. On a stone at Biliur of the Western Ganga king Satyavākya Kongunivarmma-Dharmmamahārājādhirāja Parmananda, dated in Saka 809 and the 18th year ; records gift of Biliur twelve (villages) to Sarvanandideva by the king, for the benefit of the Jain temple of Satyaväkya. Jinalaya at Pennagadanga.

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859
(622) Do, on a stone at Peggur of the Western Ganga king Rachamalla Paramanandi dated in Saka 899, Išvara, refers to Rakkasa ruling Beddoragare and to the gift of the villages, Pergadur and Posavadage to Anantaviryyayya, pupil of Gunasena-Pandita-Bhattāraka who was the pupil of Birasenasiddhāntadeva, a resident of Belgoļa.
P. 68 (626) Do, on a stone at Anjanagiri dated in Saka 1466, Krodhi, registers that śāntikirtideva, a contemporary of Abhinavacharukirtipanditadeva of Belugula built of stone the wooden basadı which had been constructed on the top of the Anjanagiri hill for the saints Sāntitirtheśvara and Anantanātha.
(629) Do, on a stone west of the Pārsvanātha basti at Mullur, dated in Saka 986, Krodhi; mentions the death of G inasena Panditadeva.
(630) Do, on a second stone at the same place of the Kongalva king Rājendra-Kongalva, dated in Saka 980, Vilambi records gift of land by the king in different villages to a basadi built by his father.
(631) Do, on a stone near the Chandranātha basti in the same village ; dated in Śaka 1313, Pramodūta (i. e. Pramoda), refers to the renovation of this basadi by the teacher Bahubalideva. The temple had perhaps originally been built by Rājādhirāja-Kongalva. In the Body of the inscription mention is made of the Vijayanagara king Harihara (II).
P. 82. Photographs : (244) Sundakkaparai rock near the same village, Sivayam. (245) Jain images on Sundakka-parai, Sivayam. P. 83. Drawing : No. 43. --Jain image on the Sundakkaparai rock, Sivayam.
P. 84 A square entablature representing a Jain Tirthankara (?) on Sundakkaparai, Trichinopoly district.
The names Siyamittiran (Simhamitra) and Viramallan, either Buddhist or Jain. Rocky resorts sought by mendicants of those communities for purposes of penitence.
Pp. 109-110. Assignment of land to a Jain palli (temple) in Kulattur, a hamlet of Pennaivayil.
P. 112. A portion of the village Sattamangalam reported to have been a Pallichchandam, i.e. property of a Jain temple. Probable existence of a Jain settlement at or near Tirutturaippundi in the beginning of the 13th century A. D.

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860
JAINA BIBLIOGRAPAY
819 (ix) Report of the Assistant Archaeological Superintendent for the Epigraphy, Southern Circle, 1913-14.
P. 12. Stone Inscriptions copied in 1913 :
(109) Inscription in Kanarese. On the pedestal of the Rasa Siddha images at Rāyadrug (Bellary dist.) dated in Pramathi, Magha, sudi. 1, Monday ; records that a nišidi was constructed on this day. In eight different sections of the stone are given the names of eight persons whom perhaps the images represent. Some of these were Chandrabhūti of the Mūla sangha and Chandrendra, Badayya and Tammanna of the Apaniya (i. e. Yāpaniya)-sang.
(111) Do, on the pedestal of a Jain image kept in the taluq office at Rayadrug (Bellary District) of the Vijayanagar king Harihara (1), dated in (Saka) 1277. Manmatha, Margasira ; records that a Jain merchant named Bhogarāja consecrated the image of Säntinātha Jineśvara. This merchant is stated to have a pupil of Māghanandivratin, the disciple of Amarakirti-Achāryya of Kundakundanvaya, sārasvata-gachchha, Balātkāra gana and Mula sangha.
P. 56 (525) Do, on the base of a Jain image in the Archaeological show room of the Madras museum. This is the image of Santināthadeva of the temple of Yeraga Jinalaya founded by the Mahāpradhana (Bra) hadevana.
(536) Do, on the base of another Jain image in the same place ; records that king Salvadeva, a great lover of sāhitya, got an image of śānti Jina made according to rule and set it up.
P. 96. The earliest of the Vijayanagara stone records dated in Saka 1277 (1355-56 A. D), is engraved on the pedestal of a Jain image kept in the taluq office at Rāyadrug. Records the name of the name of the Jain merchant Bhogarāja (see, P. 12, stone inscription No. 111).
A reference to a nisidhi-stone from Rāyadrug bearing on it images of eight Jain teachers and lay disciples. (see, P. 12, stone inscription No. 109).
819 (x) Report of the Assistant Archaeological Superintendent for the Epigaaphy, Southern Circle, 1914-15.
P. 46. Stone Inscriptions copied in 1914 :
(453) Inscription in Kanarese on a fragment lying before Virappā's house at Sogi (Hadagalli taluq, Bellary dist.) of the (Hoysaļa) king (Vi)snuvardhanaVira-Ballā(la) dated in Kärttika, badi 5, Thursday ; seems to register a gift of land to a Jain institution.

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JAINA BIBLIOGRAPHY
861
P. 49 (491). Do, on the base of the column left of entrance into the Anjaneya temple at Kattebennur (Hadagalli täluq, Bellary dist.) dated Nandana, Phālguna, sudi. 5, Monday, records that a certain mason named Aloja brought materials (?) from the ruined temple of Bhogeśvara at Kondadakatti which belonged (?) to a Jain basti and built this temple for Hanumappa,
P. 53 (520). Do, on the base of a pillar in the Rangamadhyamandapa of the Jain basti at Kogali (Hadagalli tāluq, Bellary dist.) records gift of money by different persons for the daily bathing of the images in the temple.
(521). Do, on the pedestal of the smaller Jain image in the same basti, dated Paridhāvi, Chaitra, Sudi, chaturdasi, Sunday, registers the consecration of the image by a certain Odeyama-Setti, a lay pupil of Anantaviryadeva.
P. 58. Stone Inscriptions copied in 1915 :
(16.) Inscription in Sanskrit on the right and left pillars of the eastern porch of the Mukha-mandapa of the Mallikarjuna - temple at Srisailam (Nandikotkur taluq. Kurnool district) dated in Kali 4611 and Saka 1433, Prajāpati, Māgha, badi, 14, Monday, gives a lengthy account of the gifts made to the temple of Srisailam by a certain chief, Linga, the son of Sānta, who was evidently a Virasaiva, one of his pious acts being beheading of the Jains.
P. 69. Photographs :
(355). Jain images on a boulder near the shrine called Śamanarkoyil, Anaimalai.
P. 87. The term parokşavinaya commonly found in Jain records as applied to the spiritual welfare of a Jain layman of that creed.
P. 97. Gift of the chief Iladarayar Pugalvipparagandan Virasolan to the Jain temple at Tiruppanmalai (Panchapāņdavamalai), North Arcot district, recorded in the Panchapāņdavamalai inscription.
P. 99. The Jain temple of Ambalappasvāmi at Kovilangulam.
Pp. 109-101. Kurandi in Southern India, an ancient Jain centre-Tirukkāttâmpalli was probably only a Jain temple or an institution. Two Jain images found on a boulder in the hill near Mettupatti, Madura district, were caused to be cut by the Jain teachers of Kurandi.
Mahavratins applicable either to the ancient sect of the Saivas called Kapalikas or Kālāmukhas or to the Jains who have five fundamental duties (vrata) to perform.

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862
JAINA BIBLIOGRAPHY
820 (xi)
Report of the Assistant Archaeological Superintendent for tha Epigraphy, Southern Circle, 1915-16.
P. 6. Conservation :
The rock-cut temples, beds and Jain images at Melachcheri, Kavakadu, Tondur and Tirakkol in the South Arcot district and at Sendamaram, Malaiyadikurichchi, and Tirumalaipuram in the Tinnevelley district.
P. 8. Place Reported to contain Inscription : No. 17. Inscription on a Jain image, Rāmatirtham, Vizagapattam. Stone Inscriptions copied in 1915 :
P. 43. (458). Inscription in Telugu on a mutilated stone lying near the Someśvarasvāmin temple at Gunapavaram, dated in Saka, Śrāvana, Su. 3. Seems to record a gift by Akkasala Kamoju, for the welfare of the people and for the merit of Kulottunga-Rājindra-(Chola). Mentions the Jain temple Chandra(pra)bhaJinālaya.
P. 52. (540). Do, in Kanarese on a rock in a field at Halaharavi. (Rāştrakūta) Nityavarsa (Indra III ?) dated in Saka 854, Parthiva (wrong) mentions Chandiyabbe queen of Kannara, who was ruling the Sindavadi-one-thousand country. She appears to have constructed a basadi (Jain temple) at Nandavara and to have made a grant of the Siddhaye taxes of Rājanuru for its maintenance. Mention is also made of a certain Padmanandi.
P. 55. (560). Do, in Kanarese of the 12th cent, on the Jain image of Vardhamānasvāmi at Kammarchodu (Alur tāluq, Bellary district), registers the reconstruction of this image) by Chandavve, the wife of the merchant chief Rāyara-setti who was the favourite pupil of Padmaprabha-Maladhārisvāmi.
(565). Do, on a slab set up on the Kailasappagutta (hill) at Konkondla (Gooty tāluq, Anantapur district) of the Western Chalukya king Tribhuvanamalladeva (Vikramaditya VI) ruling from Pottalkere, dated in Chālukya Vikrama year 6, Durmati, Pusya, bahula (6) Thursday, Uttarāyaṇa-Sankrānti; records that Navikabbe built a Jain temple called Chatta-Jinālaya at Kondakundeyatirtha and (her husband) the Mahāmandalesvara Joyimayyarasa who was entitled PesanaGaruda gave 80 matter of black-soil land at Kiriya Kondakunde, to that temple.
(566). Do, on a slab lying in a field near the same village, of the western Chalukya king Tribhuvana-malladeva (Vikramaditya VI) dated in Chalukya

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JAINA BIBLIOGRAPHY
863
Vikrama year 12, Vibhava, Uttarāyaṇa-Sankrānti, mentions first the Mahāmaņdaleśvara Ballaya-Chola Mahārāja who was ruling the Sindavadi-one-thousand province and whose prasasti begins with the words Charaṇa saroruha etc, then it mentions the Mahāmandaleśvara Chikarasa of the Mahābali race whose prasasti, begins with the words Jagattrayabhivandita etc. and next the Mahāsāmanta-Chandarasa, Barmmarasa and Revarasa of Kondakunde, whose prasasti begins with the words ari-durdhara, etc., seems to record the grant of a land.
P. 59 (603). Do, in Vatteluttu, on a boulder in the Irattaipottai rock at Eruvadi, Tinnevelly dist. states that the image below which the inscription is engraved) is the work of Ajjanandi.
P. 91. List of Inscriptions copied in 1916 :
(276). Inscription in Tamil. On the east face of the boulder containing Jain images at Tirakkol (Wandiwash tāluq, North Arcot dist.), of the Chola king (Parakesarivarman) dated in the third year, registers a gift of sheep for ghee to the Jain temple (palli) at Tandapuram in Ponnur nādu, a subdivision of VenkunraKottam, by Eranandi alias Naratonga-Pallavaraiyan who was a native of Nelveli in Nelveli-nādu, a subdivision of Tenkurai Panaiyur-nādu in Sola-mandalam.
(277). Do, on the west face of the same boulder of the Chola king Räjakesarivarma, dated in the 22nd year ; registers a gift to Gangasurapperumpalli at Rā(jendra)puram.
P. 92 (278). Do, on the west face of the same boulder registers a gift of gold for a lamp.
(279). Do, on a rock to the east of the same boulder of Parakesarivarman dated in the 12th year registers a gift of paddy to Kanakavirasittadigal mentions Sembiyan Sembottiladanor, son of Videlvidugu Sembottilādanār alias Ganaperumān.
P. 94. Photographs :
(411). Jain image in a temple outside the village, Kammarchodu.
Pp. 112-113. Cavern at Eruvādi containing a squatting Jain figure; mention of Ajjanandi. The inscription is in the Vațțeluttu characters of about the 8th century A.D. (see page 59, inscription No. 603). Reference to Ajjanandi in the Tamil work Jivakachintamani. Reference to a Jain hermitage at Vedal headed by a lady teacher.
Pp. 133-134. Jainism in the Bellary district. An image of the Jain Tirthankara Vardhamāna at Kammarachodu-Kondakundānvaya and the village Kondakundi.

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JAINA BIBLIOGRAPHY
820 (xii)
Report of the Assistant Archaeological Superintendent for the Epigaraphy, Southern Circle, 1916-17
P. 7. (30). Inscriptions on a Jain image, Rāmatirtham, Vizagapatam.
P. 9. Copper Plates examined :
· No. 9. Of Eastern Chalukya Vişnuvardhana III, (Saka) 684, Margasira, "ba, dvadasī, in Sanskrit (in Telugu) registers grant of the village Musinikunda in Tonka-N(a)tav(a) di-Visaya to the Jain teacher Kalibhadrāchārya. It is returned to the Govt. Museum, Madras. Ayyana or Ayyana Mahadevi, queen of Kubja-Vişnuvardhana was the ajñaptri of the grant and the character was marked with the seal of Kubja Vişnuvardhana.
P. 72. Stone Inscriptions copied in 1917 : Anantapur dist. Madakasira taluq.
No. 20. On a pillar of a dilapidated mandapa at the entrance into village of Kottasivaram in Kanarese registers that Alpadevi, the queen of king Irungola and a lay disciple of the Kānurgana of Kondakondänvaya, protected (this) Jain charity while it was in a ruined condition.
No. 21. At the same place, in Kanarese, registers that this basadi (Jain temple) was built by Devanandi-Achārya, pupil of Puşpanandi---Maladhārideva of Kānurgana and the Kondakundānvaya.
No. 28. On a pillar set up at the southern entrance into the village Patasivaram, of Western Chālukya king Tribhuvanamalla Vira-Someśvaradeva, 'the destroyer of the Kālāchurya race', dated in Saka 1107, Viśvāvansa, in Kanarese. mentions the Jain teacher Viranandi Siddhāntachakravartideva and his son Padmaprabha-Maladhārideva.
P. 74. No. 40. At the same place in the courtyard of the Jain temple at Amarapuram of Irungonateva-Chola-Mahārāja of the Chola race 'ruling at the capital town of Nidugallu, Saka 1200, Iśvara, Āshada, sudi, Panchami, Monday, in Kanarese, registers that Mallisetti gave at Tammadihalli 2,000 trees to PrasannaPārsvadeva of the basadi of Tailangere known as Brahma--Jinālaya. The priest of this temple was Challapille, Jina-Brāhmana.
No. 41. On another stone in the same place, Sārvari, Asvija, sudi, 5, Friday, in Kanarese. This is the tomb (nişidhi) of Sambisetti, son of Berisetti.

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JAINA BIBLIOGRAPHY
865 No. 42. On a pedestal lying in the courtyard of the same temple, Kanarese. This is the basadi caused to be made by a pupil of Balendu-Maladhārideva.
No. 43. On a stone lying in the tank to the south of the same temple. Kanarese. This is the tomb (nişidhi) of Bommisettiyara Bāchayya, a lay disciple of Prabhachandra-Bhattāraka.
No. 44. On a second stone in the same place. Kanarese. This is the tomb (nisidhi) of Bhavasenatraividya-chakravartin.
No. 45. On the third stone in Kanarese. This is the nişidhi of Virupaya and Māraya.
No. 46. On the fourth stone. Kanarese. This is the nişidhi of Potoja and Sayabi-Māraya, father and son.
No. 47. On the fifth stone. Kanarese. This is the nişidhi of Komma(a)setti, a lay disciple of Prabhachandradeva.
No. 48. On a stone lying on a platform in the courtyard of the Anjaneyasvāmi temple at Tammadahalli. Kanarese. This is the nişidhi of Chandra(n)ka-Bhattāraka, (pupil) of Chārukirti-Bhattāraka of the Mūla-sangha and the Desiya-gana.
P. 111. Doubtful indication of the successful crusade of Jatāvarman ViraPandya against the Jains.
Pp. 113-114. Irungoladeva or Irungonadeva-Chola-Mahārāja and inscription Nos. 20 (P. 72) and 40 (P. 74).
P. 114. Jain temples and Jain tomb-stones in the Madaksira tāluq : PataSivara, Kotta-sivara and Amarapura, strong settlements of the Jains with Jain bastis in them. Kotta-sivara, originally a Jain basti built by Davanandi and repaired by Alpadevi-a basti built by a lay disciple of Balendu Maladhārideva. Tombstones of Jain teachers (Nos. 41, 43-48, P. 74).
P. 116. Eastern Chālukiya king Vişnuvardhana III and record No. 9, P. 9.
820 (xiii)
Report of the Assistant Archaeological Superintendent for the Epigraphy, Southern Circle, 1917-18.
. P. 7. Lables in Vatteluttu characters beneath the magnificent rows of Jain images on the rock at Kalugumalai.

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866
P. 74. Stone Inscriptions copied in 1917:
No. 714. On a stone lying in the courtyard of a Jain basti at Agali. Kanarese. (This is) the nişidhi of Kris(ni)-setti, son of Betti-setti, a lay disciple of Devachandra Deva of the Mulasangha and the Deśiyagana.
JAINA BIBLIOGRAPHY
P. 79. No. 766. On a boulder in a field below the tank bund at Kotipi. Kanarese. Seems to contain the name Charurasibhandirar for Charurasi Pandita, the title of a particular order of Jain monks.
P. 80. No. 779. On a slab built into the waste weir of the tank at Chilumutturu. Vijayanagara, of Mahamandaleśvara Vira-Bukkaraya Saka 1289. Kanarese. Records construction of a stone bench by Irugappa Odeya.
P. 85. No. 831. On the wall of the Durgapañcha cave at Rämatirtham (Vizagapattam district). Eastern district). Eastern Chalukya. Sarvalokäśraya VisnuvardhanaMahārāja. Kanarese (Prose and verse). States that the saint Trikalayogi Siddhäntadeva, the presiding teacher of the Desigana and the spiritual teacher of king Vimaladitya paid respect to Rämakoṇḍa (i. e., Ramatirtha hill), with great devotion. The king is given the title Raja-Martanda and Mummadi-Bhima.
No. 132. On the pedestal of a broken Jain image on the Gurubhaktakonda hill at Ramatirtham, Vizagapattam district. Telugu. Seems to state that the image was set up by Pra(mmi)se(tti) of Chanuda (vro)lu in the Omggerumargga.
Pp. 133-134. Inscription of Vimalāditya at Ramtirtham in the Vizagapattam district (see record No. 831, p. 85). His Jain guru Trikalayogi-Siddhantadeva, called also Trikalayogi. Munindra, a teacher of the Desigana school of Jainism. Jainism patronised by the earliest members of the eastern Chalukya family. Ramatirtham, a Jain centre.
P. 162. An inscription of the reign of Bukka I, dated in Saka 1289, recording construction of a Kallumanchige (stone-bench) by the Mahapradhana IrugappaVodeya, known as the best of Jains, and the builder of the Jain temple at Vijayanagara (see record No. 779, p. 80).
820 (xiv)
Report of the Assistant Archaeological Superintendent for the Epigraphy, Southern Circle, 1918-19.
AP. 16. Stone Inscriptions copied in 1918:
No. 201. On a slab set up near the Anjaneyasvami temple at Nandi-Beviuru. Western Chalukya, Trailokyama(Iladeva.) Saka 976. Kanarese. Grant for the worship of Jina to a certain Astopaväsi Bhala of Desiga-Gana.

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JAINA BIBLIOGRAPHY
867
P. 22. No. 256. On a slab set up on the site of a ruined matha at ManneraMasalavada. Yadava, Vira-Ramachandradeva, Saka 1219. Kanarese ; registers gift of land to Vinayachandradeva by Bhairava devarasa för offerings to the Jain temple at Mosalevada.
P. 48. Stone Inscriptions copied in 1919 :
No. 8. On the north and west walls of the central shrine in the Vişnu temple at Dadapuram. (Tindivanam tāluq, South Arcot district). Chola. Rājakesarivarman alias Rājarājadeva. 21st year, Tamil ; gives a list of vesséles and ornaments presented to the temples of Kundavai Jinalaya, etc., built by the princes Parāntakan Kundavaipirattiyar.
P. 78. Photograph : P. 519. Jain stone image in the Siva temple at Drākṣārāma.
P. 94. Reference in the Dadapuram records to the erection of temples by the princess Kundavai, the sister of the Chola king Rāja-rāja I. Besides the Siva and Visnu temples she built a Jina shrine called Kundavai-Jinālaya, now extint.
820 (xv)
Report of the Assistant Archaeological Superintendent for the Epigraphy, Southern Circle, 1919-20.
Pp. 78-79, Photographs : No. 574. General view of the rock-cut temple, Sittannavāsal.
No. 575. Another in relief of a Jain image in the same temple, Sittannavāsal.
No. 586. East view of the cavern containing beds, Muttupatti. No. 587. South view of the same cavern showing Jain images, Muttupatti. No. 588. West view of the same cavern Muttupatti. No. 589. Sculpture of a Jain image within the cavern, Muttupatti.
No. 594. General view of the hill with three caverns, Karungālakkudi.
No. 595. General view of the cavern containing the Brāhmi inscription and beds, Karungalakkudi.

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868
JAINA BIBLIOGRAPHY
No. 596. Another view of the same showing the Jain image on the opposite hill, Karungalakkudi.
No. 597. Another cavern on the top of the above, Karungalakkudi.
P. 100. The Mavinthipalli grant of the time of the eastern Chālukya king Vişnuvardhana III (Surname Visamasiddhi, 709-746 A.D.) recording grant made to the Jain temple at Bezwada.
Pp. 102-107. Periyapuranamsculptures in the temple at Darasuram near Kumbhakonam.
North Wall No. 13.
Pändimādevi (known by the name of Mangaiyarkkarasiyār), wife of the Pandya king Nedumaran, aided by Sambandar in converting the king from Jainism to Brahmanism.
West Wall No. 43.
Sākkiyanār, first an adherant of Jainism, afterwards a Saiva.
South Wall No. 46.
Naminandi-adigal. Refusal of the Jains to let him have some ghee in his act of burning a lamp in the shrine of Araneri within the temple at Tiruvarur.
820 (xvi)
Report of the Assistant Archaeological Superintendent for the Epigraphy, Southern Circle, 1920-21.
P. 8. Three bronze statues of Jain deities in the Siva temple of Manjunatha in the suburb of Mangalore called Kādri. Two stone Jain images called Saranganātha (sāranganātha ?) and Matsyendranātha set up in the niches of the temple. This temple probably a Jain one in the beginning.
A panel of Jain teachers found at Karkala. The teachers represented are: (1) Kumudachandra Bhattāraka, (2) Hemachandra Bhatāraka, (3) Sri Chāru (kirti) panditadeva, (4) Srutamuni, (5) Dharmabhüşaņa Bhattāraka, (6) Pujyapā. dasvāmi, (7) Vimalasūri Bhattāraka, (8) Srikirti Bhattāraka, (9) Siddhäntideva, (10) Chārukirtideva, (11) Mahäkirti Ravula, and (12) Narendrakirtideva.

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JAINA BIBLIOGRAPHY
P. 10. Existence of Jain monuments at the villages Melpadi and Tennampattu in the Chittoor and North Arcot district.
P. 18. Stone Inscriptions copied in 1920:
No. 326. On a stone built into the western wall of the mosque near the cemetry at Gooty. Vijayanagara king Harihara, date (lost); Sanskrit (verse), gives in succession a list of Jain teachers of the Kondakunḍa line and refers to the building of a Chaityalaya (Jain basti) for Päriva-Jinanatha by the general Iruga.
869
P. 29. No. 455. On two stones built into the steps of a well near the Malleśvara temple at Konakondla. Western Chalukya, Tribhuvana Malladeva Šaka 9(94), Kanarese; registers grant of certain villages to the temple of Mallikarjunadeva at Kondakunde.
No. 456. 456. On a stone lying in a field near the same temple, Kanarese (archaic). States that a certain Kanponneyan of Kondakunde founded a tank, matha and built the prakara of the temple.
No. 457. On a slab set up before the Adi-Channa-kesavasvämi temple at Konakondla, Durmati, Chaitra, Su, (5), Telugu; registers terms of cultivation in respect of lands at Konakondla.
No. 458. On the same slab. Western Chalukya, Tribhuvanamalladeva, 'ruling at Kalyana', Kanarese verse & prose; praises the Jain teacher Padmanandi Bhattaraka and the Kondakunda line.
P. 78. Photographs:
No. 665. Stone image of Särnganatha in the Siva temple Kadri (near Mangalore), South Canara.
No. 666. Stone image of Matsyendranatha in the same temple, South Canara.
No. 667. View of Jain pillar placed inside the prakära of the same temple, South Canara.
No. 668.
General view of the Dipastambha of the same temple, South Canara.
No. 672 Sculpture in relief of a group of Jain teachers in the Dharmadhikari basti, at Hiriyangadi, Karkala, South Canara.

1
No. 673. Inscribed slab in the basti, South Kanara.
No. 674. Bronze image of Adinatha in the Nemisvara basti, at Hiriyangadi, South Canara.

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870
JAINA BIBLIOGRAPHY
No. 675. Bronze image of Chandranatha in the same basti, South Canara.
View of the Kere-basti with the Gommatesvara sculpture, South
Canara.
P. 73. Drawings:
No. 220. Bronze statue of Brahma (Lokeśvara) in the Siva temple, Kädri near (Mangalore), South Canara,
No. 221. Bronze statue of Vedayyasa (?), (a Jain image) in the same temple, South Canara.
No. 223. Stone image of a Jain deity (?) in the same temple, South Canara.
821
E. HULTZSCH.-South Indian Inscriptions. Vol. III, (Part I). (Archaeological Survey of India, New Imperial Series, vol. XXIX). Madras, 1899.
P. 22. Near Melpadi, in the northern district of Arcot is found the mount Vallimalai, an ancient place of Jaina pilgrimage.
822
K. V. SUBRAHMANYA AYYAR-The Pandya Country and Their Inscriptions. (A.L.O.C., Session III; 1924).
P. 278. Kongarpuliyangulam, near Madura. Jain hermitage, huge Jain images and well preserved Vatteluttu inscriptions, registering the names of the Jain preceptors ond disciples who presided over the hermitage in 8th century AD.
823
I.J.S. TARAPOREWALLA- The origin of the Brahmini Alphabet. (A.I.O.C., Session IV; 1926).
P. 648. Art-The Jain Suttas speak of about eighteen varieties of the art of writing.

824
D. B. DISKALKAR.-Some Unpublished inscriptions of Vastupala (ABORI. Vol. IX; 1927-28) Pp. 171-181.
Vastupala-supporter of Jain religion--a great builder of Jain temples-inscriptions discussed etc.

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JAINA BIBLIOGRAPHY
825
A. N. UPADHIYE.-Jain Mangala Šloka of Kannada Inscriptions. (A.I.O.C. VIIth Session, 1933).
826
Suniti Kumar CHATTERJI.-Kharavela. (A.I.O.C., Session VII; 1933). P. 73.
Importance of the Hathigumpha Inscription-the dialect of the inscription, and that of the neighbouring Asoka inscriptions--the derivation of the name "Khāravela" to be sought in Dravidian--conclusion.
871
827
V. Venkatasubha AILYAR.-Alagarkoyil and its Inscriptions. (QJMS. Vol. 27, Nos. 1 & 2. 1936, Bangalore).
Pp. 122-25. Alagarkoyil has a continuous history from pre-Christian era. It is a small village situated about 12 miles north-west of Madura at the Southern foot of a range of hills which run across the Madura District for over 10 miles. Jain settlement.

P. 123. That Buddhism and Jainism-the prevailing religions in South India before Saivism was established in the 7th century A.D., is known from early Tamil Literature. Buddhism gradually disappeared from South India, but Jainism continued to thrive in the land and it counts thousands of votaries even to this day. Several Jain teachers in Päṇḍya country, their names preserved in Jnanasambanda's hymns on Tiruvalavay (i.e. Madura). Anamalai, a village not far from Alagarkoyil, a Jain settlement. Caverns in the Pandyan country. Caverns on Algarmalai fully described. Ajjanandi celebrated in the Tamil classic Jakacintamani; a famous teacher, in inscriptions here and at Anamalai (A.R. 64-67 of 1905) Aivarmalai (A. R. No. 692 of 1905). Uttamapălaim (A. R. No. 729 of 1905) and Vallimalai (Ep. Ind. Vol. IV. p. 141) Algarmalai cavern was occupied by him.
Pp. 124-25. Brähmi inscription on the Alagarmalai: Some letters in the inscription are not traceable in the Brahmi inscriptions known so far. These are peculiar to the Tamil language. Its language Tamil and script Brähmi-3rd cent. B. G. Text of the inscription:
1. Vanigan nedumalān
2. Vanigan Ulanatan
3. Sikarmaran Täna.
These must be the names of persons who occupied the caves.
This is the gift of Sikaramaran.

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JAINA BIBLIOGRAPHY
4. Tāra ani Kudupita avan an Kanam, i. e. Tāra Aņi caused the cave and the drain to be made.
5. The word Mattirai is engraved here is probably Madura and 'pon Kulavan' and 'Kula Vānigan' are perhaps the names of persons who were dealers in gold and grains.
From a Jain settlement Alagarkoyil turned into a Hindu one in the time of Nakkirar. Alagarmalai identified with Palamudirsolai.
(125.- Alagarkoyil is also referred to in Silappadikāram (Silapp. II, V. 91).
828
D: B. DISKALKAR.- Bali Inscription of Kumarapal of V.S. 1216-(P. O. Vol. I; 1936-37).
- P. 45....though Kumarapāl was converted to Jainism, as the Jain accounts say, he was not averse to employing the Brahmanas-see f. n. 4...
829
"D. M. Diskalkar.-Girnar Inscription of the Time of Bhima. (II) of V. S. (I) 256(P, O. Vol. I; 1936-37).
: P. 45. The inscription in a niche containing the image of Nandisvara to the north-west of the temple of Sangrāma Soni on the Giroār Hill .....It is Sanskrit poetry. The record opens with the date, Friday, the 13th of the bright fortnight of the month of Jayeștha of the (Vikrama) Samvat (1) 256, records the son of the general of the Chalukya king Kumarapāl was named Abhayad, who was very much devoted towards the Jain religion.
v. s. 1256 falls in the reign of Chālukya sovereign Bhima II-Christian date corresponding to the one in the record is Sunday the 28th May, 1200 A. D. Text given.
830
Dasaratha SHARMA. The Jāngula Inscription of v. s. 1176. (Jain Ant. vol. IV; No. II ; Arrah ; 1938; P. 63).
Inscription in the Daga Mahavira temple, Bikaner. It records the setting up of an image of Sri Sảntinātha at Jāngalukupa in v. s. 1176. Text given.

Page #898

JAINA BIBLIOGRAPHY
831
A. N. UPADHYE.-Some Inscriptions on Jaina Images. (Jain Ant. Vol. V; No. III; Arrah; 1939, Pp. 97-99).
(1) An inscribed image of Pañca Paramesthin in Kannada language dated in A. D. 1209 mentions Kareya Gana of the Yapantya Samgha and Sridhara Traividya Deva. Text given.
(2) The inscription mentions the name of Śrutakirti Siddhanta Deva of Balätkära Gana and Müla Samgha in old Kannada. Text given.
(3) An inscribed image of Pärśvanatha in old Kannada-grant of land mentions Punnaga Vrkṣa Mula Gana. Eleventh or the twelfth century A. D. Text given.
873
(4) An inscribed image of Pärsvanatha in old Kannada tells about the Jirnoddhara of the temple; Punnaga Vṛksa, Mula Gana.
832
Dasaratha SHARMA.-Another Jaina Inscription of V. S. 1176, (Jain Ant. Vol. V; No. I; Arrah; 1939; P. 27).
Inscription in the Chintamani temple, Bikaner. It belongs to the same year and same date as the Jangula inscription. The inscription is on the parikora of an image of Mahavira mentions Ajayapur (Jangaluküpa). Text given.
833
Shaktidhar SHARMA GULERI.-The Jhunta Rai Temple Marble Stone-slab, Inscription of V. S. 1716. (Jain Ant. Vol. VII; No. II; Arrah; 1941; Pp. 89-97).

The inscription belongs to the temple at Amber but now in the Jaypur State Museum. Character Nagari; its orthography; Dated v.s. 1714 (1658 A.D.). RulerJayasimha; succession list of Jaina pontiffs of Sarasvati gachchha, Bolätkäragaṇa Mula Samgha. Records construction of the temple of Vimalanatha. Text given.
834
K. SITARAMAIYA.-Hathigumpha Inscription. (Proceedings of the Indian History Congress 9th Session, Annamalainagar, 1945).
Pp. 52-55. Hathigumpha Inscription a landmark in the history of Southern

Page #899

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JAINA BIBLIOGRAPHY
India ; a golden period of Kalinga history ; data about the Satavahanas---four facts emerge are : i. The name of the Sātavahana King against whom Khāravela sent army
was Satakarni. 2. Khāravela sent army which went westward. 3. The army crossed Kanha-Benna. 4. The city of Musik destroyed by the army.
A place called Maski in Raichur district (Hyderabad) indentified with the city of Musika. Satakarni I, the husband of Naganika might have helped Kāravela in his expedition against Magadha.
835
K. D. BAJPAI.-Some epigraphic evidence bearing on the Svetambara and Digambara divisions. (Jain Ant. Vol. XII, No. I), Arrah, 1946. Pp. 40-43.
Though a divergence existed between the two sects in the early centuries of Christian era for a a long time the difference remained nominal. It was only in the late Medieval period that the gulf between the two became wide enough so much so that each of them began to mention its name on record in order to claim its clear cut distinction from the other. The inscriptions where an explicit reference to this distinction is noticed are all later than the 9th century A. D. Some epigraphic passages quoted.
836
40
Srikantha SASTRI.--Hebhata Grant of Durvinita Ganga. (QJMS. Vol. 38, No. 2, 1947, Bangalore).
Pp. 74-75. Simha VARMA-The Lokavibhāga date is suspect. The closing portion of Lokavibhāga given (Jain Anti. IV, Pt. 3, Pp. 114-115). Sarvanandin's original work was in Bhāşā and Simhanandi translated it into Sanskrit in the 22nd year of Simhavarman of Kanchi, 458 A. D. (S. 380). The present Sanskrit text seems to have been a revised text of Samhasūri's work produced after Trilokasāra Adi-Purana and the Sanskrit version of Triloka Prajñapti. The astronomical details about Sarvanandi, are not adequate to determine his date 346 A. D. H. Krishna SASTRI rejected the Lokavibhaga date as it was opposed to the Ongodu II grants (E. 1. XV. P. 252).
In grants of Avinita (Hosur, C. P. 12th Year, M. A. R. 1938 No. 1, E. c. X. ML, 72), the grant was made for the merit of the mother of Samhavisnu Pallava

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JAINA BIBLIOGRAPHY
875
dhiraja. She built a Jain Temple for the glory of her husband's family and gave it to Yávanika (Yäpunika or Yapuniya) Sangha and the land endowed was Śramana Kēdāra.
Pp. 84-85. Deva, i.e., Devanandin Pujyapäda, the author of the Jain grammar Sabdavatära. Humcha Prasasti of Vidyananda re: Pujyapada-quoted. In the Pattavalis of Balätkäragana (I. A. XX, P. 351) Pujyapada is placed between 253-353 v.s. (197-296 A.D.) but this date is too early. Pujyapada's disciple Vajranandin is said to have established Dravida Sangha in Southern Madhura in 470 After Pujyapada there is one Gunanandin and after him Vajranandin. Another Pujyapada of Devagana was the teacher of Udayadeva Pandita or Nirvadya Pandita of Alaktapura (Puligere), to whom Vijayaditya Calukya of Badāmi made a grant in S. 651, 794 A.D. Pujyapada must be assigned to the end of the 5th Century and Samantabhadra still earlier. Pujya pada may be brought down to C. 475 A.D. when he could possibly have been the contemporary of Durvintta and Bharavi.
837
D. R. PATIL Churli or Chudapallaka of the Vailla-Bhatta-Stamin Temple inscription in the Gwalior Fort, (dated Samvat 933) (Proc. and Trans. AIOC, XVth Session, Bombay, 1949).
P. 310. Situated about 20 miles south-east and n. 3 of the fort it is a small village. Mr. GARDE discovered here a Jain Chaumukha.
Asoka Kumar BHATTCHARYA- An Inscription on a Jaina image from Patur, Akola (Jain, Anl. Vol. XVI, No. II) Arrah, 1950. Pp. 1 to 2.
The inscription on the image of Sukidhi from Patur, Dist. Akola is in three times in Sanskrit and refer itself to year 1245 of the v. s. This contains a succession list of Jain Pontiffs-Sri N(ai)viradevarsi (Mani) ka(Manikaya) deva-Sri Vi(i)rasenadeva-pa(m)gasenadeva-V(ra?)nasenadeva. Text with plate.
838
K. D. BAJPAI-Three new Kuşana inscriptions from Mathura. (Jain Ant., Vol. XVI, No. I), Arrah, 1950. Pp. 13-16.

I. Engraved on a fragmentary image of Vardhamana or Mahavira the inscription in Brähmi is dated in Saka year 92 (170 A.D.) and shows on the pedestal the worship of dharmachakra. Text with notes.

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JAINA BIBLIOGRAPHY
II. Inscribed on a broken pedestal the inscription containing three lines of writing in Brähmi refers to Sumati (the 5th Tirthankara). It is important in so far as it refers to the making of an image of Sumati (whose early images are rarely known) early in the Kuşāņa period. Text with notes.
III. On the pedestal of a broken Tirthankara image the inscription in Brāhmi refers to year 17 (A D. 95) of Kaniska. Text with translation given.
839
K D. BAJPAI.—Two new dated Kushana Inscriptions from Mathura. (Jain. Ant. vol. XVIII, No. II), Arrah, 1952. Pp. 39-40.
It appears that the pedestal on which the second inscription of the year 53 of Huviska (13 A.D.) was discovered is without the image. The presence of the lions which is a distinctive emblem of Mahāvīra tempts one to believe that it might as well be the pedestal of a Jaina image. The word 'Vihare' in the inscription is inadequate to make it a Buddhist inscription.
840
C. SIVARAMAMURTI.-- Indian Epigraphy and South Indian Scripts. (Bulletin of the Madras Govt. Museum, No. 4) Madras, 1952.
P. 4. Settlement of disputes between a vaisnava Feer and a Jain trader mentioned in a Vijayanagar inscription.
P. 5. The sister of Rāja-rāja, the queen Kundava, was responsible for a Jain temple at Tirumalai, King Devarāya built a Jain temple--these are examples to show friendly interest the kings took in the various religions other than their own.
P. 11. Khāravela a great contemporary of the Sunga, Pusyamitra, and Sātakarni, the powerful Sātavahana sovereign ; his qualities and achievements etc. described.
P. 13. Khāravela made the gift of the golden kalpataru ; portrait of Mahendravarman and his queen at Sittannavasal.
P. 16. The earliest example of Saraswati yet found in India is a headless image from Mathura with an inscription of about the beginning of the Christian era. Fig. 2.
P. 25. The symbols, Svastika and Śrīvatsa in Hāthigumphā inscription of Khāravela" suggest svastiśri Fafecraft, a form which in actual writing marks the beginning of Chalukyan grants etc. This is in addition to the brief salutation to the Jinas.

Page #902

877
JAINA BIBLIOGRAPHY
P. 26. Salutation to Jinas begins all Jain inscriptions which abound in the Canarese country and Northern Gujarat.
P 28. Early legendary ancestor mentioned in Khäravela's inscription.
Contd. Q JMS. vol. 43, No. 1, 1952. Banglore.
Pp. 9-10. Inscription of Khāravela and the Identification of Pithunda.
841
Jodhpur division. (Jain. Ant.
R. C. AGARWALA.-Some early Jain Inscriptions from Vol. XX, No. II), Arrah, 1954. Pp. 15 to 18.
A short account of some early Jaina images and epigraphs found in the states of Jodhpur and Sirohi.
(1) A metal image of Rişabhadeva with an inscription of Samvat 937. Text given.
(2) Eighth century A. D. Jain bronzes from the temple of Mahävira at Pindawādā (Sirohi State) one bearing an inscription of Samvat 744. Text given.
(3) A stone inscription from the same temple probably dated in Samvat 744. Text given
842
B. Ch. CHHABRA.-Chandrabaņdi Rock Inscription, Śaka 803. (Ep. Ind. Vol. XXIX. Part V. Calcutta, 1955).
Pp. 134-135. A Kannada epitaph recording the death of Sarvanandin by Sonyāsa. See ‘The Kannada Inscriptions of Kopbāl [Hyderabad Ar. Series No. 12. Cal. 1935 Pp. 57. Plate I(b)].
843
P. B. DESAI.-More Inscriptions at Ablur, (Ep. Ind. vol. XXIX Part V. Cal. 1955).
Pp. 139-14. Ablur a village 6 miles north of Hirekerür, the headquarters of Kod tāluq. Dharwar Dist. Here in the temple of Someśvara, is an inscription above a panel of sculptures depicting the scene of Rāmayya's encounter with the Jainas as described by Fleet (above Vol. V, Pp. 260-61). Text (Fleet's F) given. Translation-“This is the place representing how Ekāntada Rāmayya laid a wager, at the cost of the Jina of the shrine ; and smashed the Jina and installed

Page #903

878
JAINA BIBLIOGRAPHY
the linga (in its place)." There are two more inscriptions in the same temple. These deal with the same theme as the above, viz. Ekantada Ramayya's victory over the Jainas, of about 1200 A.C.
P. 143-nl. With the ascendency of Saivism the Jainas of the Tamil country also were persecuted and the scenes of such persecutions are depicted in sculptures on the walls of the temple at Tiruvallur in the North Arcot Dist. (An Rep. on S.I. Epi. for 1923, p. 4).
P. 143 n4. In the wake of Ramayya's victory conversions from Jain to Śaivism took place on a mass scale according to the Abalura-charite, a Kannada work of the late period-It is unpublished.
P. 143. By the middle of the 12th century Karnataka witnessed the upsurge of a great religions movement emphasizing the superiority of God Śiva and his devotion. Two eminent personalities, one in the South and the other in the North, were instrumental in bringing about this upheaval.These were Ekântadeva Ramayya and Basvesvara the founder of the Viraśaiva faith. In consequence of the zealous activities of the leaders of this Saiva revival, Jainism, Buddhism, Pasupata and other faiths prevailing in the land, received a staggering blow.
P. 144. The Kalachuri usurpa Bijjala II was a staunch follower of Saivism and had no particular interest as such in Jainism. The theory about the Jaina leanings of Bijjala stands thoroughly exploded (see the "Kalachuris of Karnataka, Kannada Sahitya Parishad Patrike vol. XXXVI, Pp. 102 ff.). Besides Ramayya and Basvesvara, there flourished in this century other sponsors of the Saiva movement: An inscription at Annigeri (Bombay-Karnatak collection No. 207 of 1928-29) in the Dharwar Dist. refering itself to the reign of the Western Chalukya King Vira-Some-Svara IV, and dated in 1184 A.c., introduces a feudatory Chief of the Sagara family named Vira-Goggideva. An ardent upholder of the Saiva faith, he is described as a 'fire to the Jaina scriptures' and 'a death to the adherents of the Jaina law'. The record further characterises him as 'an eagle to the snakes which are the Jainas' and 'a hunter of the wild beasts in the form of followers of the Jina'. Another epigraph from Talikoti (Bombay-Karnatak Collection No. 68 of 1929-30) in the Bijapur Dist. refering itself to the same reign and year, furnishes the following facts about another feudatory, Mahamandaleivara Viraparasa. He launched a regular crusade against the adherents of the other sects. A conflagration to the forest of Jaina creed and adept in demolishing the Buddhist canon, he pulverized the Jaina temples and raised the thrones of Sivalinga. We may note here the significant circumstances that both Vira-Goggideva and Viraparasa of the above two epigraphs lived in a period slightly later than that of Basvelvara and that their spheres of activities too were confined to the northern parts of Karnatak. This might have been responsible for the confession of later writers attributing to Basvelvara active hostility against the Jaina creed.

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JAINA BIBLIOGRAPHY
879
844
G. H. KHARE.-A note on three copper plate Grants (Proc., 1.H.C., XVIIth Session), Patna, 1956.
P. 134. The donee of the first copper plate, issued by Vijayaditya Chālukya of Badāmi in Saka 627 and in his 10th regnal year at the request (?) of one Vishnurāja of a Sinda dynasty, was a Jaina Achārya connected with the Jina temple of Kundili and belonged to the Käshthächārya tradition to which belonged Vimla. kirti also. Several fields in the vicinity of Kundili were granted for the temple.
The donee of the second copper plate, issued by Räshțrakūța Govinda III in Saka 717, seems to be Achārya belonging to the Kāshthachārya tradition. The charter being incomplete and inscribed in a very bad hand nothing can be made out at present.
King Mayūravarman of the Kadamba dynasty having got a son by the favour of the Jaina goddess Ambikā of Udumbrāja issued the third copper plate in which he paid homage to the goddess with his son Prabhākara and donated the village Udumbrāja (Umbraj, North Satara) and some fields to one Gunadeva, pupil of one Sripāla.
These grants shed much new light on the Jain establishments of two Satara districts and bring to light altogether new personalities.
845
H. V. TRIVEDI. --A further note on the Indragarh stone Inscription. (Prof. I.H.C. XVIIth Session), Patna, 1956.
At Indragarh, 2/3 miles north-west of Bhānpur in the Mandasor district of Madhya Bharat some Jain antiquities have been discovered which prove the harmonious and concurrent existence of religions, viz. Hinduism and Jainism.
Balchandra JAIN--Adhabhara plates of Maha-Namraja II. (Proc., I.HC. XIXth Session), Patna, 1957.
P. 133. Adhabara (also spelt Adbhar or Arbhar), about 40 miles from Bilaspur, is a village in Sakti tahsil of the Bilaspur district of Madhya Pradesh, It contains an old temple of Devi. On the site of this temple is a hut containing a Jain seated figure.

Page #905

880
JAINA BIBLIOGRAPHY
846
Annual Report on Indian Epigraphy for 1951-52. Calcutta, 1957.
P. 3 Stone Inscriptions : Three new Brāhmi inscriptions (Nos. 140-142), copied in the caverns on the hill at Tiruparankunram, near Madurai, Madras State, are the earliest epigraphs in the year's collections. They were exposed to view in the course of repairs carried out recently to the caverns. They belong to the same class of records as those found in other caverns in the District of Madurai, Rāmanāthapuram and Tirunelvali in South India (cf A.R. Ep. 1912, p. 50 & Plate). Probably they record the names of persons who carved out the stone beds in these caverns. In an inscription (dated 773 A.D.) No. 143 in the rock-cut cave temple of Subrahmanya at Tirupparankunram, the hill is called Paramaśikharin which is obviously the Sanskrit rendering of the Tamil name Tirupparamkuram.
Stone Inscriptions--1951-52.
Bombay, Belgaum District, Sampgaon Taluq.
P. 12:
No.
Source
Dynasty
King
Date
Remarks.
Language
and Alphabet
6
5
33 Bailhongal stone W. Tribhu- Saka... Kannada Mentions Mahāsāmanta
lying in the Chälu: vana- ......... Anka of the Ratta Māmalātdār's kya. malla- Thurs
family, śāntiyakka and office. deva. day.
the Kundi province described the Jaina Teacher Jinadēvasüri of the Yāpaniya samgha, Mailap anvaya and Kārya-gana gift to a Jain temple.
P. 14. : Bombay Dharwar District, Kod Taluq. 59 Sabhāmaņdapa
- of Someśvara temple.
Kannada Above a panel of sculp.
tures, states that the sculptures represent the exploits of Ekān. tadeva Rāmayya

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JAINA BIBLIOGRAPHY
881
12
3
4
5
6
7
against the followers of the Jina (Ep. Ind. vol. V. Pp. 260 ff).
P. 20. Madhya Pradesh, Jabalpur District, Bheraghat : 120 : Jabalpur stone
v. s. 957 Sanskrit Mentions a person bein the Robert
& early longing to the Khanson's college.
Jyeștha Nāgari. dilvala family.
su. 3. 123 Jabalpur stone
v. s. 1549 Local dialect Refers to the installain the Robert
Vaisakha Nägari. tion of the image. son's "college.
Su. 3. Broken image of Pārsvanātha in the possession of Mr. N. L. Saraf.
Madras, Madurai District, Madurai Taluq.
No.
Source
Remarks.
Language & Alphabet
140
Brāhmi
Re
Reads na ya
Tirupparan Kunram Rock-cut bed in the Jain cave on the hill.
Reads Mā tā ye va
141 Tirupparan Kunram Rock-cut Brāhmi
bed in the Jain cave on the hill,
? See
plate
142 Rock-cut bed in the upper Brāhmi
Jain cave.
Reads a na tu va na) A 1 Page ko tu pi ta va na J 22
Orissa, Puri District, Jeypore Agency :
221 Bhubaneswar-Panel (right side Präkrit
of the Manchapuri cave on the Brāhmi. Udayagiri hill.
Published in Ep. Ind. vol. XIII, P. 161. Plate.
Ibid Pp. 161 ff, Plate.
222 Bhubaneswar-Panel (right side Prākrit
of the Manchapuri cave on the Brähmi. Udayagiri hill.

Page #907

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JAINA BIBLIOGRAPHY
No.
Source
Remarks
Language & Alphabets
223 Bhubaneswar-panel of the Sar. Präkrit Ibid Pp. 161 ff. Plate. pagumpha,
Brāhmi. 224 Bhubaneswar-Upper story of Khāravela Ibid Pp. 159 ff. Plate.
the Vaikuntha cave in the Chedi Masame place.
hāmegha
vähana. 225 Bhubaneswar-Bagh cave outer Prākrit Ibid Pp. 163ff. Plate.
wall of the inner chamber. Brāhmi. 226 Bhubaneswar-Hāthigumphā
Two lines in ornamental characters The last expression in line 2 is snehaprakāša. In characters of about the
5th century A.D. 227 Bhubaneswar-Hāthigumphā Brāhmi Reads (matha) nagnihotra. In
characters about the 5th century A.D.
228
Bhubaneswar-Hāthigumph
Reading uncertain in characters of about the 3rd century A.D. Seems to read Silakangaka višila. In character of about 2nd century A.D.
229 Bhubaneswar-Häthigumpha
847
Radha Krishna CHAUDHARY,-Select Inscriptions of Bihar. Patna, 1958.
Pp. a-b. Foreward : During the latter part of the Sixth century B.C. Bihar was the field of activity of the great founders of both Jainism and Buddhism. Of these, Jainism is still one of the principal religious faiths of India.
Pp. 3-5. Introduction : The Bihar inscriptions generally preach Buddhism, Jainism and Brahmanism having an accomodating spirit and aim at cultural Synthesis. Rājgir had the unique fortune of being the seat of Buddhist and Jain cultures.
P. 7. Appendix II : Häthigumphā inscription, one of the most important sources for the history of Bihar.
P. 16. Ap. III : Champa-Mabăvira spent three rainy seasons here.

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883
P. 20. Champur-Stories about it are preserved in the Jain literature.
P. 24. Mallaparvata-Parsvanāth hill in Hazaribagh-It is the mount Maleus of the Greeks (Merinde-Pp. 63-139).
P. 25. Maniyar Matha--Originally the name of a Jaina sanctuary. It is in Rājgir.
Parsvanātha-AJain Hill site in Hazaribagh.
P. 26. Pataliputra-Capital of Nagadha-its names, Kusumpur and Pushapapur. Also famous in Jain tradition.
Pāvāpuri--A Jain religion centre. P. 5. Rājgir Inscriptions : A. Maniyarnātha Ins.
(i) पर्वतो विपुल (ii) राजा श्रेणिक
B. मनिनाग......श्रेणिक..... भगिनी सुमागधा Note: Written in Kushan character of the First century AD. (D) Sonbhandār Cave Ins.
(C. 3-4th century A.D.) Line 1. निर्वाणलाभाच तपस्वी योग्ये शुभे गुहेर्हत्प्रतिमा प्रतिष्ठे
आचार्यरत्नमुनिवरदेवः विमुक्तयेऽ कारयद् दीर्घतेजा:
P. 123. (C) Champānagar Inscription (Bhagalpur).
स्वस्ति श्री जय श्री मंगल संवत १३८३ शक १५५८ मनुनाम सम्वत्सरे मार्गीशर शुक्ला २ शनी शुभमुहुर्ते श्री मूलसंघ सस्वतीगच्छा बलात्कार गणे कुन्दकुन्दान्वये भट्टारक श्री कुमुदचन्द्र स्तत्पट्ट भ श्री धर्मचन्द्रोपदेशात जयपुर शुभ स्थाने बघेरबालज्ञाति से. श्री पासा मा. से. श्री सुनोई तथा युयश्रीभनामा० श्री सजाईम चम्पा वासुपूज्यस्य शिखबद्ध शिखर वद्व प्रसादकारण्य प्रविष्ठा व ...विध्वाभूषणः प्रतिष्ठितं श्री जिनधम्मे
848
J. V. MAHALINGAM- Laleet Inscriptions at Tiruchirapalli. (Summaries of Papers AIOC, XXth Session, 1959). Bhuvaneswar, 1959.
P. 113. The paper examines the language and script of the label inscriptions found incised on the ledge of the rock at Tiruchirapalli, Madras State.

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JAINA BIBLIOGRAPHY
849
. G. M, BONGARD-LEVIN.--Epigraphic document of the Mauryas from Bengal IAS Letters, vol. XXIV from Bengal No. 2, 1958, Calcutta, 1960.
P. 79. A piece of lime stone with seven lines of Brāhmi letters on it was di scovered during archaeological excavations at Mahāsthān. The inscription drew the attention of several linguists (All references given).
P. 80. No occasion is known when Chandragupta and Bindusāra patronized Buddhism. Only under Asoka Buddhism became an object of care on the part of the state. However Asoka was not opposed to other religions and sects.
P 80. Ancient epigraphic sources, discovered in East Bengal, and several other monuments give grounds to suppose that this region was a field where Jainism spread
P. 80. Whether some interpretation or other of this text is sound or not should be examined not only in the light of philogical regularity but also on the basis of historical material.
P. 81. Vanga usually denotes eastern parts of Modern Bengal, and Pundra, the northern.
P. 83. The inscription tells that grain (paddy) and money must be reserved for the occasion of flood, famine and other calamities. Pundranagara is identified with Mahāsthān. Bengal was a part of the Maurya Empire.
850
P. R. SRINIVASAN-The Pillar— Inscriptions of Sittannavasal and their bearning on the date of its Paintings. (Lalita Kala No. 9, 1961, New Delhi)-A note.
Pp. 57-58. The rock-cut Jain cave temple of Sittannavāsal was previously considered to belong to the time of Mahendra Varman I (C.A.D. 600-630). Some scholars attribute the cave to the early Pandyas of the 7th century A.D. and the paintings to the 9th century A.D. On the evidence of an inscription of the time of the Pandya King Avampase Khare Sri Ballabha (C.A.D. 862) stating that a Jaina Acārya of Madura arranged for certain repairs in the shrine and for the building of a mukha-mandapa (A.R.E. 1904, No. 368)---it has been suggested that the repairs included the painting both afresh and the addition of another layer of painting.
Two inscriptions of not earlier than A.D. 800 (ARIE for 1960-61, Nos. B 325 and B 326) bearing chisel marks probably to receive and keep in tact the layer of lime plaster carrying the paintings, revealed that the paintings were later than the time of the inscriptions. Accordingly the paintings may be taken to have been added to the shrine about the first half of the 9th century A.D.

Page #910

JAINA BIBLIOGRAPHY
885
851
Archaeolagical Survey of India. Annual Report on Indian Epigraphy for 1958-59. Delhi, 1963.
Copper Plates. Pp. 3/4.
No. 10 is a Pallava chapter dated in the 6th regnal year of Vijaya-Simhavarman. The Chapter records that king Simhavaraman granted village of Sramaņāśrama to Vajranandin of Nandisangha at Vardhamānanešvaratirtha for conducting the worship of Jina.
The grant of land by Simhavaraman to the Jain ascetics living at Puruttikkunru which is a locality near Kanchipuram is interesting. This gift is significent as reflecting the growing influence of Jainism. Mahendravaraman, Sirivishnu's son and successor was originally a Jain.
Among places mentioned in the inscription Perunagar is the locality of the same name in the Kanchipuram Tāluq and Tamar is Tamal in the same Tāluq. Amanserkkai (śramaņāśrama of the Sanskrit portion) the village granted cannot be identified definitely since there are several villages around Perunagar with names like Ammanantāngal Ammanambakkam etc,
A. Copper Plates, 1958-59
No.
Source
Dynasty
King
Remarks
Date Language
and Alphabet
2
3
4
5
6
10 Madras. Sri S. Pallava Simhava- Year 6 Sanskrit Records the grant of Rajam. Murray
raman.
and the village of Aman& Co. Madras
Tamil serkkai in Perunagarthrough Sri T. N.
Grantha nādu in VenkunrakSubramniam,
and kottam and land in Madras Findspot:
Tamil. Tamar to Vajranan. Pallan Kovil,
dikkuravar of ParuttikTanjore Dt.
kunru as pallichchandam. Narabhaya, the minister, figures as the ajñāpati of the grant,

Page #911

886
1
2
9 Andhra, Adila
bad District, Mudhol Täluq,
Basarstone near
Gajod, Hanuman temple.
119 Andhra, Warangal Dist., Warangal Taluq, Hanumakonda. Below the Jaina images cut in the rock
at Padmakshi temple.
120 Same place
122 Mattewada
(Warangal)Red Stone Pilla laying in the Bhogeswara temple.
121 Near the
en
trance of Padmakshi Shrine. Bombay, Aurangabad Aurangabad
District,
Taluq.

3
4
5
6
-do
Kannada Contains
-do
JAINA BIBLIOGRAPHY

7
Published in Trans. of the Arch. Soci. of South Ind. 1958-59 P.P. 41 f.f.
an eulogy of a Jaina ascetic whose name is not clear. In characters of about the 11th century A.D.
Damaged. Purport not clear. In characters of the 11th century.
Reads-Śri Prabhachandradevara Madhavasetti. -do
Sanskrit Refers to the setting & up of the nisidhi pillar Kannada for Tribhuvanachan
dra-bhattaraka of the Mulsangha and Kondakuṇḍānvaya.
Telugu Mentions certain Kan
modern
naboya. In characters.

Page #912

JAINA BIBLIOGRAPHY
1
2
156 Ellora Below pa
nel of images on the left pillar (Cave No. 33) in the Jagannätha Sabha.
158 Pillar (Cave No. 33) in the Jagannatha Sabha, below the images of Pārsvanatha
Tirthankara.
159 Below the panel of images (Jaina)
on the right pillar and Cave No. 33.
Bombay. Nanded Dist., Deglur Taluq.
194 Tadkhel
Sculptured pillar lying in the compound of
the Malleśvara temple.

3
4
5
-
6
Kannada Damaged.
7
887
Mentions
Naganandin. Cft No. 159 below. In characters of about the 9th10th century.
Sanskrit, Damaged. Seems to Kannada. refers to the construc

tion of two images of Padmavati by Balabrahmachari.
Sanskrit Mentions the Jaina teaKannada chers Näganandi Gorava and (Di) pananbi Siddänata-bhattaraka. Also mentions the names of Silable Atlu-Ka and Achabe, see No. 156 above.
Châluk- Bhuvana- Śaka Kannada Records a grant of
ya of ikamala 993. Kalyana. (Someśv- 1070
ara II) A. D.
land made to the Nigalanka-Jinalaya constructed by Dandanayaka Kalimayya of the Vaji family and Tadakal. The grant was made with the consent of the prabhus of Nayigave and Tadkal. Also records a grant of a flower-garden and an

Page #913

888
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
oil-mill apparently to the same Jinalaya by Dandanāyaka Nāgavarama, the prabhu of Tadakal and the Mahajanas of the place of the grant of money is also recorded at the end of the inscription.
Bombay. Parbhani District. Hingoli
Taluq.
Saka Sanskrit Damaged. Probably 1705. (Corrupt) refers to the date of the
Nāgari. installation of the image.
203 Aundha
Pedestal of an image of a Jaina Goddess lying in the PanchaPandava temple. Bombay. Parbhani District. Parbhani Tāluq.
210 Ukhlad. Jain
images in the Neminātha Temple No. 1. Marble figure of Supārsvanätha.
Vikrama Local Records the installation 1272. dialect of the image and menNāgari. tions Sri Dharamachaha
(Dharmachandra), the mūlasamgha, Suti (Sarasvati) gachchha and Balātkāragana,
-do-
Similar to the above.
211 No. 2 Marble
pața with Jaina Images.
Rāja -do- Pratapadamanadeva.

Page #914

JAINA BIBLIOGRAPHY
1
2
212 No. 3. Another
Paţa.
213 No. 4. Marble figure of seated Dharma-nätha.
214 No. 5. Marble figure of seated Säntinätha.
215 No. 6. A small
four sided votive
stupa like brass
structure with images of Jaina Tirthankaras.
216 No. 7. Black stone
seated figure of a Tirthankara.

3
4
5
6
Rāja Vikrama Local Similar to No. 210.
Raya 1272.
dialect Nāgari.
Hami
radeva.
Vikrama 1526.
Vikrama
1527
1471
A.D.
Vikrama Sanskrit Damaged the inscripNägari. tion on the front side
1499.
below the image reads: Śri Dharmanathadeva (h) II while that at the back side records the installation of the image and refers to Vidyanandin belonging to the Mulasangha.
7
-Do
-Do- Records the installation of the image and mentions Sakalakirtti, Bhuvanakirttideva and (Dharma)kirtti connected with the Mulasamgha. Also mentions Haradāsa.
Šaka
Lolal 154 (I) dialect, Nagari.
1619
A.D.
889

Records the installation of a Jina bimba by a lady named Tejalade wife of Śreshthin Teja, of the Vamsa Simhapura at the behest of Acharya Vidyanamdideva of the Mülasamgha and Sarasvatigachchha.
Records the installation of the image at the be hest of Visalaktrtti.

Page #915

890
1
2
217 Nos. 8-48.
Various Jaina Tirthankara.
257 Figures.
258 No. 49. Black stone seated
figure of a Tirthankara.
259 No. 50. Another similar Figure.
260 No. 51. Marble figure of seated Pärivanitha.
261 No. 52. Black
stone figure of seated Pārsvanatha.
262 No. 53. Black
stone figure of a
seated Tirthankara.
263 No. 54. Marble.
seated
figure Pārsvanatha.

3
-
4
5
Vikrama Sanskrit 16 (5) I Nagari.
A. D.
1613.
Vikrama Sanskrit Records with slight tex1548. Nägari. tual variations the installation of the images by some persons.
Vikrama Sanskrit 1669 Nāgari.
6
Sanskrit
Någari.
-Do
-Do
-Do
JAINA BIBLIOGRAPHY

7
Fragmentary. Records the installation of th image of Pärivanatha by Lakhama(de) wife of Lakhama Vādi (Bhusuana).
Damaged. Records the installation of the image of Jasahkirtti of the Kashṭäsamgha.
Damaged. Records the installation of the image and mentions Prāgavätaka-jñāti and Tapagachchha in characters of about 15th century.
Damaged.
Damaged.
Records the installation of the image by Gamaji at the behest of bhattaraka Devendrakirti who belonged to the patta of bhattá

Page #916

JAINA BIBLIOGRAPHY
891
raka Dharmabhūshana belonging to the Mūlasamgha. In characters of about the 16th century.
264 No. 55. Black
stone figure of seated Tirthankara.
Sanskrit Damaged. Mentions Nāgari. Muo, i.e. Mūlasamgha
and Vādibhushaņa-pa (bha) ţţa. -do
-
-
-
-do-
Badly damaged.
265 No. 56. Black
stone figure of seated Tirthankara.
-do
266 No. 57. Marble
figure of seated Tirthankara.
Damaged. Records the installation of the image by a person (name lost) at the behest of bhattāraka... Kirtti, the disciple of Devendrakirtti belonging to the pațţa of the Mülasamgha.
-
-
-
-do
267 No. 58. Marble
figure of seated Neminātha.
Records the installation of the image by a person at the behest of Ajitakirtti, disciple of bhattāraka Devendrakirtti belonging to the paţta of bhattaraka Dharmabhushana of the Mūlasamgha, Sarasvatigachchha and Balātkāra-gaņa. Refers to Bhattāraka Dharmachandra.

Page #917

892
1
2
268 No. 59. Black
stone
seated
figure of Neminätha.
269 No. 60. Black
stone stela with the image Parsvanatha.
of
270 No. 61. Similar Stela.
271 No. 62. Brass standing figure of a Tirthankara.
272 No. 63. Brass
seated figure with
chalachitra
be
hind.

3
-
4
-
5
A.D.
1620.
Śaka Sanskrit Damaged. Records the
1538. Nagari.
installation of the image at the behest of Visalakirtti. Mentions Sarasvati Gachchha and Balatkara-gana.
6
Saka Sanskrit Damaged. Records the
1541
&
installation of the image at the behest of
Nagari.
Visalakirtti. Refers to the Mulasamgha, Sarasvati-gachchha, Balatkara-gana and Kumdakumdächäryänvaya.
A.D.
1620.
JAINA BIBLIOGRAPHY
7
Saka Sanskrit Records the installation
1541
& Nägari.
of the image by Nagasreshthin of Komkana at the behest of bhaṭṭäraka Viśālakirtti of the amnaya of Kumudaprabha belonging to the patta of Devendrakirtti of the anvaya of Kumdakumhdacharya and belonging to Balätkäragana, Sarasvati-gachchha and Mülasamgha.
Saka
1555.

Saka Sanskrit Records the installa
1545.
& tion of the image by Nagari. Jiväi, wife Mahataji.
of
Sanskrit Indifferently written. & Records the installaNägari. tion of the image and mentious the Mulasangha.

Page #918

JAINA BIBLIOGRAPHY
893
1
2
3
4
5
6
-
Śaka
273 No. 64. Marble
figure of seated Neniinātha.
-
-
274 No. 65. Brass
standing figure of Pārsvanātha.
Records the installa. 1576.
tion of the image by Tukaśreshthin and another person at the behest of bhattāraka Ajitakirtti belonging to the patta of bhattaraka Viśālatirtha of the amnaya of Dharamabhūshana who himself belonged to the patta of Dharmachandra of
the Mula-samgha. Saka Telugu Records that the im1589.
age is (the gift) of the Śrāvaka (name not clear) connected with
the mülasamgha, Śaka Sanskrit Records the installa1622. Nāgari. tion of the image by a
person (name not clear) probably connected with the mūla.
samgha. Saka Sanskrit Records the installation 1680. Nägari. of the image by a per
son named śārvana (3) along with his wife Sanaka and son (name not clear) at the behest of bhattāraka Guņabhadra of the
mülasamgha... Śaka Sanskrit Records the installa156(6) Nāgari. tion of the image pro
bably at the behest of
275 No. 66, Marble
figure of seated Tirthankara.
-
-
276 No. 67. Black
stone figure of seated Tirthankara.
277 No. 68. Marble
Figure of seated Pārsvanātha.

Page #919

894
1
2
278 No. 69. Black
stone seated
figure of a Tirthankara.
stone
279 No, 70. Big black figure of a seated Tirthankara
in the first floor room of the
temple.
Kerala, Koziakoda District. Eranad Taluq.
281 Eluttukkallu :
Rock in the Cheruputa river.
Mysore, Dharwar District. Hirekerur Taluq.
550 Chinmulugund
sculptured stone in the front of Basavanna temple.

3
4
5
6
JAINA BIBLIOGRAPHY
7

Ajitakirtti of the Mülasamgha and Sarasvatigachchha.
Sanskrit Damaged. Probably
Nagari. records the installation of the image and mentions the Mulasamgha. In characters. of the 16th century A.D.
Badly damaged.
Partly submerged under water. Seems to read ma e ti ta ni ra na. In archaic southern characters.
Kannada Records the death of
Somabe, wife of Belisetti and discilnpe of Bhabhavasenadeva of Mülasamgha
and Devagana. In characters of about 12th century.

Page #920

JAINA BIBLIOGRAPHY
895
1
2
3
4
5
6
7
Mysore. Gulbarga District. Chincholi Talug.
1307
628 Keswar Slab
built into the wall of the Kumbaradegula.
647 Shorapur Taluq.
KEMBHAVI. Slab kept near the well called Dosigarabāvi.
Śaka
States that... Matiseitti
of the Vaiśyakula, a A.D.
disciple of Māghnandi, 1385.
who was a disciple of Amarkirtti, renovated the Chaityālaya of Pārsvanātha in Keśava
pura. Saka Sanskrit Records the erection 1262 Kannada of the nishidhi (MemoA.D.
rial pillar) of Loka1340.
chandradeva belonging to Müla-samgha, Sarasvati-gachchha, Balatkaragana and Kundakundānvaya. Refers to the son of Mahadevasrëshțhin. The concluding portion of the epigraph is damaged.
648
-
-
-
Slab built into the wall of the same well.
Kannada Damaged and frag
mentary. Mentions Kondakund (anvaya) and Maladhārideva. In characters of about the 13th century.
GANGAVATI
678
1342 A.D.
Anegondi Slab Vija- Hari- built into the yana- hara. wall of the Jain gar. temple.
TĀLUQ: Sanskrit, Partly broken. Records Kannada the construction of a
chaityalaya by Irugappadandanāyaka, son of

Page #921

JAINA BIBLIOGRAPHY
..2....3
4
5
6
lanka.
Baicha-danďanātha, the general of Harihara, probably at the instance of the latter. The name of the city in which it is stated to be situated in Kuntala-Vishaya in Kar. nathmandala. A genealogy of the Jaina
teachers is given. 680 Boulder in the - Hama- - Sanskrit Records the death by river opposite
Kannada Samyaktva of Katubayi, to the Chintā
write of Pradhana maņi Aśrama.
Buddharāja. About
the 13th century. Mysore. Raichur District. Lingsugar
Taluq. 720 Slab set up in a Chā- Jagadeka Saka Kannada Records a grant of land field about two lukya malla 944.
to the basadi built by miles to the of Jayasi
Appanayya, the Uroeast of the vil. Kal- mha.
deya of Tanakavavi, lage. yāņa.
Mention is made of Dandanayaka Polala
mayya. Orissa. Puri District. KHURDA
SUB-DIVISION 726 Bhubaneswar. Soma- Uddyo- Year Sanskrit Published in Ep. Ind.,
Udayagiri- vamsi. takesa- 18. Gaudiya. Vol. XIII, Pp. 165.66. Khandagiri caves. Inner: wall of the Navamuni cave.
.
.
.
rin.
rin,

Page #922

JAINA BIBLIOGRAPHY
1
2
727 Inner wall
of the
Gaṇeśagu
mpha.
728 Inner wall
of the
Häthigu
mpha.
Inscription
No. I.
Orissa. Puri
District.
KHURDA SUB-DIVISION.
729 -do- No. 2
730 -do- No. 3
731 do- No. 4
732 -do- No. 5
733 -do- No. 6

3
4
Bhauma- Santi
Kara.
kara.
5
-
characters of
about the 7th
century.
-do
6
Sanskrit, Ibid., P. 167.
Siddha
matrika.
-do
-do
7
897

Pilgrims record. Reads Spashta-Ruch (i) ta(mah).
Paramah
In
F
Do. Reads Hotravasa.-do. Do. Reads MathanaPachi-Ragghi. Do.
Gaudiya Do. Incised indifferently in the negative, Contains a few names. In characters of about the 11th century.
Siddha- Do. Of the few groups of matrika. letters, two read Uttamakula-vasa and Kuveragni. In characters of about the 7th century.
Pra
Siddha- Do. Reads (1) matrika. dosha-Visa (Pittri) vasa and (2) Tapognisthiti. Do.

Page #923

898
JAINA BIBLIOGRAPHY
2
3
4
5
6
734 -do- No. 7 - -
Siddha- Do. Reads Des. Achara
mätrika. Viruddhavasa. Do, 735 Ceiling of Chedi- Khāra- - Prakrit, Published in Ep. Ind. the cave. Mahām- vela.
Brāhmi. Vol. XX, Pp. 72 ff. eghavā.
hana. RAJASTHAN. Chittorgadh District. Cittorgadh
Tehsil. 736 Chittorgadh,
Vikrama Sanskrit Records the construcSlab built into
1334 Nāgari. tion of a devakulikā in the fortwall
A.D.
the śāntinātha chaitya, near the Top
1277.
built by Sa. Raiņakhānā.
simha, by Kumāralaśravikā for the merit of her maternal grand father Sa. Thāda. See
No. 740 below. 739 Pillar in the Guhila Mahā- Vikrama Sanskrit Records the construc
temple of Srin- of rāņā 1505. Nāgari. tion of the temple (pragarachauri. Mewar. Kumbh.
sada) of śāntinātha by akarna.
Ratnabhandarin (Officer in charge of precious stones). Velaka, the Koshavyāparin (treasury officer) of the Rāņā. The temple was called Ashtāpada and it was consecrated by Jinasāgarasūri of the Kharatara gachchha. Cf. Bhandarkar's List, No. 798; An. Rep. Rajputana Museum, Ajmer, 192021, P.5.

Page #924

JAINA BIBLIOGRAPHY
899
1
2
3
4
5
6
7
740
---
Slab built into the fortwall near the Topkhāna.
Vikram 1334. A.D. 1277.
Sanskrit Records the construcNāgari. tion of a devakulika in
the śāntinātha chaitya, built by Sa. Ratnasimha, by Kumaralasravika for the merit of her paternal grandfather Sa. Puna. Cft. No. 736 above.
741 Base of a sculp
tured frieze in the small wall.
Vikrama Sanskrit Records the construc1511. Nāgari. tion of a devakuliika in
śāntinātha temple by the brothers Sa. Simpa and Sa. Nāthu, and its consecration by Jinasāgarasüri belonging the patta of Jinachandrasüri of Kharatara-gachchha.
748
Inscribed fragments kept in the store room of the Overseer's Office. No. 7.
Sanskrit Fragmentary. Refers Nāgari. to Arishtanemi and
Jinapada. 12th century.
749 No. 8
Guhila Mahā. of rānā Mewar. Kumbh
akarna.
Sanskrit Records the construcNāgari. tion of a Kirtistambha at
Mahämeru by Mapā, son of Jaita and grandson of Lākhā. In characters of 15th century.
758 No. 17
Vikrama Sanskrit Records the construc1578 Nāgari tion of an image of A,D, 1522
Sumatinātha by an in

Page #925

900
1
2

JAIPUR DIS
TRICT. Bairat
Tahsil.
762 BAIRAT-Slab fixed into the wall of the Jain Temple.
3
4
5
Timurid Jalāla
Vikrama -Do[dina] 1644 (?)
Akab- A.D.
bara 1588. son of Humāun.
6

JAINA BIBLIOGRAPHY
7
habitant of Jävälapura, who belonged to Ukesavamśa and Kumkumalola-gotra, and its consecration by Kanakaprabhasüri of Vadagachchha.
Damaged and fragmen tary. Begins with an adoration to guru HiraVijaya-süri. Mentions Bhāramalla who ceived the governor. ship of many villages. from the Pātaśāha's subordinate Toḍaramalla. and Bhāramalla's son Indraraja who received the gov ernorship of Vairatadranga and his brother Ajayaraja Indrarāja built the temple of Vimalanätha called
re
Mahodaya-präsāda and also Indravihara and
installed many images including those of Parśvanatha,

Page #926

JAINA BIBLIOGRAPHY
901
1
2
3
4
5
7
Chandraprabha and Rishabhadeva bearing the names of his father, himself and his brother respectively. Akbar is mentioned as worshipped by the fourteen Chhatrapatis and numerous Mandaladhipatis and also apparently as the lord of the Mandals of Kashmira, Kāma. rūpa...tāha (probably Mulatāna), Kābila (Kābul), Badakaśā (Badakshān), Dhilli, Marusthalli, Gurjaratra, Malava, etc. The record described as Indra-vihāra-prāsåda-pra śasti, was composed by Pam. (i.e. Pandita) Labhavi jaya-gani and was written on the stone by Pam-Somkusālagani. Also mentions Mahopādhyāya Kalyāņavijaya-gaņi. Probably engraved by Musarapha, Bhagaru and Mahamadāla, sons of Bhairava. Cf. BHANDARKAR's List, No. 810. PRAS, W.C., 1909-10 P. 45.

Page #927

902
JAINA BIBLIOGRAPHY
2
3
4
5
6
Rajasthan : Udaipur District, Kurbar Tahsil.
-
768 Āth-On the door
frame of the Jaina temple.
Vikrama Sanskrit Records the installation 1267 Nāgari. of an image of PärsvaA.D.
(nātba) sūli) of the 1211.
santana of Amardevasūri.
Rajasthan : Udaipur District, Nathdvara Talug.
-
779 Delvādā--Broken
piece kept in the Pārsvanātha temple.
Sanskrit Records the construcNāgari. tion of some object by
Hena-telika of Chitravala-gachchha who belonged to the Upakeśa community of Bhartripura. Mentions telika-sūri and Gunakara-sūri.
781 Pedestal of an
image in the same temple.
Vikrama Sanskrit Fragmentary. Refers 1503. Nāgari. to the parikara of
Jinendra Säntinātha apparently made by a member of the prāgvața community and that it was installed by Sri-sūri.
UTTAR PRADESH : Almora District.
383 Dwarhat
Pedestal of two pairs of feet,
Vikrama Sanskrit Records the gift of 1044 (?) Nāgari arjika Lalitaśri, dis
ciple of arjika Devašri.

Page #928

JAINA BIBLIOGRAPHY
903
JHANSI DISTRICT : Deogarh.
4il Slab near the
Gupta temple.
Sanskrit Fragmentary. Mentions (verse) a king sallatta or... Nāgari. nallata and the, mer
chant Chakrešvara and seems to record the construction of a Sālā apparently in the temple of Jina śānti and the creation of an endowment. In characters of about the 11th century.
415 Main Jain temple.
Slab built into the niche to the left of the sanctum.
Mahāsā manta Udayapala.
Sanskrit Seems to record that Nāgari. the image was caused
to be made by the Mahāsämanta. In late characters. Cf, A.R., Northern Circle, 1916, No. II.
416
Jain temple No. 16. Slab to the east of the temple..
Sanskrit Fragmentary. Mentions (verse) Udbhavarāja-vamsa, Nāgari. sūri Subhakirti, Gam
gēya-nripa, Kāmadeva someone's disciple (Dhi)rachandra, and Māghanaṁdi. In characters of about the 11-12th century. A.R. Northern Circle, 1918, No. 101.
-
417 Jain temple No. Ruler of Durjan-
19. Pedestal of the Chan- simha. Sarsvati image. deri.
Sanskrit Trace the guruparamNāgari. para of Tribhuvanakirti
and records that he

Page #929

904
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
set up the image of Sarasvati. Ibid., No. 103.
Uttar Pradesh : Lucknow District, Lucknow Provincial Museum.
423 Pedestal of a . Jaina (?) image.
VS. 1209 A.D. 1155.
Sanskrit Damaged. Records Nāgari. the installation of the
image and mentions a Sadhu named Gohada of the Lamba-kamchuka anvaya of Mülasangha.
424 Sculptured slab
find spot : Kan kāli Tilā Mathura.
Präkrit, Records the gift of Brāhmi. the āyāgapatta by a
kālavāla of Mathura together with his wife Sivarakhitā (Sivarakshita). In characters of about the 1st century A.D. Published in Ep. Ind. Vol. XXIV, Pp. 205-6, (No. IV).
PHOTOGRAPHS
No.
Locality
Description
Size
3904 Hāthigumphā, near Bhubaneswar, Inscription of Khāravela
Half
Puri District, Orissa.
Secrion A.
3905 3906 3907
-do-do-do
-do-do-do
Section-B Section-C Section-D
-do-do
-do

Page #930

JAINA BIBLIOGRAPHY
852
Jyoti Prasad JAIN.-Some unpublished Jaina Inscriptions. (Jain Ant., vol. XXII, No. II) Arrah, 1964, Pp. 1 to 8.
905
1. Pallava Charter from the Tanjavur district of the State of Madras dated in the 6th regnal year of Pallava Simhavarman (c. 550-575 A.D.) which records the grant of lands in Amnserkkai and Tomar the Jain saint Vajranandin of Paruttikkunru in the earliest copper-plate inscription of the Pallavas of Kanchi. The saint Vajranandin of this record is most probably identical with Vajranandin, the author of Nava-stotra and the founder of the Dramila or Dravida Sangha.
A copper-plate grant of the Western Chalukya emperor Vijayaditya issued in Saka year 630 (A.D. 708) from Shiggaon (in the Dharwar district of the present State of Maharashtra) recording certain donations made by that king to the Jain bhavana which had been erected by the princess Kumkunadetti, a sister of Vijayaditya proves that the family creed of the Western Chalukyas of Vatapi in the 7th8th centuries was Jainism, and that Vijayaditya's feudatory chiefs the Alupa rulers of Vanavasi were also followers of Jainism.
3. Stone inscription from Macherla (In Palnad talug of Guntur district in the state of Andhra Pradesh) of the region of the Eastern Chalukya king of Vengi, Jayasimhavallabha II, and issued in the 8th year (C. 714 A.D.) of his reign records gift of land to the god Arhanta Bhatara by certain officers of Pallinandu. It is curious that the region (Palnand talug) has retained its original Jaina nomenclature during the past thirteen centuries.
4. A stone inscription from Lemulavada (in the district of Karimnagar of the erstwhile Nizam's dominion) belonging to the reign of King Baddega of the Chalukya royal family of Lemulavada records the construction of Jinalaya (Jain temple) by king Baddega at the instance of or for the benefit of Somadeva Suri of the Gauda Samgha. There is no doubt that the Somadeva Sūri of this record is none else but the reputed author of Nativakyamrita and Yasastilaka Champu and that the Jain temple referred to the Subhadhama Jinalayo for the maintenance of which King Arikesari, the son and successor of this Chalukya Chief Baddega or Vaddega issued a copper-plate grant in Śaka 888 (A.D. 966) in favour of his guru Somadeva Suri.

5. A spurious epigraph from Kallubhavi (in the Belgaum district of the Mysore State), dated Saka 261 (?) Kihhawa but written in characters of the eleventh century, records that in the reign of Rashtrakuta king Amoghavarsa his Mahamandaleshvara Saigotta-Ganga Permandi (alias Shivamāra) made a gift of the village of Mukkudavada in Kadalavalli 30 the temple of Jinendra and states that this grant was renewed by Kancharasa. It seems that at the time of the rene

Page #931

906
JAINA BIBLIOGRAPHY
wal of the grant the year of the original grant of Ganga chief Sivamāra II Saigota has been written by mistake as Saka 261 whereas it must have been same date between Saka 700 and 740 when that Ganga ruler is known to have lived.
6. A stone inscription (now in the Hyderabad Museum) of the reign of king Jayasimha II of the later Chālukya dynasty of Kalyāni and dated in Saka 949 Prabhava A. D. 1027 mentions Somala Devi, a hitherto unknown daughter of that monarch, a devoted Jain who when encamping at Pulipodaru made a grant to a basadi (Jain establishment) of Piriya Mosaugi (modern Maski) which was probably her capital.
7. An inscription dated Samvat 1116 (A.D. 1059-60) inscribed on the lower part of a Jaina image found at Jantoli in the Ajmer District,
8. An inscription from Punduru (in the Mahbubnagar district of Andhra Pradesh) of the later Chālukya monarch Tribhuvanamalla (Vikramaditya VI) registers endowments of land, a garden and certain incomes to the god Parshvadeva by Mahamandaleshvara Jattarasa of Punduru in the 12th year (1087 A D.).
9. A three-line inscription on a marble image of Tirthankara Pārshvanatha giving the date samvat 1150 (A. D. 1093).
10. An inscription engraved on the pedestal of an image of Tirthankara Pārshvanatha found in Bhojpur (district Raisen of Madhya Pradesh), records the setting up of two images by one Chillana, son of Rama and grandson of Nemichandra in the reign of Naravarman (C. 1097-1111 A. D.), the Paramāra king of Malwa.
11. The inscription on the pedestal of the image of Ranchodaji in a temple at this image at Dholka (district Ahmedabad in Gujarat State) show that this image was installed in y, s. 1266 (A.D. 1209). The original inscription--a large prasasti composed by the well-known Shvetâmbara Jain poet Rāmachandra Sūri who is known to have died in 1174, records the construction of a Jaina monastery called the Udayana Vihāra by the minister Vagdahata, apparently in the memory of his father, Udayana, who was the chief minister of the Chālukya monarch Jayasimha Siddarāja (c. 1094-1144 A. D.). The date of the original inscription appears to be about 1150 A. D.
12. A three line inscription on the pedestal of a seated headless image of the 8th Tirthankara, Chandraprabha bearing the date Samvat 1209 (A. D. 1152-53). The image was acquired by the Rajputana Museum, Ajmer.

Page #932

JAINA BIBLIOGRAPHY
13. A stone inscription from Ariskere (in the Hassan district of Mysore State) of the region of the Hoysala king Narasimha I of A.D. 1168 records the construction of a Jaina basti at (or of the name of) Nakara Jinalaya. A later inscription on the same stone states that the minister Chandramauli (possibly the famous Jaina minister of the same name of the Hoyasala King Ballala II) made grants for the restoration (or repairs) of that temple. Though a Brahmin by caste Chandramauli was a devoted Jain and his own records give the dates 12031204 A.D.
907
A Chahmana inscription from Barlut (in the Sirohi district of Rajasthan) on a stone slab kept in the Shantinatha temple contains three parts. The first part records certain gifts in favour of god Shantinatha and of the Manansingha Vihära for the merit of Ra Manan Singh on v.s. 1283 (A.D. 1226); the second part of dated v.s. 1330 states that Ra Abhata along with his sons built the Manansingha Vihara for the merit of Ra Manan Singh, and the third part refers to some pious deeds of Sri Padma Simha of the Pragvata comm mity and to Parnabhadra Suri of Brihad Gachchha.
15. An inscription from Jalor, dated v.s. 1331 (A.D. 1274-75) registers certain grants made by Mahäräjakula Chachigadeva of the Jalor branch of Chahamana dynasty to the god Mahavira installed in the Chandana Vilara,
16. An inscription found at Maheswar records that in v.s. 1627, Saka 1492 (A.D. 1571) one Mandoli Devadasa repaired and restored the ancient Jaina temple of Adinatha at that place. In 1565 rnd 1570 A.D. he had already restored several Saiva temples of the place.
17. An inscription dated Saka 1577 (A D. 1655) on a nishidhi at Sonda (in North Kanara district of Mysore) records the death of the Jain guru Bhatta Kalamkadeva who appears to be identical with the reputed author of Karnataka Šabdanulasana, the celebrated Sanskrit grammar of the Kannada language, and of Manjari Makaranda.

Page #933

908
853 (1)
An. Rep. on In. Epi. 1949-50. Delhi and Calcutta, 1956
No. Place find-spot Dynasty King
1
ORISSA:
2
61 Orissa Pro.
Museum, Bhuvanesvar.
BOMBAY : BARODA DIST.
52 Baroda-Pedestal
of a Jain image
in the Museum (from Vasai near Vijapur,
Meh
sana).
53 Pedestal of an
other Jain im
age, in the
Museum
Vijapur, sana).

(from
Meh
3
4
Sailod- Dharmabhava. rāja.
Date
5
Language
and
alphabet
in early
East
Indian
charac
ters.
Sanskrit Copper-plate 1949-50:
Issued Issued from VijayaAslida. Gift by queen Kalyāṇadevi of lands in villages of Suvarnaralondi and Madhuvä taka, to Ekalata Prabuddhachandra, disciple of Nasichan Pub. in Ep. Ind. Vol. XXIX, Pp. 38ff. Plate.
Thurs 'ay,
1269 A.G.
April II.
f.d.t. 57.
6
v.s. 1298 -do
Magha
su. 10,
Monday
1242 A.C.
Jany. 13, Monday.
JAINA BIBLIOGRAPHY
v.s. 1326 Sanskrit Records the installation
Vaisakha Nagari. of Santinand Parsvanā.
su. 9,
tha in the temple of Rishabhadeva; Devendrasūri; 20 drammas for nitya-puja.

Remarks
7
Records the installation of the image of Väsupujya.

Page #934

JAINA BIBLIOGRAPHY
.
909
1
2
3
4
5
6
7
54 Pedestal of 3rd
Jaina image, in the Museum (from Vasai near Vijapur, Mehsana).
Jyeshtha Sanskrit Records the installasu. 9, Nāgari. tion of the image of Thursday. Mahavira.
55
Pedestal of an image of Mahāvira in the Museum. (do.).
Records the installaof the images of śāntinātha and Pārsvanātha.
v.s. 1326, -do- Vaišākha, su. 9, Thursday, 1269 A.C., April II, Thursday.
DHARWAR DIST : HANGAL TALUQ.
-do-
131 Virapur-stone
kept in the Jain temple.
Records the death of Chikka Chamdappa, son of Chamdoja of Nagarāhalli.
Vijaya- Bira Saka nagara. Hari- 1317,
hara Bhava Maha- Bhadraraya. pada, ba.
30, Amā. vasya, Wednesday, irregular.
853 (ii)
Department of Archaeology, Annual Report on Indian Epigraphy for 1950-51, Delhi, 1956.
P. 3. On the Samanarmalai hill near Kilkuyilkudi, Madurai District, was discovered a Kannada inscription of about the 12th century A. D., engraved on the top of the rock near a stone lamp-post (No. 244). It mentions the Jain teachers, Āriyadeva, Ba (Ba) lachandradēva of Belagula (i. e., Sravana-Belgo!a) who belonged to the Mūlasangha, Nēmidēva, Ajitasēnadēva and Govardhanadēva. Evidently this locality where Jaina inscriptions in Tamil of about the

Page #935

910
JAINA BIFLIOGRAPAY
9-10th century A. D. have already been discovered (A.R.S.T.E., 1910, Nos. 63-69) continued to be associated with Jainism till the 12th century AD). The connection of a Jaina teacher of Sravana Belgola in Mysore with this ancient Jaina centre in the Tamil country is of special interest.
B. Stone Inscriptions, 1950-51.
Bihar, Monghyr District, Jumui Sub-Division.
Language
No.
Find-spot
Dynasty
King
Date
Remarks.
Alphabet.
1
2
3
4
5
6
2. Kakan-In a Jain
temple.
v.s. 1504 Sans Mentions Sivās of the Phälguna krit, Mahatiyāna family and Sudi 9. Nāgari. the Mummatomda
gotra.
3. Around the foot
marks in front of the image of Pārśvanātha in the same temple.
V.s. 1822-do- Vaišākha Sudi 6.
Records renovation of the temple and the installation of the footmarks of Suvidhinātha by the Jaina Sangha of Kakandi (Kakan) tirha.
-
-
4. Back of a Jain
Āyāga pața in the same temple.
v.s. (19) -do33.
Records the installation Cof the Ayāgapata by śāntisāgarasūri. Mentions Rai Bahadur Dhanadeva Simha.
5. Kundaghat-Im
age of Mahāvira in a dilapidated Jaina temple on the Lachhuar Hill.
V.S. 1505, -doPhālguna Sudi 9.
Records the installation of the image of Mahavira.

Page #936

JAINA BIBLIOGRAPHY
911
1
ans
9. Image of Maha
vīra in another temple in the same place.
Sans Records that the image krit, was a deyadharma of Gaudiya. Viresvaraka.
BOMBAY : Belgaum District,
Khanapur Talug. 15. Golihalli --Slab Western Bhūlo- Kali Kanna- Damaged. Records a
set up near Sid. Chaluk- kamalla. year da. gift of land to a Jaina dheśvara temple. ya.
Man
temple constructed by matha,
Amgadiya Mallisetti at Phālgu
Kiru--Sampagādi. The na Su.15, gift was made into the Thurs
hands of Väsupūjya day. Ir
Bhattāraka, disciple of regular.
Nemichandra Bhottaraka, of Mūlasamgha and Balātkāra gaņa. The pedigree of Vāsupūjya is enumerated at some length.
Bombay District.
24. Bombay- Saluvas Sāluva Śaka 1485 -do-
Prince of Wales of San- Nāyaka. Dundubhi, Museum gitapura. Chaitra Slab No.
Su. 12, B.B. 307.
Monday, Māgha 1562 A D., March 16, f.d.t. 76, f.d.n. 74.
Refers to the construction of a shrine at Gerasoppe by the chief Sāluva Nāyaka, son of Hemmarasi-Nāyikiti and Vitthappa-Nāyaka, and to the consecration of śānti-Tirthankara therein and records gifts of lands made to the same by the chief. Reviewed in ASR for 1924-25 P. 115.

Page #937

912
1
2
25 Bombay No. B. B. 309.
DHARWAR DIST.: HANGAL TALUQ.
3

4
5
Western Trailo- Saka 976, Chäluk kyamal-Java, ladeva. Vaiša
ya.
60 Hirekangi. Slab Kadamba Malli- Year 10, set up near the
deva. Vyaya,
Hanuman temple.
kha, Amäväsya, Monday, solar eclipse, 1054 A.D., May 9, Monday, f.d.t. 26. The eclipse occured on Tuesday.
Karttika, ba. 14, Thurs
day.
67 Kargudari-Slab Western Pratapa- Prabhava, -dostanding in S. Chalu chakra- Pushya No. 80. kya. varti su. 1., Jagade- Monday, kamalla. Dakshi
nāyana (mistake
for Utta
rāyana) Samkra
mana.
-do
Kan- Records the construcnada. tion of the shrines of Santinatha, Pārśvanātha and Supärsvanatha at Ponnavada by Chankiraja of the Vanasa family, an officer of the Chalukya queen Ketaladevi and registers grants of lands to these temples by the king at the request of the queen. Published in Ind. Ant. vol. XIX, Pp. 268 ff. and noticed in ASR for 1924-25, P. 115.
6

JAINA BIBLIOGRAPHY
7
Records the observance of the vow of sanyasana and death by samadhi, of Kaligavundi, a laydisciple of Dharmasena. In characters of about the 12th century.
Registers a gift of land for offerings, etc. in the temple of VijayaPäriva-Jincmdra constructed at Karegudure by Mahavadḍabyavahäri Kallisetti, the gift was entrusted to the teacher Nagachandra Bhaṭṭāraka, pupil of Harinandi, disciple of

Page #938

JAINA BIBLIOGRAPHY
913
1
2
3
4
5
6
7
1
Väsupūjya. These teachers were descendants of Pujyapāda and belonged to the Surashtah gana and Chitrakūta anvaya.
68 Kuntan-Hosalli- Western Jagade- Year 10, Kanna- Damaged. Seems to re
slab kept near Châlu- kamalla. Prab- da. cord a gift of land by Basavaņņa kya.
hava.
Nägisetti and others temple.
to a Jaina deity. Mentions Achaladevi and the Kadamba Chief Tailamandalesa.
MADHYA BHARAT : DHAR.
Indore
123 Indore.
Museum.
v.s. (1) Sanskrit, Damaged. Mentions 334, Mā Nāgari. Panditāchärya Ratnaghavadi
kirti and refers to the 7, Mon
installation of an day.
image.
154 Indore (from
Kasrawad).
Präkrit, Reads Jina (ta) pasa. Brāhmi. In characters of about
the 2nd century A.D.
159
-do
v.s. 1442 Sans. Damaged. Seems to (?) Mā- krit, refer to the installation ghavadi. Năgari. of the Tirthankara
Śăntinātha. Mentions Jaina teachers of whom one is Praudhacharyasri Mahäkirti.

Page #939

914
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
161 Indore, Pedestal
of another image.
v.s. Sanskrit, Records the homage 122 (7) Nāgari. paid by a person
named Vina, who belonged to the Gurjara community, apparently to an image of the Tirthamkara Nemi. nātha. Mentions the Jaina teachers Guņachandra, Sríkirti, Ratnachandra and Bhavachandra of the Desigaņa.
168
Ujjain. -do
V.S.
-do
Mentions Achārya Sāgarachandra.
1299, Chaitra, Sudi 6, Saturday, Irregular.
-do
171 Ujjain-Mahākāla
temple.
Mentions Gori, wife of a person of the Skandhilavala (Khandelwala) family. Noticed in Annual Administration Report, Archaeological Department, Gwalior State, 1940-41, App. F. No. 8.
-
175
-do-
-
-
-
-do
-do-
Mentions Pandita Kit. tanana, son of Sadhu Vardhāmāna and Harsini. Do.

Page #940

JAINA BIBLIOGRAPHY
1
176 Ujjain-Mahākāla Temple.
2
COIMBATORE DISTRICT: ERODE TALUQ
Madurai District :
Madurai Talug.
242 Kikuyikudi
(Kilakkudi)
Rock to the
north of the
bass-relief Jaina images in Pech
chippalam, Samanarmalai
hill.
231 Bhavani-ceiling Chiefs Krishna- Raudri, Tamil
Avani 5.
rāja of the mandapa of around the Am- Mysore. Udaiyar,
man shrine, San
ruling
gameivara temple.
from Sri
243 Top of
3
the
near
same hill, basement of a
dilapidated temple.

4
5
Vaisakha.
su. 1,
(Friday).
rangapat
tam.
v.s. 12(1)0, Sanskrit Damaged. Mentions Mathuravaya. Do.
-
6
Tamil Vatte
luttu.
7
915

Mentions
Tamil Damaged. Vatte- a Palli and the names Juttu. Gunabharadeva Chandraprabha.
and In
characters of about the 10th century.
States that the northern mandapa of the Amman shrine was caused to be constructed
at
by Kadali Seshayanavaragal the instance of Dalavaya Devarajayanavargal
and Nañjarajaudaiyan.
Mentions
Irattaiyan.
In similar characters.

Page #941

916
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
244 Same place, near
the stone lamp post.
Kannada Mentions the Jaina
teachers Ariyadēva, Balachandradeva of Belagula, belonging to the Müla samgha. Nemidéva, Ajitasenadéva and Govardhanadeva. In characters of about the 12th century.
Tanjore District : Nannilam Taluq.
280
Polakkudi.Back of a Jaina image near the tank,
Śälivā- Tamil hāna Saka 158 (1) Pramādi, Ādi.
States that Rājamānya Rājaśri Mallarirayar had a tank dug at Pelaikudi and issued orders prohibiting baling out of water from it by baskets (for irrigation) and the cutting down of trees surrounding it.
853 (iii)
An Rep. on Ind. Epi. for 1951-52. Delhi and Calcutta, 1957.
Stone Inscriptions, 1951-52.
No.
Source
Dynasty King
Date
Remarks.
Language and Alph.
6
2
3
4
5
Bombay : Belgaum Dist. Sampgaon Taluq. 33 Bailhongal-slab West
set up in the Chabackyard of Ga- lukya
Tribhu- Saka Kannada Damaged. Mentions vana- Thurs
Mahāsämanta Anka of malla- day.
the Ratta family and

Page #942

017
JAINA BIBLIOGRAPHY
6
Enigi
déva.
digeyya matha.
the Kumdi province. Jinadeva-sūri of the Yapaniya samgha, Mailapa anvaya, Karaya gaņa ; Mullabhattāraka; gift of land to a Jain temple.
Bombay : Dharwar Dist. Kod Taluq. 59 Ablur-Parapet
wall to the right of entrance into the sabhāmandapa of the Somešvara temple.
Kannada Above a panel of sculp
tures. States that the sculptures represent the exploits of Ekāntada Rāmayya breaking the Jina and setting up Sivalinga. Pub. in Ep. Ind. XXIX,
Pp. 139 ff. Kannada Do. States that the
sculptures depict the exploits of Ekāntada Rāmayya against the followers of Jina (EP. Ind. vol. V. Pp. 260 ff).
60 Right side of
the entrance into the inner shrine of the same temple.
Madhya Pradesh : Jabalpur Dist.
120 Jabalpur-stone
in the Robertson's College No. 2.
V. S. Sanskrit Damaged. Mentions a 957, early person belonging to Jyestha, Nāgari. the Khandilavāla Su. 3.
family. v. s. Local Seems to refer to the 1549 dialect installation of the Vaišākha Nāgari. image in question, su. 3.
123
Do. Broken image of Pārsvanātha in the possession of N. L. Saraf.

Page #943

918
1
Madras, Madurai Dist., Madurai Taluq.
140 Tirupparankun
ram rock-cutting in the Jain cave on the hill.
141 Do.
2
rock-cut
bed in Jain cave
on the hill.
142 Do.
Rock-cut
bed in the upper Jain cave.
ORISSA:
Puri Dist.
221 Bhubaneswar
Panel right side of the Mancha
puri cave on the Udayagiri hill.

222 Bhubaneswar
Panel right side of the Manchapuri cave of the Udayagiri hill.
223 Bhubaneswar
Panel of the Sarpagumpha, cave on the Udayagiri hill.
3
4
5
6
JAINA BIBLIOGRAPHY
7
Brahmi Reads: na ya.
Brahmi Reads: ma ta ye va
Brahmi Reads: a na tu va na tu pi ta v2 2
Prakrit Published in Ep. Ind. Brahmi. Vol. XIII, P. 161.
Plate.

Prakrit Ibid, P. 160, plate.
Brahmi.
Prakrit Ibid, Pp. 161 ff; plate. Brahmi.

Page #944

JAINA BIBLIOGRAPHY
919
1
2
3
4
5
6
7
224
Prākrit Ibid, Pp. 159 ff; plate. Brāhmi.
BhubaneswarUpper storey of the Vaikuntha cave in the same place.
226 Bhubaneswar
Wall of the Ha. thigumphā in the same plate.
Two lines in ornamental characters. The last expression in line 2 is snehaprakasa. In characters of about 5th cen. A.D.
—
163 ff.
.
Prākrit Epi. Ind. Pp. Brāhmi. Plate.
225 Bhubaneswar
Outer wall of the inner Chamber of the Bagh cave. do.
227 Bhubaneswar
Wall of the Hathigumphā.
Prākrit Reads Brāhmi, nägnihotra. Do.
(matha)
-
-
-do
228 Bhubaneswar--
Wall of the Hathigumha.
Reading uncertain. In cha, of about the 3rd cen. A.D.
-
-
-do
229 Bhubaneswar
Wall of the Hāthigumhā. -Do
Seems to read Silākantaka Viśīla. In cha. of about the 2nd cen. A.D.
853 (iv)
Annual Report on Indian Epigraphy for 1952-53, Publication, Delhi-Calcutta, 1958.
P. 13. Nos. 2 and 3 are two Chālukya grants discovered at Ladol in the Mehsana District, Bombay. The earlier of these (No. 3), issued from Dayāvāda

Page #945

JAINA BIBLIOGRAPHY
belongs to king Kurṇadeva and records a royal grant of some land in the village. Kanoda for the vasatika of Sumatinatha, constructed by Mahämätya Pradyumna in the year vs. 1140. The other record (No. 2) belonging to Jayasimhadeva is dated in v.s, 1156, i.e. 16 years later than the former, both these plates are published in the Journal of the Oriental Institute, Baroda, vol. II, No. 4, pp. 364 ff.
APPENDIX-A
920
No.
BOMBAY :
2
1
3
Source
2

bad. Find spot
Lodal, Mehsana District.
List of Copper Plates, 1952-53
-do
Dynasty King Date
3
The Director, B.J. Chälu Jayasim vs. Institute of Learn- kya of hadeva. ing and Research, AnahilaGujarat Vidya pataka.
Sabha, Ahmeda
4
Language
and
5
1156,
Asha
dha
su. 15,
Alphabet
Monday, 1099 A.D.
July 4,
Monday, f.d.t. 16.
ba. 14, Monday,
6
Sanskrit Issued from from AnahilaNāgari. pataka Records a grant of land measuring 4 vihas and 18 halarahas in the vicinity. of Gambhuta, by the king for maintaining a step-well constructed at Takaudhi by velahala, son of Mahāmātya Pajjaka, and the temple of Sumatinathadeva erected by Mahamatya Yasoraja Takaudhi. Published in J. Or. Ins., Baroda, Vol. II, No. 4, p. 364.
-do- Karna- v.s. 1140, -dodeva.
Pausha

Remarks.
7
at
Issued from Dayāvāḍa. Registers a grant of land situated in the village Kanoda
to

Page #946

Jarna BIBLIOGRAPHY
921
1
2
3
4
5
6
1084 A.D. January 8, Monday f.d.t.
43.
Sumatināthadeva enshrined in the vasatikā erected by Mahāmätya
Pradyumna in Takavadhi, by the king who is styled Mahārājādhirāja and Trailokyamalla. Loc. cit.
APPENDIX-B
List of Insc, on Stone, 1952-53
Ajmer Stone No. Kachch- Vijaya- v.s. Sanskri Records the death of 5. From Bayana, hapaghā rāja. 1100, Nāgari. the Jain monk Maheś. Bharatpur, Dist, ta.
Bhādra
varasūri of the KāmyaRajasthan.
pada,
ka-gachchha at Sriba. 2,
patha. Published in Monday, Ind. Ant., Vol. XIV. 1044 A.D.,
p. 10. August
13.
BOMBAY : Baroda District.
16
Sanskrit, Reads Vamkasya. In Southern Characters of about Alphabat. the 8th century.
Baroda-Jaina bronze images. From Akota, Baroda. Photograph from Dr. U. P. Shah, Baroda. No. 1.
-do- No. 2. -do- No. 3.
Reads......Kulika. Do,
17 18
-do- -do
Seems to record a de (va)-dhama. Do. Mentions Khambhinyajjikā, the female
19
-do- No. 4.
-do

Page #947

922
JAINA BIBLIOGRAPHỤ
1
2
3
4
5
6
disciple of Siddha mahattara of Nagendra-kula. In characters of the 8th or 9th century.
20
Boroda-Jaina bro. - nze images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 5.
Sanskrit Records that the rathaSouth- vasarika (?) was the gift ern of Durgginni, a śrävika Alpha- of Chandra-kula. In bet. characters of about the
9th century,
21 Do. Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 6.
Sanskrit Records the gift by a South- female who is said to ern have hailed from SriAlpha- kasa [gu] ? ha. Do. bet.
-
Indistinct,
22 Do. Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 7.
--
23 Do. Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 8.
Sanskrit Records the gift by a Southern person of ViyaharaAlphabet. kula. In characters
of about the 9th century.
-
-Do
24 Do. Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, No, 9.
Records the gift by a person of Nāgendrakula. In characters of about the 10th century.

Page #948

JAINA BIBLIOGRAPHY
923
1
2
3
4
5
25 Baroda--Jaina bron- --
ze images. From Akota, Borada. Photograph from Dr. U. P. Shah, No, 10.
Sanskrit Seems to read sya I isi Southern (hagani). (ni). In Alphabet. characters of the 8th
or 9th century.
26
Do. Jaina bronze images. From Akota, Borada, Photograph from Dr. U. P. Shah, Baroda No. 11.
-Do- Damaged. Seems to
refer to a Donor of (ndra)-kula. do.
-Do
Seems to mention Samgabharjika as the donor. Do.
27 Do. Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 12.
28 Do Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 13.
-Do- Damaged. Seems to
mention a person of Nivri (ti)-kula. In characters of the 9th or 10th century.
-
29 Do. Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 14.
-Do- Mentions Dronachārya.
Records that the object was the gift of the members of (Sa) lāpatigoshthi of the vasatikā at (Am) koțaka. In characters of the 10th century.
-
-
v.s. 1006
30 Do. Jaina bronze
images. From Akota, Borada,
-Do- States that the Fina
traya was caused to be made by Droņāchārya

Page #949

924
JAINA BIBLIOGRAPHY
3
4
5
6
of Nivriti-kulu.
Photograph from Dr. U. P. Shah, Baroda No. 15.
31 Baroda - Jaina bron- -
ze images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 16.
Sanskrit Reads : Saruvadeva sadSouthern hoh Namnagura,vasatikAlphabet. yah. In characters of
• the 10th century.
-Do-
Indistinct.
32 Do. Jaina bronze
images. From Akota, Borada. Photograph from Dr. U. P. Shah, Baroda No. 17.
33 Do. Jaina bronze
images. From Akota, Baroda. Photograph from Dr. U. P. Shah, Baroda No. 18.
-Do- Reads : Mala-suta Jhe
tena käräpita pratima. In characters of the 9th or 10th century.
34 Do. Jaina bronze
image of Ādinätha. From Sādadi, Jodhpur.
-Do. Reads Devadharmah
srotasravikah. In characters of the 9th or 10th century.
35 Do. Jaina bronze
another image from the same place.
-Do- Reads : Devadharammo
yam Sarana dayyaya Deviśrāvikaya. In characters of the 9th or 10th cen
tury. Saka Kannada Records the installaTarana,
tion of the Ratna-traya Pushya
and Chauvisa-Tirthansu. 5,
karas. The name of
36 Do. Bronze
image from the big temple, Surat. .

Page #950

JAINA BIBLIOGRAPHY
925
1
2
3
4
5
6
Wednesday.
-
-
KannaKanna- da (?)
the donor and other details are damaged. In late characters. Indifferently written. Seems to record the gift of the object to a temple.
Sanskrit Reads : Devadharmo-yam Southern Nivriti-kule JinabhadraAlpha- vāchana-charyasya. In bet. characters of about the
8th or 9th century.
37 Do. Office of -
the Director of Archaeology. Bronze incense burner. From Akota (Ankottaka). Photograph from Director of Archae
ology, Baroda. 39 Do. Base of a . -
bronze image from Akota. Photographs from the same.
No. 1. 40 Do. Base of a
bronze image from Akota. Photographs from the same.
No. 2. 41 Do. Base of a -
bronze image from Akota. Photographs from the same.
No. 3. 42 Do. Base of a -
bronze image from Akota. Photographs from the same. No. 4,
-do
Reads : 1. Ninnakapārikshisutaya Sarani. 2. Kaya devadharmo-yam. In characters of about the 8th or 9th century.
-
-
-do
Reads : 1. Śrī Dronacharyyaih ni 2. vritti-kule karitā. In characters of about 8th or 9th century.
-
-
-do
Mentions Vidyadhara. In characters of about 8th or 9th century.

Page #951

926
1
43 Do. Base of a
bronze image Akota. Photographs from the same. No. 5.
44
45
46
47
48
2
Do.
No. 6.
Do.
No. 7.

Do.
No. 8.
Do.
No. 9.
Do. No. 10.
54 Konnur-Jaina
3
BELGAUM DISTRICT:
Gokak Falls.
1
temple. Slab of ky
T
I
4
5
vani
6
-do
Sanskrit Reads Vidyadhar-kuliSouthern kasya. In characters Alphabet. of about 8th or 9th
century.
-do
-do
-do
JAINA BIBLIOGRAPHY
7

Sri-Chandra,
Reads: Kule Srt Modhagachche Giggata śravakasya. In characters of about 8th or 9th century.
Reads...
dharaku...
In characters of about 8th or 9th century.
Reads: Devadha(r) moyam Jivatasami-kulikasyaNagisvarisravikaya (11) In characters of about 8th or 9th century.
Chalu Tribhu- Chalu- Kannada Registers a gift of land,
kya
h, etc., mile) by
Reads: Anahula-devadha rmo-yam. In characters of about 8th or 9th century.
-do- Reads: 1. Nivriti-kule Jinabhadra va 2. Chanacharyyasya. In characters of about 8th or 9th century.

Page #952

JAINA BIBLIOGRAPHY
1
2
55 Same slab.
3
kept in the Kalyana. malla temple.
(Vikra
mádi
59 Savanür Hanu
man temple. Nishidhi
stone ret up near the temple.

DHARWAR DISTRICT: Bankapur Taluq.
-do
4
5
Vikrama
year 12 Prabhava Paushaba, ba. 14, tya VI). Vaddavara,
Uttarayanasamkrānti,
1087 A.D. De
cember 25,
Saturday,
f.d.t. 86.
-do- Chalukya- Kanna Vikrama da.
year 46,
Plava,
Pushya
su. 13.
Viśvä
vasu, Suchi
masa
ba. 3, Mon
day.
6

7
927
Mahaprabhu NidhiYama-gavunda for the benefit of the Jaina, temple constructed by him at Komdanur. The donor belonged to Balatkära-gana of Mulasamgha and the genealogical account of his preceptors is narrated at length. The Chalukya prince Jayakarna and the Ratta chief Sena are also eulogised. Published in JBBRAS, Vol. X. Pp. 287 ff.
-do- Damaged. Seems
Damaged. Registers a gift made to the sage Vāsupūjya for the benefit of the Jaina temple constructed by Jayakarpa, the beloved son of Vikramachakri. Ibid, Pp. 287 ff.
to record the death of the Jaina teacher Ma ladhari by Samnyasana. In characters of about the 12th century.

Page #953

928
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
Kannada Worn out. In charac
ters of about the 12th century.
Dharwar Taluq. 70 Amminbhavi
Jaina temple. Pedestal of the image of Var
dhamāna. 89 Kolivad. Ka- Rāshtra- Khottiga
lameśvara tem- kuta. ple. Broken stone bearing Jaina sculpture.
– Kannada Fragmentary. Seems
to commence with the praise of Finaśasana. Mentions the King's subordinate of the Ganga family (name lost) bearing the titles Satyavākya Kongunivarma and Dharmamahārāja.
-do-
Hubli Taluq. 94 Mantur. Valla
bheśvara temple. Slab set up in the compound.
Damaged and worn out. Appears to be a Jaina record. In characters of about the 12th century.
-
-
95 Mantur. Hero
stone in the same place.
-do- Damaged and worn
out. In characters of about the 12th century.
MADHYA BHARAT : Bhilsa District., Udayagiri.
132 In another cave.
G.E. 106 Sanskrit Records the erection Kārttika Northern of an image of Pärsba. 5. Alphabet, vanātha Jina at the
mouth of the cave. Published in CII, vol. III, Pp. 258 ff.

Page #954

JAINA BIBLIOGRAPHY
929
3
4
5
6
7
JABALPUR DISTRICT : Kala
Sanskrit, Fragmentary. Begins 189 Tewar. Greenish churi
(verse) with an invocation to stone in the po
Nāgari. Jina and mentions ssession of a
Kerala-kshitipati in goldsmith,
line 6 and rņņadevo Bhuvan-aikavirah in 7, which seems to refer to Yaśākarņa or Gayakarņa of the Kalachury family. In characters of about the 11th or
12th century. MADRAS : Bellary District, Kamalapuram. 222 Another two
Kannada Contains verses in fragments found
praise of Gunachannear the cistern
dramuni, Indranandiclose to the
muni and a lady. In king's Audience
characters of about the Hall in the
10th century. same place. RAJASTHAN : 376 Alwar, Museum Timu. Jalalud- v.s. 1645 Sanskrit Records the construcStone No. 1. rid din (bāņa- Nāgari. tion of a Jaina temple (Mu- Akbar. veda-rasa
and the installation ghal).
urvi) Mag- therein of the image of ha, ba. 13, Rāvana Pārsvanātha at Saturday, Alwar Garh by Sah 1589 A.D.
Hirananda, a resident January 4. of Argalapura or Agra.
Cf. BHANDARKAR's List,
No. 923. 377 -do
Kachch- Prata- v.s. Bhasha Noticed in An. Rep. No. 2. wa. pasimhā 1839, Nāgari. Rajputana Mus., 1918
Asvina,
19, P. 3. ba, 14.

Page #955

930
1
From Gadh Basi.
2
378 Alwar Museum, Stone No. 3.
380 Alwar Museum. Stone No. 5.
386 Alwar Museum.
Stone No. 11.
from Bahadur
pur.
394 Bharatpur, Mu
Stone
seum
BHARATPUR DISTRICT:
888 Bharatpur, Mu
seum, Stone image No. 1.

3
WAN
4
---
5
Asvinaha 14.
v.s. 1573, Ashadha ba. 4.
6
JAINA BIBLIOGRAPHY
v.s. 1626, Sanskrit Mentions a Jain Ma(Jyeshtha) Nägari. hopädhyāya who was su, 10, the disciple of NandiTuesday, vardhana-süri. 1560 A.D.,
May 24.
f.d.t. 62.
Jyeshtha
su. 11, Sunday,
Irregular.
19. P. 3.
Dumga- v.s. 1510 Sanskrit Published in Nahar's ras imha Jyeshtha, Nägari. Inscriptions, Part II,
No. 1232.
ba, 11, Friday, 1454 A.D.
June 21.
7

-do- Records the construction of Adinatha chaitya at Bahudravyapura by the Srimalasamgha and the installation of an image therein by Achärya Punyaratnasūri in the Vijayarajya of Jinahamsa-süri of Kharatara-gachchha.
v.s. 1109, -do- Reconstruction of an image of Parivanätha.
-do- Damaged. Seems to record the installation

Page #956

JAINA BIBLIOGRAPHY
931
2
3
4
5
6
image No. 7.
of an image of Pārsva. nātha.
JAIPUR DISTRICT :
414 Jaipur Museum, Timruid Shāh- (1) v.s Sanskrit Records the construcNo. 7.
(Mu- Jahan. 1718, Śaka Nägari. tion of a temple of Vighal). 1583 (sic.),
malanātha and also of Phālguna
its decoration with a golba, 10,
den pinnacle (kalasa) Wednesday,
by Mohanadāsa, a 1662 A.D.,
minister of the KachhMarch 5.
wa chief Jayasimha of Ambāvati (Amber).
-do
416 Jaipur Museum.
Impression in the museum, No. 9. (from an inscription at Koh Nagori).
V.s. 1577, Mägha su, 5.
Damaged. Mentions a succession of Jain teachers of Mülasangha, Balātkāragana, Sarasvati-gachchha and Kundakundachāry-änvaya and refers to the rule of Ray Ram Chandra of the Khandulavalanvaya.
KOTAH DISTRICT
Shergat.
V.S.
.do-
429 Pedestal of a
Jain sculpture.
Published in Ep. Ind., Vol. XXI, Pp. 79 ff.
1191, Vaišākha su. 2.
-
-
-
431 Stone No. 1 in
the village.
-do-
Damaged. Mentions āchārya Virasena and Sagarasenapandita. In characters of about the 12th century.

Page #957

932
1
2
UTTAR PRADESH: Agra District.
436 Agra-Jain image from Kashiwala,
District Bijnor; impression received from the
Northern Circle Office.
BANARAS DISTRICT:
463 Banaras-Bharata-Kalabha
seum. Pedestal
of a mutilated
image, from
Kankali Tilā, Mathura.
526 Provincial Mu
seum. Pedestal
of a seated image.
vana. Pedestal
of a seated image.
LUCKNOW DISTRICT:
510 Provincial Mu- Kushana Huvi
shka.
527 Provincial Museum. Base of an ornamental stone.
3
528 Provincial Mu
seum. Piece of
a stone slab.

4
5
V.S. 11
(18), Jyestha su. 5.
v.s. 106 Sanskrit Seems to record the (1 ?)
Nagari. installation (?) of the by Bharata.
6
shtha, su. 10, Mon
day, 1177 A.D., May 9. The
year cited is current.
do
JAINA BIBLIOGRAPHY
Präkrit, Published in Ep. Ind. Brahmi. Vol. II, P. 206, No. 25 and plate.
7
v.s. 1(2) Sanskrit Mentions
Acharya
34, Jye Nagari. Padmasimha records
the installation of a Jain image by a merchant of the Lammakarttaka family.
-do

Damaged.
Seems to record the installation of an image by a Panditacharya whose name is not clear.
Fragmentary. Mentions a person belonging to Mülasamgha. In characters of about the 10th century. Mixed Fragmentary. Begins Dialect, with an adoration to Brahmi. Ara hata and refers to

Page #958

JAINA BIBLIOGRAPHY
1
2
529 Provincial Mu
seum. Pedestal
of an image.
536 Provincial Museum.
Pedestal
of a broken
image.
537 Provincial Museum.
Pedestal
of another bro
ken image.
538 Provincial Mu
seum. Piece of
stone.
MIRZAPUR DISTRICT:
542 Durga-kho. Cave, left wall.

3
4
5
6
7
the son of Laghaka. In characters of about the 2nd century A.D. Mixed Fragmentary, ConDialect, tains an adoration to Brahmi Vardhamana, In characters of about the 2nd century A.D.
Brahmi Fragmentary. Seems to read Marudevakasya
in linel. In characters of about the 3rd century A.D.
Brahmi Fragmentary.
933
Brahmi Fragmentary.
and
Nor

Seems
to read...ratnaprabha... in line 1. In characters of about the 3rd century A.D.
Brähmi (a) Reads: 1. vachana ch(e) laka 2... chandra. In character of about thern the 6th century. ComAlpha- pare ASI, vol. XXI, P. 129, No. 20.
bet.
Seems to read.. suvihi (ta)... In characters of about the 3rd century A.D.
(b) Reads: Bhadra.. Do. Ibid., No. 19.
(c) Reads: Śrinitila. In characters of about the 8th century.

Page #959

934
JAINA BIBLIOGRAPHY
2
3
4
5
6
7
545 Durga-kho, Cave
left wall.
Nor- thern Alpha- bet and Nāgari.
Contains a number of pilgrims of different periods such as Yasaloka (7th century), Sútradhāra Mahipala pranamati (10th century.) Cf. ASI, Vol. XXI. P. 129, No. 11.
21" 31"
App. D, Photographs, 1952-53.
Painted Inscriptions in the Srirangam temple, Amman Shrine. Painted Inscriptions in the Śrirangam temple, Amman Shrine. Cave inscriptions...
21" x 34"
2793 Srirangam,
Tiruchirappalli
District, Madras. 2794 Srirangam,
Tiruchirapalli
District, Madras, 2808 Durga-kho,
Banaras District,
U.P. 2809 Durgo-kho,
Banaras District,
U.P. 2839 Bhilsa, Bhilsa
District, M.B.
-do
Durga-kho cave inscriptions
(another view).
-do2" x 2"
Image of raksha and Yakshi.
853 (v)
Annual Repori of Indian Epigraphy for 1953-54. Published at Delhi, Calcutta, 1958.
Inscription on stone, 1953-54.
No.'
Place 2
Remarks.
Dynasty
3
King
4
Language
and Alphabet
Date 5
BIHAR : Patna District. 162 Patna Museum,
Bronze image,
v.s. Sanskrit, Seems to record the 1593, Nāgari. gift of the image in

Page #960

JAINA BIBLIOGRAPHY
1
2
Pedestal.
BOMBAY : Baroda District.
169 Baroda Jaina
171
bronzes. Findspot: Lilvadeva.
170 Baroda Jaina
bronze Find
spot: Lilvadeva.
Baroda
Jaina Find
bronzes. spot: Lilvadeva.
Belgaum District, Athni Taluq.
173 Athni-Stone
found during excavation for a bridge on the
Athni Anantapur Road,

3
4
5
Jyeshtha
Su 3,
Monday,
1531
A.D.,
May 22,
f.d.t. .04.
――
6
-
7
v.s. 1093 Sanskrit, Records that the image Nägari. of Jinendra was set up by Sri-Siddhasena Diväkaracharya of the Nagendrakula.
935
question by some per
sons who belonged to the Khamdelaväla anvaya and the amnaya of Mamdalacharya Dharmachandra of the Mulasamgha and the Kumdakumdacharya anvaya.
Sanskrit, Mentions Vajada of the Nagari Nagendrakula.

Sanskrit, Reads: pranita pratima. Nägari.
Kannada States that Bammana (Prose became the subject of praise on account of
and
verse).
his renovating the Jaina temple called Rainatraya. This temple was affiliated to the Samanthana Basadi of the Müla-samgha, Desi-gana, pustaka-gachchha, Kundakundanvaya and Ingalesvarabali. In charac ters of about the 12th
century.

Page #961

936
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
7
187 Shedbal. Basavan- Silāhāra Vijaya- Saka Kannada Registers the income ņa temple. Slab ditya 1078
derived from levies by set up in the ruling (wrong
the Seniga Kottalis temple.
from for 1075) and others to a Jaina Valaya- Srimu
temple constructed by vada. kha,
the former. Compare Chaitra
Inscriptions in Northern su. 5,
Karnataka and the Sunday,
Kolhapur State (ed. 1153 A.D.,
K. G. KUNDANGAR), March 1, No. 34. f.d.t., 49.
BOMBAY DISTRICT.
199 Bombay, Bucul- Kadam- Kava-
la slab in Moti- ba. deva. shah's Jaina Mandir.
Year 44, -do- Isvara, Bhadrapada, su, 12, Tuesday.
Damaged. Records the death through samādhi of the Jaina devotee Nāgayya.
200
Another slab in the same place.
Vikrama, -do- Bhādrapada, su. 7, Monday.
Do. Seems to record the death of a Jaina devotee. In characters of about the 12th century.
201 Prince of Wales
Museum, pedestal of an image of Yaksha Gomukha.
v.s. 1356 Sanskrt Records the installa(Shatsa- Nāgarii. tion of the image in ravanhi
question by a disciple bhumi),
of Sri Dharmachandra Vaišākha, described as a muninba. 12,
dra, Monday, 1299 A.D. March 30.

Page #962

JAINA BIBLIOGRAPHY
1
202 Pedestal of an
other image.
2
203 Pedestal third image.
of a
DHARWAR DISTRICT: Shirhatti Taluq.
233
204 Bellaltti. Boulder Kadamba
called Jogibandi
on the hills near the village.

3
DELHI:
232 New Delhi.—Im. pression received from the Superintendent, North
western Circle, Delhi. Find-spot: Kukesvar temple, Banvir's wall Chittorgarh, Rajasthan.
-do
4
-
5
6
v.s. 1356, -doVaisakha, ba. 12,
Monday,
1299 A.D., March 30.
v.s. 132 Sanskrit Records the construc(), Vaiśā- Nāgari tion of the image of kha, Abhinandanadeva and its installation by Dharmachandra-sūri, disciple of Salibhadra
su. 13, Saturday.
sūri.
v.s. 1334 SansVaisakha krit,
su. 3,
Wed
nes-day,
1277 A. D.
April 7.
-do
(Saka) Kannada States that it is the
911.
basadi of the Bellaṭṭi gana of (i.e. caused to be made by) Aytavar ma, the pergade of Ajjarayya.
Nagari.
7
-do
937

Records the construction and installation of another image by Enachandra-süri, disciple
of Dharmachandrasuri.
Records the construc. tion of a devakulikā by Kumarala-śravika for the merit of her grandmother at the Santinatha chaitya constructed by Sa. Ratnasimha.
Another copy of the same,

Page #963

938
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
HYDERABAD : Raichur District, Lingsugur Talug. 238 Karadkal.- Western Vikra. Śaka 1081, Kan- Damaged and worn
Virabhadra tem- Chālu- ma Cha- Pramathi, nada. out. States that king ple, Back of the kya. kravarti Ashādha, Bijja (i. e. Bijjala) of the Virabhadra im
Tribhu- Thursday, Kalachurya family, beaage. vana- Pushya,
ring the title Tribhuvamalla. Dakshi
naikavira, was ruling nāyana
the kingdom. Describes samkra
a general and a lady maņa=
named Padmaladevi. 1159 A.D., Seems to register a gift July 16.
of land to a Jaina teaThe tithi
cher of the Mūla samwas ama- gha, Desi gana and
vāsya, 75. Pustaka gachchha. 247 Maski P.W.D. Western Jagade- Saka 953, Kanna- Registers a grant of
Inspection Bun- Chalukya. kamal- Prajapati, da. land, flower garden and galow. Slabs set
la. Phālguna, oil mill at the rajadhani up in the com
su. 9,
Piriya-Mosangi in fapound of the
Monday, vour of the JagadekaBungalow. Slab
Minasan- malla Jinālaya of the No. 4.
kranti,
Desiyagana. The gift 1032 A.D. was made by the king February
at the request of Ashto21,
pavasi Kanakanandi Monday, Bhalara under the f.d.t. 66. direction of Revana,
the chulayta (herald) of Sodorevadiyara Kalidasayya.

Page #964

JAINA BIBLIOGRAPHY
939
2
3
4
5
6
7
MADRAS : South Kanara District, Karkal Taluq. 337 Karkala.--Slab
in the compound of the traveller's Bungalow.
Śaka 1 Kanna. Fragmentary. Comm(5) 01, da. ences with the verse : Pramadi,
Srimat-paramagambhira, Kārttika, etc. The details after su. 13.
the date are lost. Kanna- Reads : Sri Ganadharada Padam. In late chara
cters.
338 Gommata image.
Foot-prints carved near the Brahmastambha in front
of the image. 339 Slab in a field
called Bakiyur to the east of the Basti and north of the Jain matha.
Śaka -do- 1466, Krodhin, Māgha su. 3, Thursday, 1545 A.D., Junuary 15, Thursday, 69.
Registers a gift of land to god Gummatanāthasvamin of Karkala by Sidavasayadevarasa of Karije, when Pandyappa Vodeya of the lunar race, who was the son of Chandaladevi, was ruling.
MYSORE: Hassan District, Chennarayapatna Taluq. 400 Sravanabelagola
Pillar on the man- . dapa, on the big hill.
-
401 On the small hill.
-
Sanskrit, Contains the eulogy of Kannada, Chavundarāya and a
description of his valour. Published in Ep. Carn., vol. II, No.
281. Kannada, Mentions Sāntisena
muni as the renovator of Jaina faith. Refers to Bhadrabahu and Chandragupta also. Publicshed in Ep. Carn., Vol. II, No. 31.

Page #965

940
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
KADUR DISTRICT : Narasimharajapur Sub Taluq.
-
404 Saingeri.--Pārsva-
nātha Basti ; nishidi
stone.
Śaka 1082, Kan. Records the construcKumbha nada. tion of a basadi for the su. 10,
merit of Marisetti, son Thursday- of Siriyave-setti and 1160 A.D., Hemmadisetti and the February 18, grant of certain gifts. Thursday. made for its upkeep.
853 (vi)
Department of Archaeology Annual Report on Indian Epigrapy for 1954-55. Published
by the Manager of Publications Delhi. Printed at the Government of India
Press, Calcutta, India 1957.
The Kāmākshi-amman temple at Kanchipuram has yielded 60 inscriptions. The earliest among them (No. 360) belongs to Narasingappāttaraiyar. The expression pottaraiyar clearly indicates that it refers to a Pallava king of that name. The inscription which is damaged is dated in the 18th regnal year of the king and is engraved in characters of about the 9th century. It seems to register a gift of land to the temple of arhat (asivar) in Magilampalli. Aņukka-pallavan who is mentioned in this connection appears to be, as the expression implies, an officer in the personal service of the king. The record also states that the queen Lokamahadévi was afflicted by a bahmarakshasa and mentions an acharya of the ajrvak a darśana who played some part in probably alleviating her affiliction. Since the imperial Pallava line had ceased to exist and there was no ruler of the name Narasingappottaraiyar at the period of this record, we have to conjecture that this epigraph, if it narrates an event of the reign of Pallava Narasmihavarman II, also known as Narasimhapotavarman, is a matter of an earlier record.

Page #966

941
JAINA BIBLIOGRAPHY
Copper Plates, 1954 55.
No.
Source] Findspot Dynasty
King
Date
Language
and Alphabet
Remarks
1
2
3
4
5
6
SAURASHTRA: 15 Through Dr. Chalukya Bhima I Samvat Sanskrit, Registers the gift of D. C. SIRCAR, (Solanki).
1112, Nāgari. some land situated in Findspot :
Chaitra,
Vayad-ādhisthāna in Paliad.
sudi 15,
favour of a Vasatika at Lunar
the same place. eclipse,
The writer of the 1056 A.D.
charter was Vateśvara, April 2.
son of Kāyastha Kanchana, and the executor was Mahāsandhivi.
grāhika Bhogāditya. B. Inscription on stone and Other Materials, 1954-55-contd.
No.
Findspot
Dnyasty
King 4
Language and Date Alphabet. 5 6
Remarks.
3
NASIK DISTRICT : 90 Anjaneri--Ruin- Yādava. Seuna. Saka Sanskrit, Records gift of two ed Jain temple.
chandra. 1063 Nagari. shops (hatta), a house Sand-stone slab
(for 1064),
and 5 drammas by the fixed into the
Dundubhi, merchants Vatsarāja, right wall of the
Jyeshtha Sudi. Lahada and Dasaratha, mandaba of the
15, Monday, Published in Ind. Ant., temple.
Anuradha, vol. XII, Pp. 126 ff. Siddhayoga1142 A.D.,
May 11. RAICHUR DISTRICT : 159 Koppal --Slab Rāshtra- Indra... Saka Kanna- Damaged, Records found in a well kūta.
811, da. that Dandanāyaka Amnear the fort.
Sobhana,
marasa visited the holy Kārttika
place of Kupana and Punnavi.
seems to register a gift

Page #967

942
1
2
KUTCH:
169 Bhadresar slab in the Mahadeva temple.

3
160 Do. Rock called Maurya Aśoka
Palkigundu on the
hill near the
village.
161 Do. Same rock.
4
5
—
6
JAINA BIBLIOGRAPHY
7
Brähmi Fragmentary. See Hyiderabad Ahchaeolog cal Series No. 10, p. 17.
Vara
Sam
vat 23,
Samvat 1315,
Samvat 1323,
Samvat (1905), Samvat 1934 Samvat (19.9)

to the basadi which was got constructed by mahāsāmanta Aliyamarasa of the Kadamba family bearing the epithet 'Lord of Bana
Kannada States that
Sanskrit, In modern characters. Nagari. Refers to the anceint history of a Jain Chaitya constructed at Bhadravatipura by the merchant Devachandra who also installed an image of Parsvanatha. Refers to a great famine that occurred in the year v.s. 1315 and caused the depopulation of the town of Bhadravati by the financial aid rendered by the merchant
Chavayya was responsible for engraving the footprints of the venerable Jatasinganandiacharya. Above the inscription to the right, are seen the footprints. See ibid., No. 12, p. 8, No. 6,

Page #968

JAINA BIBLIOGRAPHY
943
1
2
3
4
5
6
7
170 Bhadıēśar slab
in the Mahādeva temple.
Mahārā- v.s. jādhi- 1659, rāja Vaišā. Bhāra- kha Su. malla and Mahārāja Khengarāji.
Vimalachandra. Also records a donation of 50,000 (coins) by Khengaraji Mahārāja for the spread of the Jaina religion. Mentions two ladies Virabāyi and
Mithibāyi. Sans Mentions Vivekaharsha
kritgani, Vijayadevasūri Nāgari. and Tapāgachchädhi
rājabhattāraka Vijayasenasüri. Refers to the repairs to a dilapi. dated vihara and the installation of an image (pratima) at Bhadresvara and to certain gifts made at Kudaratigrama.
173 Bhuj Museum,
Stone No. 2
Kshatra- Rājan Year Prākrit Records that the staff pa.
Rudra- 52, Pbāl. Brāhmi. (Lashti) was raised by dāman. gun. Su 2. the same person in me
mory of his brother Rishabhadeva. Plate B.Ep. Ind. Vol. XVI, p. 23.
MADHYA BHARAT : Dhar Dist., Mandir.
182. Pedestal of an
image.
(v.s.) 1483, -do- Refers to the installation Vaišākha, of image of Sambhava (?) (Chaitra) nātha. Su. 5, Thursday =1426 A.D., March 14.

Page #969

944
1
2
MADHYA BHARAT: Mandasaur District.
194 Rampura Pillar
in Bharan Man
dir, Bada Bazar.
196 Do. Stone built
into Padshahki Bavdi,
202 Vaikhara-Maund
outside the village.

3
4
SHIVAPURI DISTRICT:
241 Stone built into Timurid Sahi the wall of Jaina (Mughal) Salema temple.
5
6
Durga Radhas Sanskrit, bhānu. (Vaisä- Nagari. kha).
JAINA BIBLIOGRAPHY
Year
Prakrit Mentions a
ruler
su. 15 (rākā).
Chaitra Brähmi. named (Su) hagasimha and Bhattaraka Vijayadevasüri, Vijayasimha and Kanakaguni and Rāmapurā.
7

Records the Prasasti of Durgabhānu, son of Pratapa and father of Chandra belonging to the lunar race and states that he caused the excavation of a tank and performed other meritorious acts. The tank was excavated by sutradhara Rămadăsa. The prasasti was composed by Kesava of Bharadvajagotra. Mentions a jinälaya and about the end of the record one saugatadharma-vettä.
Sanskrit, Mentions the Jaina Nägari. teachers Subhakirti and Vimalakirti of the Nandiyada (?) sangha. In characters of about 10th century.
Samvat Local Refers to the rule of 160 Dialet Amarasimha, grandson (Salim) 84(1684). Nägari. of Ramadasa
and

Page #970

JAINA BIBLIOGRAPHY
945
1
2
3
4
5
6
Ashadha, su. 9, Thursday Irregular.
servant of Sahijaha (Shah Jahan). Records the repairs to a Jaina Chaityalaya. Dvivedi's list, No. 419.
MADHYA BHARAT : Shivapuri District.
250 Shivapuri-Jaina
image.
252
Shivapuri-Jaina Banganga temple,
Samvat Sanskrit, Refers to the installa(1703) Nagari. tion of the Jaina image Wednes
at Shivapuri-grama in day.
Malavadeśa. Mentions Gangadāsa and Girdharadāsa. cf. Dvi
VEDI's List No. 447. Samvat Hindi Records certain bene1703, Nāgari. factions at Sivapuri by Saka,
a Jaina named Moha1568,
nadāsa who seems to Vaišā
have been a potdär of kha,
Mahārāja Sangrāsu. 3.
ma. Also mentions Mahārāja Amarasimgha. cf. Dvivedi's List. No. 441.
Nagpur District. 267 Nagpur Mu
seum. Above a standing figure in the compound, Raipur District.
Samvat Nāgari Mentions the names of 1245.
some disciples (Jaina ?) like Manika-senadeva, Virasenadeva, Vajase
nadeva. Sanskrit Damaged, mentions the North poet (?) Devanandi Indian. and the sculptor Gonna.
P. 111, No. 187 (cf. HIRALAL's list).
285 Sirpur

Page #971

946
1
2
MADRAS : Madura District, Melur Talug.
396 Alagarmalai
Label engraved near the seated
Jain image cut on the boulder
bearing
the
Brahmi inscription.
ORISSA:
Cuttack District.
448 Ratnagiri Hills.
Brick from the
hill. Impression from Superintendent, Department of Archaeology, Eastern Circle,
Calcutta.
RAJASTHAN:
Bhilmara District.
451 Badnor slab in
the
Thakore
Saheb's palace.
452 Bijolia-Rock near
the village.

3
4
5
6
JAINA BIBLIOGRAPHY
7
Vatte- The label reads:
luttu.
1. Sri Achchanan
2. di sayal.
In characters of about the 9th or 10th century.
Refers
Sanskrit, Fragmentary. East to a Shrine of Jina. In Indian characters of about Alphabet, the 7th century.

V.S.
Local Mentions Santinātha. 1(4) 97. dialect
Nägari.
Sanskrit, Consists of a Kavya in Nagari. 5 cantos (sargas) entitled the Uttamasikharapurana by Siddhasüri. The poem describes the incidents of the life of the Jaina Tirthankara Pärsvanatha. Mentions Uttamashikhara appa

Page #972

JAINA BIBLIOGRAPHY
947
1
2
3
4
5
6
rently the hillock where the inscription is found. Written by Lollaka, and engraved by Keśava. Cf. BHANDARKAR's List. No. 1854.
RAJASTHAN : Tonk District. 466 Tonk-Pedestal of
marble stone image of a Jina at the Jaina temple. No. 1.
467 Do. No. 2.
-
-
468 Do. No. 3.
-
-
v.s. 1470 Sanskrit Mentions the teacher Jyeshtha Nāgari. Padmanandin of the su. 11,
Mūlasamgha and refers Thurs
to the installation of day
the image by some 1413 A.D.,
members of the KhanMay 11.
dillavāla family. Do. Do. Contents similar to
No. 466 above. The name of the person responsible for the installation of the image
is given as Rāja. Do. Do. Contents similar. Men
tions the teachers Prabhāchandra and Padmanandi of the former's
line. Do. Do. Contents similar to
No. 468 above. Do. -Do
Damaged. v.s. 1158
Refers to a person Vai
named Ālāka who was sakha *
apparently responsible su. 7.
for the installation of the image and cites a mantra.
469 Do. No. 4.
470 Do. No. 5. 471 Do. No. 6. 472 Do. No. 7.
Do.

Page #973

948
JAINA BIBLIOGRAPHY
3
4
5
6
7
RAJASTHAN : Udaipur District, 485 Udaipur museum. Guhila Samara- (.v.s) Sanskrit Records certain gifts
Inscription No. 2 of simha 1335, Nāgari. made by Samarasimha from Chittor. Mewar son of Vaisakha
to Pradyumna-sūri. ReTeja- su. 5,
fers to the construction simha Thursday, of Sri-Syamapārsvanā1278
tha-basadi by JayatalA.D.
ladevi, queen of TejaApril 28.
Simha, lord of Medapata. Mentions Mahesvara-rasi and his disciple Siva-rasi of the lineage of Harita-rasi. BHANDARKAR's List No. 593, JASB, vol. LV,
P. 48. 486 Do. No. 3. Do. Rāņā v.s. 1556. Do. Consists of a prasasti
Raya
composed by Vimala, malla.
disciple of Harsha. Records the construction of certain Jaina temples. Engraved by sūtradhāra Chhitara, son of Sütradhāra Isara, cf. BHANDARKAR'S List, No. 872.
UDAIPUR DISTRICT : Udaipur Museum.
507 Inscription
No. 24.
Sanskrit, Refers to the construcNāgari. tion and setting up of
phalika of Sambhavanatha. of. PRAS, WC, 1905-06, p. 62, No. 2236. In characters of about the 13th century.

Page #974

JAINA BIBLIOGRAPHY
1
2
ENGLAND:
530 London. Victoria
and Albert Museum. Plaster
casts received. from the Keeper. Pedestal of
bronze
image.
No. 1.
531 Do. No. 2.
532 Do. No. 3.
534 Do. No. 5.
535 Do. No. 6.

a
3
4
5
1527 A.D.
May 13,
f.d.t. .02.
v.s. 1583, Sanskrit States that the image. Jyeshtha, Nagari. of Adinatha was su. 13, caused to be made by Monday= Siramgaka, son of Srivasta of the Śrimäla community and a resi dent of Virasiddhimahotsava, States that the image. of Sumatinatha was caused to be made by Rajaka son of Sadha of the Pragvata community at the instance of Lakshmisagara-sūri. States that the image was caused to be made by an unnamed person at the instance of his teacher Säntisüri. States that the image. of Vimalanatha was caused to be made by Devaraja of Khadiralaya at the instance of Lakshmisägara-süri, the chief of the Tapagachcha. States that the image of Padmaprabha was caused to be made by the Sreshthin Anada (Ananda) of the Prägvāta community of Sihura at the instance of Ratnasekhara-suri of the Tapa-gachcha.
v.s. 1523, Do. Magha, su. 6.
V.S.
1527,
Pausha,
ba. 1, Monday= 1471 A.D. January 7.
V.S.
1515
Vaisakha, su. 13.
6
Do.
Do.
Do.

7
949

Page #975

950
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
ENGLAND : 536 London, Victoria
and Albert Museuem. Plaster casts received from the keeper. Pedestal of a bronze image.
No. 7. 537 Do. No. 8.
Sans
Seems to refer to the krit installation of the image Nāgari. of a Tirthankara, de
tails not clear. In characters of about the 16th century.
v.s. 1529 Do. Māgha, su. 6.
States that the image of Vimalanātha was caused to be made by certain persons (names not clear) at the instance of Somaratnasūri. States that the image of Suvidhinātha was caused to be made by Ulaka at the instance of Dhaneśvarasüri.
538 Do. No. 9.
v.s. 1520, Do. Chaitra, ba. 8, Friday1464 A.D. March 23. v.s. 1263 Do.
539 Do. No. 10.
Damaged. Seems to record the installation of an image of Pārsvanātha.
E. PHOTOGRAPHS District and Locality
Description
Size
Negaiive
No. 3007
Samanarmalai, Madurai District, Madras.
Full
3008
Do
Do.
Jaina Inscription. A.R Ep., No. 65 of 1910. Another Jaina Inscription A.R.Ep., No. 66 of 1910, Part of line 8 of the Hāthi- gumpha (Orissa) inscription of Khāravēla.
2424
Do.

Page #976

JAINA BIBLIOGRAPHY
951
853 (vii)
Annual Report on Indian
Epigraphy for 1955-56,
Department of Archaeology. Delhi, 1959.
B. Inscriptions on Stone and Other Materials, 1955-56-contd.
No.
Findspot
Dynasty
King
Date
Remarks
Language
and Alphabet
6
3
4
5
BOMBAY : Belgaum District, Raibag Mahal. 151 Raibag-Slab kept Ratta Kärta- Saka Kannada Registers a perpetual outside the Adivirya 1124,
and free endowment nātha temple.
IV Vaišākha, of the village of Chinruling Paurnima, chali situated in from Friday
Kundi-3000, for the Veņu- 1201 A.D,
benefit of a Jain grāma. April 20. temple, by the king,
Cf. Bomb. Baz., Vol. I, Pt. II, P. 557.
152
-do
Pillar to the left of entrance into the central hall of the same temple.
Śaka 1519, Jyestha, ba. 14= 1597 A.D. June 3.
States that at the instance of SomasenaBhattāraka of Mülasamgha Somagaņa, the temple was renovated by the Jaina sangha and the image of Pärávanātha installed therein.
-do-
Sanskrit This is a Sanskrit verNägari. sion of No. 152 above.
153 Another pillar to
the right of entrance into the central hall of the same temple.

Page #977

952
jainA BIBLIOGRAPHY
1
2
3
4
5
6
7
CAMBAY DISTRICT :
159 Cambay-Pedestal
of a Jain image. Impressions from the Superintendent, Western Circle, Baroda. Image No. 1.
v.s. 1468 Sanskrit, Records of gift of the Ākha- Nāgari. image of Sri Ādinātha (sha)-dha
by Vamgai, daughter su. 3,
of Sāmaja. Sunday1412 A.D., June 12, The Samvat year was 1469 and not 1468.
160
Do. No, 2.
-
-
-do
-do
161
Do, No. 3.
-
-
-do
.
v.s. 14 (26) Vai- śākha, ba. 1, Monday=1369 A.D., April 23.
Records that the image of Śri Ādinātha was made by Bhati and consecrated by Devagupta-sūri. Records the Sam(gha) pālhanadevi, wife of Samghapati belonging to the Palhakata gotra caused the image of Ādinātha to be made for the welfare of her son (Gova)la and that Munisekhara-sūri of Maladhāri-gachcha installed it.
162
Do. No. 4.
-
-
-
-do
Records the gift of the image of Ādinātha by a person (name not mentioned) for the welfare of Eladeva. In characters of about the 15th century.

Page #978

JAINA BIBLIOGRAPHY
953
1
2
3
4
5
6
CAMBAY DISTRICT : 163 Cambay-Pedestal -
of a Jain image, Impressions from the Superintendent, Western Circle, Baroda, Image
No. 5. 164 Do. No. 6.
Sanskrit, Records the dedication Nāgari. of the image of Adina
tha by Rūpäkaurigadevi for the merit of her uncle.
Do.
-do
v.s. 1429, Māghaba. 7.
165
Do. No. 7.
-
-
v.s. 1397 •do
166
Do. No. 8.
-do
Records the installation of the image of Ādinātha made for the welfare of Shimi, wife of Chamghi, by Sri-Devagupta-sūri. Records the installation of the image of Adinātha caused to be made by Vijinasaha for the welfare of his mother Vāyikadu (?), by Maladhări Sri-Rājasekhara-sūri. Records the installation of the image of Adinātha by Sri-Devagupta-sūri on behalf of (Mala)dhāri-Sivarāja, son of Sadhu Sayara, for the latter's merit. In characters of about the 15th century. Records the gift of the image of Ādinātha by Dhādhaladevi, wife of Dhanada, for her own merit.
-Do
167
Do. No. 9.
-
-
-
-do

Page #979

954
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
7
-
-
CAMBAY DISTRICT : 168 Cambay-Pedestal
of a Jain image, Impressions from the Suprintendent, Western Circle, Baroda, Image No. 10.
Sanskrit Fragmentary. Records Nāgari. the gift of the image of
Sri-śāntinātha by Lahamaka (?).
-Do
169
Do. No. 11.
-do
Records the installation of the image of Ādinātha by Sri Devagupta-sūri on behalf of the son of... sigaradeva.
-Do
170
Do. No. 12.
-
-
v.s. 14(5) -do4, Māgha su. 8, Saturday- -do1398 A.D., Jan, 26.
Records the installation of the image of śāntinātha by Sri Devagupta(Sūri) on behalf of Sahasidevi, wife of (U)dayarāja, for the welfare of the state.
171
Do. No. 13.
-do
Fragmentary. Records, the gift of the image of Pārsvanātha. In characters of about the 16th century.
172
Do. No. 14.
-do
v. s. 142 (9), Māgha, ba. 7.
Damaged. Records the installation of the image of (Pārsva)nātha, caused to be made by Sadhu Sāramga for the merit of...devi, by Sri-Deva. guptasūri.

Page #980

JAINA BIBLIOGRAPHY
955
3
4
5
6
CAMBAY DISTRICT : 173 Cambay-Pedestal
of a Jain image, Impressions from the Suprintendent, Western Circle, Baroda, Image No. 15.
v.s. 14(2) Sans. Records the construc6, Vaišā- krittion of the image of kha, su.? Nägari Sri-Pārsvanātha by a 15, Sun
śrävika of the prāgday=1369 yäța community and A.D.,
its installation by April 22.
Devagupta-sūri.
174
Do, No. 16.
v.s. 1423
-do
Records the gift of the image of Sri-Santinātha by La(la)dasa, wife of Sadhu(Pura) who was the son of Sädhu Sahaja, for her husband's welfare, and its installation by Śri-Deva-gupta-sūri.
175
Do. No. 17.
-
-
-
-do
Records the gift of the image of Sri-śāntinātha by (Sa)ivādika, daughter of Dhanada, for her own merit. In characters of the 16th century.
176
Do. No, 18.
-do
Badly damaged and fragmentary
-DoRegisters the gift of the image of Pārsvanā. tha by Soni-Trai
177
Do. No, 19.
v.s. 1460, -do- Ashādha, su. 10,

Page #981

956
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
Wednes
day=1404 A.D., June 18.
lokasiha, son of SoniVisala, for the welfare of his wife, Tejaladevi, and its installation by Śri-Devaguptasūri of Upakeśa-gachchha.
178
Pedestal of a Jain image. Impressions from the Superintendent, Western Circle, Baroda, Image. No. 20.
179
Do. No. 21. :
-
-
v.s. 14 Sanskrit, Registers the gift of (20) Nägari. the image of Santinātha
by Sadhu Lashmi (Lakshmi)dhara, son of (Dhagu) for his own merit and states that it was installed by
Śri-Sāgararāja-sūri. v.s. 14 -do- Records the gift of the (2)6
image of Sri-Santinātha
by Jākala. - -do- Records the gift of the
image of Ajitanātha by Sadhu Sāgara(deva), son of Su(napanadevi), wife of Sadhu . , for the merit of his mother and the states that it was installed by ŚriDeva-guptasūri.
180
Do. No. 22.
-
-
181 182
Do. No. 23. Do. No. 24.
- --
. -
--
•do. Badly damaged. -do
-Do
-

Page #982

JAINA BIBLIOGRAPHY
957
1
2
3
4
5
6
CAMBAY DISTRICT
183
Do. No, 25.
Sans- Records the gift of the krit image of ...tinātha. In Nāgari. characters of the 16th
century.
184
Do. No. 26.
-
v.s. 1454, -doVaišākha ba, 15, Sunday, Irregular.
Records the installation of the image of Padmaprabha by Sri (Bhuti) sāgara-sūri, the disciple of Maladhāri Śri-Su.
185
Do. No, 27.
-do
Records the gift of the image of Sri-(Supārsva) by Sāyara, son of (Ha .. )siri, wife of Sadhu sri Sāramga, for his mother's religious merit.
186
Do. No. 28.
-do
Records the gift of the image of Śri-(Väsu. pūjya ?) by Sā Nogaladevi wife of Sa(Ni)baka, for her own welfare.
187
Do. No. 29.
-
-
v.s. 1433
•do
Registers the gift of the image of Sri-Neminātha by Simgāradevi wife of Sadhu Sri-Sāranga, for her own merit and states that it was caused to be made by her son Sadhu Sāyara, and installed by Sri Devagupta,

Page #983

958
JAINA BIBLIOGRAPHY
2
3
4
5
6
BOMBAY-Concld. CAMBAY DISTRICT 188 Do. No. 30.
-
-
-
Sans. Records the gift of the krit image of Sri(NeminaNāgari. tha), by Sāyara, son of
(Simgāra), wife of Sadhu Sārmga, and states that it was installed by Sri-Devagupta. See No. 185. above.
189
Do. No: 31.
Do. No. 32.
-do-do-do
Do. No. 33.
-
Illegible. Badly damaged. Records the gift of the image of Sri Māhāvira by Sri Jayavala-devi. In characters of the 9th century.
192
Do. No. 34.
-
-
-
-do
193
Do. No. 35.
. 35.
-
-
-
•do
194 195
Do. No. 36. Do. No. 37.
- -
- V.S. 1433
-do-do
Records the gift of the image of Sri-Mahāvīra by Rāņaka (6-1-Mū) jaladeva. Do. Records the gift of the image by Sri-(Mahā. vīra by rajñi Śri-Karpūradevi. Do.. Illegible. Records the installation of the image Śri Devagupta sūri) and states that it was caused to be made by Sadhu Sāyara, son of Simgā. radevi, wife of Sadhu Śri-Säramga.

Page #984

JAINA BIBLIOGRAPHY
1
HYDERABAD: RAICHUR DISTRICT, Kopal Taluq.
196 Kopal. Stone built into the southern sector of the fort wall.
2
197 Another stone in the same place.
198
Broken stone built into the wall of the well called Danakana-bhavi.
199 Wall of a cave on a lower level to the south of the Palkigundu boulder.

3
Chalukya of
Kalya
na.
4
-
5
Šaka
862,
Vikäri
Vik
ramaditya V.
6
Kannada Fragmentary.
7
Year 1... -do

959
Sanskrit, Fragmentary. Seems to Kannada refer to Karmashtaka in
the second line. In characters of about the 8th century.
Commences with an invocation to Jina-säsana.
Broken after the date.
Kannada Damaged and worn out. Contains a description of the Jain preceptors belonging to the lineage of Kondakunda, one of whom is Maladhärideva. It also describes a pious lay follower of the Jain faith. In characters of about the 11th century.
States that the Jaina preceptor Simhanandi died under the vow of Ingini-marana and that his disciple Kalyāṇakirti built a JinendraChaityalaya in his memory. Published in the Hyderabad Archeo. logical Series No. 12. (The Kannada Inscriptions from Koppal). Pp. 8 ff.

Page #985

960
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
200 Uppinabetageri Rashtra- Akāla- Saka
stone lying in a kūța. varsha 887, field about a
Kanna- Raksakmile away to
radeva. shi, Utthe north of the
tarāyaṇa village.
Sankrānti=964 A.D., Dec. 23, Friday.
Kan- Registers a gift of land nada. by Mahāsamantadhi
pati Sarkaragandarsa of the Ratta family for the benefit of the Jayadhira Jinālaya constructed by him at Kupana. The gift was entrusted into the hands of the preceptor Nāganandipanạitabhațāra, disciple of Vinayanandi Siddhantada-bhatāra of Surasthagana. Cf. Jainism in South India, Ins. No. 46.
MYSSORE:
BELLARY DISTRICI,
Hospet Talaq.
335
Fragments of a pillar in the museum.
Seems to describe a line of Jaina monks. Praises Collācharya, his disciple Guņachandra, and the latter's disciple Indranandi. Mentions Nandimuni and Kanti. In characters about the 12th century.

Page #986

JAINA BIBLIOGRAPHY
961
I
2
3
4
5
6
7
c. Inscriptions of Pre-1945-46-Collections-Contd, UTTAR PRADESH :
.
Jhansi District.
55 Siron Khurd. Pratihāra 1. Bhoja V.S. 960, 964 Sanskrit Ep. Ind. śāntinātha
2. Mahendra965, 967, 969, Nāgari. Vol. I. temple. pala. 991, 994, 1005.
Pp. 162 ff. 3. Kshitipāla. 1008, 1025. 4. Devapāla.
PP.
Annual Report for 1955-56.
S.No.
District and Locality
Locality
Description
Size
3238 Marugāltalai, Tirunelveli
District, Madras.
A.R.Ep., No. 407 of 1906
Full.
3239 Anamalai, Madura District, Madras. A.R.Ep., No. 457 of 1906 Tirupparangunram,
-do- 333 of 1901
-do-
460-A of 1906
3240 Arittāpatti and Karungālakkudi.
Madura District, Madras.
3241
Do.
-do
462 of 1906 561 of 1911
Do.
3242 Varichchiyür and Nāgamalai Hill near -do
Vikkiramangalam, Madura District. -do-
38A of 1926 and Nos. 361-623 of 1926
3243
Do
-do- 38(B,C1,C2) of 1908 Do. -do- 45(E,F,G,H and J) of Do.
1908 and No. 334 of 1908.
3244 Mettupatti (Siddharmalai),
Aļagarmalai, Do.
-do-
3245 Sittannavāsal, Tiruchirapalli District,
and Kunnakkudi, Rämnad District.
388 of 1914 and No. 44 Do. of 1909.
3246 Kongar-Puliyangulam.
-do-
56(A,B and C) of 1910. Do.

Page #987

962
853 (viii)
Annual Report on Indian Epigraphy for 1957-58. Delhi, 1961.
P. 9. Among the collections from Jalor No. 497 records the construction of Śri-Kuvaravihara by Chaulukya Kumarapala in v.s. 1221, its renovation in v.s. 1242 at the instance of Chāhamana Samarasimha of Songira, the construction of a torana for the god Mahavira and the hoisting of the flag on a staff made of gold in v.s. 1256 at the behest of the royal family, and the setting up of the golden cupola in the newly built central hall for dramatic performance on the dipotsava-dina in v. s. 1268 (cf. Ep. Ind., Vol. XI, Pp. 54-55). The renovation of the temple by Samarasimha within two decades after its foundation probably indicates that this Vihara built by Kumarapala was affected by the invasion of Mu'izz-ud-din Muhammad Ghuri who is said to have plundered Nädol (The Struggle for Empire, p. 87).
JAINA BIBLIOGRAPHY
No. 495. From the same place, dated v.s. 1331 and belonging to the time of Mahārājakula Chächigadeva, refers to the Chandana-vihara pertaining to the Jaina monastery attached to the Naṇakiya-gachchha to which 150 drammas were endowed by certain persons for the worship of the god Mahavira during the ashlahnika festival. The inscription refering to the said festival is dated the eleventh tithi of the bright half of Asauja (Asvina). According to Mirji ANNARAO's Jaina Dharma, p. 572, the festival is usually celebrated in the months of Ashadha, Kärttika and Phalguna. The Halsi plates of Kadamba Ravivarman (Ind. Ant., Vol. VI, P. 26), where we find the earliest epigraphaphical reference to this festival, state that the king ordained this festival to be celebrated in the month of Karttika. The epigraph is published in Ep, Ind. Vol. XXXIII, Pp. 46-49.
P. 10. Among the miscellaneous epigraphs of the year's collection, the following are noteworthy. Eight lebel inscriptions (Nos. 212-218) in archaic Chalukyan characters attributable to the 7th century A.D.. engarved on the pillars in the Jaina temple close to the meguti temple at Aihole in the Bijapur District of Mysore state, gave names such as Ananda-sthavira, Mahendra, Bina-amman and Maureyan, and may be compared with similar level records both from this place (A. R. Ep., 1928-29, Nos. E. 1-31) and from Badāmi (ibid., Nos. E 101131: 1927-28, Nos. E-93-238).

Page #988

JAINA BIBLIOGRAPHY
963
.
B. Inscriptions on Stone and Other Materials, 1957-58.
ANDHRA PRADESH : Warangal District.
No.
Find Spot
Dynasty
King
Remarks.
Date Language and
Alphabet 5
1
2
3
4
41
Tatikonda-Frag. Chälukya mentary stone of Kalbuilt into the fort yāna. wall, watch tower.
da.
44 Warangal --Bro
ken pillar lying in the fort.
Sanskrit, Mentions the Jaina teaKanna- chers Chandrasūri,
Nayabhadra-sūri and Muni-suvrata. Stops abruptly after the expression svasti samastabhuvanaśraya. In characters of about the 11th century. See No. 44
below. Śaka 9 Kannada. Demaged. Seems to (80) Vi
mention a certain Munilambi.
Suvrata as a disciple of (Nandi) siddhāntadeva. See No. 41
above. Paridhā- -do. Records the death of vin, Srā- (verse) certain Gunachandravana Su.
mahā-muni of Vandi11, Sun
yur-gana. In characday , pro
ters of about the 12th bably--1132 century A.D. A.D., July 24, f.d.t. 69.
45
-do- Slab lying in front of Khush Mahal in the fort,
AURANGABAD DISTRICT : 142 Aurangabad
Office of the Superintendent, Dept. of Archaeology South-Western Circle. Findspot : Nagar basti
Sanskrit, Records the erection of Kan- the image of the god nada. Nemi-jina by Ajana,
son of Kallapa-śreshthi and Mābāmba. Kallapa-śreșthin was the son of Ojana. The image was

Page #989

964
1
2
keri, Gersoppa,
North Kanara District.
POONA DISTRICT:
Mawal Taluq. 159 Poona-Pedestal of a statue with only a portion of the feet.
DELHI : 165 New Delhi.
National Museum. 5t hfragment. Arhaidinka-Jhompura, Ajmer, Rajasthan.
175 Do. 15th Fragment. Do.
MADHYA PRADESH : Shehore District. 184 Bhopal.-Slab in
the Jain temple near the State Bank of
India.
Findspot:
Devaparla,

3
4
5
6
Sanskrit Kan
nada
JAINA BIBLIOGRAPHY

7
erected under the instructions of Devachandrasuri, son of Lalitakirti of Desigana and Panasokavali. In characters of the 12th-13th century. Text published in Mys., Arch. Rep. 1928, No. 107. p. 95.
Refers to the installation of Nemi-jinesvara by Nemichandra yati. In characters of about the 12th century.
Sanskrit, Fragmentary. Mentions Nägari. Jinaräja in line 10 and Vajrasvamin in line 11. and Dharmaghosha in line 15. In characters of about 12th century.
-do- Do. Mentions some Suri in the 2nd time. In characters of about the 12th Century.
v.s. 982 (?) -do- Illegile. Ashaḍha
ba. 11.
Śri-Gargga. ray-änvaya occurs in the first line. The names of a few śreshthins are mentioned but are illegible,

Page #990

JAINA BIBLIOGRAPHY
965
2
3
4
5
6
BIJAPUR DISTRICT : Hungund Taluq.
212 Aihole - Lower
part of the left side pillar at the entrance of the double storied
Jaina temple. 213 Front side of the
same pillar.
-do
Kannada Contains two labels
which read :
(1) Śri-Bina (2) Śri-Bina Amman. In characters of about the 7th century. Contains three labels which read : (1) Śri-Anandastha
vira-sishya (2) Śri-Pintavadi
Mahendrar (3) Śri-Bisadan. -do
-
-do-
Reads : $12-Bina Amman.
Do. Reads : Sri-Bisadan. Do.
-do-
-
•do-
214 Rear side of the
same pillar 215 Left side of the
same pillar. 216 Top of the Ist ·
floor, entrance,
same temple. 216A Left side pillar, in
the same place. 217 Right side pillar
in the same place.
Reads : Śr1-Ma (Va)śrı gyamattan. Do.
-
-do-
Reads : Śri-Maureya.
Do. Reads : Śri-Binja (di).
Ovajan. Do.
-
-do-
-do-
218 Rock near the same
temple.
Reads : Sri-Guņapri
yan (pa) eta Śrichitradhipa Śrí. Do.

Page #991

966
JAINA BIBLIOGRAPHY
2
3
4
5
6
7
DHARWAR DISTRICT : Hirekerur Taluq.
-
-
222 Aladageri-Nisidi
stone in front of the Bevinakatta
(1) Pim- Kan- Records the death, by
gala, nada. Samnyāsana, of MänikaAśvija
deva, disciple of Mahāsu. (5), mandalāchārya JayaSunday. kirti-bhat-tāraka and of Probab- Mallaya, disciple of ly 1=317 Mahāmaņdalāchārya A.D.
Balachandra TraividSept. 11. yadeva on the specified (2) Prabha- dates. Mentions Nan
va, Āśvi- dimunipa, disciple of ja su. 7, Nāgachandra, bhattāMonday. raka of the ChitrakūtIrregular. anvaya. In characters
of about the 13th century.
-
-
-
-do
223 Another nisidi
stone in the same place.
Damaged. Records the death by Samādhi, of an individual (name lost) who was a disciple of Nandibhattāraka. Also mentions Nāgachamdra-bhattāraka of the Surasthagana and Chitrakut-anvaya.
225
-
-
-
-do
Nisidi stone in front of Kariyammana gudi.
Records the death, by Samadhi, of Māyakka, disciple of Nayakirtimunimdra who was a disciple of Namdi Bhattāraka of Surashtha-gana. Do.

Page #992

JAINA BIBLIOGRAPHY
967
1
2
7
226
Another nisidi stone in the same place.
Plava, Sanskrlt Worn out, seems to Śrāvana and
regisrer the death of ba. 10, Kannada. (Soma)vve disciple of Thurs
Nayakirti-bhattāraka. day, Sam
Mentions Namdibhakramana.
ttäraka and KanakaProbably=
bhadra. Do. about the 1181 A.D.,
13th century. August 6. Samkra. mana occurred on July 28.
279 Hirekonati. Yadava Rāma- Bahud- Kannada Damaged. Records the Nisidi stone in deva. hanya,
death by samnyasana, front of Hanu=
Chaitra
of a setti (name not manta temple.
ba. 10,
clear) who was a disMonday=
ciple of Jina-Bhattā. 1278 A.D.,
raka.
April 18. 280 Another Nisidi -do- Maha Year 12, -do- Records the death by stone in the same
Prajāpati
Samnyäsana of a woman place.
(Jye)
(name lost) who was shtha ba.
a wife (?) of Satisetti 11, Fri
and a disciple of Ananday=1271 takirti-Bhattāraka. A.D., June 5.
281
-do
Three faces of a pillar in the same place.
Kshaya, Asvijā 5, Monday.
Damaged and worn out. Refers to a vratindra and mention is made of Sāntibhattāraka. In characters of about the 13th century. Records the death, by samadhi, of Bammayya,
282
-do
Nisidi stone in front of Kona
Visvavasu,

Page #993

968
1
297
298
2
tevva temple.
Kunchur-Below the image of a Jina in the same place--Kalle vara temple.
Below another image in the
same place.
slab
below Donni Kenchavvanakatte.
299 Sculptured
302 Lingedevarakop
slab standing in front of Karmadevara gudi on the way to Kunchur.

3
4
5
Bhadra
pada su. 3,
Sunday.
Probably
1245 A. D.,
August 27.
Śrimu
kha,
Aśvayuja su. 1.
6
-do
-do
Kan- Demaged in the middle. nada. Refers to the installation of the image by Bamayya, son of Jogisetti who is described as a naḍakumāra and others belonging to Desigana of Kondakundanvaya and Mulasamgha. In characters of about the 12th century.
-do

JAINA BIBLIOGRAPHY
7
disciple of Kalyanakirtibhaṭṭāraka. Do.
Fragmentary. Records the installation of a Jina image. Mentions Kaliyanna, son of Chamunda and refers to Mulasamgha and Surasthagana. Do.
Contains the verse Srimaiparamagambhira etc.
do.
Lower portion lost. Purport not clear. Refers to Nandi Bhattaraka of Surasthagana and Mulasamgha.

Page #994

JAINA BIBLIOGRAPHY
1
RAJASTHAN: Ajmer District.
412 Ajmer-Rajpu
tana museum;
pedestal of a Jaina
image findspot:
Tantoli, Ajmer district.
419 Do. Pedestal of an
image of Jaina Sarasvati.
420
2
422
Do. Pedestal of
another A.D. image.
421 Do. Pedestal of a
red stone image of Mahavira.
Do. Pedestal of the image of Ris habhanätha.

3
4
5
Friday, Irregular.
v.s. 1216 Vaisakha su. (4)
na su. 3,
v.s. 1161 Sanskrit Records the installation Phalgu Nagari. of the image in question by Bodhi and others on behalf of of Śreshthin Dhamanaka (?) for the merit of the latter's father, whose name is not clear.
6
-do
v.s. 12, (5)4, Pha (1) guna su. 11,
Thursday 1198 A.D., February 19.
-do
v.s. 1061, -doJyeshtha
su, 8.
-do.

7
969
Records the obeisance of Viga, daughter of Rahila and Sonama the former of whom was a devotee of Acharya Charukirtti of Mathurasamgha.
Record the installation of the image by the members of the family. of a Nayaka belonging to Nagabhaṭṭa-jāti.
Records the installation of the Jaina image by the śravika Mahadevi. Also mentions Dharmasena of of Va(ga)tasamgha.
Damaged. Mentions Kirttyächarya. Another inscription engraved below this in later characters mentions Deda.

Page #995

970
JAINA BIBLIOGRAPHY
2
3
4
5
6
7
423
Do. Pedestal of a seated image of Säntinātha.
Sankrit Records the obeisance Nāgai. to śāntinātha.
424 Do. Pedestal of
the image of Ādinātha.
v.s. 1573, Vai(śākha*) su, 8.
Records the setting up
of the image probably by Hemavimala-sūri.
425 Do. Pedestal of
the image of Śreyāmšunātha.
Probably records the setting up of the image by Hiravijayā-sūri. Also mentions Devasundarasūri.
426 Do. Pedestal of a
Digambar Jaina image
Damaged. Mentions Bharāri and his father.
v.s. 1130, -do- Phālguna su, 11, Monday Punarvasu= 1074 A.D. February 10.
427 Do. Pedestal of
another similar image.
v.s. 113 Sanskrit Records the setting up (7), Vai- and Lo- of the image by Vira, śākha su. cal dia, son of Chandana. 5, Sun- lect, day, A.D. Nāgari. April 26, f.d.t. 13.
428 Do. A mutilated
sculpture.
Nāgari. Mentions Kali, Prabhā
ta, etc., and Purvapbālguna, etc. apparently as labels of figures.
429 Do. Pedestal of a
white-stone image of śāntinātha.
v.s, 1195, Sans- Records the setting up Vaišā krit, of the image by Pandita (kha) Nāgari. Guņachandra. su. 3.

Page #996

JAINA BIBLIOGRAPHY
971
1
2
3
4
5
6
7
430 Do. Pedestal of
the broken image of Pārsvanātha. Findspot : Baghera.
v.s. 1231, Sanskrit Records the obeisance Chaitra Nāgari. of Dulaka, son of sādhā. su. 13,
Also mentions MathuraSaturday= samgha. Cf. A.R. Raj1175 A.D., putana Museum, Ajmer, April 5.
1939, (B) iv, p. 4.
431 Do. Pedestal of
the white-stone image of Rishabhanātha.
Recordst he installation of the image on the said date.
v.s. 1195, -do- Vaisakha su. 12, Wednesday= 1143 A.D., April 12. (Kārttikādi).
432 Do. Pedestal of
the image of standing Tirthankara. Findspot : Baghera.
vs. 1201. -do- Pausha ba. 2, Monday=1145 A.D. November 13, f.d.t. '53 (Purnimānta).
Records the setting up of the image of Kumthunātha by Palhu, Dhanapati and Vilhana for the explation of Lashama-Harichandra. Mentions Siddhāntikas Padmasena and Udayakirtti and the Chaturasitisthāna.
433 Do. Pedestal of
the white-stone Jaina image.
v.s. 1203, -do- Vaisakha su. 9, Friday=1174 A.D., April 11 (Karttikādi).
Records the obeisance of Palu and (Kha) rata, sons of Darasa, to Kumithunātha.
-do-
435 Do. Inscribed
slab No. 1158, Findspot : Kishangarh.
v.s. 1150 Jyestha ba, 1.
Damaged. Seems to refer to the consecration of the image of Pārsvanātha.

Page #997

972
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
7
JODHPUR DIVISION : Jalore District.
489 Jalore-Pillar
No. 4. in the building called Topkhānā.
v.s. 1217, Sanskrit Demaged. Mentions Śrāvana Nagari. Pārsvanätha. Records ba. 1.
the erection of two pilThursday= lars by Jisa(lim)ba, 1160 A.D. : son of Uddharaṇa. July 21.
490
Pillar No. 5, First face.
Chāha- Mahārā- v.s. 134 (9) -do- Records the gift of 33 māna jakula Chaitra
Visalapri-drammas for the of Son- Sāman- ba. 4, Thurs- balipujā and ashtahnika of girā. tasimha- day=1293 Mahävira by Maham deva.
A.D., February Paduma for the merit of 21 (Kārtti- his brothers and sons. kādi, Purnimanta).
491 Do. Second face.
-do-
-do-
v.s. 1361, -do- Chaitra ba. 11, Monday= 1305 A. D., March 22 (Kārttikādi).
Records the endowment of 301 Visalapridrammas for the worship of god Mahāvira in Sri-Chandanavihāra in Nāņakiya-gachchha with the interest on the endowed amount, by Māṇasiha.
492 Do. Third face.
-do-
-do. y.s. 1353, -do-
Chaitra ba. 5, Thursday= 1297 A.D., March 14, f.d.t. 29. (Kārttikādi-Purņimānta).
Records another gift of 301 Visalapri-drammas for worship during the ashtahnika festival with the interest on the gift amount in the Mahāvira-chaitya attached to the Nāņakiya gachchna by Maham Padama.

Page #998

JAINA BIBLIOGRAPHY
1
2
493 Pillar No. 6.
494 Pillar No. 7.
495 Pillar No. 8 in the Topkhănă.
496 A beam in the
second storey of the same place.

3
4
5
Chaha
mâna
of Son- deva. girā.
Cha- v.s. 1323, Sanschiga. Märga
krit
v.s. 1320,
Magha
su. 1,
Monday. Irregular.
Text published in Prachina Jainalekha Sam
rsha su. 5, Nagari graha by Jinavijaya, No. Wednesday, 1266 A.D.,
363.
November 3.
su. 11, Thursday, 1274 A.D., September, 13.
6
Chachi- v.s. 1331, -dogadeva. Avina
v.s. 1294.
rasimha.
497 A lintel in the Chaha- Sama (1) v.s. central dome (se- mãna 1221 cond storey) of of Sonthe same place.
girä.
(2) v.s. 1242,
-do
-do
-do
7

973
Ibid., No. 362.
Records an endowment of 150 drammas for the worship of the god Mahavira in Chandana-vihära of the monastery attached to the Naṇaktya gachchha during the ashlahnika festival with the interest on the endowed amount for his own merit by the Namvai in association with his mother and brother. Published in Ep. Ind., Vol. XXXIII, Pp. 46 ff.
Published by Jinavijaya op. cit., No. 361.
Published in Ep. Ind., Vol. XI, Pp. 54-55.

Page #999

974
1
2
498 Two more
lintels in the same place.
499 Below a panel of

3
4
Chaha Somearamana Sinha.
of Singira.
5
(3) v.s.
1256,
Jyesh
tha su.
11, an
(4) v.s.
1268,
Dipot
stava.
1183 A.D. April 28,
The
month
was
nija and
the year
Kärtti
kādi.
v.s. 1239, Sans- Ibid., Pp. 52-54. Vaisakha
krit
su. 5,
Nāgari.
Thursday
vs. 1175, vai(sa)
kha ba.
2, Saturday1119
A.D., March
29, f.d.t.
40 (Kärt
tikadi,
Pürni
mānta).
6
JAINA BIBLIOGRAPHY

7
-do- Damaged. Seems to
refer to the construction of a door in a Jaina temple.

Page #1000

JAINA BIBLIOGRAPHY
975
2
3
4
5
6
7
:
UTTAR PRADESH :
Agra District. 513 Agra.--Pedestal of -
an image of a Jaina Tirthankara received from the Principal, Jain college, Agra. Impression received from Superintendent, Northern Circle, Depart ment of Archaeology, Agra.
v.s. 1599, Sans- Records the devotion Magha krit of a person who is stasu. 5, Nagari ted to be the son of the Wednes
younger of the two day=1543 sons of Nathu and A.D.,
Udai. January 10.
Sanskrit Reads : (corrupt) Nāgari.
Prajapati. In characters of about the 12th century.
Allahabad District 533 Allahabad. --Muni
cipal Museum Below the sculptures of an arch around the image of Ambika (Mu. seum No. Ac. 2976) from the former Vindhya Pradesh, Sculpture No. 1.
534 Do. No. 2
-do-
535 Do. No. 3. 536 Do. No. 4.
-do- -do-
Reads : Susha(kha) da
(tri). do. Reads : Kāli. Do. Reads : Mahakali. Do. Reads : Go (Gau)17
Do.
537 Do. No. 5.
533 Do. No. 6. 539 Do. No. 7.
-do- -do-
Reads : Vairoja. Do. Reads : Anamtamati.
Do.

Page #1001

976
Jaina BibliookAPHY
2
3
4
5
6
Allahabad District. 540 Do. No. 8.
-
-
-
541 Do. No. 9.
Sanskrit Reads : Jaya. Do. Nāgari. -do- Reads : Va (Ba) hurüpi
(pi) ni Chamu
(n*) d (a*). -do- Reads : Sarasa(sva)tı.
542 Below the figures
Do.
in an arch around the image of Ambikā (Museum No. 2976) from the former Vindhya Pradesh.
Sculpture No. 10. 543 Do. No. 11.
-
-do-
Reads : Paduna (dma)
vati V1 (VI) jaya.
544 Do. No. 12.
-do-
Reads :
Aparajit (-a*) Do.
545 Dr. No. 13.
-do-
Reads : Mahamanusa...
Do.
546 Dw. No. 14.
-do-
Reads : Anantamall.
547 Do. No. 15. 548 Do. No. 16. 549 Do. No. 17.
-do- -do- do-
Do. Reads : Gamdhari. Do. Reads : Manusi, Do. Reads : Jala (fvala)
maliņi (nı). Do.
550 Do. No. 18. 551 Do. No. 19.
-do- -do-
Reads : Manuja. Do. Reads : Varjasaṁkala.
(Vajraśrinkhala). Do.

Page #1002

JINA BIBLIOGRAPHY
1
2
Allahabad District.
555. Do. Stone frag
ment. Findspot :
Soron, Allahabad
District.
Lucknow District.
586 Lucknow.-Pro
vincial Museum.
Round
shaped stone. Findspot: Jaunpur.
Mathura District.
593 Mathura Museum
Pedestal of a bro
ken
Tirthankara
image. Findspot: Deep Darwază.
Jhansi District.
302 Deogarh-Deogarh
fort. North boundary wall of the
Jaina temple.

303 North Boundary
wall of the Jaina temple
3
4
5
—
-
6
Nägari. Seems
Sanskrit Damaged and fragmenNagari. tary. Mentions prasada in line 2 and Jina in line 3. In characters of about the 12th century.
Prakrit Brähml.
C. Inscriptions of Pre-1945-46, Collection.
-do

7
Mahavira numerals.
to
977
mention and some
Seems to record the installation of the image in honour of the Arhat.
Sanskrit, Records that the dänaNägari. śālā was made by
several Panditas. In characters of about the 13th or 14th century A.D. No. 125. An. Rep. Nor. Circle, 1918
19.
Records a gashiht, Do. Ibid No. 127.

Page #1003

978
Jhansi District
1
2
Jhansi District.
304. Jaina temple, No. 19.
305 Temple No. 23.
A-C
306 Temple No. 24 (?)
307 Temple No. 25.
A-B.
308 Temple No. 26.
A-H.

3
4
1
5
6
T
(1) 26 Nägari.
Sanskrit Records the gift of the image of Padmiyati (Padmavati) by Mohini, wife of Thakura Siruka. The writer was Gopalapamḍita. Ibid., No. 104.
-do
-do
-do
-do
JAINA BIBLIOGRAPHY

7
3 small inscriptions: (i) Records the gift of a danasala by Balachandra.
(ii) Reads: Samjharaputra-Chamdana.
(iii) Reads: Jayadevah Pranamati.
In characters of about the 11th century.
Reads: Bhont Praṇamati, Do.
(A) Illegible.
(B) Mentions the name Śadha.
8 small inscriptions.
(a) Reads: Abhanamdi Pabhatasah
(b) Reads: dava i?
(c) Reads: aye.
(d) Reads: Virachamdra.
(e) Reads: Kesava-sutah.
(f) Reads: Shurja ? In late characters.

Page #1004

SAINA BIBLIOGRAPHY
979
1
2
3
4
5
7
(g) Mentions Sivapura
and Govinda.
-
309 Temple No. 27.
A-C
(h) Fragmentary.
Reads : sya Gangakhyen ahita subha. In characters of about the 10th century
A.D. Nāgari. 3 small inscrictions in
late characters. (a) Reads : Sāhana (b) Reads : Davanadi
(Devanamdi?) (c) Reads : Deva Iva Su
guna Sodho Dvarsanam Laha Sedhe.
310 Temple No. 28.
-do-
2 small inscriptions in late characters. (i) Reads : Rabha ()Paju
(va) (ii) Reads : Suha nu Si
yata.
E. Photographs, 1957-58.
S. No.
District Locality
Description
Size
2
3
Full
-do
3549 Kilavalavu, Madurai District 3550 Kalugumalai, Kovilpatti Taluq,
Tirunelveli District. 3551 3552 Kongarpuliyankulam, Madurai
District.
Inscription No. 135 of 1903. Inscriptions Nos. 464, 465-A
and 465-B of 1906. Inscription No. 465.C of 1906 Inscriptions Nos. 56 of 1900
and 139 of 1937-38.
-do
-do-do

Page #1005

980
JAINA BIBLIOGRAPHY
3
3553 Paradesipodai, Tirunt lveli District. Inscription No. 25 of 1912. Quarter 3554 Pugalur, Tiruchirappalli District. Inscriptions Nos. 341---347 of Full
1927-28. 3556 Kaļattūr, Chingleput District. Seal of C. P. No. 1 of 1934–35. Quarter 3568 Chitaral, Kerala.
Jaina Sculpture near Bhagavati temple,
-do3721 Kuļumiyamalai, Tiruchirappalli Inscription on Music (A. R. District.
Ep., 1914, No. 288). -do3722
Brāhmi inscriptions in the
caves of Tamilnad. Half 3723
-do
-do3724
-do3725
-do3726
-do
-do3727
-do
-do853 (ix)
-do-do
Annuul Report on Indian Epigraphy for 1959-60. Publication, Delhi and Printed by Government of India Press, Calcutta, 1963.
B. Inscriptions on Stone and Other Materials, 1959-60 - Contd.
BOMBAY : Ahmedabad District,
No.
Findspot
Dynasty
King
1
2
3
4
184 Dholka.-Raņach
hodji temple. Back side of the slab with the image of Vishnu. Impression from Dr. M.R. MAJMUDAR, Baroda.
Date Language & Remarks
Alphabet 5 6
Sanskrit Fragmentary. Records (verse), that the minister VāgNāgari. bhata built the Udaya
navihāra. Also appears to describe the conquest of Mallikārjuna, the lord of Konkana, by a hero whose name is lost. Refers to a

Page #1006

JAINA BIBLIOGRAPHY
981
1
2
3
4
5
6
chaitya for the Tirthankara Suvrata at Bhrigukachchha, to Kumaravihăra at Sripattana, to Dhavala's son Vairisimha who built a chaitya at Stambhatirtha and to Hemachandrasūri. The prasasti was composed by Ramachandramuni, "the author of one hundred works'. In Characters of about the 12th century. Published in Ep. Ind. Vol. XXXV, Pp.
89 ff. Vikrama Sanskrit, Gives the date of the 1266, Nāgari. installation of the Chaitra
image. Noticed in op. ba 4.
cit., p. 89.
185
-
Pedestal of the same image.
Vikrama -do121()
WEST KHANDESH DISTRICT : Dhulia Talug. 231 Dhulia.-V.K.
- Rajwade Samsho
- dhan Mandal.. Broken piece of a slab Findspot : Sultanpur, West Khandesh District,
Fragmentary. Records the installation of the image of Jinendra by Vijayakirtti, disciple of Amritachandra who was the acharya of the Punnatagurukula, Pub. lished in samsodhaka (Marathi), year 26, P. 81.
-do
232 Do. Pedestal of a
seated Jain image Findspot : Do.
Damaged and Fragmentary. Seems to record the installation

Page #1007

982
1
2
233 Do. The pedestal
of a broken image. Findspot : Do.
PALGHAT DISTRICT: Alattur Taluq.
238 Godapuram-Slab in the site of a ruined Jain temple.

3
4
5
-
6
JAINA BIBLIOGRAPHY

7
of the image by Lashna and his family members. In characters of about the 13th century.
Sanskrit Do. Records the consNagari truction of the image
by the descendants of the merchant (Sadhu). Usata of the Varddhamanapuranvaya. Do.
Tamil, States that this is the Vatte silalekhai arranged to luttu. be engraved by an assembly of several bodies such as Narpattēnnayiravar, Patipadamulam of Tirukkunavayti var, attikośam and the adiganu är of Nalanjiyar and it seems to lay down that the right of collecting levies such as ulaikkalam etc., from the Nalanjiyar-poalli other connected establishments shall not be mortgaged to others. The name of the deity Tirukkunaväyttövar reminds us of Kunavayirkottam where the saintly author of the Silappadikaram is stated to have retired after reno
and

Page #1008

JAINA BIBLIOGRAPHY
1
2
MADHYA PRADESH:
Raisen District,
Goharganj Tahsil.
of the image of Parsva
natha at the same
place.
deva
252 Bhojpur.-Pedes- Paramära Bhojatal of the colossal image of a Turt hankara in the old Jain temple,
253 Pedestal
254 Pedestal of another
Pärsvanatha image at the same place.
254 Broken pedestal of a seated Jain image in the same temple.
256 Right outside wall
of the Jain temple.

3
4
-do
(c-100055 A. D.).
5
I
Narvar- Sam
man
vat
il (57).
Jyesh tha
ba. 6.
6
-do
-do
Sanskrit Damaged and fragmenNägari. tary. Refers to the
setting up of the Jina, In characters of about the ilth century. Published in Ep. Ind., Vol. XXXV, Pp. 18586.
-do
-do

7
R
983
uncing his rights to the
Chera throne (Padikam
II. 1-2). In characters of the 10th century.
States that Chillana, son of Rama and grandson of Nemichandra two Jina images. Ibid, P. 186.
Damaged. Details are not clear. In characters of about the 12th century.
Damaged and fragmentary. Do.
Pilgrim's record. Seems to read Sri (Mri) damka. In characters of about the 11th century.

Page #1009

984
1
2
MYSORE : Belgaum district, Chikodi Taluq.
395 Eksambi.-Slab
set up inside the Adinatha Basti.

3
Kala
churya.
4
Bijjala
5
Saka
1087
(Cur
rent),
6
Kan
nada.
Tarana,
Phalguna
su. 13,
Thurs
day=
1165 A.D., Febru
ary 25.

JAINA BIBLIOGRAPHY
7
Records a gift of land, house-site for a danasälä, garden etc. for worship, offerings etc. to the Neminatha basadi at Ekkasambuge situa ted in Koravalli-gampanadu of Kundi province, by Kartavirya of the Rotta family. The basadi was got built by Kalana, a subordinate of Vijayaditya of the Silahara dynasty who was ruling from his capital at Valaväda. He made an endowment in favour of the basadi and entrusted it to maha-mandalacharya Vijaya-kirti of Yapaniyasangha and Punnagavrikshmulagana. The record contains genealogical accounts of Kalana, Kārtavirya and Vijayaditya. It further registers gifts of income from taxes etc., to the same basadi by the five hundred svamis of Ayyavole, the 1700 gavares, mummuridanadas, tala-samasta and ubhayananadesis. Noticed in Mys. Arch. Reports. 1916. Pp. 48-50.

Page #1010

JAINA BIBLIOGRAPHY
985
3
4
5
6
396
MYSORE Hero stone in the same place.
Silāhārā Vijayā. Saka Kan- of ditya 1061 nada. Karad. ruling (cur
from rent), Vala- Malavāda
yukta, Māgha ba. 12, Sunday= 1139 A.D., Jan
Records the death of Padevala Jinna in a fight. Mentions senādhipati Dandanāyaka Revaņa who was a subordinate of mahamandalesvara Bijjanadevarasa.
uary 29.
DHARWAR DISTRICT : Hirekerur Talug.
423 Sutkoti.- Nisidi
stone on the bank of the tumbuva honda.
Yadava Rāma- Regnal-do-
chan- year 14, dra. Svab
hanu, Marggasira, ba. 11, Friday= 1283 A.D. December 2. The week day was Thursday.
States that the nisidi stone was set up to commemorate the death of Devisetti, son of Kattiya Bommisetti who was the bogāra of Bayala Balligave.
GULBARGA DISTRICT :
Chitayur Taluq. 428 Chitapur. --Image -
lying in front of
-
-
-do-
Records that Ravidevasasa, Piriya Madhuva.

Page #1011

986
JAINA BIBLIOGRAPHY
ion.
GULBARGA DISTRICT-Contd. the Railway stat
rasa, Kiriya Madhuvarasa and Govindarasa repaired the Ghaţăntakiya basti of Mülasamgha, Desi-gana, pustaka-gachchha and Kondakumdänvaya which had fallen into disrepairs, installed the image of Adi-bhattaraka and set up the pinnacle (kalasa). In characters of about the 12th century.
hury 441 Ingalgi.--Slab Chālu- Tribhu- Chālu- Kan Refers to Jakaladevi,
fixed to the kya of vana- kya Vik- nada, queen of Tribhuvanawall of the Kalyāņa. malla, rama 18, malla, as ruling over Jainadegula. ruling Srimu
Ingulige in Aralu-300. from kha,
Records that this Kal. Phālgu
queen built the Jama yāna, na, su.
temple at Ingulige, 10, Mon
installed an image of day=
Jina in it and entrusted · 1094
it to IndrasenabhattăA.D.
raka with certain Febr
grants necessary for its uary 27. maintenance. A cer
tain Anega is stated to have remitted some income to the same temple as sarvanamasya. The record was written
by Nāgārjuna pandita. Shorapur Talug. 465 Hagaritage--Scul- - -- Saka 1147 -do- Sates that a Jaina teaptured slab built
(current)
cher Devachandra died

Page #1012

JAINA BIBLIOGRAPHY
987
2
into the wall of the village-gate. (agasi).
(giri-pārāvārarudra), Tarana. Ashādha, su. 11, Friday,= 1224 A.D., June 28.
by the rite of sannyūsana on the specified date and that Babbara Kalisetti caused the sculpture to be made. It is stated that Devachandra belonged to Mülasangha, Pustaka-gachchha, Desiyagana and Gomini-anvaya.
RAJASTHAN : Jodhpur District,
Osian Taluq. 535 Osian--Panel of
an image of a goddess in the Jaina temple.
536
Toraņa pillar in the same temple.
Vikrama Sanskrit, Records the construc1251 Nāgari. tion of a ChaturvimsatiKārtti
Jina-matri-pattika by ka, su, 13. several brothers for the
merit of their mother.
It was installed by
Kakka-süri. Vikrama -do- Damaged. Refers to 1075 Ās
the construction of the hādha su, 10, torana. Cf. BHANDASunday,
RKAR's List, No. 106. Svatinak
Also noticed in ASI, shatra 1019 AR., 8908-09, P. 108.
A.D., June 14. Vatsa- Vikrama -do. D. Refers to the city of rāja. 1031,
Ükeśa and the temple Phālguna of Mahāvīra. States su. 3.
that the Mandapa was renovated by a merchant named Jindaka. Cf. BHANDARKAR's List No. 72. Published in P. C. NAHAR'S Jaina Inscriptions, Part I, Pp. 192 ff.
537 Slab fixed into
the wall of the same temple.
Prati- bāra.

Page #1013

988
1
538 Pillar in the
same temple.
2
539 Pillar in the Sachia-mātā temple.
540

Do.
3
4
Chahamana of deva. Nadol.
5
1231, Märga.
su. 8.
Vikrama -do1247 Chai
tra su, 13, Sunday,
1191 A.D., March 10.
Kelhana- Vikra- -do
ma 1236, Kärttika
su. 1, Wednes
Vikrama Sanskrit Records a gift of one Nägari. Muladevasti (Muladeva. vasati) by Yasodhara, son of Dhamdhala. Records the gift of Kumbhi-stambha by Yasaschandra, Hema-Chandra, Ramchandra and Devadatta, the sons of Jehada, along with Jayatisiha and Virachandra, the sons of Jalhana, Jehada is stated to be the son of Yasodhara
and grandson of Śreshthi Jesala.
day=
1179 A.D., October 3.
6

JAINA BIBLIOGRAPHY
7
States that when the king's son Kumarasimha was in charge of Mandavyapura, and when Kirtipala was his Rajyavahaha Rajasevaka Vishayai Dharavarsha of Guhila-gotra made a vyavastha in the presence of the Sachchikadevigoshthikas. The vyavas tha seems to be that each of the bhojakas. should keep watch at the gate of the Sachchikadevi temple for one prahara and get one karsha, etc. every day from the koshthagara of the temple. Published in Jaina Inscriptions Pt. I, P. 198 Cf. BHANDARKAR'S List No. 384.

Page #1014

JAINA BIBLIOGRAPHY
989
4
5
6
541 Pillar in the
Sachia-mātā temple.
Vikrama Sans- Stases that the pillar 1247 krit was the gift of sadhu Chaitra Nāgari Kudhara, son of Savada su. 8.
of Umkeśa-gachchha.
542
-do
Pilgrim's rocord. Records a visit of certain persons to the temple of Sachchika.
Vikrama -do1351, Chaitra su. I, Thursday 1295 A D. March 17, f.d.t. 48.
5 43
-do-
-
-
Vikrama -do1234, Vaišākah su. 14, Tuesday=1178 A.D., May 2.
States that the pillar, was the gift of Yasodevi, wife of Yasodhara, for her own merit.
544
544
-do-
-do
-
-
-do
-do
States that the pillar was the gift of Yaśodhara, son of Nāgadeva, and grandson of Savadeva. The gift was made along with Pāmadeva and Mäņika, sons of Nina.
545
545
-do-
-do
-
-
Vikrama -do1248, Chaitra su. 8, Monday= 1192 A.D., March 23.
States that the pillar was a gift by Bahadeva, Harichandra and Bha. vadeva, son of Jehada and his wives Rājasiri and Ratnadevi,

Page #1015

990
JAINA BIBLIOGRAPHY
12
3
4
5
6
546 Pillar on the back
sine (outside) of the same temple.
Vikra. Sans. Records a gift of a ma 1245, krit house for being used as Phāl- Nāgari Mahävira-rathaśālā, by su. 5.
Sampurņa-śrāvika, wife of Yaśodhara, and the daughter-in-law (vadhu) of Devachandra. The grant intended for her own merit was made in the presence of the
goshthi.
SIKAR DISTRICT :
Danta Ramgarh Tahsil. 593 Revasa-Slab Mughal Akbar Vikrama Local Records the installation fixed above the
1661, Dia- of Padınasila in the teminterior door of
Mārga- lect, ple of Adinātha, by the Ādinātha
sira su. Nägari. Sahu sri-kumbha on the temple.
5, Thurs
advice of his guru Jasahday' Utta
kirti, in the presence rashadha
of his sons and grandnak shatra.
sons. Also records the 1604 A.D.,
construction of the November
chaityālaya by his sons 15.
Sahu Jitamalla and Nāthamalla. Kumbha belonged to Khandela. vāla family. Mention is made of Mahārājādhirāja Raisalaji of Kurma family and the minister (pradhāna) Deidāsaji. Noticed in A. R. Rajputana Museum, 1935,
p. 5, No. XI. SIROHI DISTRICT :
Sirohi Tahsil. 596 Barlut-Stone Chāha- (1) Maha- (1) Vikra- Sans. Contains two records :
slab in three mâna rāņaka ma 1283 krit, (1) Mentions Asarāja

Page #1016

JAINA BIBLIOGRAPHY
991
2
3
4
5
6
7
picces kept in of Son- Udaya- Jyesh- Nāga- of Nadula and also the compound girā. simha. tha ri. Yesodhira who was of the śāntina
(2) Mahā- su. 8, the minister of Udayatha temple.
manda
Thurs- simha. A gift of land lesvara day== to the deity Sāntinātha Chāchi- 1226
and to the Mananagadeva. A.D.,
simha vibära and a May 7, pitha in the village Vala(the tichi dautha to the god Sanwas
tinätha a gift of one su. 9). dramma for the Püja of
the same deity. (2) Vik--do- (2) Records that the
rama- Mananesimhavihāra 1330. was constructed by Phal- Raja Abhata. A Sreguna
(Sreshthin) named Pad. su. 11, masimha of the PrägSun- väta community b.
vāta community built day= a temple consecrated 1274 by Guņabhadra-süri A.D.,
disciple of Dhanesvara. Febr- süri of Brihad-gachuary chha. Published in Ep.
Ind., Vol. XXXVI,
Pp. 33 ff. 597 Gobil-Stone
Vikrama Local Records the gift of a fixed into the right
1245, dia dhipada by Ra Ranadha. inner wall of the
Vaiša- lect, vala and Ra MumjalaPārsvanāth temple.
kha su. I. Nāgari. devi. 600 Kalandri---Pedes
-do- Records the installation tal of a small Jaina
of the image and refers image kept in the
to Vardhamāna-suri. local Jain temple.
In late characters. 601 Sirohi-Lintel in -
Vikrama Sanskrit, Records the construcshrine No. 1. in
1613, Nāgari. tion of a devakulika in the Adiśvara
Posa
the-Adinātha by the
18.

Page #1017

992
JAINA BIBLIOGRAPHY
1
2
5
6
7
Bhagavan temple.
son of Sa Vardhamana.
(Pausha) su. 2, Thursday, Pūrväshādhā. nakshatra, Vriddhiyoya, 1556 A.D., December, fd.t. 18.
602 Lintel in shrine
No. 2 in the same temple.
Sunday,
Vikrama Sans- Records the construc1613, krit t ion of a devakulika in Śrävana Nāgari. the Ādināthachait yaat su. 13,
Sirohinagara by Amara
de who was the wife of Śrāvana
Amara the son of Kara. nakshatra= mā. 1557 A.D., August 8 (the year was Kārttikādi).
603 Lintel in shrine
No. 4 in the same temple.
Vikrama -do1617, Yeshta (Jyeshtha) Su. 3, Saturday= 1561 A.D., May 17.
Records the construction of a devakulika in the same Chaitya by an inhabitant of Sirohi who was a member of the Prāgvāta community. Mentions Vijayadanasūriśvara at the end.
604 Lintel in shrine
No. 5 in the same temple.
Vikrama -do1617, Yeshta (Jyeshtha)
Damaged. Records the construction of a devakulika in the same Chaitya by a Prāgvāta woman

Page #1018

JAINA BIBLIOGRAPHY
993
1
2
3
4
5
6
Su. 3, Satur- of Sirohi by name Naday=1561 varangade. Mentions May 17.
Vijayadānasüriśvara. do- Sans Contents similar to
krit those of No. 604 above. Nāgari.
605 Lintel in shrine
No. 6 from right in the same
temple. 606 Lintel in shrine
No. 7 in the same temple.
Vikrama -do- 15 (72) Phālguna ba. 9, Monday, Irregular,
607 Lintel in shrine
No. 8 from right in the same temple.
Vikrama -do1501, Jye (Jyeshtha) ba. 11.
Records the construc. tion of devakulika by a member of the Prāgvāta community in the temple of Ādinātha at Sirohi on the advice of Hemavimala-sūri, the chief of Tapā-gachchha. Records the construction of the Suvidhinatha devakulika by a member of the Pra (Prāgvāta) community for the merit of his mother in the temple of Adinātha. The saint Sundarasuri of Tapā (Tapa-gache chha) is mentioned. Records the construction of a devakulika by Sa Kuravataka an inhabitant of Sirohi and belonged to the Prägvā. ta community, on the advice of Saubhāgyaharsha-sūri of Tapagachchha. Records some construction by Kheta and Tolä
608
Lintel in shrine : No. 9 in the same temple.
Vikrama -do- 1586, Phālguna ba, 5, Tuesday.
609 Lintel in shrine
No. 10 in the
Vikrama -do1521,

Page #1019

994
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
7
same temple.
Māgha, su. 13.
on the advice of Lakshmasägara-suri of Tapagachchha.
610
-
--
Lintel in shrine No. 11 in the same temple.
Vikrama Sans- Records the construc1521, krit t ion of devakulika. On Ashādha, Nãgari. the advice of Lakshsu. 2.
misägara-süri of Tapăgachchha.
611 Lintel in shrine
No. 12 in the same temple.
Vikrama -do- 15 (38)
Damaged. Records the construction of a devakulika in the temple of Adinātha. The same was consecrated by Ratnasekhara-sūri.
-
-
612 Lintel in shrine
No. 12 in the same temple.
Vikrama -do1563, Vai (Vaisakha) su. 3.
Records the construction of a devakulika in the temple of Ādinātha on the advice of Hemavimala-suri of Tapă (Tapa-gachchha).
10
613 Lintel in shrine
No. 23 in the same temple.
Damaged. Records the construction of a devekulika by Mukumda (O) in the temple of Adinātha on the advice of Hemavimala-suri of
Tapā (Tapa-gachchha). Damaged. Records the construction of a devakulika by a member of Vayada community on the advice of Hemavimala-süri of Tapā (Tapa-gachchha).
614
Lintel in shrine No. 24 in the same temple.
Vikrama -do(1616 ?).

Page #1020

JAINA BIBLIOGRAPHY
1
615 Lintel in
2
616 Lintel in shrine
618
shrin
No. 25 in the same temple.
617 Lintel in shrine
620
No. 26 in the same
temple.
No. 34 in the same temple.
Lintel in shrine
No. 35 in the
same temple.
619 Lintel in shrine
No. 36 in the
same temple.
Lintel in shrine No. 37 in the same temple.
621 Lintel in shrine
No. 39 in the
same temple.

3
4
5
6
-do
Vikrama Sans
Records the construc
1562,
krit
śakha),
tion of a devakulikā in the Vi. (Vai- Nägari. temple of Adinatha at Sirohi by Kalumaka (?) on the advice of Hemavimala-süri of Tapagachchha.
su. 3.
-do
Vikrama -do(156 ?).
Vikrama -do
(1551).
-do
Vikrama -do
1625,
Bhadra
(pada) su. 15.

7
995
Records the construction of a devakulika in the temple of Adinatha at Sirohi on the advice of Hemavimala-suri of Tapă (Tapa-gachchha). Damaged and worn out. Records the construction of devakulika on the advice of Hemavimala-sūri.
Damaged. Records the construction of a devakulika in the temple of Adinatha at Sirohi on the advice of Hemavimala-sūri.
Damaged. Records the construction of a devakulika on the advice of Hemavimala-sūrisvara. Construction of a devakulikā on the advice of Gundhira süri of Purni mapaksha.
Records the construction of a devakulika in the Adinatha-chaitya.

Page #1021

996
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
622 Lintel in shrine
No. 39 in the same temple.
623
Lintel in shrine No. 41 in the same temple.
Vikrama Sans- Records the construc16012 krit t ion of a devakulika in (1612), Nāgari, the Adinātha-chaitya Ashādha
by Salani, daughter of su. I, Ma Liladevi wife of Dosi (Manga
Jida of Sirohi. lavara) = 1556 A.D., June 9 (the tithi was su. 2). Vikrama -do- Records the construc1611,
tion of a devakulika in Phālguna, the Adinātha-chaitya su. 11,
at Sirohi by Tejapāla, Pushya
son of Kodamāde and 1555 A.D., Sa. Kura and grandMarch 3,
son of Jivade and Jiva who was a brother of Jagamalana, son of Chamda and Sam Madana a resident of
Sidhapura. -do- •do- Contents same as in
No. 623 above.
624
-
Lintel in shrine No. 42 in the same temple. Lintel in shrine No. 43 in the same temple.
625
-
Vikrarna
-do
1611,
Worn out in parts. Records the construction of a devakulika in the Adinätha-chaitya.
Chaitra, su. 10, Monday= 1555 A.D., April 1.
626
-
Lintel in shrine No. 1 in the Ajitanātha temple.
Vikrama do 1527, Mārgasira,
Records the construction of a devakulika in the temple of Ajitanatha

Page #1022

JAINA BIBLIOGRAPHY
997
1
2
3
4
5
6
ba. 13, Sunday, Irregular.
by Bha, Vijayaprabhasūri of Kachchhulivala-gachchha and Pürņimā-paksha.
627
Lintel in shrine No. 2 in the same temple.
Vikrama, Sanskrit Contents same as in 152 (1), Nāgari. No. 626 above. Māgha, su. 4, Monday=1464 A.D., December 31, f.d.t. 29.
628 Torana kept near Devada Akhaya- (1) Vikrama -do- 1. Mentions the Tulathe right entranrāja. 1706
kirti of Bhatarika ce to the same
Saka 1571 (Bhattāraka) Hiriji temple.
Pausha su. of the second sākha of 7. Saturday, the Kachalivala gachVijayamu- chha and Pūrnimā. hurtta=
paksha. 1649, A. D., December 29, f.d.t. 21.
(2) Vikrama -do- 2. Also records that 1706
Bha. Hiriji gave Māgha ba. pattabhisheka to Āch6, Sunday= ärya Āsaji. Written 1650 A.D.
by Neta. January 13.
628
-
-do
Lintel in shrine No. 3 in the same temple.
Records the construction of a devakulika by Mun. Udayavardhana in the temple of Ajitanātha on the advice of

Page #1023

998
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
7
645
Lintel in shrine No. 1 from right in the śāntinātha temple.
646
Lintel in shrine No, 2 from right in the same temple.
Vijayaprabha-sūri of Kachalivala-gachchha
and Pūrņimaa-paksha. Vikrama Sanskrit Records the construc1551, (corrupt) tion of a devakulika by Aloja Nagari. Sa. Dasaratha, son of (Āśvina),
Śrāvikā Kautigade and ba. 6,
the devakulikā was conThurs
secrated by Jinahamsaday=1495 sūri of KharataraA.D., Sept.
gachchha. 10. Vikrama -do- Records the construc1558, -do- tion of a devakulikā for Posha, ba.
the merit of Gamgade, 9, Satur
wife of Mam. Jesiday=1501 mgha, son of KamaA.D.,
lade and Mam, Puja Dec. 4.
belonging to Usavalajnāti and Bhanabaligotra consecrated by Jinahamsa-sūri of Khara
tara-gachchha. Vikrama -do- Records the construc1558,
tion of a devakulika by Asoja
the sons of Karamai su. 10.
which was consectraThursday,
ted by JinahamsaIrregular. sūri of Kharatara.
gachchha. Vikrama -do- Records the construc(1558)
tion of a devakulika in Posha, ba, the temple of śāntinā9, Satur
tha by Srā Jiva (ni) day=1501
kā. A.D., December 4.
647
Lintel in shrine No. 4 from right in the same temple.
648 Lintel in shrine
No. 1 from left in the same temple.

Page #1024

JAINA BIBLIOGRAPHY
999
1
2
3
4
5
6
649 Lintel in shrine
No. 2 from left in the same temple.
Vikrama Sanskrit Damaged and frag(1558) (Corrupt) mentary. Records the Mārgasi- Nāgari. construction of a devarsha, ba.
kulika for consectrated 5, Thurs
by Jinahamsa-süri of day, Ir.
Kharatara-gachchha, regular.
650
-do
Lintel in shrine No. 3 from left in the same temple.
Vikrarna 1558 Posa (Pausha) ba. 8, Friday= 1501 A.D., December 3.
Records the construction of a devakulika in the Säntinātha-chaitya by some members of the Usavala community hailing from Suretinagara. It was consecrated by Sri-süri of Āgama-gachchha.
UDAIPUR DIST. : Udaipur Tahsil.
655 Nägda--Pedestal Gubila Kumbha- Vik.ama Local States that Sadhu
of the Jaina image karna. 14(9), Dialect, Sagarāka got made the in the Jaina
Jyeshtha Nägari. image af Kunthunatha, temple.
su. 2,
The image was instalMonday=
led by Jinasagara-suri 1441 A,D., belonging to KharaMay 22.
tara-gachchha. BHANDARKAR's list No. 786. Noticed in PRAS, WC., 1905-06, P. 63, No. 2241.
656
edo
-do
-do
Vikrama -do1494, Māgha, su. 11, Thursday= 1438 A.D.,
States that the image of Jina with the parikara was got done by Săranga, of Usavamsa and Navalaksha-śākha. The image was instal

Page #1025

1000
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
February 6.
led by Jinasāgara-sūri belonging to Vardhamānānvaya and Kharatara-gachchha. Published in BHANDARKAR'S List No. 776.
657 Same stone.
Vikrama Local Damaged. Purport not (1733). Dialect clear.
Nägari.
658 Pedestal of an
other Jaina image in the same place.
Vikrama -do1495, Jyestha su. 14, Wednesday=1439 A.D., May 27.
Damaged. Purport not clear. Mentions Jinachandra-sūri (f. BHANDARKAR's list No. 780. Noticed in PRAS, WC, 1905-06, P. 63, No. 2241.
-do
-do
659 Basement of the
panel of the Jaina Tirthankara in the same place.
Fragmentary. States that 7,000 (saptati-sata) Jina images were constructed, by an individual Onkesa-vamsa and Navalaksha-gotra.
662 Chirwa.stone Guhila Samara- Vikra- Sans- Traces the royal geneinscription. Imp
simha. ma krit alogy from Bappaka. ression through
1330, Nāgari. Published in Vienna the Superinten
Kārt
Oriental Journal, Vol. dent, Department
tika, su. XXI, Pp. 144 ff. See of Archaeology,
prati
BHANDARKAR's list No. Western Circle,
pada,
579. Baroda.
Friday= 1273 A.D., Oct. 13.

Page #1026

JAINA BIBLIOGRAPHY
1001
C. Inscriptions of Pre-1945-46, collections—contd.
No.
Find Spot
Dynasty
Remarks,
Date Language
Alphabet 5 6
T2
3
4
7
UTTAR PRADESH :
Etah District,
Kasganj Tahsil. 485 Soron.-Pillar in
Sitā-Rāmjikā Man
Sans- Records the obeisance krit, of Nayakirtti, GunanaNagari, di, etc. In characters of
abut the 13th century.
dir.
ETAWAH DISTRICT : 487 Chakranagar.
Pedestal of a Jaina image.
Vikrama -do- Damaged. Mentions 1335,
Mūla-samgha and BhoPhālguna jadeva of the Golārāta. Su. 8,
kānvaya,e vidently the Monday= donor, together with 1279 A.D., his relations. Cf. PRAS Febr
NC., 1923-24, No. 8. uary 20.
-
488
488
-do-
-do
-
-
-do-
-do
-do
489
-do- :
-
-
-do
-do
Mentions Sadhu Kika. deva and Bhojadeva of the Golārātākānvaya of the Mula-samgha together with their relations. Ibid., No. 6. Mentions Bhojadeva belonging to the Golā. rādänvaya of the Mūlasamgha together with his relations. Ibid, No. 7.

Page #1027

1002
1
490 Chakranagar
Pedestal of a
Jain image
2
497
491 Kampil.-Pārsva
FARRUKHABAD DISTRICT;
nätha temple,
brass image of Sumatinatha.
3
HAMIRPUR DISTRICT:
Mahoba,-Pedestal
of a Jaina image.
498 Rock-South-west
of Madan Sagar.

4
5
ma
1617,
Jyestha,
Su. 5.
Wednes
Vikra Sanskrit Damaged. Records the Nagari. installation of the image
by a person whose mother's name was Malha. Ibid., 1923-24, No. 9.
day=
1560 A.D.,
May 29,
f.d.t. 06.
6
Vikra- -do
ma,
1563.
-do
Vikrama -do
1240,
Mägha,
su. 13,

JAINA BIBLIOGRAPHY
7
Records that the image was caused to be made by, Sa (i.e. Sahu) Ranamalla, of Srimäla-vamsa. Probably Jina (vijaya)suri of Kharatara-gachchha. consecrated the image. Noticed in PRAS, NC., 1918-19, No. 77.
Damaged. Reads: (a) dhu(go)
shthipranamati
nityam. In late characters. PRAS, N.C., 1903-04. No. 98.
Records the date only. Ibid., 1903-04, No. 99.

Page #1028

JAINA BIBLIOGRAPHY
1003
1
2
3
4
5
6
7
Friday= 1184 A.D., January 27.
-
-
-do
499 Cave on the same
rock.
Sans- Damaged. Purport not krit clear. Ibid., No. 100. Nāgari.
JHANSI DISTRICT : 500 Deogarlı.-Pedes- -
tal of the image of Chandraprabha.
-
-
-do
Records the installation of the image by Gunanandi, disciple of Lokanandi. In characters of about the 11th century. Ibid., 1914-15, No. 60.
504
Pillar in front of the main Jain temple.
Published in Ep. Ind.. Vol. IV, Pp. 309-10.
Prati- Bhoja- Vikra Sans- hâra deva 1. ma 919, krit. of Ka
Saka nauj.
784, Asyay uja, su. 14, Thursday=862 A.D., September 10.
508 Octagonal column
in the anti-chamber of the great Jain temple.
Nāgari. Damaged. Long re
cord, containing a number of personal names, each with a numerical figure, apparently recording donations. BHANDARKAR'S

Page #1029

1004
JAINA BIBLIOGRAPHY
1
2
3
4
5
6
list No. 479 above. PRAS. N.C., 1914-15, No. 57.
509 Pillar in the main
Jain temple.
-
-
Defaced. Ibid., 1915-16, No. 10.
514 Standing image
in the Jain temple, No. 14.
Sans Reads : Sri-Nagasenarkrit, yasya. In characters of Nägari. about the 9th century.
cf. PRAS., NC., 191718, No. 90.
-
-do
515 Column with Jain Ruler Mahāra- images.
of ja UdaiOrchā. siha.
Fragmentary. Records the names of several persons such as Keśavacandradeva, Ajayakirttideva, Vasamtakirttideva etc., belonging to the Malasamgha and Kumdakundāchāyaanvaya. Refers to the Sati of Chandamadeva's wife. Cf Ibid. No. 15.
-do
516 Temple No. 12.
Pedestal of the Pārsvanātha image.
Records the installa. tion of the image by Gangaka and Sivadeva belonging to the Prāg. vāta family and sons of Dhannaka who was a disciple of Madhavadeva. In characters of about the 12th century. Ibid., 1917-18, No. 86.
517
Slab in temple No. 12.
-
-
-
-do
Damaged. A pilgrim's record. In late characters.

Page #1030

JAINA BIBLIOGRAPHY
1005
1
2
3
4
5
6
7
518 Dudahi -Slab in
the Jaina temple.
Vikrama Nāgari. Pilgrim's records. Men1648,
tions bhā (i.e., bhāVai (i.e., danta) Lalitakirtti. vaiśākha) ba. 5, Sunday= 1521 A.D., April 4, (The year was Kārttikādi current or Chaitrādi expired).
LUCKNOW DISTRICT :
-
532 Lucknow Provin
cial Museum--Pedestal of a Jaina image. Findspot : Kankälı Tilā. Mathura Dist.
Year 84 Mixed Records the installation Va dialect of an image of Vardha(Varsha) Brāh- māna, the last Jain 3, di. 25. mi. Tirthankara which was
set up by Okharika and Data.
854
ARCHAEOLOGICAL SURVEY
D. C. SIRCAR.---Three Paramāra Inscriptions. (Pp. 185-186), Delhi, 1963 (Ep. In. Vol. XXXV, Pt. IV, 1963), Delhi, 1963.
Bhojpur Fragmentary Inscription of the time of Bhoja I.
This inscription is engraved on the pedestal of a colossal image of a Jain Tirthankara in the old Jain temple at Bhojpur in the Goharganj Tahsil of the Raisen District, Madhya Pradesh. The village lies about 16 miles from Bhopal.

Page #1031

JAINA BIBLIOGRAPHY
The language is Sanskrit and the record is written in two stanzas. The extant part of the record does not bear any date. But it can be referred to a date about the middle of the eleventh century A.D.
1006
The object of the inscription is to record the installation of an image of Santi-jina, i.e. the Jaina Tirthankara Santinatha, the ceremony of installing the image was performed by a Jain monk named Nemichandra-süri. Although it is a Jain epigraph the invocation of Chandrardhamauli or Siva in verse 1 seems to suggest that the author of the two stanzas, in which the record was composed, was a Šaiva.
The importance of the inscription lies in the fact that it associates Paramara Bhoja I with Bhojpur or Bhojapara, "the city of Bhoja". It appears that Bhojopur was named after the said Paramara King.
Text given and plate.
2. Bhojpur Inscription of the time of Naravarman, Vikrama 1157.
This small inscription is engraved on the pedestal of an image of the Jain. Tirthankara Pärivanätha installed in the Jain temple at the village of Bhojpur, in the Goharganj Tahsil of the Raisen District of Madhya Pradesh.
The characters of the inscription are Nagari of the eleventh or twelfth century. Its language is Sanskrit. The inscription refers itself to the reign of Naravarman, no doubt the Paramāra king of that name, whose known dates range between Vikrama 1151 (1094 A.D.) and 11 (1131 A.D.). It is dated in Vikrama 1157 (1100-01 A.D.). Next is mentioned the Vemak-anvaya (i.e. the Vemaka family). It is stated that two Jina (i.e. Tirthankara) images were installed by a person named Chillana who was the son of Sreshthin Rama and the grandson of
Nemichandra,
Text given and Plate.
855
A. C. BURNELL-Elements of South-Indian Palaeography. Second London, 1878.
P. 41. Review on the Jaina form of writing grantha in use in the provinces of Arcot and Madras.
P. 47, note 6. Notes and documents relating to the identification of the Nirgranthas with the Jains..

Second edition-
856
G. BÜHLER.-Indische Palasographie. (Grundriss der Indoarischen Philologil and Altertumskande, Band I, Heft 2). Strassburg 1896,

Page #1032

JAINA BIBLIOGRAPHY
1007
Pp. 1-3. The ideas of the Jaina tradition in the matter of Indian writing the Samavayangastra (traditional date: about 300 B.c.), the 'Prajñapanäsutra" (traditional date 168 B.c.) and the fragments of the 'Dṛstivada".
An English translation of this work of BÜHLER has appeared as appendix to the Indian Antiquary, Vol. XXXIII. Bombay, 1904.
J. KIRSTE.-Notes de paleographie indienne. (Actes du XIVe Congress international des Orientalists, Ire Partie, Pp. 204-209). Paris, 1906.
857
1. In the Jaina manuscript from the 15th to the 17th century the sign of (n guttural) is absolutely identical with that of (d cerebral). Paleographical expla nation of this confusion.
II. On the form of 'Ch' and of the group 'cch' in the Jaina manuscripts.
Sushil K. BOSE-Studies in Gupta Paleography, (Ind. Cul. Vol. IV, 1937-38). Calcutta,
858
The orgion of the so-called Eastern variety:
P. 339. R.D. BANERJI was of the opinion that the script of the Jaina record contributed most to the development of the later Gupta alphabet (Ind. Ant. Vol. XXXVII, p. 52). The Jaina script of the Mathura inscriptions was the precursor of the Western variety of the North Indian alphabet during the days of the Guptas.
1906.
LOVENTHAL, E.-The Coins of Tinnevelly. Madras, 1888.
Pp. 12-13. Ramanuja's conversion of Bitti Deva, the Ballala king of Dvarasamudra, from the Jain to the Vaisnava faith. His conversion dated probably from 1117.

859
860
SMITH, Vincent A.--Catalogue of the Coins in the Indian Museum, Vol. I. Oxford,

Page #1033

1008
JAINA BIBLIOGRAPHY
P. 132. Stupa used in ancient times by the Jains as freely as by-the Buddhists. Buddhism more widely diffused than Jainism during the period of the currency of punch-marked coins.
861
Smith, Vincent A.-The History and Coinage of the Chandel (Chandella) Dynasty of Bundelkhand (Jaja kabhukti) from 831 to 1203 A.D. (IA, XXXVII, 1908, Pp. 114-148).
P. 119. An image in the Jain temple at Khajuraho.
862
Rapson, Edward James.- Catalogue of the coins of the Andhra Dynasty, the Western K satrapas, the Traikutaka Dynasty and the 'Bodhi' Dynasty, London, 1908.
P. XII. Between 2 B.C. and 2 A. D. Brahmanism, Buddhism and Jainism continued to flourish side by side.
P. XVII. Häthigumphā inscription of Khāravela.
P. XX. Śakti-Śrī, in accordance with Bühler's suggestion, may have been the historical original of the Sakti-Kumāra of Jain legend.
P. XXXIX. Paithan on the Godāvari in the Nizam's Dominions : The ancient Pratisthāņa is in Jain legend the capital of king Sālivāhan (Sātavāhana) and his son Śakti-Kumāra,
P. CIXXV. The symbol Nandipada' (.....) is certainly not exclusively Brahmanical, as it is frequently seen, often in a more elaborate form, in Buddhist and Jaina sculptures.
863
CHARIAR, T. Desika.- Numismatics with special relation to South India. (Q JMS, iii, 1913, Pp. 1-11).
P. 6. Buddhism or Jainism had a strong hold in South India as the prevailing religious faith during the period of the currency of the Pallava coins at some period subsequent to that of Asoka.
P. 8. It is wrong to identify that last of the first line of Pandyan kings converted from Jainism to the Hindu faith.
864
ALLAN, John.--Catalogue of the Coins of the Gupta Dynasties and of Sasanka, king of Gauda, London, 1914.

Page #1034

JAINA BIBLIOGRAPHY
1009
P. XVIII. The Lichchhavis played an important part as an illustrious family ruling at Vaiśāli. The early history of Buddhism and Jainism.
865
R. S. Raghava AYYANGAR-Some South Indian Gold Coins, (Ind. Ant. Vol. LVI. 1927, Bombay).
P. 193. On the east face of the pillar on which the Anumakonda inscription Epi. Ind. Vol. IX, p. 257) of Prola, Grandfather of Ganapati, is engraved, we find a Jaina figure flanked by a cow and a calf on one side and a dagger and a shield on the other. We nowhere find a bull among the seals of grants or inscriptions of Kāktiyas.
866
D. D. KOSAMBI-On the Study and Metrology of Silver Punch marked coins. (N.I.A., Vol. 4, 1941-42).
P. 65. In the Abhidhānarājendra, Bimbisāra is called Seniya ; Ajätasatru, Kūiniya, Küņika, Konika. The nine Nandas are mentioned as beginning with the successor to Udayi, about 50-60 years after Mahāvira and displaced by CāņakyaChandragupta. This is not very helpful,
P. 68. Jain records are more interested in the mantries of the 'Nine Nandas than in the rulers themselves.
867
RELIGIOUS ART
J. BURGESS.-Digambra Jain Iconography. (Indian Antiquary, vol. XXXII, Pp. 459-464).--Bombay, 1903.
General remarks:
Geographical distribution of the Digambar and of the Svetāmbaras.
The three classes (jātis) of laic Digambaras in Rajputāna: Khandarwāls, Agarwāls and Bahirwāls. The literature of the Digambaras, according to BÜHLER. Summary of the four Vedas. The two sects of Khandarwāls at Jaypur: the Vispanthis and the Therapanthis.

Page #1035

1010
JAINA BIBLIOGRAPHY
The eleven categories of adepts of the Jainism in the province of Mysore.
The eight places of Digambara teaching.
The eight principal differences which separate the Diganbaras from the Svetāmbaras.
Iconography study.
This very interesting study of Digambara iconography, illustrated by four plates besides text, comprises three sections :
I, Yakşas or Yaksinis : Description of the secondary divinities who usually accompany each Tirthankara.
2. Brahmanical divinities : Sarasvati, Brahmayakşa, Indra and Indrāni, the Navagrahas etc.
symbols : Omkara, Harimkara,
Siddhacakra
Pancatirtha
and
3. Different Couvisvata.
868
Jagamander Lal JAINI.--Some Notes on Digambra Jaina Iconography. (Indian Antiquary, vol. XXXIII, Pp. 330-332). Bombay, 1904.
Complementary and rectifying to the treatise on M. J. BURGESS, "Digambara Faina Iconography''.
1. The division of the Khandarwāls in Vispanthis and Therapanthis is special to the Digambaras. The Vispanthis pray being seated, and the Therāpanthis standing. However the Bhattarakas who form a special group among Therapanthis pray in a sitting posture.
2. "The custom of washing the statues in tne Digambara temples,
3. The "eleven degrees' represent the stages (pratimas) that a Jain adept may go through since the imitiation, that is to say the simple belief in the Jain creed, up to the renouncement of the world. Enumeration and definition of these eleven stages.
4. Remarks on two of the principal differences between the Svetāmbaras and the Digambaras.
5-6. Notes on the attitudes of the Yakşas and the raksinis.

Page #1036

JAINA BIBLIOGRAPHY
1011
869
J. BURGESS.--The Iconography of the Digambara Jainas. (Verhandlungen des XIII, internationalen Orientalisten-Kongresses, p. 74)-Leiden, 1904.
Review on the representation of the Tirthakaras in the Digambara temples of South India.
870
BHANDARKAR, D. R.-Jain Inconography (continued from the Arch. Sur. Rep. for 1905-06, p. 149 ; IA, xl, 1911, Pp. 125-130 & 153-161).
II. Samavasarana.
871
GOPINATHA RAO, T. A.-Elements of Hindu Iconography. Vol. 1, 2 parts, Madras, 1914.
Pp. 220-221. All over India the images of the twenty-four Tirthankaras of the Jains are found in the attitude of a Dhyani Buddha. The Jain images are completely, divested of clothing and are stark naked ; though they may sometimes have ringlets of hair on the head, there are not enough of it for a knot. The Srivatsa mark is, according to the Brihat-Samhita, required to be shown in the figures of the Jain Tirthankaras.
872
GOPINATII Rao T. A.-Elements of Hindu Iconography. (vol. II, Parts I & II). Madras, 1916).
P. 30. The Vaidikas practically gave up flesh and liquor as a result of the preaching of Mahavira.
P 518. The Vedic deity Indra plays also an important part in Jains religious
lore,
873
SASTRI, H. Krishna ----South Indian Images of Gods and Gondesses. Madras, 1916,
P. 2n. Use of the caverns wiih rock-out beds in the Madras and Tinnevelly districts as temples in a much later period either by Buddhists or Jains,

Page #1037

1012
JAINA BIBLIOGRAPHY
P. 77n. Jain images called Chaturmukha or Chaumuki are often made of a single stone.
Pp. 262-265. The Digambra Jain images.
P. 184. The theory of the personification as a goddess of every human or divine activity has pervaded even Jainism and Buddhism.
874
GOPINATHA Rao, T. A.-Bhūşana-Lakshanam, or a Description of Ornaments Usually worn by Indian images. (QJMS, ix, 1919, Pp. 123-141).
P. 123. Ornaments worn by the images of the Jain, Buddha and Hindu religions are the same.
875
GOPINATH KAVIRAJ.-A further note on the Brass Image of Sridevi. (J.U.P. HS. Vol. 2, 1919), Calcutta.
Pp. 101-105. Identification of the image, Sridevi. The brass image of which Mr. Sahni has given a descriptian (P. 68 above) represents a Goddess rather than a Yakshini. Jains worship-Jñātidevi or caste, Goddess and Kuladevi or family Goddess, (Ind. Ant. 1884, P. 276 and Ind. Art. 1903, Pp. 461-3). Yakshas and Yakshinis generally represented in sitting pāsture-lalitāsana. Sridevi-a goddess waited upon Maru Devi Mother of Tirthankara Vrishabhadeva (Jina sena-Adipurāna---(783 A.D.). Inscrīption--reading-Saratana instead of Saratāmna ; Māhāvaji and not Mahavaji. Kāshtha Sangha-originated in the time of Umāsvāti Ācāhrya , the successor of Kundakunda and the 6th Digambar Pontiff of the Nandi Amnāya counting from Bhadrabāhu II. Umāsvāti ascended the pontifical chair in 44 A.D and died about 85 A.D. (Ind. Ant. 1891. P. 351 ; BHANDARKAR's report for 1883-84 P. 117). Bhattaraka---explanation of Bhattaraka, Rāmasena and Tribhuvana Kirti. Maham rangā, Saratāna (Sanskritised form of the Persion Sultan); Våsaga (Uvasaga) Genealogy of the donor explained.
876
D. R. SAHNI-A note on the Brass Images. (J.U.P.H.S. Vol. 2, 1919), Calcutta.
Pp. 68-71. Brass image of the Jain Yakshi Sridevi [Pl. i(a)] description given. Inscription on the back of the image (Pl. i(b)] in Nāgri. Sans. text. Trans. Sam. 1655. Kāshthäsangha, Nanditaţa-gachchha ; Bhattāraka Rāmasena in his line Bhattarāka Tribhuvanakirtti. Donor Māhāvaji Rāmaji. Brass image of the Goddess Durgā ; description given. Inscription Nāgari, Sans. Text, Tr, mentions Sāvag Hemu. Year 167 X. Savag is the apabhransa of Śrāvaka, a Jain Layman.

Page #1038

JAINA BIBLIOGRAPHY
877
CHANDRA, Ramaprasad.--Medieval Sculpture in Eastern India. (JDL, iii, 1920, Pp. 225-246).
The Pali suttas confirm good deal of what is contained in the Svetambara Jain canon. The ancient Jain sculptures of Mathura dating from the first century A.D. guarantee the antiquity and authenticity of many of the Jain tradition. It is generally believed that there were Jain monks before Mahavira belonging to the order founded by Pärivanätha. Nature of Chaityas mentioned in the ancient Bauddha and Jain texts. Jain description of a chaitya given in full in the Aupapatika Sutra.
878
1013
B. C. BHATTACHARYA-Indian images, Culcutta, 1921.
Pp. vii-viii-Jains call themselves Hindus-intermarriage prevails among Jains and the Vaisnavas.
879
DED, Harit Krishna.-The Svastika and the Onkara. (JPASB, xvii, 1921, Pp. 231-244).
P. 232. The Svastika has long been a favourite emblem with the Jains whose traditions represent it as having been the special sign of Supärsvanatha, a Tirthankar who is said to have flourished considerably anterior to the period of Mahavira (died 523 n.c.).
880
CHANDRA, Ramaprasad.-Four ancient Yakşa Pp. 47-74).
Pp. 51-52. Prakrit canon of the Jains makes it evident that Yaksa Manibhadra was a popular diety in Eastern India.
texts.
The Jains recognize Soma Yama, Varuna and Vaisraman (Vaisravana. Kubera) as the four Lokapalas or the guardian deities of the four cardinal points.

Agreements of the Brahmanas, the Buddhas, and the Jainas in recognising Manibhadra or Manibhadras as a Taksa.
Pp. 81-82. Names of some of the Chaityas mentioned in the Bauddha and Jain.
(JDL, iv, 1921,

Page #1039

1014
JAINA BIBLIOGRAPHY
Svetāmbra Jain Ardha-Magadhi texts (Angas and Upāngas).
(1) Chatrapālāśa-chaitya to the north-east of Kajangala.
(2) Pūrnabhadra-chaitya to the noth-east of Champa.
(3) Gunaśāla-chaitya to the north-east of Rājagriha.
(4) Dutipalăsa-chaitya to north-east of Vāņiyagāma (Vaiśāli).
(5) Maņibhadra-chaitya to the north-east of Mithila.
(6) Nandana-chaitya to the north-east of Moka.
(7) Puspavati-chaitya to the north-east of Tungiya.
(8) Kașthaka chaitya near Benares.
(9) Kosthaka-chaitya near Śrävasti.
881
(Mem. Arch.
DIKSHIT. K. N.-Six sculptures from Mahoba. Calcutta, 1921. Sur. India, No. 8).
P. 1. Brahmanical and Jain sculptures long known among the ruined shrines of Mahoba, Hamirpur district of British Bundelkhand.
882
SASTRI, Hiranand. --Some recently added sculptures in the Provincial Museum, Lucknow, Calcutta, 1922. (Mem. Arch. Sur, India. No. 11).
Pp. 1. 14-15. Three Jain statues of iconographical interest representing Suvidhinātha (Pl. 1, fig a), Neminātha (Pl. I, fig. c) and Rişabhanātha, The first and second standing nude and marked with symbols of carb and conch-shell. Both consecrated in the (Vikrama) year 1208 (A.D. 1151)-Good examples of mediaeval Jain sculptures of Upper India. The third one sitting cross-legged in meditation on a lotus resting on two lions-description in details of other figures about this Tirthankara-consecrated in Samvat 1216 (A.D. 1159). Good specimen of the Jain Art of the 12th century A.D.

Page #1040

JAINA BIBLIOGRAPHY
1015
883
COMMARSWAMI, Ananda K.-Faina Sculpture. Massachusetts, 1922, (Bull. Mus. of Fine arts, No. 120, Aug. 1922, p. 53).
Mahāvira, the historical founder of Jainism and contemporary of Buddha, is represented in Jain art from the Kuşan period onwards as a deified saint to whom prayers may be addressed. The sculpture is probably from Bundelkhand, North Central India, and may be assigned to the ninth century,
884
GANGULY, Manomohan.-Handbook to the Sculptures in the Museum of the Bangiya Sahitya Parishad. Calcutta, 1922.
Pp. 47–49. Jain sculptures.
885
Helen, M. JOHNSON-Svetambara Jaina Iconography. (Ind. Ant. Vol. LVI-1927, Bombay).
Pp. 23-26. Hemacandra in his Trişaştisala kāpuruşacaritra gives the name, colour, vahana, number of hands with the object in each and any unusual feature, of each Sasanadevata. Full description given of each, Svetāmbara tradition differs from the Digambara. Abhayahasta and varada-hasta; Vahana ratha and yāna vehicle of the divinities; asanapadmāsana (ambuja, Kamala), bhadrāsona, lohäsana and garudasana; Kuşmāndas, Vyantaras, Yakşas.
886
0. G. GENGOLI.---Rupam'. (Q.J.O.A. No. 37. Calcutta, Jan., 1929).
P. 1. A Jain relief from South Kensington Museum; a complete description of the image given.
887
CHANDA, R. P.-The Hair and the Uşnişa on the Head of the Buddhas and the finas. (I.H.Q. Vol. VII. 1931).
Pp. 670-673. Early Jaina literature does not render help in solving the puzzles relating to the head of the images of Jinas. Acaranga sutra mentions Mahā.

Page #1041

1016
JAINA BIBLIOGRAPHY
vira plucking his hairs when turned an ascetic and Sakra the leader and king of the gods catching up the hairs in a cup a cup of diamond and bringing them to the ‘Milk ocean.'
Kalpasūtra--mentions Mahävira and his 23 predecessors plucking hairs in five handfuls :- Only the image of one Jina i.e. Rșabha is shown as wearing matted locks like the Brahman Jațila monks carved on Sunga monuments. Image of other 23 Jinas mostly show heads with bump covered by hair arranged in ringlets becoming the Mahapuruşa. Images of Jinas with shaven head-not unknown. Mention of the image of Jina Pārsva with smooth head from Mathura is referred to by Dr. CooMARSWAMY (The origin of the Buddha Image-fig. 43).
888 BANERJEE, J. N. Uşnişa -- Siraskuța in early Buddha images of India. (I.R.Q. Vol. VII, 1931).
P. 506. "In Mathura, however, both Buddha and Jina images are represented at first, with a spiral protuberance which is a lock of hair and not an Uşņiša ; later the whole head and hair are covered with sınall short curls, and this type after the second century becomes the almost universal rule, the only example of the smooth head dating from the Gupta period being the Mankuwar image 448-9 A.D."-Dr. CooMARSWAMY (The Origin of the Buddha Image) (M. F. A. Bulletin Vol. IX no. 4, p. 23).
889
BAATTACHARYYA, B. C.-The Goddess of Learning in Jainism. (Malaviya Commemoration Volume. Benares, 1932. Pp. 291-303).
I'p. 291-2. Sixteen Vidyādevās and one Śruta-devi or Sarasvati in Jainism, conception of Vidyadrvis modelled after the rakṣinis.
Description of Saiasvati according to Svetāmbara books (e. g. Pratisthakalpa. p. 146). and Digambara texts (ie. Pratisthā Sarodhāra) --similarity of Sarasvati with the consort of a Dikpala, the consort of Bramhā.
Pp. 293-303. The sixteen Vidyadevis :- Rohini, Prajñāpti, Vajrassmkhalā, Vajrāmkuśā, Apraticakrā or Jambunadā, Puruşadattā, Kali, Mahākāli, Gauri, Gāndhāri, Mahājvālā or Jvālāmālini, Mānavi, Vairoti, Achyutā, Mānasi, and Mahāmānasi-the conception of each according to Svetambara and Digambara texts.
890
M. H. KRISHNA.- The Art of the Gomata Colossus. (AIOC. VIIth or VIIIth sesa sion, 1933) P. 690.

Page #1042

JAJNA BIBLIOGRAPHY
1012
891
COOMARASWAMY, A.K.-Elements of Buddhist Iconography Cambridge, 1935.
P. 17. The cult of the “feet of the Lord” (pādukā, Buddha-pada, Vişnu pada etc.)-common practice among Buddhists, Jains and Vaişņavas.
Plate IV fig. 15. Jaina ajagapata from the Kankāli Tilā, Mathura, now J 55 in the Lucknow Museum, Fig. of Jina (Mahāvīra ?)
892
Jouveau-DUBREUIL, G.---Iconography of Southern India. Paris, 1937.
P. 4. Jain image at Ariankuppam, near Pondicherry. P. 54. Appar, the Saivite sage (6th century A.D.) was formerly a Jain. P. 55. Manikkavachakar, a Saivite sage (800 A.D.) combated Jainism.
893
K. P. JAYASWAL-Jaina images of Maurya Period. (J. B. & O. R. S. Vol. XXIII, Pt. I, 1937), Patna, Pp.
894
K, P. JAYASWAL-Oldest Jain Images discovered old Theories on Jain iconography upset. (Jain. Ant., Vol. III, No. I). Arrah, 1937, Pp. 17-18).
At Lohanipur (Patna) two images of Tirthankaras have been unearthed.One resembling the Mohan-jo-Daro Torso is of the early Maurya age and the other probably of the pre-Gupta period. The large image being a most perfect specimen of sculpture, unequalled in the whole Jaina iconography is highest polished and is the oldest image yet discovered in stone for the purposes of worship for the historical period.
the fainas
Vasudeva, S. AGARWALA-The Presiding deity f childbirth amongst with special reference to figures in the Mathura Museum.
(Jain Ant. Vol. II ; No. IV ; Arrah ; 1937 Pp. 75-79).

Page #1043

1018
JAINA BIBLIOGRAPHY
The famous Vodva stupa of 2nd century B.C. at Mathura (Kankāli Tilā). During the Kushāņa period it was in its most flourishing condition and was one of richest centres of sculptural treasures of North-India. The image of the Jain deity-Naigamesha ; its description and identification ; mythological function of the deity; Evolution of the "Mother Goddess" of Jain iconography.
896
BANERJEE, J.N.--Some Folk Goddessess of Ancient and Mediaeval India. (I.H.Q. Vol. XIV. Calcutta, 1938).
P. 107. The Jaina literature refers to eight different kinds of vyantara devatās.
897
BANERJEE, Jitendra Nath--Some folk Goddesses of Ancient and Mediaeval India. (Ind. Hist. Qu. vol. XIV, No. 1). Calcutta, 1938.
P. 108. The eight kinds of vyantara devatās, viz. Piśācas, Bhūtas, Yaksas., Räkşasas, Kinnaras, Kimpuruṣas, Mahoragas and Gandharvas.
898
MAZUMDAR, M.R.-Gujarati or the Western School of Mediaeval Indian Sculpture. (I.H.Q. Vol. XIV. Calcutta, 1938).
P. 560, Section in Rüpamandana on Jaina Iconography. In the Rupamandana (by Sūtradhāra Mandana Circa 1450 A.D. published as No. XII. in the Calcutta Sanskrit Series 1936) different forms of Jaina images along with Ayatanas or the companion deities or the attendant yakṣa and Yakşinis have been described. The rich Jaina community in Western India was very influential at the court of Rajput kings: the warlike Jaina ministers and merchants were also great patronisers of art and were great buliders, hence the section on Jaina iconography in this work.
899
H. D. SANKALIA-An Unusual form of a Jain Goddess. (Jain Ant. Vol, IV; No. III ; Arrah, 1934 ; Pp. 85-88-1 plate).
The figure is in the collection of the Jain Bronzes in the Museum of the Indian Historical Research Institute, St. Xavier's College, Bombay. Its iconography given and discussed. It is in an unusual form of a Jaina yakşiņi probably
combination of the Digambara form of Padmavati and Vairoti as the figure has a canopy of serpenthood (nägaphaņā) and serpents in all the four hands.

Page #1044

JAINA BIBLIOGRAPHY
1019
900
Vasudeva Sharna AGRAWALA--Some Brahmanical Deities in Jaina Religions Art (Jain Ant. vol. III ; No. IV ; Arrah ; 1938 ; Pp. 83-92).
The Anantagumphā (Orissa) contains a Gaja-Lakshmi motif; fully described. Its representation betrays a similarity with the figures of mother goddesses found elsewhere. Sri also shares the same iconographic style. One of the dreams of the mother of Mahāvira was the consecration of Sri, standing in the midst of a lotus-pond, by elephants hoarding water in their trunks. Inscribed Saraswati sculpture from Kankāli Tilā (Mathura) - description given. An image of Tirthankara--one of the vertical hands of the slab show a female holding a child on her left thigh and a lotus flower in her right side ; she is seated on a lion-it represents Gauri or Ambikā the Yakshini of Nemināth ; there are figures of Baladeva, Vasudeva Balarām and Krisbna--the left side image is that of four-armed Vishņu ; full description and legend from the Jaina books given.
Image of Nemināth-its right-side figure is of a Nāgrāj--identified with Balarām the left-side figure is of Vishnu.
Yakshiņi Ambikā--an image of 8th-9th century; a seated Jina over the head of the Goddess-the Jina is flanked on either side by Balarām and Vasudeva--- description given.
So, the Gaja-Lakshmi, Sarasvati, Baladeva, Vasudeva and Ambikā of Brahmanical pantheon were assimilated in Jaina religious beliefs and represented in Jaina art from an early period.
901
H, D. SANKALIA--A Jaina Ganesa of Brass. (Jain Ant. vol. V; No. II ; Arrah; 1939, Pp. 49-52 & 1 plate).
The image of Gaņeśa exhibited in the collection of "Bronzes" in the Musuem of the Indian Historical Research Institute, St. Xavier's College, Bombay. He has 18 arms the additional 16 arms springing from the two main arms. It is remarkable for its number of arms, pose, trunk, kalasa-like ornament on the torana. It belongs to about 15th century A.D. Description given, iconography discussed. Gaņeśa is worshipped even by the Jains (Acharadinakara, published in the Kharatara Granthamālā).

Page #1045

1020
V. S. AGARWALA.-Some Iconographic terms from Jaina Inscriptions. (Jain Ant. Vol-V Arrah; 1939; Pp. 43.47.)
902
Some technical words used in the inscriptions and their importance for the sake of Jaina iconographic terminology presented. Mürti (image); Jinalaya (temple); Garbhagriha (cella), Saphana Murti (image with a hook of serpent-head), Pratima Sarvatobhadrika (four fold images); Chaturviniati Patta-(slab with the figures of 24 Jinas); Kayotsarga Murti (standing Jina image); Chaturvinkati Tirthankar Matri Pottika (a slab with figures of the mothers of 24 Jinas); Ayagapata (tablet of homage), Pattavali Pataka (slab giving the genealogy of the Jaina pontiffs); Tapa Pattika (slab giving the dates of the five great events Panchakalyanaka of the 24 Jinas); Kalyanakapatta (slab giving the dates of the auspicious events of the lives of the Tirthankaras); Samosarana paṭṭa (depicting congregations); Padukapaṭṭa (depicting foot prints); Pasāda (temple); Pāsāda Torana (architrave or gateway) ; Silathambha (pillar); Silavata (sculptor) Sutradhar (engraver).
II. The twentyfour Tirthankaras.
III. The Yaktas and the Yaksins.
IV. The Dikpalas.
C. H. KHARE--Murtioijnana. (Marathi Text). Poona, 1939. Description of Jain Iconography.
V. The Navagrahas.
VI. Śrutadevis and Vidyadevis.
903
JAINA BIBLIOGRAPHY
BHATTACHARYA, B.C.-The Jaina Iconography. Lahore, 1939.
I. Fundamentals of Jaina religion-Digambaras and Svetämbaras-origin and characteristics of Jaina images-age of image-worship temple worship-classes of gods and goddesses-Tirthas.

904
VII. Miscellaneous Jaina divinities-Naigamesa, Ksetrapāla, Lakṣmi, Śantidevi, Yoginis.
VIII. The Asanas and Mudras.

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JAINA BIBLIOGRAPHY
1021
995
GRAVELY, Dr. F. H. and SIVARAMAMURTI, C.--Madras Government Museum illustrations of Indian Sculpture Mostly Southern. Madras, 193,
Plate No. XXIV-Jain memorial Pillar from Danavulapadu. Cuddapal district-Rashtrakūța sculpture of the 10th century A.D.
906
H. D. SANKALIA- Jaina Iconography. (N.I.A. Vol. 2, 1939-40), Pp. 497-520.
of the
As illustrated by the collection of Jain Antiquities in the Museum Indian Historical Research Institue, St. Xavier's College, Bombay.
Jaina pantheon and mythology ; archaeology-epigraphy and monumentsconfirm to a certain extent the evidence from literature. The Museum of the Indian Historical Research Institute and its collection.
Pp. 503-505. (1) Jinas, Yakşas, Yakşiņis (stone). Pp. 505-508. II-Jinas (Brass).
Pp. 508-09. III--Ambikā (Metal). Pp. S09-10. IV-Saraswati. P. 513. V-Lakşmi. P. 519. IX-Unidentified Metal Images. P. 520. X-Jinas etc. wooden.
907
SHAH, Umakant P.-Iconography of the Faina Goddess Ambika. (J.U.B., Sept. 1940, Pp. 147-169).
Svetāmbara account of the origin of Ambikā, the Yakși of the twentysecond Tirthankara according to the "Ambikadevi-Kalpa" of Jinaprabhasüri (14th century A.D.)-the Digambara version according to the "Punyaśrava Katha"-divisions of images of Ambikā-Digambara and Svetāmbara, two-armed, four-armed and having more than four arms--their find spots.

Page #1047

1022
908
H. D. SANKALIA-Jaina Yakṛas and Yakṣints. (Bulletin of the Deccan Res. Inst. Poona, RI. I, 1940).
Pp. 157-168. Figures of Yakṣas and Yakṣiņis from the Prince of Wales Museum, Bombay; the Jain temple at Aihole Jain cave at Badami; and temple at Devgarh (C.I.) and one from Pätan (N. Gujarat). 6 plates.
art.
909
R. S. PANCHAMUKHI-Gandharvas & Kinnaras in Jain, Hindu & Buddhist. P. 553 f. systems-(A.I.O.C. Session X; 1940)-works mentioned.
910
Umakant, P. SHAH-Iconography of the Jain Goddess Sarasvati. (Jour. of the University of Bombay, X, Pt. 2, Pp. 195-218, 16 plates), Bombay, 1941.
An account of Sarasvati of the Jains based on Jain literature and works of

JAINA BIBLIOGRAPHY
911
C. SIVARAMAMURTI-Goddess Lakshmi And Her Symbols. (J.U.P. Hist. Soc., Vol. XIV. Pt. I. 1941).
P. 23. In the eight holy signs (Mangalas) of the Jain Srivatsa has an honoured place.
912
K. K. GANGULI-Jain Images in Bengal. (Indian Culture VI, Calcutta).
Pp. 137-140. A few Jain images of Tirthankaras, found in Bengal; belonging to the Pala period.

Page #1048

JAINA BIBLIOGRAPHY
1023
913
BANERJI, Adris. -"Two faina Images”—J.B.O.R.S. xxvlll, Patna, 1942.
Pp. 43-47. A slab at Pakbirra, a small village 25 miles south-west of Purulia, with the figure of a woman in full maturity carved on it. She is standing under a tree. With her left hand she holds an arm of a child, on her right is the diminutive figure of a man, and on a pedestal is found the fore-part of a lion. The other slab has the figure of a woman also standing under a tree, but with a child on her left hip, and a lion sitting at her left foot etc. Both the figures are here identified with those of Agmita or Dharma-Devi.
914
MITRA, K.P.--"Notes on two images”—J.B.O.R.S. XXVIII, Patna, 1942.
Pp. 108-207. Agrees with the identification of the images attempted by Adris BANERJI, adds more details and offers the suggestion that the Jains have taken the idea of Ambikā from the Hindu goddess Ambikā together with her vehicle, the
lion.
915
Vasudeva, S. AGARWALA.- A Fragmentary sculpture of Neminātha in the Lucknow Museum. (Jain Ant. Vol. VIII ; No. II ; Arrah ; 1942 ; Pp. 45-49--a plate).
A fragmentary sculpture of Nemināth (J. 89 in the Lucknow Museum) has an attendant figure of Balaräma, who has a hooded canopy of serpent hcods. Some sculptures of Balarāma and iconography discussed.
The images of Sarasvati, Naigameśa and Aryavati are of very great importance for a history of early Jaina religious worship. Aryavati in the inscription on it appears to represent the royal lady Trišala. She appears to be lent an honorific name and no indepedent goddess so styled seems to be intended.

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1024
JAINA BIBLIOGRAPHY The images of Tirthankaras--distinctive marks. The Jaina Tirthamkaras are conspicuous by their absence in the Kushāņa and Gupta periods. Cognizance marks (lañchanas) seem to have emerged as regular iconographic features during the post-Gupta period. The early sculptures in the absence of special marks distinguished one Tirthankara from another by engraving the saint's name on the pedestal.
Some evidence pointing to the early conception of distinctive marks as, canopy of snake-hoods meaning Supārśva or Pārsvanātha ; locks of hair falling on both shoulders represent Rishabhanāth. A class of images in which the Tirthamkara is sought to be distinguished by means of his attendants, such as, Neminātha whose attendants may at once be recognised as Baladeva and Väsudeva or Balaräma and Krishna respectively who were cousins of the twenty second Tirthamkara Neminātha. Plate 98 of the Jaina Stūpa of Mathura has a subsidiary figure of Yakshiņi Ambikā on lion definitely marking the Tirthamkara as Neminātha. This sculpture belongs to the early mediaeval period on the basis of its style. Another image of the early Gupta period (No. 2,502, Mathura Museum) shows Neminātha with his two divine attendants nearer to the canons of early Brahmanical iconography. The Yakshiņi Ambikā in the Neminātha images is the result of an afterthought in the early mediaeval period. It is invoked for purposes of iconography,
916
Adris BANERJI -- Two Jain images. (JBORS. XXVIII. Pp. 43-47), Patna, 1942.
Describes two images from Purulia in the Pargana of Bagda of the Mānbhūm district.
917
V. S. AGARWALA.-The Nativity scene on a Jaina Relief from Malhura. (Jaina Ant. Vol. I; No. I; Arrah, 1944; Pp. 1-1).
The sculpture discussed here assignable to about Ist century B. C. It portrays a religious scene. The nude standing figure in the crowd of persons filling

Page #1050

JAINA BIBLIOGRAPHY
the proper right half of the scene leaves the Jaina character of the representation. The relief and the scene described. The scene represents the birth celebration of
Mahavira.
Aryavati sculpture (SMITH's Jaina Stupa, Pl. XIV): The existence of a goddess of the name of Aryavati is unknown in the Jaina pantheon. It seems that the title signified. "The Venerable Lady" the royal lady Trisată, mother of Mahavira as Aryavati.
918
K. D. BAJPAL-Jain Image of Saraswati in the Lucknow Museum. (Jain Ant. Vol. XI; No. II; Arrah; 1946; Pp. 1-4).
1025
Mutilated image of goddess Saraswati (J. 24) in the Provincial Museum, Lucknow. The image can be dated in the 2nd century A.D. Description of the image given. There is an interesting inscription of seven lines inscribed on the pedestal of the image given. The inscription is studied in connection with epigraphic evidence. The goddess being the embodiment of learning and the presiding deity of the Muses has been given a venerable position in the Jaina scriptures and the Jain pantheon as a symbol of knowledge and wisdom.
919
N. V. SARMA--Contemplation' in Jaina Sculpture. (Jain Ant., Vol. XII, No. T) Arrah, 1946, pp. 30 to 32.
The Yogi type of image and the "Ayagapata, tablet of worship, with Jina", found at Mathura (Gr.. 1st century A. D.) discussed to conclude Jaina sculpture had sufficient creative genius to make the people fearless of the dictum "where there is no vision the people perish".

920
A Mutilated inscribed image of 2nd century A.D. of Saraswati (of 24) is in the Provincial Museum, Lucknow, Text of the inscription on the pedestal given. The goddess being the embodiment of learning and the presiding deity of the Muses has been given a venerable position in the Jain scriptures and the Jain pantheon.

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1026
JAINA BIBLIOGRAPHY
921
GADRE, A.S.- A rare Jain sculpture from Baroda Museum. (1301 A.D) Bulletin of the Baroda State Museum and Picture Gallery--Baroda, 1946.
Pp. 15-19. Two Jain sculptures numbered as AC. 2.16 and 2.17 in Baroda State Musum (1) carved with 14th century inscriptions in the Devanägari-record the construction of the Samosarana (Skt. Samavasarana) of Sri Adinātha, by śre Lakhaka for the bliss of Lakshmidevi (wife of) Śre. 14th April, 1301 A.D.).
(ii) AC. 2.17-shows two row of fortifications---fully described.
Sculptures sent by Vahivaidär of Vijapur in Mehsana Dt. of Baroda state.
Samosarana means the preaching hall of Jina, Jainachitra --Kalpadruma contains three Ms, illustrations of the samavasarana of Mahävira.
Trishashtiśalaka purushcharita---mahakaryam contains samavasarana of Adinātha, Vividha Tirthakalpa of Jinaprabha Süri (14th cen. A. D.) gives a description of Samavasaraña in general.
Tenets of Jainisin which lead to Karına described-Abstract of the Samatasuranarachanākalpa-described.
P, 17(n) Jaina mythological idea of Gods described.
P. 18(n) Description of 63 Jaina heroes.
P. 81. Plate-- A rare Jain sculpture. (A representation of Samavasarana of Adināth A D. 1301, Barada State Museum AC. 2.17.
922 -
MIRA, K. On the identification of an image, L.R.Q. XV111. Pp. 261-65 Pls. Description of a stele divided into three compartments and containing carved images. The upper arched portion contains the images of Rşabhadeva. "The second contains a tree with a male and a female figure on either side. In the lowast there are six seated figures, the most interesting being that of the goddess issuing out of the tree.

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JAINA BIBLIOGRAPHY
923
K. D. BAJPAI-New Jain images in the Mathura Mussum. (Jain. Ant., Vol. XIII, No. II) Arrah, 1948. Pp. 10 to 11.
1. Statue af Mahavira (Reg. No. 3150) belonging to mediaeval period.
2. Base of Parsvanath Image (No. 3176). Inscribed, the script being of the 11th century A. D.
Slab (No. 3178) of the post-Gupta period.
Base of an image of Vardhamana (No. 3208) "with an inscription of two lines in the characters of the Kusana period. Dated in Saka year.
Paratimasarvatobhadrika (No. 3209) belonging to the Kusana period.
6. Colossal Jaina head (No. 3212) of Kusana period.
Fragmentary Tirthankara image (No. 3219) of Kusana period.
8. Railling pillar (No. [3233) belonging to the Sunga period (2nd, 1st cent.
B. C.).
Fragmentary Railing pillar (No, 3234) belonging to the Sunga period.
10. Cross-bar (No. 3241) Śunga period.
1027
924

Asoka Kumar BHATTACHARYA-Symbolism and image-worship in Jainism, (Jain, Ant., Vol. XV, No. 1); Arrah, 1949, Pp. 1 to 6.
In Jainism an iconic symbol is never allowed to function purely biologically as the likeness of the person or thing symbolised. The symbolic representations by the Jaina in their mss, and religious sculpture is more or less of the character of

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1028
JAINA BIBLIOORAPHY
sacrad objects of worship, sometimes singly so and sometimes taken in groups. By the 1st or 2nd cent. A. D. images were worshipped by the Jains in fully developed form. Iconographic texts exclusively dealing with the forms of images which treating with the subject of pratiștha or installation ceremony and texts containing casual references to iconographic matter are abundantly available not before the 9th or the 10 cent. A.D. The Jaina in early period paid but very little attention in the matter of the elaboration of the pantheon or the consecration and worship of the different deities included within it. This was probably due to the influence of Tantricism on Jainism in later ages round about the 10th or the 11th eent. A. D. Texts on images mentioned and discussed.
925
C. SIVARAMAMURTI.-- Geographical and Chronological factors in India Iconography. Ancient India No. 6, (Delhi, 1950).
Pp. 45-46. Srivatsa a very ancient symbol-a mark of Mahapurusha, (a great person) on the chest of the Jaina Tirthankaras in Kushān sculptures from Mathura (fig. 29, 2.18). Tirthankara images of the mediaeval period in Bengal lack the Śrivatsa mark on the chest though elsewhere in North India it is present in Tirthankara (fig. 29, 2a). In South India also the Tirthankaras lack it. The mark is present on the chest of Tirthankaras in very early North Indian sculptures (Pl. DV.B); it is absent in South Indian Tamil medieval sculpture; it is present in North Indian medieval sculptures (PI, XVI. D) but never in Bengal (Pl. XV. C.).
926
J. N. RAMACHANDRAN-Indian Bronzes. (I.O.R., Vol. XIX, Part-III), Madras, 1952.
P. 189. Jaina Bronzes-South Indian Jaina and Buddhist bronzes are not many. Jaina bronzes, some of the 10th and 11th century A.D. and the rest of later periods representing the 24th Tirthankaras, their Śāsana---devatās and Bahubali are known from South and North Karmar (fig. 5), Chingleput, Bellary and North and South Arcot Districts. Jaina metal images are also known from Paharpur, East Bengal (11th century A.D.). Sunderbans, West Bengal from Orissa (7th-11th century A.D.), most of them representing Rishavadeva, the first Tirthankara, and from Gwalior 9th-11th century A.D.). An inscribed large image of Mahāvira (12th century A.D.) from Nahar collection, Calcutta, is of the class popular in South Kanara (fig. 5) and being inscribed, helps dating Jaina images.

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JAINA BIBLIOGRAPHY
1029
927
R. C. AGARWALA--Influence of a unique image of roga-Narāyana from Rajaputana. (Jaina. Ant. vol. XX, No. I), Arrah, 1954. Pp. I to 3. With plate.
Description of the Yoga-Nārāyaṇa (Vişņu) image of Jodhpur Museum given. Date : middle of the 9th century A D. Remarkable feature of the image is the presence of the garland in both the upper hands of Visnu instead of usual weapons. In a Nädol inscriptions Ep. Ind. vol. IX, Pp. 67-8 of 1161 A.D. Vişnu, Brahmä and Śiva have all been called as Jinas, i.e., adherers of Jaina philosophy. The members of the local Jaina and Brahmanic communities got the above image of Vişņu fashioned in such a manner as to suit the taste of all and to serve the purpose of being worshipped by the non-Vaisnavas.
928
T. N. RAMACHANDRAN.--The Nagapattinam and other Buddhism Bronzes in the Madras Museum. (Bulletin of the Madras Govt. Museum-New Series, Vol. VII; No. I), Madras, 1954.
P. 5. The Jaina work Nilakeši of the 5th century A.D. mainly concerns itself with a criticism of the Kundalakesi, a Tamil Kavya of Nādagutta (4th century A.D.).
P. 8. Fall of Buddhism : causes--along with Buddhism came Jainism (Arhatam as it is called in Tamil works) and the Ajivakam to South India. Combined with local Brahmanism they gave opposition to Buddhism.
P. 9. The Jaina Akalanka defeated the Buddhists of Kāñcipuram and prevailed on King Himaśítala (7th century A.D.) to drive them to Ceylone.
P. 11. Tiruppadirippuliyur, near Cuddalore was a centre of Buddhism during the 6th and 7th centuries A.D. It fell at the hands of the Jaina and Saiva Nāyanmārs.
P. 12 Alagarmalai in Madura district contains Brāhmi records in adjoining caverns and cave dwellings were occupied by Šramanas. According to Tamil lexicography, Sramana means both Jaina and Buddhist mendicants.
P. 19. "China pagoda" of Nāgapattinam. In the map of the Trignometrical Survey, Sheet 79, it stands as the Jeyana (Jaina) pagoda. (Ind. Ant. Vol. VII; Pp. 224-7).
P. 26. The distinction between a seated Buddha or a seated Jina, or Mahesvara as Mahāyogi, are not apparent at first glance and mistake in identification may be made by those who are not expert iconographers,

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1030
929
P. RAMBACH, V. de GOLISH.-L' Inde images divines. Paris, 1954. P. 32. Coloured plate of Tiruparuti--Kundram painting.
P. 40. Jina-Mahāvira Vardhamana, contemporary of Buddha; followers a million and a half in India, but venerated by all plates, No. 33 (Jina) No. 34 (Jaina cave temple) and No. 55 (Tiruparuti-Kundram, heavenly pavilion and royal. suite).
JAINA BIBLIOGRAPHY
P. Tiruparurti-Kundram-frescoes of the XIVth century. After the fall of the Pallava and Chalukya kings, Käñchi continued to be a big centre of the Jain religion. In the XIth century the Chola Kings built there a temple dedicated to the founder of this religion, Vardhamana. In the year 1387 this temple was decorated with frescoes; these are miraculously preserved and unique of this kind.
930
Balchandra JAIN-Jaina Bronzes from Rajnapur Khinkhin. (Journal of Indian Museums, vol. XI, 1955, with 6 plates), Pp. 15-20.
27 Jaina bronzes discovered in 1926 at Rajnapur Khinkhin (Akola dist.)-All Digambar Deccan Karnataka school-7th to 11-12th century A. D. Seated and standing Ambikas, Chaturvimsati patta of Rishabhanatha, seated Sarasvati, Yaksha and Yakshi, Adinatha and Neminatha, Jinas, Dvimürtika of Jinas, Sarvatobhadrika Pratima, Panchameru etc. with description.

931
R. C. AGRAWALA-Iconography of the Jain Goddess Saccika. (Jain. Ant., Vol. XXI, No. I), Arrah, 1955. Pp. 13 to 20.
From the epigraphs and the niches of the Saciyä Mätä temple at Osian. (about 39 miles from Jodhpur) it appears that Saccika Devi was closely associated with Camunda, Mahişăsuramardini etc. The Upakesagaccha Paṭṭavali also makes it evident that Saccikä was a non-Jaina goddess whom Ratnaprabhasüri converted to the Jaina view of life. An epigraph from the temple of Saciya Mätä states that Cămunda was also the former name of Saccikā. Texts of the inscriptions at the Saccika Devi temples of Osian and Jună given. An image of Mahiṣasuramardini has been unearthed at Singoli near Binda Police station. Images of Mahişāsurmardini are still worshipped in some of the Jaina temples of Western India. An epigraph (Ep. Ind. IX Pp. 67-8) from Nãdol (Marwar) dated Samvat 1218 (1161 A.D.) makes it clear that prominent Hindu gods-Brahma, Vishnu, Mahela used to be [adored by the Jains in the form of the Jinas.

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JAINA BIBLIOGRAPHY
1956.
932
Jitendra Nath BANERJEA-The Development of Hindu Iconography. Calcutta,
1031
P. 5. Rivalry and jealousy between diverse Indian sects.
Šaiva P. 1. Indian sects-impalement of the Jains through the efforts of a saint, Tirujnanasambandha; an era current among the Saivas in South India, the initial year of which dated from this event.
P. 12. Early literary records of Jainism contains incidental references to the religious practices of the Hindus.
P. 18. Hindu Anthological works like Manasara containing texts on architec ture, iconography also deal with the construction of images belonging to the rival creed of Jainism.
P. 41. Three seals (from Indus Valley) bear representations of nude tree Gods standing erect with arms hanging on sides like the images of the Jinas in the Kayotsarga posture, evidence worship of images of human and superhuman beings in yoga postures (R.P. Chanda, Medieval Indian Sculptures in the British Museum, P. 9).
P. 68.
Religious texts of the heterodox sects like Buddhism and Jainism throw a flood of light on the religious practices of the other section.
Pp. 76-77. Niddesa furnishes a record of the various religious systems that prevailed at the period: "The deity of the lay followers of the Ajivakas is the Ajtvakas, of those of the Nighanthas is the Nighantas...
P. 89. Literature of the Buddhists and Jainas sectaries heterodox, throws much light on the form of worhsip prevalent in the period in which both iconic as well as aniconic symbols played a great part.

Pp. 95-96. Shrines, erected by various sectaries including Jain, existed in the centuries just preceding the Christian era and succeeding it and had divine images. enshrined in them. A broken figure of a nude Jaina Tirthankara found at Lohanipur near Patna (Bihar)-it has been dated in the Mauryan period (J.B.O.R.S. Vol. XXIII, Pp. 13032 and plates).

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1032
JAINA BIBLIOGRAPHY Pp. 97-98 Jaina texts lay down that Manibhadra was the name of a YaksaThe Sürya Prajhapti, an ancient Jaina text, mentions a Maņibhadra Caitya near Mithila capital of Tirhut.
P. 99. The Jaina Kalpasutra, mention Yaktail as an auspicious sign---sometimes regarded as an attribute of a Cakravartin.
P. 101. Various images classed as Vyantara devatās i.e. 'intermediate Gods' in the early Jaina literature.
Pp. 201-2. Abuout Terracotta seals-Bloch observed (excavations at Basarh) that most of the persons to whom the sals belonged were followers of the Brahmanical creed or Jainas, not Buddhists (A.S.I.A.R., 1903-04, P. 105). Srivats mark connected with the Jaina and other cults, similarly the two human feat (pada).
P 211. Reference to the wooden image of the Yaksa Moggarapani in a shrine outside the city of Rājagrha (6th Chapter of Antagada Dasão).
P. 230. Varābamihira gives a list of several sects which has been flourishing for a long time before his work (Brhatsamhita) was composed mentions images of the Jinas to be consecrated and installed by the unclad ones (ch. 59, V. 10).
P. 235. Many divinities were new entrants into the orthodox hierarchy ; they must have existed in some form as objects of veneration of particular classes of people-the Brahmans incorporated such deities into their ever-increasing pantheon Rşabha recognised as avatārı of Vişnu.
P. 254. The red sandstone figure of Pārsvanātha from Mathura (early Kushan period)--The Jina seated erect with his legs crossed and his hands in the dhyana-mudra ; Jaina images of the Gupta age and the mediaeval period also show this pose (COOMARASWAMI, H.I.1.A., PI, XXIII. fig. 86).
Pp. 258 & 264. Standing poses (bhangas, i.e. attitudes) --Samabhanga-the weight of the whole body is equally distributed on both the legs and the poise is firm and erect, there being no bend in the body—the most typical being the early and late figures of the Jain Tirthankaras whose hands also hang straight down by their sides without showing the least bend in them (Kayotsarga), described by Varāhamihira as ajanulambabahu, i.e., the arms long enough to reach the knees.
P. 281. The flying one mode in the ineonographic art, representation of the garland bearing and flower-throwing attendants or accessories of the deity-the Jaina caves of Udayagiri and Khậdagiri (Orissa) contain many such figures-these are Vidyadharas.

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AINA BIBLIOGRAPHY
1033
P. 284. The principal cult images of Jainism were free from ornaments; but the ornaments were depicted on the images of the subordinate deities like the Sāsana-devatās.
P. 295. Mythology necessited representation of nude body e.g. the figure of a Jina or a Tirthankara of the Digainbara Jain i creed or of a Bhikşasanamürli of Siva.
P. 314. The words mana, unmāna and pamana occur in the Jain Kalpasutra in its description of Mahāvira's body, (S.B.E. XXII, p. 221).
P. 335. The newer cult-deities, the primitive folk Gods and Goddesses of inferior or secondary deities described in early Jaina texts as Vyantara Devatās.
P. 336. The Jaina camonical literature enumerates the Vyantara Devatas as : Pišācas, Bhūtas, rakşas, Rākașas as, kinnaras, Kimpuruşas, Mahoragas (Nāgas) and Gandharvas.
P. 338. Patanjali's evidence regarding the existence of Yaksa images and shrines corroborated by early Jain texts. (COOMARASWAMY in this 'Yakşas' Part I, Pp. 17 ff.).
P. 350. Plate XX, fig. 4 figure of Nāgini, she may illustrate the Jaina version of the snake goddess, her Brahmanical counterpart being Manasä.
P. 357. The Jains seem to have held Gaņapati in some respect.
P. 372. Reference to the Goddess Śri-Lakşmi in the auspicious dream of Trišalā, the mother of Mahavira (Barua and Sinha, Barhut inscriptions, p. 74).
P. 377. Like Sri-Lakşmi, Sarasvati, the Goddess of learning and music, also was held in high veneration by the Jains who made her the head of the Śruta-devatās and the Vidyadevis.
Pp. 378-79. One of the earliest figures of Sarasvati with a manuscript as her emblem was unearthed from the Kankāli Tilā, Mathura; fully described; Kushăn period,---of either 132 or 122 A.D.
P. 391. Avatāras : The Bhagavatapurūņa enumerates the Avatāras thrice : in the first recounting, the number is 22, in the second 23, and in the third 16, but none of them omits Rşabha (Ādinātha or Rşabhanātha, the first Tirthankara of the Jainas) and Buddha.

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JAINA BIBLIOGRAPHY
P. 425. The Vitnupurana describes Mäyämoha as "naked with shaved head and a peacock tail in his hand" (digambaro mundo barhipatradharah); the author made a wilful confusion between the Jina of the Digambara Jainas (Nagna-Kşapanakas) and the Buddha of the Buddhists, both the order being described in the puranas as Nagnas (naked ones) on account of their having discarded the authority of the Vedas.
1034
P. 433. Sürya relief in the torus frieze of the small cave, Ananta gumpha (C. 1st century B.c.) among the Khandagiri group of Jaina cave shrines (Orissa)These early reliefs of Sürya hailing from different corners of India, prove that the iconography of this motiff was to a great extent the same everywhere, and it was utilised by devotees irrespective of creeds.
P. 517. The later Jaina representations of Brahma, either as a raksa attendant of the Jina Šttalanatha or as one of the Dikpälas are endowed with a great deal of hieratism, even perhaps more pronounced than in their originals in the Brahmanical pantheon.
P. 520. Astadikpalas or Lokapalas, the guardians of the quarters or the worlds-Early Buddhist and Jaina texts differ from one another in their characterisation of this group of divinities.
Pp. 522 and n. 1. The Jaina literature refers to a group of Dikpalas, most of whose names and associations being similar to the stereotyped list of the later. Hindu Mythological texts, (described B.C. BHATTACHARYA, Jaina Iconography', Pp. 147-57).
Pp. 561-63. In the hierarchy of the Jaina deities, many of the subsidiary members of the pantheon were direct copies of the Brahmanical Hindu divinities; classification of the scondary Jain deities under four heads;-the deities whose images (besides those of the Jainas) are usually found in Jaina iconographic art comprise the Navagrahas, the Dikpalas, the Yakṣas and Yakşini (Upasakas and Sasanadevatas), the sixteen Śruta or (Vidyadevis, the Affamatrikas, the Bhairavas, the sixty-four Yoginis, Sri or Laksmi, Gaṇeśa, Ksetrapäla and others. The names and iconographic features of most of them are similar to those of their Brahmanical counter parts. The Brahmanical Hindu origin or many of the Upasakas and Spänadevatäs of the Jinas can be easily demonstrated-examples given.
P. 567. Installation of images-Bṛhatsamhita (ch. 59). Images of the Jinas should be installed by a Digambara Jaina.

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JAINA BIBLIOGRAPHY
1035
P. 588. Bịhatsamhita Adhyāya 57
प्राजानुलम्बबाहुः श्रीवत्साङ्कः प्रशान्तभूर्तिश्च । दिग्वासास्तरुणों रूपवांश्च कार्योर्हतां देवः ॥ ४५ ॥
Trans: The god of the Arhata (the Jainas, i.e. any of the 2+ Tirthankaras) should be shown nude, young and beautiful in appearance, with a tranquil expression and arms reaching down to the knees; his breast should have the (auspicious) Śrivatsa mark.
933
S K. SARAswATI-A Survey of Indian Sculpture, Calcutta, 1957.
P. 25. Sixth century B.c. saw great ferments in the intellectual and political lite of India; the rise of Jainism and Buddhism introduced new ideas.
Pp. 50-51. Udayagiri and Khaņdagiri cave relief; Khāravela flourished about the second half of the first century B. C. Hāthi gumphā, Manchapuri, Ananta gumpha, Rani gumpha, Ganesha gumphā, Jaya Vijaya and Alkapuri caves.
P. 54. The two Jaina torsos from Lohanipur near Patna are analogus to the Patna Yaksha figures.
P. 68. Mathura, votive slabs (ayāgapattas) erected in Jaina shrines; Amohini relief pre-Kushāņa in date.
934
Gustav Rors-The woman and tree motif: Śālabhanjikā --Dālamalika in Sanskrit Västuśāstras and Prākrit Texts, (summaries of papers, AIOC, XIXth session, Delhi, 1957) Pp. 107-110.
Śālabhanjikā is a technical term applied to the graceful woman, tree motif in Indian art. The term Salabhanjiā occurs in Prākrit works like Rayapaseņaijja and Nayadha nkahao. A list of these passages from canonical Jaina Svetāmbara works, written in Ardhamagadhi Prākrit is given. Archaeological findings of woman-tree carvings in a Jaina stūpa in Kankāli Tila at Mathura.

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1036
935
C. SIVARAMAMURTI-Iconographic Gleanings from epigraphy, (extract de la revue Arts Asiatiques, Tome IV, fascicule I, 1957).
P 37. The purpose of this paper is to show that epigraphical passages, specially the invocatory verses, enlighten the student of iconography as much as the rest. These are characterised by a chara borm of natural and spontaneous description which is often very suggestive and unconsciously points out the most noteworthy features of iconographic representations just from the areas. whence the inscriptions originate.
JAINA BIBLIOGRAPHY
There are excellent descriptions of Jain images in the invocatory verses of inscriptions. Description of Vṛshabhadeva image (fig. 29) of 11th century A.D., from Central India given. It is described in a verse from an inscription from Śatrunjaya wherein the use of pun on words suggesting similiarity and difference with and from Šiva make it interesting, text, with translation given. Another such verse is from an inscription from the Vimala temple at Mount Abu. Text and translation given.
936
A. N. UPADHYE-The Gommatelvara colossus of Sravana Belgola, (Indo-Asian Culture, Vol. VI, No.3), New Delhi, 1958, Pp. 284 to 290.
Śravana Belgola is situated at a distance of about 90 miles from Bangalore, about 60 miles from Mysore and about 30 miles from Hassan as well as Ariskere. History, tradition, mythology, inscription all given and the anointing ceremony (Mahamastakabhiseka) described.
937
R C. AGRAWALA-Goddess Ambika in the Sculptures of Rajasthan. (Q.J.M.S. Vol. 40, Nos, 2, 1951, Bangalore).
Pp. 87-95. Jodhpur Region-at Ghatiyälä, an inscribed slab (v.s. 918 A.D. 861) bearing a female deity seated on a lion; relief (Ambika) fully described.
At Sadadi (near Rünakpur) in the Jain temple a brass image of Adinatha (10th century) on his left a seated image of Ambika A stone image of Ambikā from the fort of Jalor (Jabalipur)-mediaeval period; fully described; the Sardar Museum at Jodhpur contains a Jain bronze-of Tirthankara and Ambika, fully described.

P. 90. Sirhoi District: Pindawada-bronze of Pārśvanatha with Ambikā (Mediaeval period).

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JAINA BIBLIOGRAPHY
P. 91. Udaipur Region-from Bigod near Bhilwara, bronzes of Ambika of v.s. 1305 and v.s. 1349. At Gogunda-stone image of Ambika v.s. 1409. At Udaipur Museum-stone image of Ambika.
938
S. K. RAMACHANDRA RAO-The Conception of Sarasvati. (QJ.M.S. Vol. 49 No. 4), 1959, Bangalore.
P. 217. Sarasvati is worshipped as Śrutadevata or Vagvadini (these appellations are unusual in orthodox Hinduism) by the Jains. Mallisena says: Sankhya Bhautika-Carvaka-Mtmamsaka-digambaraḥ Saugatas tepi devi tvam dhyapanti jñana
1037
chetave.
P. 218. She is perhaps the earliest of the Gods and Goddesses of the Hindu pantheon to take shape. The earliest representation is found in a Bharhut rail pillar of the 1st century. A typical sculpture from Kankali Tila in Mathura-first half of the 2nd century. Meanings of some names of Sarasvati in Abhidhanacintamaņi, 12, 155.
939
M.S. RANADIVE-The concept of Dharmacakra in Jainism, (summaries of Papers, AIOC, XXth Session, 1959), Bhuvanesvar, 1959.
P. 94. The Dharmacakra arises when the Tirthankara becomes omnipresent and it moves ahead of the trophet, dispelling the darkness of ignorance and enlightening the living beings.
940
Banister PLOTCHEV, A History of Architecture. London, 1928.
P. 787. Jains regarded temple building as a virtue, ensuring happy future state endowment of temples by private individuals.
P. 789. Most monuments of Jaina architecture belong to the period A.D. 1000-1300, description of Jaina temples.

P. 793. Description of temples at Mount Abu Palitana, Girnar, Parasnätha, Gwalior, Khajuraho, Ranpur (A.D. 1439).
Pp. 799-805. Comparative analysis of Jaina temples; roofs of Jaina temples; columns of many designs,
P. 856. Jain practice of flat roof of corbelled stone slabs adopted by Saracen architects in India.

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JAINA BIBLIOGRAPHIY
941 (a)
P. K. ACHARYA. Art and Science of Architecture. (D. R. BHANDARKAR-Volume, Ind. Res. Ins., Calcutta, 1940).
Pp. 237 and 240. The Buddhist-Jaina group represented by Lalita-vistara and Uttarādh yanasūtra, refers to the arts in connection with the training of their respective heroes, Budhisattva and Mahāvīra. The objects of Jain architecture may be classified as of the north and of the south. The first peculiarity that strikes one as distinguishing architecture of the south from that of the north, is the division of the southern temples into two classes, Bastis and Bettas. The former are temples in the usual acceptance of the word, as understood in the north, and as there, always containing an image of one of the twenty-four Tirthankaras, which is the object there worshipped. The latter are unknown in the north, and are courtyards usually on a bill or rising ground, open to the sky and containing images, not of a Tirthankara, but of a Gomata, Gomateśvara so called. Though he is not known to the Jains in the north.
941 (b)
A. I, O
C.
Moti CHANDRA--Architectural Data in Jaina Canonical Literature. Session XV, 1949. (Published in J.B.B.R.A.S. Vol. XXVI, P. 168).
942
T. N. RAMACHANDRAN—The Mancapuri cave. (I.H.Q. Vol. XXVII, 1951, No 2, Calcutta. Pp. 103-108.
The main part of the Mancapuri cave, second-first century BC., in Khandagiri-Udayagiri, Orissa was put up by Kudepasiri and the rest by Kumara Vadukha. Text of the inscription in this case given. Probably Kudepasiri was Khāravela's successor and Vadukha, the successor of Kudepasiri Persepolitan and Scythian influences are noticeable in this cave. Important features described. The central scene of the Verandh (plate--I) depicts a throne with a royal group one among whom is seen with a Tiara resembling the Tiara on Mauryan heads. The scene has been described in details. Either the scene represented here is the Jina's Samavasarana, or if it portrays any special historical event, it perhaps represents the celebration and re-installation of the Kalinga-Jina, of which Khāravela was the fortunate auothor. Summary of the paper given.

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JAINA BIBLIOGRAPHY
943
K. N. TANDON--Rock-Cut cave Architecture, of the Jains in Orissa, (Jain. Ant, vol-XIX, No. II), Arrah, 1953, Pp. 18 to 21.
The two tree-clad hills in which the earliest specimen of rock-cut chambers are a found are well known as Khandagiri and Udaigiri. They were to accomodate the monks. Description of some of the caves given.
1039
944
Gustaw ROTH-Mohanagraha in Malli-Jñata and in Kautilya's Arthakastra, (Jain, Ant., Vol. XIX, No. II), Arrah, 1953. Pp. 1 to 11.
The technical term Mohanagraha does not occur in other Sanskrit Literature. Mohanagraha, according to the different references, means-a delusive-house with secret walls and passages, in the centre of which garbhagrahas, jalagrahas, vasagrah as and kolagrahas may be constructed to improve security. It is a term of high. antiquity closely linked with Garbhagraha, having become obsolete in later times, but preserved in Kautilya and Jain literature. The term Garbhagraha survives in Sanskrit treatise about architecture.
945
D. N. SHUKLA-Studies on Hindu Science of Architecture. Aparajitaprccha's contributions to the canons of Art and Architecture. (Summaries of Papers, AIOC, XIXth Session, Delhi, 1957).
P. 155. The unique distinction of Bhuvanadevacārya's Aparajitoprecha (a mediaeval text) among the Vastu-texts of Northern India on canons of Iconography, is its broader outlook to have included the Jain images also.

946
Hari Ram MISHRA-Khajuraho temples. (Proc. and trans. AIOC, XIXth Session), Delhi, 1961. Part-I, Pp. 110-119.
Khajuraho, ancient Shrikharjūra-vähaka, the capital of the Chandellas, is 27 miles from Chhatarpur. The Chandellas showed tolerance towards all faiths including Jainism. Madanavarman one of the Chandellas, was a Jain in faith. The Adinatha temple, the Parsvanatha temple, the Säntinätha temple are in the eastern group of temples at Khajuraho. The Khajuraho temples, both Hindu and Jain are similar in external appearance. Details of construction and structure and their philosophical religious, cultural and secular aspects discussed.

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947
P. K. ACHARYA-Jain Architecture. (A.I.O.C. Session III; 1924) P. 247.
948
P. H. GRAVELY-An outline of Indian Temple Architecture. (Bulletin of the Madras Govt. Museum-New Series, vol. III; Pt. 2), Madras, 1950. (Published 1936, Reprinted 1939).
JAINA BIBLIOGRAPHY
P. 1. Buddhism and Jainism as we know them today sprang out of Hinduism and there is every reason to believe that their temples have had a similar history. The difference between surviving Buddhist and Hindu monuments mainly chronological, and no essential architectural difference seems to exist between them and Jaina monuments.
P. 17. The large Jain temple at Lakkundi figured by consens in pl. lxi of his "Chalukyan Architecture" affords a good and advanced example with the Santesvara at Tilivalli of more unrestrained transitional type of building.
949

U. P, SHAH-Introduction of Sasanadevalas in Jaina Worship, (Proc, and Trans. A.I.O.C., XXth Session 1959), Poona 1961. Vol. II, Part I, Pp. 141-152.
The paper discusses literary and archaeological evidence regarding the introduction of Sasanadevatās in Jainism and shows that the first attendant Yakşa pair was introduced in (6th century A.D., whereas the twenty-four different pairs. for the twenty-four Tirthankaras were introduced sometime after the eighth century A.D., possibly in the 9th, and became more popular after C. 1000 A.D., An interesting beautiful bronze of standing Rşabhanätha, discovered from Akola, is perhaps the earliest known Jaina image which shows läsanadevalas accompanying a Tirthankara. Comparative tables showing names of Yakys given.
950
Debala MITRA.-An Image of Mahamayuri in the Nalanda Museum. (J.A.S. Vol. I, No. 1, 1959, Pp. 37-39), Calcutta, 1961.
Sculpture howing a lying female below the pedestal of a Jina figure; three such sculptures: (1) one of about the 9th cent. A.D. in the sanctum of the temple on the Vaibhara hill at Rajgir; (2) the second in the Nahar collection of about the 8th cent. A.D. and (3) the third fragmentary sculpture discovered at Rajghat (Varanasi) and now in the Asutosh Museum of the Calcutta University. The mother of a Tirthankara, when depicted lying on a cot, has either a child by her

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JAINA BIBLIOGRAPHY
1041
side or the auspicious objects dreamt by her on the eve of the conception. The three sculptures are identified as that of Bahurupint (the jasanadevi of Muni-Suvrata, the 20th Tirthankara). This identification is supported by carved figures of 24 Tirthankaras with their respective śäsanadevis in the Barabhuji cave of Khandagiri near Bhubaneswar (Orissa); one of which shows only Bahurupint lying on a bed and others seated.
Existence in Uttar Pradesh, Bihar, Orissa and Bengal, of an iconographic canon requiring Bahurupiņi to be shown in reclining pose. Plates III & IV showing Munisuvrata with Bahur üpint at-(1) Rajgir, (2) in Hahar's collection and (3) at Khandagiri.
951
R. C. AGARWALA-An unpublished sculpture of Jain Kubera from Rajasthan, (Jain. Ant. vol. XXII, No. 1), Arrah, 1963. Pp. 5-6.
An interesting sculpture of Jaina Yaksa Kubera discoverad at Bansi (near Badi Sadadi, Udaipur region), preserved in the Victoria Hall Museum at Udaipur (ie., Museum No. 117/1066) with anatomic and iconographic details and ornaments and garments, is a priceless and charming specimen of the Post-Gupta (7th-8th century A.D.) art of the country.
952
K. D. BAJPAI-A unique stone head from Mathura, (Jain. Ant., Vol XXII, No. 1), Arrah, 1963. P.32.
The stone head now preserved in the State Museum, Lucknow (Museum No. 46-80) is one of the most interesting heads from Mathura and depicts the udiya-vesha figure of Surya on an ornament of the forehead. Description of the head including the hairdress given.

953
C. SIVARAMAMURTI,-South Indian Bronzes. New Delhi, 1963.
P. 9. Mahendravarman I was originally a Jaina who was converted to Saivism by the saint Appar. With extraordinary zeal he studded his kingdom with rock-cut monuments. The name of Mahendravarman has come down in history not only as the pioneer of South India architecture and painting, but also as a poet, dramatist and musician.

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JAINA BIBLIOGRAPHY
P. 10. In the second half of the 7th century A.D. Arikesarı Māravarman (A.D. 670-710), the Pandyan king, who was a Jaina, was converted back to the fold of his forefathers by the boy saint Tirujñānasambandar who was requested by the king's prime minister Kulachchirai, at the instance of the queen Mangayaraśi, to win back her husband to his original faith.
.. P. 12. The late Chālukya traditions were continued by the Hoysalas, amongst whom Vishņuvardhana (A.D. 1110-1152), the Jaina monarch who was converted by Rāmānuj to the Vaishṇava faith, is famous for his marvellous temples at Belur and Halebid.
P. 20. In the case of Jaina Tirthankaras, it is the dhyanamudra and the post of Kayotsarga, wherein the two hands are straight, that usually occur.
P. 23. The Jaina Tirthankaras are twenty-four in number, represented either seated in dhyāna or standing and distinguished one from another, only by their individual cognizances, the tree or dikshavriksha and other emblems which are often not very clear in sculpture. The exception is Ādinātha, who in addition is distinguished by his jațas. The bull is the cognizance of Adinātha, who is known also as Rishabhadeva, the elephant for Ajitanātha, the horse for Sambhavanātha, the monkey for Abhinandana, the wheel or curlew for Sumatinātha, the lotus for Padmaprabha, the svastika for Supärśvanātha, the moon for Chandraprabha the makara for Suvidhinātha, the śrivriksha for Śitalanātha, the rhinoceros for Sreyamsanātha, the buffalo for Vasupūjya, the boar for Vimalanatha, the falcon for Anantanātha, the Vajra for Dharmanātha, the deer for Sāntinātha, the goat for Kunthunātha, the fish for Aranātha, the water-pot for Mallinātha, the tortoise for Munisuvrata, the lily for Naminātha, the conch for Neminātha, the snake for Pārsvanātha and lion for Mahāvira. The snake's coils and the hoods over the head of the Tirthankara are additional distinguishing marks in the case of Supārsvanātha and Pārsvanātha, the number of hoods differing in either case. The yakshas and yakshiņis associated with each Tirthankara make up a regular host of deities associated with the Jaina faith and in andition there is the representation of Bahubali, the saintly son of the first Tirthankara, who is also called Gomateśvara.
Pp. 41-42. Srivasisa symbol : The srivatsa a very ancient symbol of the goddess of prosperity.
In Chāulkya sculptures, the Gupta tradition of ignoring the symbol is followed and it is absent on Vishnu's chest. It is also absent on the chest of Jaina Tirthankaras,

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Plates :
Fig. 2c. Bahubali. Probably a figure of the Rashtrakūta period. Chalukya School. 9th centruy A.D. (Ht. 50. 1 cms) Prince of Wales Museum of Western India, Bombay. The find spot is said to be Sravana Belgola.
Fig. 3b. Goddess or a Jaina Yakshi. The coiffare of this image is typical of the later phase of Western Chalukya art. Western Chālukya. 9th-10th centuries A.D. (Ht. 33 cms.) Collection of Capt. Jones. Lodon. Now in British Museum.
954
Kailash Chand JAIN-Jainism in Rajasthan, Sholapur, 1963. Pp. viii-284, with 100 illustrations.
It contains a survey of Jainism in Rajasthan from the earliest times to the present day. Jainism proved a great cultural and dynamic force under the patronage of the heroic Rajput rulers who were a great support to Jain monks and laymen.
Contents :
Chapt. 1. Sources; II. Historical role of Jainism; III. Divisions and subdivisions of Jainism. IV. Jaina Art; V. Jaina Literature; VI. Jaina Sästrabhandaras; Jaina monks and statesmen. VIII, Contributions of Jainism to Rajasthan.
955
A. C. MITTAL-Date of Kharavela. (Summaries of Papers of the 26th International Congress of Orientation, New Delhi, 1964).
P. 168. The writer discusses the subject and assigns to the 1st century B.C.
Mini Nāgraj- The contemporaneity and the chronology of Mahavira and Buddha (--do-as above). Pp. 174-175. Conclusion :
Mahavira
Buddha
Birth
599 B.C.
582 B.c.
Enlightenment
567 B.C.
547 B.c. Nirvana
527 B.C.
502 s.c. Sayyid Akbar Ali TIRMIZI - The Background of historiography in Mediaeval Gujrat, (do-as above).

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JAINA BIBLIOGRAPHY
Pp. 252-253. The extant Jain-caritas, Prabandhas, Kavyas and the bardic-ballads make a very useful contribution to the history of the early middle age when the Chālukyas and tne Vaghelas held a way over the province.
These genres were raised to the status of history under the Islamic influence which became predominent in the province with the establishment of the Muzaffarid dynasty in the beginning of the fifteenth century.
956
P. M. UPA HYE--Geography known to the Paumacariya, (summaries of paper of the 26th International Congress of Orientation, New Delhi, 1964).
Pp. 258-59. The Paumacariya of Vimalasūri gives a considerable geographical data. These are the country Bharata-other princely states or provinces-tribal regions--the rivers-mountains—forests---cities etc., names given.
Rāmagiri, the mountain of Rāma, identified with Rāmateka situated a short distance to the north of Nagpur. In Sanskrit literature we do not get its reference except in the Meghaduta.

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